Alhassanain(p) Network for Heritage and Islamic Thought

46) Wife and Husband’s Duties

Love

One of the other duties of wife and husband is to love each other and this is a very important factor behind the unity in society. There are two kinds of love between wife and husband; one is divine love that is when two persons get married, they feel love towards each other. This is something Godly: “And one of His signs is that He created mates for you from yourselves that you may find rest in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.”1

The other kind of love is acquired love that is to say one should create the groundwork for love. Both wife and husband should act in a way that the other spouse starts to love him or her. They should take care in choosing their mates. Imam Musa ibn Ja’far (al-Kadhim) (AS) has narrated from the Messenger of Allah (SAW) his saying: “Choose virgin women as your wives, for they are more pleasant in mouths, purer in wombs, smarter in learning, and steadier in love.”2

The Messenger of Allah (SAW) said: “The more a person is faithful, the more he loves his wife.”3

In a sermon of Imam Sajjad (AS), we read: “Seven features have been given to us, the Ahlul Bayt which are not given to anyone else; good look, eloquence, manliness, courage, forbearance, knowledge and love of women.”4

Imam Sadiq (AS) said: “Love of women is a trait of the prophets.”5

The Holy Prophet (SAW) also said: “Fear Allah concerning the two weaks; orphan and woman. The best of you is one who behaves well towards his wife and children.”6

Toleration

The wife and husband’s duty is to forgive each other’s lapses. The husband has a special duty in observing the state of his wife. After the Battle of Jamal, Imam Ali (AS) delivered the following sermon: “O peoples! Women are deficient in intelligence. As regards the deficiency in their faith, it is their abstention from prayers and fasting during their menstrual period. As regards deficiency in their intelligence, it is because the witnessing of two women is equal to that of one man. As for the deficiency of their shares, it is that their share in inheritance is half of men’s. So beware of the evils of women. Be on your guard even from those of them who are reportedly good. Do not obey them even in good things so that they may not attract you to evils.”7

Wife And Husband Helping Each Other

Imam Sadiq (AS) said: “Ameerul Mo’minin (AS) used to collect firewood, took out water of the well, and sweep (the house) while Lady Fatima milled the wheat, kneaded the flour and baked bread.”8

The Messenger of Allah (SAW) has been reported by Imam Ali (AS) as saying: “One who has the following four features will have the good of this life and the afterlife; piety that keeps him away from prohibitions, good temperament with which he lives among people, forbearance which wards off the ignorance of an ignorant person, and a good wife who assists him in the affairs of this world and the hereafter.”9

Imam Sadiq (AS) said: “Any woman who satisfies her husband with a glass of water will have the reward of devotion of one year (fasting the days and keeping vigil the nights in worshipping). God will build her a town in paradise and will forgive sixty sins of her.”10

About Imam Sadiq (AS), it is reported: “He sewed his clothes, mended his shoes, and worked outside home like other men.”11

Mutual Respect

Imam Sadiq (AS) said: “A group of people came to the Messenger of Allah (SAW) saying: ‘O Messenger of Allah! We have seen people who prostrate before each other.’ The Holy Prophet (SAW) said: ‘If I would give an order to people to prostrate before each other, I would order women to prostrate before their husbands.”12

Imam Musa Ibn Ja’far (AS) said: “The Jihad of woman is to take care of her husband.”13

Imam Sadiq (AS) has reported his father as saying: “One, who gets married, should honor his wife and should not annoy her.”14

To Avoid Bothering Each Other

The Messenger of Allah (SAW) said: “Every wife who vexes her husband, God will not accept her prayer and her good deeds unless her husband is pleased with her, even if she fasts all her life, spends all nights worshipping, sets slaves free and spends her wealth in the way of Allah. She will be the first to enter the fire.”

The Holy Prophet (SAW) then said: “The same is true about a man who vexes his wife or does injustice to her.”15

To Be Tolerant

The Messenger of Allah (SAW) said: “Whoever tolerates his wife’s bad temper for the sake of God, God will reward him as the reward of (Prophet) Ayyub (Job) for his patience with afflictions. The wife too should discharge her duties properly. If she dies before her husband and he is not pleased with her, she will enter the abyss of hell with the hypocrites on the Day of Judgment.”16

Wife and Husband’s Jealousy

Imam Ali (AS) has been reported as saying: “The wife’s zeal is (from) disbelief and the husband’s zeal is (from) faith.”17

Imam Sadiq (AS) has been reported by Jabir as saying: “God has made Jihad obligatory on men and on women. As for the jihad of man, man is to offer his properties and blood in the way of Allah. And as for the jihad of woman, womanis to be patient with her husband’s harms and jealousy.”18

To Forgive Each Other

Ishaq ibn Ammar narrated: “I said to Imam Sadiq (AS): ‘What is a woman’s right on a man? What should he do for her?’ The Imam (AS) said: ‘To provide her with food and dress and forgive her when she makes a mistake.’ Then, the Imam said: ‘There was a woman (wife) with my father who often vexed him, but he forgave her.”19

Imam Sadiq (AS) has also said: “Observe Taqwa with the two weaks (meaning orphans and women)…for they (women) are but your honor.”20

The wife and husband have to observe certain rules in order to have a happy life in a way that their tie is not broken. They have to observe other rules too. As they have a common family life, they should be sincere to each other. They should do their best to please each other. They should avoid discord, despair, rancor and enmity. They should consider the other partner as a sincere friend. They should be kind to their in-laws and consider them as their own relatives and family members.

They should avoid finding faults with each other. They should never disclose their own secrets to others. They should not have undue expectations. They should not exceed the limits. They should keep their house, bodies and clothes clean.

They should avoid suspicion and undue pleasantry. They should take care of each other with wisdom. They should do their best in teaching, training and purifying each other. They should thank each other. They should help each other to run the family life economically. They should counsel each other. They should be loyal to each other. They should never compare themselves with those who are above them in wealth; rather, they should compare themselves with those below them in wealth.

They should be patient with hardships, and trustworthy in their lives. They should be content with what God Almighty has given them. The wife should leave the house with the permission of her husband. She should keep away from what may vex her husband and the husband too should do his best not to annoy his wife.

They should refrain from associating with unsuitable people. Imam Sadiq (AS) has said: “A lustful look is like a poisoned arrow of Satan.” The Imam has also said: “Long looks create lustfulness which leads to mischief.”21

Finally, it is incumbent on every man and woman to follow such models as the Messenger of Allah (SAW), Khadijah (AS), Imam Ali (AS), Lady Fatimah (AS), Imam Hossain (AS), Rabab, Shahrbanoo, Imam Zaynol Aabideen (a.s.) Fatima daughter of Imam Hassan (a.s.), Imam Baqir (AS), Umm Farwah and the like, and learn lessons of life, sincerity, and kindness from them.

Wet Nursing (Breastfeeding)

Imam Ali (AS) has been reported in Khisal of Sheikh Sadooq in the four hundred Hadiths, as saying: “Get married, because marriage is from the Sunnah of the Messenger of Allah (SAW) who said: ‘Whoever likes to follow my Sunnah should get married and have children. Tomorrow, on the Day of Judgment, I will be proud of you among the nations.’ Then the Messenger of Allah said: ‘Do not hire adulteresses and insane women to suckle your children from their breasts, for this affects them.”22

To Obey Women

Imam Ali (AS) has said: “Avoid bad women, and beware of their good ones. If they enjoin you to the good, do obey them, lest they may attract you to the wrong later on.”23

Some tradition says: “Seek the protection of Allah from the bad ones of your wives.”24

Rights of Women

Imam Sadiq (AS) has been reported as saying: “Fear Allah concerning the two weaks (meaning orphans and women).”25

Marriage

Abdul Melik ibn Umar has reported: “I asked Imam Sadiq (AS) about temporary marriage, and the Imam said: ‘It is a difficult matter. Avoid (temporary marriage with) virgins.”26

Evidently, there are advantages and disadvantages in temporary marriage. The permission is with the father of the girl. Temporary marriage with virgins has been proscribed.

Little Dowry

We are duty-bound for little dowries in marriage when forming a family. The Messenger of Allah (SAW) said: “The best women of my Ummah are the most good-looking of them in face and the least of them in (asking for) dowries”27

Notes

1. Qur'an, 30:21.

2. Bihar al-Anwar, vol. 100, p. 237.

3. Mostadrak, vol. 2, p. 532.

4. Ibid.

5. Bihar al-Anwar, vol. 100, p. 236.

6. Ibid., p. 224.

7. Nahj al-Balaghah, vol. 1, p. 170.

8. Wasa’il al-Shiah, vol. 140, p. 164.

9. Bihar al-Anwar, vol. 100, p. 238.

10. Wasa’il al-Shiah, vol. 14, p. 123.

11. Bihar al-Anwar , vol. 100, p. 230.

12. Wasa’il al-Shiah, vol. 14, p. 115.

13. Ibid, p. 116.

14. Ibid., p. 119.

15. Ibid., p. 116.

16. Wasa’il al-Shiah, vol. 14, p. 116.

17. Ibid., p. 111.

18. Ibid.

19. Ibid., p. 121.

20. Ibid.

21. Wasa’il al-Shiah, vol. 14, p. 139.

22. Ibid., p. 4

23. Wasa’il al-Shiah, vol. 14, p. 128.

24. Ibid., p. 124.

25. Ibid., p. 460.

26. Ibid.

27. Bihar al-Anwar, vol. 100, pp. 236-237.

47) Inward Piety

One of the other cases in relation to which man should observe Taqwa in order to keep away from deviation and pollution is the heart which is sometimes defined as passion, desire, self, soul and even wits. Some of the scholars reject the heart as being sometimes synonymous to the soul, spirit or intellect. Allamah Majlisi believes that it is very difficult to get to know the heart and its essence. Even our Imams (AS) have spoken of it implicitly. Sometimes the heart has been described as “the book of thoughts”1 , “the book of vision”,2 the “the treasurer of the tongue”3 , or as the “fountain of wisdom and its ear or source”.4

It is also said: “The position of the heart to the body is as the position of an Imam to people”,5 or “the heart is a king that has an army. If the king is pious, the army will be pious and if the king is corrupt, the army will be corrupt too.”6

There are other definitions for “the heart” by the Imams (AS), but what we have said so far will suffice.

Scholars of ethics and researchers have likened the heart to a pond into which water flows from every direction. At other times, they have likened the heart to a target towards which arrows are thrown. They have also likened it to a mirror which is installed in a place and people pass by it, or a building which different people enter through different gates. I personally liken the heart to a market with different shops and shopkeepers who treat people differently according to what their minds and hearts say to them. Hence, it is necessary for us to get to know this heart into which everything enters through five senses as well as imagination, passion and anger.

What occurs to the heart is sometimes divine and at other times Satanic. Obviously, what is beneficial for us in this world and the hereafter is divine, and what is harmful is Satanic against which man should have Taqwa. There are many Quranic verses about Satanic temptations;

“Say: I seek refuge in the Lord of men, the King of men, the God of men, from the whisperings of the slinking Satan, who whispers into the hearts of men, from among the jinn and the men.”7

Some of the interpreters of the Holy Quran have said that the reason why God begins this life-giving Book with the letter ‘B’ and ends it with the letter ‘S’ which forms the word ‘Bas’ meaning “sufficient” is: O people! This Holy book is sufficient for you. This book of light is life-giving, peace-giving as well as healing and guiding.

Truly, man is always exposed to Satanic temptations. Hence, he should always be on guard against Satan. Satan’s enmity against human beings is not hidden to anyone. For further details and Satanic temptations, kindly refer to the book I have written under the title of “Satan and Passions”.

Imam Sadiq (AS) has been reported by Abu Baseer as saying: “There are two ears for every heart. Whenever a man intends to commit a sin, the spirit of faith says to him: ‘Do not do!, but Satan says to him: ‘Do it!’ When he is (sleeping) on her (adulteress) abdomen, the spirit of faith is taken away from him.”8

From this narration, it is inferred that a human being is always subject to Satanic temptations and he has to choose between truth and falsehood, between good and evil. The spirit of faith invites him to the path of truth and good, but Satan pushes him to falsehood and evil. It is up to man to choose between these two.

When the atmosphere of a house is warm and bright, it means there is light in the house, and when it is cold, it means that there is no sign of light in it. The same is true with the heart. When Satan tempts man to commit sin, the heart becomes dark, and when an angel persuades man to obey God’s command, the man’s heart becomes illuminated.

In this relation, the Messenger of Allah (SAW) has said: “There is no believer except that there two ears to his heart in his chest; one ear into which an angel blows and another ear into which the slinking Satan blows. God helps the believer with the angel, for Allah the Glorified has said: “And He assisted them with a spirit from Him.”9

Imam Sadiq (AS) has said the same thing: “There is no believer except that in his heart there are two inward ears.”10

The Messenger of Allah (SAW) has been reported as saying: “In man there is a piece of flesh. If it is healthy, the other parts of the body are healthy too and when it gets sick, the other parts of the body get sick too. That piece of flesh is the heart.”11

The Holy Prophet (SAW) has also said: “When the man’s heart is clean, his body shall be clean too, and whenever his heart is wicked, his whole body shall be wicked too.”12

The Holy Prophet (SAW) said: “The worst kind of blindness is the blindness of the heart.”13

An advice of Ameerul Mo’minin (AS) to his son is as follows: “O my son! One of the calamities is destitution. Worse than that is the disease of the heart. Surely, wealth is a blessing. Better than wealth is health and better than health is the Taqwa of the heart.”14

In a sermon, Imam Ali (AS) says: “Therefore, whoever makes his heart habituated to fear Allah achieves a forward position and his action is successful.”15

Imam Baqir (AS) has been reported by Abu Hamzah ath-Thumali as saying: “The hearts are of three kinds; there is a heart which is inverted; it does not enjoy any good. It is the heart of an unbeliever. There is a heart with a black point in it; good and evil are fighting each other in it; whichever is stronger it shall overcome the other. Finally, there is an open heart in which there is a lantern giving light and its light is not extinguished until the Day of Judgment. This is the heart of a believer.”16

This is an advice by the Holy Prophet (SAW) to Imam Ali (AS): “O Ali! There are four features which denote wretchedness; dryness of the eye, hardheartedness, endless wishing, and the love for survival.”17

Imam Sajjad (AS) has been reported as saying: “Be aware! There are four eyes for man; two eyes with which he sees the affair of his faith and the world, and two eyes with which he sees the affair of his hereafter. When God intends a good for His servant, He will open his eyes of the heart with which he will see the invisible and the affair of his hereafter. When God intends no good for him, He will leave his heart in what it is.”18

Imam Sadiq (AS) has reported his father as saying: “There is no corruption worse than sin is for the heart. The heart gets involved in sin until sin overcomes it. In that case, the bottom will come to the top and the top will go down to bottom.”19

The Messenger of Allah (SAW) has been reported as saying: “If Satan did not approach the hearts of the children of Adam, they could see the Kingdom of God with their own eyes.”20

An advice by Imam Musa ibn Ja’far al-Kadhim (AS) to Hisham is this: “Jesus (AS) admonished the children of Israel as follows: ‘Make your hearts as the house of Taqwa. Do not make your hearts as the abode of Satan. O Bani Israel! Question the scholars even though you stand on your toes or sitting on your knees, for God enlivens the dead hearts with the light of wisdom in the same way that He enlivens a dead land with rain.”21

The Messenger of Allah (SAW) has been reported as saying: “If it was not for exaggerations in your sayings and corruption in your hearts, you could certainly see what I can see and could hear what I can hear.”22

The heart is one of the wonders created by God. It is beyond the understanding of the human beings. The heart of a wise man is quite different from that of a fool. A peaceful heart is very distant from a diseased heart.

A burnished heart is like a mirror; it is filled with insight and easily breaks. It is quite different from a tarnished heart which is harder than stone is.

It is through the heart that man approaches God and reaches a sublime station: “So he was the measure of two bows or even closer.”23

It is through the very heart that man takes distance from God. It is through this heart that man has seen the Kingdom of heavens and the earth. It is through this heart that man will not only be unable to see the Kingdom, but he will not see himself either. It is through this heart that man traverses the sublime stations of the angels and it is through the same heart that man cannot move an inch forward.

It is in this heart that wisdom, mercy, courage, power, faith, consciousness, virtue, devotion, obedience and piety abide. It is in the very heart that darkness, cruelty, ignorance, atrocity, murder, looting, fear, sluggishness, intoxication, rebellion, idolatry, xenophilism, oppression, and crimes abide.

It is in the heart that the belief in One God, the belief in prophethood and the Imams, the Day of Judgment, Sirat, Balance, Reckoning, Paradise, Hell and the reward of deed are observed.

It is in the very heart that the denial of God, blasphemy, disbelief, hypocrisy, and atheism can be seen.

It is in the heart that confidence, vision, hearing, contemplation, purification, and good will can be seen and it is in the same heart that blindness, deafness, turning away from the truth, polytheism, blindness of the heart, disease and veils of ignorance are seen.

It is in the heart that such virtues as modesty, humbleness, good temper, generosity, benevolence, pity, love, zeal, and chastity. And to sum it up, all the spiritual merits are seen, and it is in the very heart that arrogance, bad temper, avarice, greed, cruelty, suspicion, rancor, jealousy, and all vices can be seen in it.

The heart is the sanctum of God. In the words of Imam Sadiq (AS): “The heart is the sanctum of God! Therefore, do not give place to anyone but God to be in it.”24

The heart is the pasture of Satan, the dustbin of vices and the love of worldly pleasures. The heart is the best receptacle of truths and knowledge and the best divine treasury. The heart, too, is the worst receptacle and the worst store. Therefore, it is incumbent on all human beings to take care to purify it from all diseases and keep it safe from blindness, deafness, diseases, passions, and other vices, and to purify it with the light of the Quran, and the love of the Ahlul Bayt, and piety.

Human beings should keep their hearts lively and humble before God and always observe moderation. God says: “The day on which property will not avail, nor sons, except him who comes to Allah with a heart free from evil.”25

Human beings should know that: “…they whose hearts Allah has proved for guarding (against evil); they shall have righteousness and a great reward.”26 and they are those who are courteous before the Messenger of Allah (SAW).

This is the heart which man asks God in his supplications: “And try my heart with the piety of hearts!”

And it is the very heart that we ask God to purify in another supplication: “O Allah, purify my heart from hypocrisy and my deed from pretension. O Lord! Purify my heart from all illusions.” At other times, we say: “O Lord! Enlighten my heart with the light of the month of Ramadhan, O You the Enlightener of the hearts of mystics!”

In these supplications, both the positive and negative aspects have been observed. It means that man should purify his heart from all vices and adorn it with the light of knowledge, Gnosticism, faith and piety. In one of the daybreak supplications of Ramadhan, we say: “O Allah, fill my heart with love for You, fear of You, acknowledgment of You, belief in You, awe of You and willingness towards You, O Lord of Majesty and Honor.”

Notes

1. Ghurar al-Hikam.

2. Mizan al-Hikmah.

3. Ghurar al-Hikam.

4. Mizan al-Hikmah.

5. Bihar al-Anwar, vol. 67, p. 53.

6. Mizan al-Hikmah.

7. Qur'an, 114:1-6.

8. Bihar al-Anwar, vol. 67, p. 44

9. Bihar al-Anwar, vol. 67, p. 48

10. Wafi, vol. 3, p. 169

11. Bihar al-Anwar,vol. 67, p. 50.

12. Ibid.

13. Ibid., p. 51.

14. Ibid.

15. Nahj al-Balaghah, Sermon 132.

16. Bihar al-Anwar, vol. 67, p. 51.

17. Ibid., p. 52.

18. Khisal.

19. Bihar al-Anwar, vol. 67, p. 54.

20. Ibid., p. 59.

21. Ibid., vol. 75, p. 308.

22. Ten Discourses quoted from al-Mizan.

23. Qur'an, 53:9.

24. Bihar al-Anwar, vol. 67, p. 25

25. Qur'an, 26:88-89.

26. Qur'an, 49:3.

48) Piety and Blessings

One of the other cases, in which no one thinks he should observe Taqwa but he is really duty-bound to be careful of it, is the God’s infinite blessings. It is a sign of God’s grace, bounties, and His hidden and open favors. About these blessings God has said: “And if you would count Allah’s favors, you will not be able to number them.”1

Therefore, it is impossible to count God’s blessings. How can human beings count those blessings when they do not know about one thousandth of the blessings given to them, or about the creatures around them, and the extent of the Divine blessings that have encompassed the world?

The late Mohaddith Qumi says: “It is impossible to know the different blessings of God, but man would better ponder over a single blessing to understand his own inability.”

He says: “When you intend to put a morsel of bread into your mouth, look at the process it has gone through. This morsel could not be prepared without this world having a sound system, for wheat does not grow without the help of the four seasons, a combination of temperaments, winds, rains, and interaction of some stars with others in a certain direction. ”

When wheat is grown, the tools of milling are needed. This is not possible without having access to iron found in the heart of mountains, and the finding of iron in mountains is not possible without having access of other instruments for excavating and taking off the iron. Following this, the four elements of water, fire, wind and earth should gather to produce this morsel of bread.

How this morsel of bread is used and absorbed by the body requires knowing anatomy and medicine. It is then that you will understand the meaning of “And if you would count Allah’s favors, you will not be able to number them.”

This morsel of bread is one of the apparent blessings of God, whereas there are both apparent and hidden blessings of God and human beings know a little about this matter.

There are such great blessings as prophethood and Imamate which God has repeatedly mentioned in the holly Quran.

Raghib Isfahani has called it practical heavy blessing, for “Minnah” is of two kinds: practical and verbal.

“Practical” is one of the features of God who has practically blessed His servants, like guidance, prophethood and imamate. “Verbal” is in relation to human beings which is blamed in the Holy Quran and traditions. In this relation, God says: “O you who believe! Do not make your charity worthless by reproach and injury.”2

Imam Ali (AS) has been reported as saying: “Reproaching ruins benevolence”.3

On the Prophet’s mission, God says: “Certainly Allah conferred a benefit upon the believers when He raised among them an Apostle from among themselves, reciting to them and teaching them the Book and the Wisdom, although before that they were in manifest errors.”4

About other blessings too, God advises the apostles to remind people of the days of Allah. This is seen in the state of Prophet Moses (a.s.) when God says: “And certainly We sent Musa with our communications, saying: Bring forth your people from other darkness into light and remind them of the days of Allah; most surely there are signs in this for every patient, grateful one. And when Musa said to his people: call to mind Allah’s favor to you when He delivered you from Pharaoh’s folk, who subjected you to severe torment and slew your sons and spared your women.”5

Skeikh Toosi, in his Amaali, has related a tradition about the companions of the Messenger of Allah (SAW): “Abu Bakr, Umar, Uthman, Abdurrahman, Abu Ubaydah, Imam Ali and some of the Muhajireen and Ansar were present in a gathering when the Quranic sura of “Luqman” was recited until this verse: “…and made complete to you His favor outwardly and inwardly”6 and then the Quranic sura of “Ibrahim” was recited up to this verse: “…and remind them of the days of Allah”,7 the Messenger of Allah (SAW) said: ‘The days of Allah are His blessings, trials and the stories of the former generations.”

Turning to those who were present, the Holy Prophet (SAW) said: “I have been entrusted to advise you about the fear of slumber and negligence. Actually, Allah revealed to me to remind you of His blessings and to inform you of His Book which He has given to you.” Then, he recited: “…and made complete to you His favor.” Then, the Holy Prophet (SAW) said: “Tell me what is the first blessing that God has given to you and through it He tried you?”

All the companions started contemplating and each one mentioned a blessing. Hearing all the answers, the Holy Prophet (SAW) turned to Ali, saying: “They have given their answers. Now, you give your answer!”

Imam Ali (AS) said: “O messenger of Allah! May my parents be sacrificed for you! What should I say except that God has guided us through you!”

The Holy prophet (SAW) said: “Say it! What is the first blessing that God tried you with and made complete to you His favor?”

Imam Ali (AS) said: “God, highly glorified, created me and I was a thing not worth mentioning.”

The Holy prophet (SAW) said: “You said the truth. What is the second?”

Imam Ali (AS) said: “He was kind to me that He created me alive not dead.”

The Holy prophet (SAW) said: “You said the truth. What is the third?”

Imam Ali (AS) said: “Praise be to Allah! He created me in the best form and the best balanced shape.”

The Holy prophet (SAW) said: “You said the truth. What is the forth?”

Imam Ali (AS) said: “He made me thoughtful not negligent.”

The Holy prophet (SAW) said: “You said the truth. What is the fifth?”

Imam Ali (AS) said: “He gave me senses to get whatever I want and made for me a shining lamp.”

The Holy prophet (SAW) said: “You said the truth. What is the sixth one?”

Imam Ali (AS) said: “He guided me to His religion and did not mislead me.”

The Holy prophet (SAW) said: “You said the truth. What is the seventh?”

Imam Ali (AS) said: “He made an eternal life for me with no end.”

The Holy prophet (SAW) said: “You said the truth. What is the seventh?”

Imam Ali (a.s.) said, “He made me a master and not a slave.”

The Holy prophet (SAW) said: “You said the truth. What is the ninth?”

Imam Ali (AS) said: “He subjugated for me the heavens and the earth and what thereis in and between them.”

The Holy prophet (SAW) said: “You said the truth. What is the tenth?”

Imam Ali (AS) said: “He made us males with guardianship over our wives, and not make us women.”

The Holy prophet (SAW) said: “You said the truth. What is next?”

Imam Ali (AS) said: “God’s blessings are numerous. God has said: “And if you would count Allah’s favor, you will not be able to number them.”

The Messenger of Allah (SAW) smiled and said: “Be delighted with wisdom, be delighted with Knowledge O Abul Hasan! You are the heir of my knowledge and the explainer to my nation what they disagree on. Whoever loves you for your faith and follows your path is guided to the right path, and whoever turns away from your guidance, becomes your enemy, and leaves you alone, there will be no share for him on the Day of Judgments.”8

What we have mentioned are just a few of God’s abundant blessings which Imam Ali (AS) counted. The Lord of the universe has made prophets to remind people of those blessings. The Holy prophet (SAW) has said: “I have the mission to admonish you not to be misled by prolonged desires. Take lessons from former generations, observe Taqwa in using the blessings, use them in their right places, and avoid excessiveness.”

Imam Reza (AS) has been reported as saying: “O people, fear Allah in the blessings He has given to you. Do not keep them away from you by disobeying Him, but make them continual by obeying and thanking Him for His blessings and favors.”9

Imam Ali (AS) has been reported as saying: “The least of gratitude to the Giver of blessings is not to be disobeyed with His own blessings.”10

The blessings, which the Lord of the universe has given to His servants, can be classified into continued and discontinued, inward and outward or material and spiritual ones.

Human beings should benefit from these blessings in their right places or they shall be called to account. There are verses and traditions in which the word “Taqwa” has been used directly, but they refer to Taqwa indirectly and implicitly, like the following verse: “And follow not that of which you have not the knowledge; surely the hearing and the sight and the heart, all of these, shall be questioned about that.”11

Most of the prohibitions mentioned in the Quranic verses and traditions have the same meaning that concerns Taqwa. Therefore, whether they are inward or outward, whether they are continued or discontinued, it means to make use of blessings in the actual way they have been created for. If they are used rightly, then they are appreciated, and if not, it will be ingratitude. In this relation, God says: “…and very few of My servants are grateful.”12

Gratefulness, as the scholars of ethics have said, is realized by a heart that perceives the blessing, a tongue that thanks the Giver of the blessing, and other parts of the body that make use of the blessings in their proper places. This is because firstly, most of people do not mind the blessings; secondly, they do not thank God for the blessings; and thirdly they make use of blessings in committing sins.

The heart that God has created as a source of intuition, understanding, and knowledge is involved in committing sins. The tongue that God has created for acknowledging, remembering, and offering prayers for Him is involved in backbiting and slandering. The ears that must be used for learning maxims, advice, knowledge and sound words are involved in committing sins. The limbs created for serving Islam and Muslims, propagating of religion and meeting the needs of Muslims are involved in thieving, beating and harming others.

There are other blessings such as trees, fruits and natural resources that may be misused. It is for this reason that God has said: “Then on that day you shall most certainly be questioned about the boons (blessing).”13

According to the saying of Imam Reza (AS), it is that we shall be questioned about the blessings of Imamate and the love for the Ahlul Bayt on the Day of Judgment.

Notes

1. Qur'an,16:18.

2. Qur'an, 2:264.

3. Ghurar al-Hikam.

4. Qur'an, 3:164

5. Qur'an, 14:5-6.

6. Qur'an, 31:20.

7. Qur'an, 14:5.

8. Bihar al-Hikam, vol. 67, p. 20.

9. Safeenat al-Bihar, vol. 2, p. 673.

10. Ghurar al-Hikam.

11. Qur'an, 17:36.

12. Qur'an, 34:13.

13. Qur'an, 102:8.