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Caliphate and Imamate

Caliphate and Imamate

Author:
Publisher: Islamic Research Foundation (Astan-i-Quds Razavi)
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought


1

2

The Merits of the Companions

The author of the above-mentioned book has attributed some merits to the Companions and has devoted a chapter to “Abu Bakr in the shade of the Qur'an”1 , another one to “Proof of Abu Bakr's caliphate in traditions and narrations”2 which we review them as follow:

He narrates the verse ﴾ If you do not help him, then Allah has already helped him when the faithless expelled him, and one of the two when the two of them were in the cave, he said to his companion, do not grieve; Allah is indeed with us. Then Allah sent down His composure upon him. ﴿ (Q: 9/40), and mentions that God has honored Abu Bakr in this verse.3

We should say that this verse is not an admiration, but rather a narration. It refers to the emigration of the Messenger of God (S.A.W.A.) when he had left his house for Medina, he returned to Abu Bakr, he picked himup and they proceeded towards the cave of Thaur. Those who were looking for the Prophet climbed up to the cave. The voices were not far off; they were still approaching the cave. Abu Bakr felt grief. The Prophet (S.A.W.A.) looked at him and said, ﴾ ”Do not grieve; Allah is indeed with us.” Then Allah sent down His composure upon him. ﴿ (Q: 9/40). The two of them stayed in the cave for three days. Then they left for Quba' near Medina.4

Of course, accompanying the Prophet is a great merit and honor, but more meritorious than he, is 'Ali who was continuously with the Prophet (S.A.W.A.) from his early childhood, and would follow him “like a young camel following in the footprints of its mother”.5

He believes the verses ﴾ The God-fearing shall be spared it. He, who gives his wealth to purify himself, ﴿ (Q: 92/17-18) refer to Abu Bakr.6 Quoting the verse ﴾ Indeed the noblest of you in the sight of Allah is the most God-fearing among you. ﴿ (Q: 49/13) he concludes that Abu Bakr is the most God-fearing among the Companions.7

Abu Bakr himself confessed before his death, “I wish I had not committed three acts.I wish I had not broken into Fatima's house even if it had been closed to us for fighting.I wished I had not burned al-Fuj'at (al-Fujah) al-Sullami alive.I wish I had killed him or made him free.I wish, on the Saqifa day, I had submitted caliphate to 'Umar or Abu 'Ubayda, so as one of them had been emir and I had been his vizier.” Then he added, “I wish I had asked the Prophet (S.A.W.S.) about the matter of caliphate; to whom did it belong so as the people did not argue about it?”8

He ignored the great sin of his commander, Khalid b. Walid, when he ordered the execution of a Muslim, Malik b. Nuwayra, and married his widow at the same night.9 We wonder how such a man could be more God-fearing than one who never worshipped any god but the One God and never committed any sins, neither in the Time of Ignorance nor after the advent of Islam.

Quoting the verse ﴾ Allah was certainly pleased with the faithful when they swore allegiance under the tree. ﴿ (Q: 48/18); he says that Abu Bakr was among those who swore allegiance under the tree.10

The pledge of Good Pleasure (al-ridhwan) took place under a tree in Hudaybiya; there were at least seven hundred men present there;11 and Abu Bakr was one them. God says ﴾ O you who have faith! Obey Allah and obey the Apostle, and do not render your works void. ﴿ (Q: 47/33).

Elsewhere He says ﴾ Say, 'I do not ask of you any reward for it except the affection for [my]relatives.' ﴿ (Q: 42/23). May God be pleased with whom His Apostle's daughter, Fatima is displeased?12 God knows best.

He says the verse ﴾ Let the well off and the opulent among you not fail to give the relatives and the needy, and to those who have emigrated in the way of Allah. ﴿ (Q: 24/22) refer to Abu Bakr.

It is true. This verse refers to Abu Bakr and his nephew, Mistah b. Uthatha b. al-Muttalib b. 'Abd Manaf. The latter had been among those who cast doubt on the fidelity of 'A’isha during the affair of her absence from the camp of Muslims. Abu Bakr, deeply offended by his conduct, vowed that he would no longer provide him as he had done in the past, even after Mistah formally repented of his mistake. The Holy Qur'an, however, commanded him not to neglect his duty towards his needy nephew and to pardon him. It is a reminder, not an approval.

He believes the verse ﴾ O you who have faith! Should any of you desert his religion, Allah will soon bring a people whom He loves and who loves Him, [who will be] humble towards the faithful stern towards the faithless. ﴿ (Q: 5/54) is concerned with Abu Bakr.

As we sawabove13 it was 'Ali b. Abi Talib about whom, in the battle of Khaybar, the Prophet said, “If Allah wills, tomorrow I will give the standard to a man who is an assailant not a runaway, he loves Allah and His Apostle; and Allah and His Apostle love him. He will not come back until Allah conquers by his means”.

He says the verse ﴾ Will you kill a man for saying, “My Lord is Allah. ﴿ (Q: 40/28) refers to Abu Bakr.14

The whole story is ﴾ And Pharaoh said, 'Let me slay Moses, and let him invoke his Lord. Indeed I fear he will change your religion, or bring forth corruption in the land.' Moses said, 'Indeed I seek the protection of my Lord and your Lord from every arrogant one who does not believe in the day of Reckoning'. Said a man of faith from Pharaoh's clan, who concealed his faith, will you kill a man for saying, “My Lord is Allah” while he certainly brings you manifest proofs from your Lord. ﴿ (Q: 40/26-28).

The text clearly implies that these verses are about Moses and Pharaoh, not about Muhammd (S.A.W.A.). Moreover, Abu Bakr never concealed his faith. When he became a Muslim, he showed his faith openly and called others to God and to His Apostle.15 The only man among Quraysh who concealed his faith and never showed it openly was Abu Talib, but it is not concerning him, either.

The author relates some traditions concerning the merits of Abu Bakr and 'Umar.

Before discussing the proof of Abu Bakr's caliphate in traditions and narrations, it is necessary to say that fabricating traditions began even during the Prophet's life. 'Ali b. Abi Talib says, “Certainly what is current among the people is right and wrong, true and false, repealing and repealed, general and particular, definite and indefinite, exact and surmised. Even during the Prophet's days false saying had been attributed to him so much so that he had to say in his sermon that, 'whoever attributes falsehood to me makes his abode in Hell'. 16

After the year of the community ('am al-jama'a),17 at the end of his letter Mu'awiya wrote to his tax collectors. “When this letter from me reaches you, summon the people to relate the merits of the Companions and the first caliphs. Do not let any Muslim relate anything about 'Ali b. Abi Talib without bringing something that contradicts this about the Companions. ThisI like better and it pleases me more, it invalidates Abu Turab's claim and those of his Shi'ite in a more definitive way and it is for them more difficult to bear than the virtues and merits of 'Uthman.”

Mu'awiya's letterswere read out to the people, and many fabricated reports concerning the merits of the Companions without any grain of truth were related. The people went out of their way in relating reports in this vein until they spoke thereof in glowing terms from the pulpits. The teachers in the schools were instructed to teach their young pupils in a vast quantity of these until they related them and studied them just as they studied the Qur'an, and until they taught these to their daughters,wives and servants. God knows how long they persisted to this activity.18

'A’isha, as it is well known, championed her father's right to the succession of the Prophet and backed the caliphate of his appointed successor, 'Umar. In the election of the shura after the murder of 'Umar, she clearly preferred 'Uthman to 'Ali. She soon became, however, a vocal critic of 'Uthman's conduct as caliph and her agitation against him contributed to the outbreak of open rebellion. When 'Uthman was murdered by the rebels and theyraised 'Ali to the caliphate, she immediately turned against him, claiming the revenge for the dead caliph.

After the defeat of her Umayyad alliance in the Battle of Camel, she withdrew from active politics. However, she never criticized Mu'awiya for the public cursing of 'Ali b. Abi Talib in the congregational prayers. She ignored Mu'awiya's bribing, cheating, bribing extorting, frightening, and murdering his way through his reign and appointing his impious son Yazid to his succession. When they killed her brother Muhammad b. Abi Bakr, put him inside the carcass of a donkey, and burned, she only cursed Mu'awiya and 'Amr b. al-'As in the qunut of her prayers and she did not criticize them openly.19

The burial of al-Hasan b. 'Ali in Medina provoked fighting between the Hashimite and the Umayyad. Al-Hasan had instructed his family before his death to bury him with his grandfather if they did not fear evil. When they proposed interring him next to the Prophet, Marwan interfered, declaring, ” 'Uthman will not be buried in Hashsh Kawkab and al-Hasan here.” The Banu Hashim and Bau Umayya assembled, each group with their supporters, brandishing their weapons. Abu Hurayra, this time taking the side of the Prophet's family, asked Marwan, “Will you prevent al-Hasan b. 'Ali from being buried in this place when I have heard the Messenger of God say about him and his brother al-Husayn b. 'Ali that they are the two lords of the youth of the inmates of Paradise?”

Marwan told him, “Leave us alone. The hadith of the Prophet would be lost if nobody but you and Abu Sa'id Khudri had preserved it. You have become a Muslim only at the siege of Khaybar.” Abu Hurayra protested that he had indeed accepted Islam in Khaybar, but from then on, he stayed constantly with the Prophet and knew everyone whom he loved and whom he hated, for whom he prayed and whom he cursed. However, 'A’isha taking the side of Bau Umayya, said, “The apartment is mine. I shall not permit anyone to be buried in it.” Al-Hasan b. 'Ali then was buried in Baqi' al-Gharqad.20

On fabricating traditions, it is worth narrating the following anecdote from Ibn Hibban: Yahya b. Ma'in and Ahmad b. Hanbal once came together in the mosque of al-Rusafa, where a storyteller (qass) preached to the people. He used to say, “Ahmad b. Hanbal and Yahya b. Ma'in once related to me, on the authority of 'Abd al-Razzaq, from Ma'mar, from Qatada, from Anas. That the Messenger of God is reported to have said, “He who says la ilah illa Allah causes a bird to be created from every word; its beak is made of gold and its plumage of pearls.” Ahmad and Yahya looked at one another and asked each other, “Did you really transmit this tradition?” They both swore that, they had never heard it until that moment. They waited until the storyteller had finished and collected his money.

Then Yahya beckoned to him and asked him to draw nearer. Thinking that another coin would come his way, he did so and Yahya asked him, “Who related this tradition to you?” Yahya b. Ma'in and Ahmad b. Hanbal was the answer. Then he said, “But I am Yahya b. Ma'in and this man is Ahmad b. Hanbal and we have never heard this mentioned as a prophetic tradition. If you have to tell obvious lies, do not bother us with them.”

“Are you really Yahya b. Ma'in?” the storyteller asked. “Yes.” “I have always heard that Yahya b. Ma'in is stupid,” the man proceeded, “and I have never set eyes on him until this moment.” Yahya said, “But how do you know I am stupid?” The storyteller replied, “As if there were in the whole world no other Yahyas or Ahmads except you two! I have written down from seventeen different people called Ahmad b. Hanbal apart from this man here.” Then Ahmad b. Hanbal wrapped his face in the sleeve of his cloak andsaid “Let him be.” With wicked glee, the storyteller watched them go.21

Regarding this preliminary, we will discuss the merits of the Companions.

1. Hudhayfa said, that the Messenger of God had said, “I do not know how long I will live among you, so you should follow Abu Bakr and 'Umar after me. 22

The Messenger of God (S.A.W.A.), from the beginning of his mission to the end of his life continuously appointed 'Ali b. Abi Talib to his succession.

a) When the Warning Verse (Q: 26/214) came down, he invited his nearest kinsfolk and called them to God. The men remained silent and 'Ali, though the youngest, said, “O Prophet of God, I will be your helper in this matter.” The Messenger of God (S.A.W.A) laid his hand on the back of 'Ali's neck and said, “This is my brother, my executer and my successor among you. Hearken to him and obey him. 23

b) In A.H. 9, while the Messenger of God with his Companions was making for the Byzantines (Tabuk), he left 'Ali behind to look after his family. The hypocrites spoke evil of him, saying that hehad been left behind because he was a burden to the Prophet and he wanted to get rid of him.On hearing this, 'Ali seized his weapons and caught up with the Messenger of God when he was halting in al-Jurf, and repeated to him what the hypocrites were saying. The Prophet (S.A.W.A) replied, “They lie.I left you behind because of what I had left behind, so go back and represent me in my family and yours. Are you not content, 'Ali, to stand to me as Aaron to Moses, except that there will be any prophets after me? 24

c) On his return from the Farewell Pilgrimage, he stopped at Ghadir Khumm to communicate God's revelation (Q: 5/67) to the pilgrims who accompanied him before they dispersed. Taking 'Ali by the hand, he declared, “He of whom I am the master (mawla) this man, 'Ali, is also the master.” He pleaded, “O God, Be the friend of him who is his friend, and be the enemy of him who is his enemy; support whom he supports him and desert whom he deserts. Then Gabriel came down and revealed this verse,

﴾ Today the faithless have despaired of your religion. So do not fear them, but fearMe . Today I have perfected your religion for you, I have completedMy blessing upon you, and I have approved Islam as your religion. ﴿ (Q: 5/3.).

Then 'Ali received in his tent, the congratulations of the Muslim men and women who greeted him with the title of the Commander of the Faithful (Amir al-Mu'minin), among them was 'Umar b. al-Khattab.25

2. Qays b. 'Ubada said that 'Ali b. Abi Talib had said, “Once the Messenger of God was ill for some days and nights. At the time of the call to prayer, he toldme to say Abu Bakr to lead the prayers. When he (S.A.W.A.) died, we considered the prayer is the standard of Islam and the pillar of the faith. Therefore, we were pleased for our world with someone whom the Prophet (S.A.W.A.) was pleased for our faith. And we pledged allegiance to Abu Bakr. 26

While the Prophet's illness began and grew more serious, despite the fact that he could barely lift himself off the ground through weakness, he arose and decided to go to the mosque. 'Ali took his hand and al-Fadhl took the other. He leaned on them both and his feet dragged a trail along the ground because of his weakness. When he came out into the mosque, he found Abu Bakr had already got to the mihrab. He indicated with his hand that he should withdraw and Abu Bakr withdrew. The Messenger of God took his place. He said the takbir and began the prayer, which Abu Bakr had begun before without taking any account of what he had already performed.27

The Prophet (S.A.W.A) did not let Abu Bakr continue leading the communal prayers. How did he tell 'Ali to say Abu Bakr to lead the prayers at this time?

In the Guardian Verse (Q: 5/55), God implicitly refers to 'Ali b. Abi Talib as the successor to the Prophet.28 The Prophet does not speak out of his own desire and it is not reasonable to, contrary to his previous will, say, “You should follow Abu Bakr and 'Umar after me.” Moreover, 'Ali b. Abi Talib and Banu Hashim did not swear allegiance to Abu Bakr after the Prophet's death. 'Umar and his companions took charge of securing the pledge of allegiance of all residents in Medina.

They rushed towards the house of Fatima, whowas bereaved of her father's death, and the Companion al-Zubayr with some of the other Emigrants had assembled there. 'Umar came to the house and told, “By God, I will set the house on fire, unless you come out and swear allegiance to Abu Bakr.” Then he broke into the house. Fatima came out and told them, “By God, you should go out of my house, or I will unveil my hair and bewail before God. 29

Fatima lived a short time after her father: seventy-five or forty days. She made a will to be buried secretly at night, in order to prevent her enemies' attendance.30 If 'Ali b. Abi Talib had swore allegiance to Abu Bakr his house would not have been rushed and set on fire.

3. Jubayr b. Mut'im said that, “Once a woman came to the Prophet (S.A.W.A.) and consulted him about a business. He told her to come later. She asked, 'IfI come and cannot see you (if you were dead), whom may I confer with then?' He said, 'If you cannot find me, then discuss with Abu Bakr'. 31

This tradition and the preceding ones are contrary to the previous statements of the Messenger of God who appointed 'Ali b. Abi Talib as his successor.32

4.'Ali b. Abi Talib said that, the Prophet (S.A.W.A.) had said, “Abu Bakr and 'Umar are the two lords of the old of the inmates of Paradise, except the prophets and the messengers. 33

The author himself knows that the Paradise inmates are the young and the old will become young while in the Paradise.34 This is an inexpertly fabricated tradition, imitating the famous one; al-Hasan and al-Husayn are the two lords of the youth of the inmates of Paradise.35

5. 'Ali b. Abi Talib said that, “The best of the comm-unity after its Prophet are Abu Bakr and then 'Umar. 36

'Ali b. Abi Talib openly criticizes the caliphs before him. In Shiqshiqiyya Sermon37 he says, “By Allah so and so [the son of Abi Qahafa] dressed himself with it [the caliphate] and he certainly knew that my position in relation to it was the same of as the position of the axis in relation to the hand-mill. The floodwater flows down fromme and the bird cannot fly up to me.I put a curtain against the caliphate and kept myself detached from it.

ThenI began to think whether I should assault or endure calmly the blinding darkness of tribulations wherein the grown up are feeble and the young grew old and the true believer acts under strain until he meets Allah.I found that endurance thereon was wiser. Therefore, I adopted patience although there was mote in the eye and suffocation in the throat”. He never believed in them. During the election (shura), 'Uthman had twice pledged without hesitation that he would follow the Book of God, the Sunna of His Prophet, and the practice of Abu Bakr and 'Umar, while 'Ali had cautiously stated that he would do so to the limit of his ability.38

After the Kharijites left Kufa, 'Ali's followers offered him a renewed oath of allegiance on the basis that they would be friends of those he befriended and enemies for those he took as enemies. 'Ali b. Abi Talib stipulated adherence to the Book of God and the Sunna of the Prophet in the oath. Rabi'a b. Shaddad al-Khath'ami suggested, “On the Sunna of Abu Bakr and 'Umar.” 'Ali b. Abi Talib objected that if Abu Bakr and 'Umar had been acting on anything but the Book of God and the Sunna of His Messenger, they would have been remote from the truth.39

If 'Ali b. Abi Talib believed that Abu Bakr and 'Umar were the best of the community after its Prophet, during the election (shura), he could pledge that he would follow the practice of Abu Bakr and 'Umar, and he would not lose his chance for caliphate. In addition, he would not object Rabi'a b. Shaddad al-Khath'ami, who had suggested, “On the Sunna of Abu Bakr and 'Umar”. The Prophet (S.A.W.A.) addressing Abu Bakr said, “You are my Companion in the cave and on the hawdh (Heavenly Water).”

This is another imitation of thaqalayn tradition: “Indeed, I have left among you the Book of God and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed.”40

6.Abu Sa'id Khudri said that he had heard the Messenger of God say, “Certainly the most benevolent to me in actions and wealth is Abu Bakr. IfI were to take a friend (khalil), I would take Abu Bakr as my friend. All the doors leading to the Mosque should be blocked except for Abu Bakr's. 41

When the Messenger of God instituted brother-hood between his fellow Emigrants and the Helpers in Medina he said, “Let each of you take a brother in God.” He himself took 'Ali by hand and said, “This is my brother.” Therefore, the Prophet (S.A.W.A.) and 'Ali became brother.42

a) It is interesting that the Prophet could choose a brother, but he could not choose a friend.

b) The Prophet ordered that all private doors leading to the mosquebe blocked except for 'Ali. He said, “O 'Ali, no one is allowed to enter the mosque while he is impure (junub) except me and you.43 There are many other traditions in this effect.44

Therefore, it is a more reasonable version, and it is confirmed by the verses, ﴾ Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. ﴿ (Q: 33/33).

And ﴾ Should anyone argue with you about them, after the knowledge that has come to you, say come, let us call our sons and your sons, our women and your women, our souls and your souls, then let us pray earnestly, and call down Allah's curse upon the liars. ﴿ (Q: 3/61). Here, God considers 'Ali b. Abi Talib as the soul of the Prophet.

7. 'A’isha said that she had heard the Messenger of God say, “It does not behoove a community to lead their prayers anyone else while Abu Bakr is among them. 45

See on Abu Bakr leading communal prayers, above, (page 37).

8. Anas b. Malik said that the Messenger of God had said, “The kindest to my community among them is Abu Bakr. 46

Abu Bakr would have been the kindest to the community among them, if he had not broken into Fatima's house.47 If he had not disinherited the Prophet's daughter from her father's inheritance.48 If Fatima had been happy with him when she died.49 If he had not made Khalid b. Walid murder Malik b. Nuwayra, and he had punished Khalid who married Malik's widow at the same night he killed her husband. If he had not burned al-Fuj'at (or Fujah) al- Sullami alive;50 and if….

9. 'Abd Khayr said that he had heard 'Ali say (while he was preaching) on the pulpit, “Would you like to inform you of the best man of the community after its Prophet?” Then 'Ali named Abu Bakr. Again, he said, “Would you like to inform you of the second?” This time, he named 'Umar.51

We discussed 'Ali's attitude towards the caliphs before him (page 159).

10. 'A’isha said, “The Messenger of God told me during his illness, 'call your father and your brother to me so that I may write a letter. For I fear that someone will have wishful fancies and someone will say, I am more worthy, but God and the faithful refuse anyone but Abu Bakr'. 52

If Abu Bakr had had such a letter it would have shown it to the people in Saqifa, and he would not have offered people to accept 'Umar or Abu 'Ubayda as the caliph.53 Moreover, he did not wish he had asked the Prophet (S.A.W.A.) about the matter of caliphate: to whom had it belonged, as the people had not argued about it.54

11. The Messenger of God said, “Regard for my Tr-adition (Sunna) and the Traditions of the divinely and rightly-guided caliphs, take the Traditions and hold on to them with your wisdom teeth. 55

The man who fabricated this tradition did not know that the term 'the divinely and rightly guided caliphs'had not been used during the Prophet's life. It was initiated later during the Umayyad or 'Abbasid caliphs to distinguish them from the first four ones; moreover the Prophet (S.A.W.A) said, “When you come to me at the heavenly waters (hawdh), then indeed I will ask you about two important things (thaqalayn) which I have left behind. Take care how you followme with regard to the Book of God and the offspring of my family (ahl al-bayt). Do not try to outdo them, for then you will be destroyed. 56

11. The Messenger of God said, “Abu Bakr is blessed, 'Umar is blessed, 'Uthman is blessed, 'Ali is blessed, Talha is blessed, Zubayr is blessed, 'Abd al-Rahman b. 'Awf is blessed, Sa'd b. Abi Waqqas is blessed, Sa'id b. Zayd is blessed and Abu 'Ubayda b. al-Jarrah is blessed. 57

As we discussed before, the pledge of Good Pleasure (al-ridhwan) took place under a tree in Hudaybiya; there were at least seven hundred men present there not only ten.58

Notes

1. Salimi, 18-21.

2. Ibid, 22-28.

3. Ibid, 18.

4. See above, 16f.

5. See Nahj al-balagha, 1: 417.

6. Salimi, 18.

7. Ibid, 19.

8. See above, 72.

9. See above, 67, note1 .

10. Salimi, 19.

11. See above, 25.

12. See al-Maqdisi, 5: 20.

13. See above, 26.

14. Salimi, 21.

15. Ibn Hisham, 1: 266.

16. Nahj al-balagha, 1: 449.

17. See above, 120.

18. Ibn Abi al-Hadid, 11: 45.

19. Tabari, Ta'rikh, 6: 3406.

20. Baladhuri, Ansab, 3: 297-8.

21. Ibn Hibban al-Busti (d. 354/965), Kitab al-majruhin, ed. Mahmud Ibrahim Zayid, Beirut, n.d., 1, 85.

22. Salimi, 22.

23. See above, 11 f.

24. See above, 30.

25. See above, 34 f.

26. Salimi, 23.

27. See above, 37.

28. See above, 46, note1 .

29. See above, 65 f.

30. See above, 69.

31. Salimi 23.

32. See Q 5: 55 and 46, note1 .

33. Salimi, 24.

34. Ibid, 24.

35. See above 151 f.

36. Salimi, 24.

37. Nahj al-balagha, 1: 34.

38. See above, 83.

39. See above, 111.

40. See above, 35.

41. Salimi, 25.

42. See above, 17.

43. Sibt b. al-Jawzi (d. 654/127), Tadhkira al-khawass, ed. al-Sayyid Muhammad Sadiq Bahr al-'Ulum, Beirut, 1401/1981, 46-47.

44. See e.g. Tirmidhi, 4: 471, no. 3732; Qadhi Nur Allah Shushtari, Ihqaq al-haqqwa izhaq al-batil, ed, Sayyid Mahmud Mar'ashi, Qumm, n.d. 5: 540-584.

45. Salimi, 25.

46. Ibid, 26.

47. See above, 66.

48. See above, 68 f.

49. See above, 69.

50. See above, 72.

51. Salimi 26.

52. Ibid, 26.

53. See above, 63.

54. See above, 72.

55. Salimi, 27.

56. See above, 35.

57. Salimi, 27.

58. See above, 25.

The Extremists and Misinterpretation of the Holy Qur’an

The above-mentioned writer says,

“A group of the extremists (ghulat) believe that the Holy Qur'an is misrepresented. Some chapters and verses on 'Ali's guardianship and succession have been left out. They do not believe in the Holy Qur'an compiled by 'Uthman and say that he changed and misrepresented it according to his wish. For example, they say the Confederates Chapter (Sura al-Ahzab) which contains 73 verses now had 286 verses before compiling. The Hijr Chapter (Sura al-Hijr) which has 99 verses now contained 190 verses before. All the missing verses are those concerning 'Ali's guardianship (wilayat).

An unidentified Holy Qur'anhas been found in India that contains a Chapter of Light (Sura al-Nur) other than this Chapter of Light (Sura al-Nur). It has seven verses and they think it is the Chapter of guardianship of 'Ali b. Abi Talib and the Imams after him. The extremists say that the Prophet gave the perfect and reliable written text, whichwas written by 'Ali b. Abi Talib himself, to Fatima. It was three times greater in extent than the ordinary Holy Qur'an. This is the same copy, which inherits one Imam to the other one. Finally it reaches al-hujja (the Hidden Imam) and he will interpret it for the people of the end of the time. 1

Ghulat [extremist] are those who exaggerate or go beyond all bounds, particularly in reverence for certain individuals notably 'Ali b. Abi Talib and the 'Alids and consider them incarnation of the Deity. What heads of the sects are to be called ghulat [extremists] depends on the point of view of the writer, but as a rule, those who adopted such notions originally foreign to Islam as incarnation (hulul), metempsychosis (tanasukh) etc., are consideredghulat.2

We (Shi'ite) say that our belief concerning those who exceed the bonds of belief (ghulat), and those who believe in delegation (mufawwadha) is that they are deniers (kuffar) of Allah, Glory be to His name. They are wickeder the Jews, the Christians, the Fire-Worshippers, the Qadarites or the Kharijites (Haruriya), or the heretics (ahl al-bid'a) or those who hold views, which lead astray (al-ahwa al-madhilla).3

Imam 'Ali b. Musa al-Ridha, the eighth Imam, says that the Prophet said, “Do not exalt me to a higher rank than I deserve, since Allah, Glory be to His name, made me His servant before he made me His Messenger.”

He narrates it through his father, Musa b. Ja'far al-Kazim, from his father, Ja'far b. Muhmmad al-Sadiq, from his father, Muhammad b. 'Ali al-Baqir from his father, 'Ali b. al-Husayn, from his father, Husayn b. 'Ali, from his father, 'Ali b. Abi Talib, from the Messenger of God (S.A.W.A.) narrated. He, Glory be to His name, says in His Book,

﴾ It does not behoove any human that Allah should give him the Book, judgment and prophet-hood and then he should say to the people, 'Be my servant instead of Allah.' Rather [he would say], 'Be a godly people, because of your teaching the Book and because of your studying it.' And he would not command you to take the angels and the prophets for lords. Would he call you to unfaith after you have beenMuslims. ﴿ (Q: 3/79-80).

'Ali b. Abi Talib says, “Two groups have corrupted themselves concerning me: the extremist friends and the negligent enemies. I seek absolution to Allah in respect of exceeding and exalting our position higher than we are, an absolution similar to that of Jesus, the son of Mary, from the Christians, as Allah, Glory be to His name, says,

﴾ And when Allah said, “O Jesus son of Mary! Were it you who said to the people, 'Take me and my mother for gods besides Allah'?” He said, “Immaculate are you! It does not behooveme to say what I have no right to say. Had I said it,You would certainly have known it. You know whatever is inmy self, and I do not know what is in Your Self. Indeed,You are Knower of all that is Unseen. I did not say to them anything except whatYou had commanded me to say, 'Worship Allah, my Lord and your Lord.' Moreover,I was a witness to them so long as I was among them. But when You had taken me away, You Yourself were watchful over them, and witness to all things. ﴿ (Q: 5/116-117).

Allah also says, ﴾ The Messiah son of Mary, is but an apostle. Certainly, other apostles have passed before him, and his mother was a truthful one. Both of them would eat food. ﴿ (Q: 5/75). That is they eat and they excrete like ordinary people. Thus, whoever claims deity for the prophets; or claims divinity or prophet-hood for Imams or Imamate for non-Imams, we disown them in this world and in the Hereafter.4

It is related from Zurara that he said, “I said to Imam Musa b. Ja'far al-Kazim that a man from among the descendents of 'Abd Allah b. Saba' is a believer in the doctrine of delegation (tafwidh), and Imam said, 'What is delegation (tafwidh)?'I said according to him (the man from among the descendents of 'Abd Allah b. Saba') Allah, the Mighty and Glorious, created Muhammad and 'Ali b. Abi Talib and then delegated the matter of (creation) to them, and these two created and gave sustenance, and caused life and death.” The Imam said, “He, the enemy of Allah, has lied. When you return to him recite him the verse of the Thunder Chapter (Sura al-Ra'd ) ﴾ Have they set up for Allah partners who have created like His creation, so that the creations seemed confusable to them. Say Allah is the creator of all things, and He is the One, the All-paramount. ﴿ (Q: 13/16).

Concerning the delegators (al-mufawwidha), the extremists (ghulat) and their like Imam said, “O God! Do not include us among them who curse them. 5

Concerning the extent of the Holy Qur'an, our belief is that the Holy Qur'an, which Allah revealed to His Prophet Muhammad, is the same as the one between the two boards (daffatayn), but it is the same extent in the hands of people.6

The Shi'ite belief concerning the perverting or misinterpretation of the Holy Qur'an -that is omitting part or parts of it- is that it has never occurred. The Holy Qur'an, which now is in the hands of Muslims, is just the same as revealed to Prophet (S.A.W.A). Most of the Shi'ite scholars has stipulated it including: Ibn Babawayh in his I'tiqadat al-Imamiyya, Tabrisi in Majma' al-bayan, Shaykh Ja'far Kashif al-Ghita' in his Kashf al-ghita, 'Allama al-Shahshahani in his al-'Urwa al-wuthqa , and al-Mawla Muhsin[Faydh] al-Qasani in his two books (al-Wafi and 'Ilm al-yaqin).7

Some Scholars have attributed the notion of not perverting the Holy Qur'an to great Shi'ite 'Ulama' and experts like al-Shaykh al-Mufid, al-Shaykhal-Biha'i and Qadhi Nur Allah Shushtari and others. Generally, we say no Shi'ite expert, who has written a book on Imamate, has stipulated perverting the Holy Qur'an.8

However, our Sunnite brethren have a different view. 'Umar says, “Part of what He sent down was the passage of stoning; we read it, and we were taught it, and we needed it. The Messenger of God (S.A.W.S.) stoned (adulterers) and we stoned them after him.I fear that in time to come men will say that they find no mention of stoning in God's book and thereby go astray by neglecting an ordinance, which God has sent down. Then we read in what we read from God's book, 'Do not desire to have ancestors other than your own for it is infidelity to do so.'9

However, we see neither 'the stoning passage', nor 'the ancestors' verse in the Holy Qur'an. Ibn Abi Maryam narrated from Ibn Abi Luhay'a from Ibn Abi al-Aswad, from 'Urwa b. al-Zubayr from 'A’isha who said, ”Sura al-Ahzab (confederates) was read 200 verses during the Prophet's time, but when 'Uthman was collecting the Book, he could not find more than we are reading now.” Isma'il b. Ja'far also narrated from al-Mubarak b. Fudhala, from 'Asim b. Abi al-Nujud, from Ziz b. Hubaysh who said that 'Ubayy b. Ka'b had asked him, “How many verses are there in Sura al- Ahzab?” He answered 72 or 73 verses. 'Ubayy said it was the same extent as Sura al-Baqara, in which the 'stoning passage' was read.10

The baseless calumnies, which the Sunnite ascribes to the Shi'ite, are countless. Among those who have judged the Shi'ite creeds without studying and knowledge, are Fakhr al-Din al-Razi. Commenting the verse ﴾ Allah effaces and confirms whatever He wishes. ﴿ (Q: 13/39), he says the Rafidhis (the Shi'ite) say that al-bada' (emergence of new circumstances which cause a change in an earlier ruling) for God is permitted and bada' means that God ordains something, but something else happens, that is against His knowledge.11 O! Allah Youare Immaculate. This is nothing, but a fabrication.12 Alusi, commenting the verse ﴾ eat and drink until the white streak becomes manifest to you from the dark streak at the crack of dawn. ﴿ (Q: 2/187) says, “The Shi'ite permit themselves to begin their [Ramadhan] fast from the sunset. 13

I wonder whence Alusi has gotten this fascinating information and knowledge, and for this argument to what document, he has attested. He lived in Baghdad, the Shi'ite settlement from the old times up to now, and the Holy Shrines are near Baghdad, there are few people who cannot find the Shi'ite there; he could get true information from them. Truly, it is surprising that a learned man like Alusi cast baseless accusation on the Shi'ite. By God, this accusation and the likes are but division between Muslims, which only their enemies exploit it and govern them.14

Notes

1. Salimi, 58-60.

2. See Shorter Encyclopaedia of Islam, H.A.R. Gibb and J.H. Krammers (eds.), 3rd imprssion, E.J. Brill, Leiden, 1991, 110.

3. Ibn Babawayh al-Qummi, known as al-Shaykh al-Saduq (d. 381/991), I'tiqadat al-Imamiyya (A Shi'ite creed), trans. Asaf A.A. Fyzee., revised edition, Tehran, 1404/1982, 87-88.

4. Ibn Babawayh al-Qummi, known as al-Shaykh al-Saduq (d. 381/991), 'Uyun akhbar al-Ridha, ed. Sayyid Mahdi al- Husayni al-Lajwardi, Qumm, 1378, 200-201.

5. Ibn Babawayh al-Qummi, I'tiqadat, 90-92.

6. Ibid, 77.

7. al-Sayyid Abu al-Qasim al- Musawi al-Khu'i, al-Bayan fi tafsir al-Qur'an, Qumm, 5th edition, 1394/1974, 218-219.

8. Ibid, 219.

9. See above, 61.

10. al-Suyuti, Jalal al-Din Abd al-Rahman (d. 911/1105), al-Itqan fi 'Ulum al-Qur'an, ed., Muhammad Abu al-Fadhl Ibrahim, 2nd edition, Cairo, 1387/1967, 1: 234.

11. al-Razi, 19: 66.

12. al-Khu'i, 548.

13. al-Alusi, 2: 67.

14. Ibid, 559-560.

Conclusion

We Muslims, Shi'ite and Sunnite, are both from the tribe of Islam. We all worship the one God, believe in one faith, follow one Prophet, recite one HolyQur'an and pray towards one Qibla. Small different views should not spoil or destroy our unity or correlation. We should co-operate and be united to regain our lost grandeur, not cast baseless accusation and dispute to lose our power. Allah says ﴾ And obey Allah and His Apostle, and do not dispute, or you will lose heart and your power will be gone.And be patient indeed Allah is with the patient. ﴿ (Q: 8/46).

Here is an example of the disgraceful behavior of Christians towards Muslims in the former Andalusia.

At Gandía, where the movement (of mob violence towards the Muslims of a Moorish quarter in Andalusia) began, it would seem Christians took broom and branches, dipped them into irrigationchannels and by general desire converted the Mudejars1 into Christians at a stroke. Such new Christians could perhaps count themselves lucky. In Polop, the Mudejars took refuge in a castle and held out there for a few days. They finally agreed to surrender and accept baptism, and in return, the Christian rebels promised to leave them alone.

When the baptism was complete, 600 of those who had been in the castlewere put to death, a procedure that the rebels were pleased to point out, “More souls in heaven and more money in our pockets.”(No doubt from the valuables, which they stripped from the corpses). Nobody could imagine that the conversions effected during this terrifying outbreak of intercommunal violence were voluntary. Those Mudejars who had asserted that they had not of their own free would become Christians, and who had accordingly returned to their Islamic faith, were told that if they did not return to Church the penalty for apostasy was death and the confiscation of their property

. From this time onwards, from 931/ 1525 or 932/1526, nobody could openly live as a Muslim in any part of the Iberian Peninsula. Mudejar Spain ended in 906/1501-907/1502. Islam certainly continued to exist, but it was an underground faith.2

Today many Muslim countriesare subjected to Christian or Jew governors. The Zionists govern Palestine and the Farther Mosque (masjid al-aqsa). The Americans have occupied Afghanistan and Iraq. They imprison and kill Muslims, exploit their natural sources and rule over their people. Is it not time yet for those who have faith that their hearts should be humbled for Allah's remembrance and hearken to Allah, Who says, ﴾ Indeed this community of yours is one community, and I am your Lord, so be wary Me. ﴿ (Q: 23/52).

Notes

1. Muslims living permanently as a subject of one of the Christian kingdom of the Iberian Peninsula.

2. L. P. Harvey, “The political, social and cultural history of the Moriscos”, in Salma Khadra Jayyusi (ed.), The Legacy of Muslim Spain, Leiden, 1992, 221-222.

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.

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.


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