Alhassanain(p) Network for Heritage and Islamic Thought

28) Codes Of Society

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

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

Man can learn from all beings in heavens and on the earth which have continued to obey God for billions of years. Their obedience has been considered as prostration in the Holy Quran: “Have you not seen that unto Allah pays adoration whosoever is in the heavens and whosoever is in the earth, and the sun, and the moon, and the stars, and the hills, and the trees, and the beasts, and many of mankind, while there are many unto whom the doom is justly due. He whom Allah scorns, there is none to give him honour. Lo! Allah does what He will.”2

If like other creatures, human beings walked in the right way, and observed Taqwa in relation to obeying God, many differences, would be removed and a kind of unity would prevail in society. Imam Sadiq (AS) has said: “God Almighty says: “O my truthful servants! Enjoy my obedience in the worldly life, for you shall enjoy it in the hereafter.”3

2- To use good words and to refrain from using a bad language. God says: “… you shall speak kindly to people.”4

Jabir has reported Imam Baqir (AS) as saying: “Say the best thing you love to be said about you, for God does not like one who curses, slanders, abuses (others), who is indecent, and an importunate beggar, and He loves one of forbearance, chastity, and piety.”5

Imam Sajjad (AS) has been reported as saying: “Keep your tongue, so that you keep your brothers by it.”6

3- To tell the truth even if you lose something. Imam Baqir has reported Imam Ali(AS) as saying: “On the handle of a sword belonging to the messenger of Allah (a.s.), three phrases had been inscribed: “Maintain your relation with one who has broken his relation with you, tell the truth even if it is against you, and do good to one who has done bad to you.”7

The Lord of the universe has ordered His Messenger with “And say: The truth is from your Lord. So let him who please believe, and let him who please disbelieve.”8

God says: “… and what is there after the truth but error; how are you then turned back?”9

Imam Reza (AS) has been reported as saying: “The most pious one is he who tells the truth whether it is in his own favor or it is against him.”10

Imam Ali’s advice to his son Imam Hossain (a.s.) is as follows: “O my son! I advise you to fear Allah whether you are rich or poor, and (to say) the word of truth whether you are pleases or displeased.”11

Imam Ali (AS) has been reported as saying: “May Allah have mercy on you! You are living at a time when few people tell the truth, the tongue is unable to speak truthfully, and one, who keeps to the truth, is (made) humble.”12

4- “To wish for others what you wish for yourself and hate for them what you hate for yourself.” This has been mentioned in Kashf al-Ghaibeh on the authority of Imam Sadiq (AS)”13

Imam Sadiq has also been reported as saying: “Jesus son of Mary (AS) said to some of his disciples: ‘Do not do to others what you do not like to be done to you. If someone gives you a blow on the right side of the face, turn to him the left side of your face.”14

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

5- To have good relationship; Imam Sadiq (AS) has been reported as saying: “I advise you to fear Allah, to give back the trust to its owners, to tell the truth, and to have good relation with one you associate with. There is no strength or power save with Allah, the Most High, the Great.”15

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

Imam Ali (AS) said: ‘I want to go to Kufa.’ When they reached an intersection, the Christian took his own way. Imam Ali (AS) accompanied him to a certain point. The Christian asked: ‘Did you not want to go to Kufa?’ Imam Ali (AS) said: ‘I know the way?’ The Christian asked: ‘Then, why are you coming with me?’ The Imam said: ‘What I am doing shows the best way of friendship. A man should see off his co-traveler by going with him to a certain point when they part. We have learnt this from our prophet.’ The Christian said: ‘Is it so?’ Imam Ali (a.s.) said: ‘Yes, it is.’ The Christian said: ‘Beyond doubt, your prophet must have set a good example to follow! I bear witness that I am on your faith.’ The Christian accompanied Imam Ali (a.s.) this time, and when he recognized him, he embraced Islam.”16

Imam Ali (AS) has been reported as saying: “Twenty years of friendship is like kinship”17

6- To do good to one who has done wrong to you; God says: “Surely Allah enjoins the doing of justice and the doing of good to others.”18

God has also said: “Surely Allah is with those who guard (against evil) and those who do good to others.”19

Imam Ali (AS) has been reported as saying: “If doing good could be seen as a person, you would see it with the most beautiful face in the world.”20

The Imam (AS) has also said: “Do good to someone who has done you wrong. Forgive one who has committed an offence against you.”21

Imam Ali (AS) has been reported as saying: “A benefactor remains alive, even if he goes to the abode of the dead.”22

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

The Imam (AS) said: “whoever does good to any one, its rewards returns to himself. Therefore, he has done good to himself, and whoever does wrong to any one, he has actually done wrong to himself.” The Imam further said: “This is the meaning of the verse: “So, he who has done an atom’s weight of good shall see it, and he who has done an atom’s weight of evil shall see it.”23 ”24

One of the companions of the Messenger of Allah (SAW) repeatedly recited this verse: “If you do good, you will do good for your own souls, and if you do evil, it shall be for them.”25 A Jewish woman envied him, saying to herself: “I should disgrace him in the public.” So, she prepared some sweetmeat, poisoned it, and gave it to him to eat. The man took the sweetmeat and set out for the desert. He met two handsome youth who were exhausted. He said to himself: “These youth look hungry. I would better give the sweetmeat to them so that I may be rewarded.” He took out the sweetmeat and offered it to them. They ate the sweetmeat and died instantly. The news spread in Medina. The man was arrested and brought to the Messenger of Allah (a.s.). He told the whole story. The Jewish woman was brought too. Seeing her two young boys, she said: “O Messenger of Allah, what you said has come true. The evil I did to this man came back to me.”26

7- To be optimistic about people, to ignore their faults and to refuse to find fault with them; in this relation, God has said: “Surely (as for) those who love that scandal should circulate respecting those who believe they shall have a grievous chastisement.”27

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

The Imam (AS) said: ‘Deny your ears and eyes towards your brother (try to justify his acts in a good way and find for him good excuses). Even if as many as fifty persons take an oath and testify to something but your brother says the opposite, accept it and reject all the others. Do not disclose anything which may disgrace him. Do not be one of those about whom God has said: “Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter.””28

God says: “O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin, and do not spy.”29

The Holy Prophet (SAW) has been reported as saying: “In Medina, there were some people who had some kind of fault. People kept silent about it. God too did not reveal it. They passed away without their fault being revealed. In Medina, there were other people who had no fault, but they spoke out of other people’s faults. God afflicted them with defects, and they were known and were famous for them until they died.”30

The Holy prophet (SAW) has been reported as saying: “Do not reproach your brother, for God may have mercy on him and makes you afflicted.”31

The Holy Prophet (SAW) has said: “Do not look for the mistakes of the believers, for anyone who looks for the slips of his brother, God will follow his slips, and he, whom God follows his slips, will be disgraced even if he is in his own house.”32

Notes

1. Qur'an, 4:36.

2. Qur'an, 22:18.

3. Al-Kafi, vol. 3, p. 131.

4. Qur'an, 2:83.

5. Bihar al-Anwar, vol. 71, p. 154.

6. Ibid., p. 156.

7. Ibid., p. 157.

8. Qur'an, 18:29.

9. Qur'an, 10:32.

10. Bihar al-Anwar, vol. 70, p. 282.

11. Bihar al-Anwar, vol. 77, p. 236.

12. Ibid., vol. 71, p. 292.

13. Ibid., vol. 74, p. 238.

14. Ibid., vol. 71, p. 157.

15. Ibid., p. 160.

16. Al-Kafi, vol. 2, p. 491.

17. Bihar al-Anwar, vol. 71, p. 157.

18. Qur'an, 16:90.

19. Qur'an, 16:128.

20. Ghurar al-Hikam.

21. Ibid.

22. Tohaf al-Uqool.

23. Qur'an, 99:7-8.

24. Lata’if at-Tawa’if, p. 33.

25. Qur'an, 17:7.

26. Khazeenat al-Jawahir, p. 73.

27. Qur'an, 24:19.

28. Bihar al-Anwar, vol. 72, p. 215.

29. Qur'an, 49:12.

30. Bihar al-Anwar, vol. 72, p. 213.

31. Ibid.

32. Al-Kafi, vol. 4, p. 58.

29) Backbiting

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

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

Backbiting is an indecent act and it is improbable that a devoted Muslim commits such a blameworthy act. In this connection, God has said: “… nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah, surely Allah is Oft-returning (to mercy), Merciful.”1

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

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

The Messenger of Allah (SAW) has been reported by Jabir and Abu Sa’eed al-Khidri as saying: “Avoid backbiting, for it is worse than adultery is. A man, who commits adultery, may repent and God may accept his repentance, but one who backbites will not be forgiven unless the one who has been backbitten will forgive him.”2

The Messenger of Allah (SAW) has been reported by Imam Ali (AS) as saying: “Paradise is forbidden for three groups of people: those who often remind others of the favors they do to them, those who backbite, and those who drink wine.”3

The Holy Prophet (SAW) has also been reported as saying: “Will anything throw people into fire on their face except the results of their tongues?”4

The Messenger of Allah (SAW) has said: “To abandon backbiting is better than ten thousands of recommended prayers for God.”5

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

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

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

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

In his dream, it was said to him: ‘You did what I had ordered. Do you know the story?’ The prophet said: ‘No.’ It was said to him: ‘As for the mountain, it is anger. A servant, who gets angry, cannot see himself because of the intensity of his anger. If he has self-restrain and he controls his anger, his anger will become a pure morsel which he can eat. As for the tub, it is a righteous deed. Whenever a servant conceals it, God Almighty will reveal it as an ornament for him in the hereafter. As for the bird, it is a man who gives you an advice. Accept it. As for the hawk, it is a needy man who comes to you. Do not disappoint him! As for the stinking corpse, it is backbiting. Escape from it.”6

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

Sheikh Baha’ee has related: “One day, my name was mentioned in an assembly. A man, who claimed to be my friend, backbit me and attributed something indecent to me, not knowing that God has said: “Does one of you like to eat the flesh of his dead brother?” Finding that the news had reached me, he wrote a long letter, regretting his act. I wrote to him: ‘May God reward you for having sent a gift for me. Your gift will make my good deeds weighty on the Day of Judgment. The Messenger of Allah has said: ‘On the Day of Judgment when a God’s servant is brought for reckoning, his good deeds are put on one pan of the scales and his wrong deeds are put on the other pan of the scales. The pan of sins becomes heavier. At this time, a record is put on his good deeds. His good deeds become more than his sins. He shall say: ‘My Lord! What I had of good deeds was in the pan of good deeds. What is this record then?’ God will say: ‘This is due to what they have said about you, but you were free from it.’ This traditions makes me thank you. Even if you would do something worse than this, I would not retaliate, but forgive you. The remaining years of my life are too precious than to be spent on revenge. One should think how to make up for the past and missed things.”7

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

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

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

It is mentioned in traditions that “there is no meeting built on backbiting, except that many things from religion are destroyed in it. Therefore, purify your ears from listening to backbiting, because the speaker and the listener (of backbiting) are participant in the sin”8

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

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

2- When an oppressed person complains of the oppressor

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

4- When evaluation a narrator of Hadith

5- When mentioning the people of heresies and misleading thoughts

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

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

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

Notes

1. Qur'an, 49:12.

2. Bihar al-Anwar, vol. 72, p. 222.

3. Bihar al-Anwar, vol. 72, p. 260

4. Ibid.

5. Ibid., p. 261

6. Bihar al-Anwar, vol. 68, p. 418.

7. Kashkool, vol. 5, p. 161.

8. Jami‘ al-Akhbar, p. 172.

30) Tale-Bearing

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

It is a blameworthy vice that has been reproached in the Holy Quran: “And yield not to any mean swearer, defamer, going about with slander.”1

The Messenger of Allah (SAW) has been reported by Imam Sadiq (AS) and ibn Sinan as saying: “Shall I inform you of the bad people?” They said: “Yes, O Messenger of Allah!” The Holy Prophet (a.s.) said: “Those who go about with slander, those who create division among friends, and those who find fault with those who are faultless.”2

The Messenger of Allah (SAW) has been reported by Imam Jawad (AS) as saying: “On my Night Journey, I saw a woman, who had the head of a pig and the body of an ass, being punished with a thousand kinds of torments.” The Messenger of Allah (SAW) was asked: “What had she done?” The Holy Prophet said: “She was a talebearer, a slanderer!”3

Imam Sadiq (AS) has been reported as having said: “Three groups of people shall not enter Paradise; one who sheds blood, one who drinks wine, and one who goes about with slander.”4

It has been related that there was famine among the Israelites. Prophet Moses (AS) searched for water. It was revealed to him: “I will not respond to the Children of Israel’s prayer, for there is a talebearer among you and he persists in it.” Prophet Moses (AS) said: “O Lord! Who is that person so that I will drive him away?” God said: “O Moses! I forbid you from slandering and you want Me to be a slanderer?!” They all repented and God sent them rain.”5

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

Imam Hassan (a.s.) has said: “Whoever speaks ill behind a person’s back before you, will surely speak ill behind your back.”6

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

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

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

The master pretended to be asleep and when the woman came to him with a knife in her hand, he jumped up and killed her. The woman’s relatives came and killed the man.”7

It goes without saying that this vice will not only harm the others, but will harm the tale-bearer too. It is said: “One day, a lion became sick. Animals were informed and they came to visit him. The fox was not seen among the visitors. The wolf criticized the fox behind his back, saying: O king of animals! All animals have come to visit you except the fox. The lion said: Remind me when he comes! At this time, the fox showed up.

The lion said angrily: Where have you been? Did you not know that I was sick? All the animals have visited me except you! The fox said: Sir, when I heard you were sick, I began thinking of a medicine to cure you, and I came to a conclusion! The lion said: What is it? The fox said: There is a gland in the rear leg of a wolf which is effective for your disease. The lion immediately jumped over the wolf, tore its rear leg and ate the gland. The fox crept away. Seeing the wolf laming on the way, the fox said: O you who are putting on a red shoe! Be careful of what you say when you are in the presence of kings.”8

Notes

1. Qur'an, 68:10-11.

2. Al-Kafi, vol. 2, p. 369.

3. Bihar al-Anwar, vol. 72, p. 264.

4. Ibid., p. 265.

5. Ibid., p. 268

6. Ibid., p. 270

7. Bihar al-Anwar, vol. 72, p. 270.

8. Al-Kuna wal-Alghab, vol. 2, p. 119.

31) Accusation and Slander

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

In this relation, the Holy Quran says: “And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin.”1

The Messenger of Allah (SAW) has been reported as saying: “Whoever accuses a believing man or a believing woman, God Almighty will put him on a hill of fire until the accused one is freed from the accusation.”2

Imam Sadiq (AS) has been reported as saying: “Whenever a believer accuses his brother in faith, his faith will be melted in his heart as salt is solved in water.”3

Therefore, it is incumbent on every Muslim to hold his tongue against unlawful things. He should be aware of the consequences of vices in this world and the hereafter. Muslims should take care to observe Taqwa, saying to themselves why they should slander their brothers in faith, why they should disgrace others? Surely, the harm of all that shall return to themselves too.

Will a body not suffer when an organ is crippled? Will a body not become disabled when an organ is amputated? What does a person who says false statements against others in order to damage their reputation think? Is a brother in faith, whom one accuses, not a support for him? What does he accuse his brother in faith for? Why does he like to misrepresent his brother in faith? It is good for such people to think of the punishment of their act, analyze, fight, and find a cure for this disease.

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

Notes

1. Qur'an, 4:112.

2. Bihar al-Anwar, vol. 72, p. 194.

3. Ibid., p. 198

32) Suspicion

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

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

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

How do we know that we have not been tempted by Satan who is always in ambush to create division among Muslims, to create enmity and to mislead human beings? It is for the same reason that God says: “And follow not that of which you have not the knowledge; surely the hearing, and the sight and the heart, all of these, shall be questioned about that.”1

Therefore, no one has the right to be suspicious of others. Man should never allow his thoughts to go unrestrained. He should always observe Taqwa in relation to suspicion. In this relation, God has said: “O you who believe! Avoid most of suspicion, for surely suspicion in some cases is a sin.”2

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

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

Imam Ali (AS) has been reported by Imam Baqir (AS) as saying: “Assume what your brother says as true. Never suspect him when there is a reason for good intention.”3

The Messenger of Allah (SAW) has been reported as saying: “God Almighty has forbidden shedding the blood of a Muslim, seizing his property and being suspicion of him.”4

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

I did not do anything until we reached another station where I found him praying. He was anxious and tears were flowing from his eyes. I said to myself: ‘This is the same person I am looking for.’ I waited until he completed his prayer. I went to him to ask forgiveness when he said: ‘O Shaqeeq! Recite this verse: “And most surely I am Forgiving to him who repents and believes and does good, and then continues to follow the right path.”5

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

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

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

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

Following him, I found that he had several servants. Contrary to his being alone on the way, people had gathered around him and respected him with great honor. I asked one of them: ‘Who is this young man who is being respected so much?’ I was said: ‘This man is Musa ibn Ja’far (al-Kadhim) (AS).’ I said to myself: ‘All these wonders are not strange from this honorable man!”6

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

Moralists have said: Satan is an evil doer. God has said: “If an evil doer comes to you with a report, look carefully into it.”7

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

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

Imam Ali (AS) was asked: “How much is (the distance or difference) between the truth and the untruth?” He said: “(As the distance of) four fingers (joined together).” Then, he put his hand on his ear and two eyes, saying: what your two eyes see is the truth and what your ears hear is untruth.”8

In Nahj al-Balaghah, Imam Ali (AS) says: “Untruth is that when you say: I heard, and the truth is that when you say: I saw it.”9

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

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

The Holy Prophet (SAW) said: ‘Satan runs in our veins. I feared that he might tempt and ruin you.’”10

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

“The eye of satisfaction ignores every defect,

But the eye of spite shows all vices.”

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

Imam Hadi (AS) has been reported as saying: “Whenever justice overcomes injustice, it is unlawful to be suspicious of others, unless you see the contrary. But, when injustice overcomes justice, no one has the right to have good opinion of others until he sees something good from them.”11

Notes

1. Qur'an, 17:36.

2. Qur'an, 49:12.

3. Al-Kafi, vol. 2, p. 362.

4. Bihar al-Anwar, vol. 72, p. 201.

5. Qur'an, 20:82.

6. Montaha al-Aamaal, vol. 2, p. 212.

7. Qur'an, 49:6.

8. Bihar al-Anwar, vol. 72, p. 196.

9. Ibid., p. 197.

10. Mi‘raj as-Sa‘adah, p. 182.

11. Bihar al-Anwar, vol. 72, p. 197.

3) The Worth Of Piety

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

The Lord of the universe has said: “Surely the most honorable of you with Allah is the one among you most careful (of his duty); surely Allah is Knowing, Aware.”1

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

Elsewhere Allah says: “and make provisions, for surely the provision is the guarding of oneself.”2

In another verse, Allah says: “and whoever is careful of (his duty to) Allah, He will make for him an outlet and give him sustenance from whence he thinks not.”3

In this connection, there are other verses which will be mentioned in the following pages. As for narrations, the late Koleini has reported Ya’qoob ibn Shu’aib as saying: “I heard Imam Sadiq (AS) say: “Allah has not promoted a servant from the inferior position of sin to the superior position of Taqwa unless He has made him independent without having riches and has honored him without having any family and kinship and has made him His friend without having any human companion.”4

Imam Ali (AS) has been reported as saying: “People have not been recommended to anything greater than Taqwa, for it is the advice of we, the Ahl al-Bayt.”5

Asked “which act is excellent?”, Imam Ali (AS) said: “Taqwa.”6

The commander of the believers has been reported as saying: “With Taqwa, no act is unworthy. How can an act be unworthy when it is accepted?”7

Hannan ibn Sadeer has reported his father and Abu Ja’far as saying: “Some of the companions of the holy prophet (SAW) were sitting in a place boasting of their lineage. Salman al-Farisi was among them too. At this moment, turning to Salman, Umar said: “O Salman! What is your lineage?” Salman said: “I am Salman, the son of Abdullah! I used to be astray. God guided me through Muhammad (SAW).

I was needy and dependent. God made me independent with the help of Muhammad (SAW). I used to be a servant. God set me free by Muhammad (SAW). This is my lineage, O Umar!” After a few moments, the holy prophet (SAW) entered the place. Salman informed him of the story. The holy prophet (SAW) said: Surely, a man’s lineage is his faith and bravery. A man’s intellect is his temper. God Almighty has said:

“O you men! Surely We have created you of a male and a female, and made you tribes and families that you may know each other; surely the most honorable of you with Allah is the one among you most careful (of his duty).”8

Turning to Salman, the holy prophet (SAW) said: “O Salman! There is no preference for you to any one of them save for piety (Taqwa). Therefore, if you are more pious you will be better than them.”9

Imam Ali in Nahj al-Balaghah has commented on Taqwa on numerous occasions. Some of them are as follows: “Beware, Taqwa is like tame camels whose reins are in the hands of their riders, leading them to paradise.”10

In a sermon, Imam Ali (AS) says: “O creatures of Allah! I advise you to have fear of Allah which is the provision (for the next world) and with it is (your) return. This provision would take you (to your destination) and the return would be successful. The best one, who is able to make people listen, has called towards it and the best listener has listened to it. So the caller has proclaimed and the listener has listened and preserved.

O creatures of Allah! Certainly fear of Allah has saved the lovers of Allah from unlawful doings and gave drear to their hearts till their nights are spent in wakefulness and their days in thirst. So they achieve comfort through trouble and copious watering through thirst. They regarded death to be near and therefore hastened towards (good) actions. They rejected their desire and so they kept death in their sight.”11

In another sermon, Imam Ali (AS) says: “Know O creatures of Allah that piety is a strong house of protection while impiety is a weak house which does not protect its people, and does not give security to him who takes refuge therein. Know that the sting of sins is cut by piety and the final aim is achieved by conviction of belief.”12

Still in another sermon, Imam Ali (AS) has said: “I advise you O creatures of Allah, to exercise fear of Allah and obey Him because it is salvation tomorrow and deliverance forever.”13

On the same topic, Imam Ali (AS) says: “O creatures of Allah! I advise you to have fear of Allah because it is the best advice to be mutually given by persons, and the best of all things before Allah.”14

Taqwa has been mentioned in another sermon by Imam Ali (AS) as follows: “He (Allah) has advised you to exercise fear and has made it the highest point of His creatures. You should therefore fear Allah, Who is such that you are as though just in front of Him, and your forelocks are in His grip, and your change of position is in His control. If you conceal a matter, He will know of it. If you disclose a matter, He will record it.

For this, He has appointed honored guards (angels) who do not omit any rightful matter nor include anything incorrect. You should know that whoever fears Allah, He would make for him a way to get out of troubles and (grant him) a light (to help him) out of darkness. He will ever keep him in whatever (condition) he wishes, and will make him stay in a position of honor near Himself, in the abode which He has made for Himself. The shade of this abode is His throne, its light is His effulgence, its visitors are His angels, and its companions are His prophets.”15

In another sermon, Imam Ali (AS) has said: “you should therefore exercise fear of Allah because it has a rope whose knob is strong and its pinnacle is lofty and invulnerable.”16

On Taqwa, Imam Ali (AS) further says: “I advise you, O creatures of Allah, that you should have fear of Allah because it is a right of Allah over you and it gives a right before Allah, and that you should seek Allah’s help in it, and its help in (meeting) Allah. Certainly, for today, fear of Allah is a protection and a shield, and for tomorrow (the Day of Judgment) it is the way to Paradise. Its way is clear and he who treads it is the gainer.

Whoever holds it guards it. It has presented itself to the people who have already passed and to those coming from behind, because they will need it tomorrow (on the Day of Judgment) when Allah will revive His creation again, take back what He has given and take account of what He has bestowed. How few will be those who accept it and practice it as it ought to be practiced. They will be very few in number, and they are the people who correspond to the description given by Allah, the Glorified, when He says “… And very few of My creatures are grateful!”17

Therefore, hasten with your ears towards it and intensify your efforts for it. Make it a substitute for all your past (shortcomings) to take their place as a successor, and make it your supporter against every opponent. Turn your sleep into wakefulness by its help, and pass your days with it. Make it the equipment of your hearts, wash your sins with it, treat your ailments with it, and hasten towards your death with it. Take a lesson from him who neglects, so that others who follow it should not take a lesson from you. Beware, therefore; You should take care of it and should take care of yourselves through it.

Keep away from this world and proceed towards the next world infatuatedly. Do not regard humble he whom the fear of Allah has given a high position, and do not accord a high position to him whom this world has given a high position.”18

In another sermon, Imam Ali (AS) has said: “I advise you, O creatures of Allah, to have fear of Allah, for it is the rein and the mainstay (of religion). Hold fast to its salient points, keep hold of realities. It will take you to the abodes of easiness, places of comfort, fortresses of safety and houses of honor on the Day (of Judgment) when eyes will be wide open, when there will be darkness all round, when small groups of camels pregnant for ten months will be allowed free grazing, and when the Horn will be blown. Then every living being will die, every voice will become dumb, the high mountains and hard rocks will crumble (to pieces) so that their hard stones will turn into moving sand.”19

On the topic of Taqwa, Imam Ali (AS) further says: “Certainly the fear of Allah is the medicine for your hearts, sight for the blindness of your spirits, the cure for breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolation for the fear of your hearts, and the brightness for the gloom of your ignorance.”20

In another sermon, Imam Ali (AS) has said: “Certainly the fear of Allah is the key to guidance, provision for the next world, freedom from every slavery, and deliverance from all ruin. With its help the seeker succeeds and he who makes for safety escapes and achieves his aims.”21

Imam Ali (AS) has been reported as having said: “The fear of Allah is the chief trait of human character.”22

As a reminder of Taqwa, in a sermon Imam Ali (AS) says: “O creatures of Allah, I advise you to have fear of Allah Who has set examples to you, and Who has timed for you your lives. He has given you covering of dress and He has made abundant for you your livelihood. He has surrounded you with His knowledge. He has ordained rewards. He has bestowed upon you vast bounties and extensive gifts. He has warned you through far reaching arguments… Therefore, fear of Allah like the fear of one who has listened (good advice) and submitted to it, and one who has committed sin and then, confessed and felt afraid… when he felt fear he acted virtuously, when he apprehended hastened (towards good acts), when he believed he performed virtuous acts, when he was asked to take lesson (from the happenings of this world) he did take lesson, when he was asked to desist he abstained (from evil), when he responded to the call (of Allah) he leaned (towards Him), when he turned back (to evil) he repented, when he followed he almost imitated, and when he was shown (the right path) he saw it.

Such a man was busy in search of truth and got rid (of the worldly evils) by running away. He collected the provision (of good acts) for himself, purified his inner self, built for the next world, and took with himself provision for the day of his departure, keeping in view his journey, his requirement and the position of his need. He sent ahead of him (good deeds) for the abode of his stay (in the next world). O creatures of Allah! Fear Allah, keeping in mind the reason why He created you, and be afraid of Him to the extent that He has advised you to do. Make yourself deserve what He has promised you, by having confidence in the truth of His promise and entertaining fear for the Day of Judgment…

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

He passes the pathway of this world in praiseworthy manner. He reaches the next world with virtues. He hastens (toward virtue) out of fear (of vice). He moves briskly during the short time (of life in this world). He devotes himself in seeking (eternal good) and runs away from evil. During day, he is mindful of tomorrow and keeps the future in mind. Certainly, paradise is the best reward and achievement, which hell, punishment, and suffering are enough. Allah is the best Avenger and Helper and the Quran is the best argument and confronter.”23

In another sermon, Imam Ali (AS) has said: “Fear Allah like the one who prepares himself after extracting himself (from worldly affairs) and, after getting ready in this way, makes effort; then he acts quickly during the period of this life, hastens in view of the dangers (of falling into error) and has his eye on proceeding toward the goal, on the end of his journey and on the place of his (eventual) return.”24

Notes

1. Qur'an, 49:13.

2. Qur'an, 2:197.

3. Qur'an, 65:2-3.

4. Bihar al-Anwar, vol. 67, p. 282.

5. Wasa’il al-Shiah, vol. 12, p. 155.

6. Bihar al-Anwar, vol. 67, P. 289.

7. Ibid., P. 292.

8. Qur'an, 49:13.

9. Bihar al-Anwar, vol. 67, P. 289.

10. Nahj al-Balaghah, P. 67.

11. Ibid., P. 353.

12. Ibid., P. 498.

13. Ibid, P. 506.

14. Nahj al-Balaghah, P. 559.

15. Ibid., P. 602.

16. Ibid., P. 763.

17. Qur'an, 34:13.

18. Nahj al-Balaghah, P. 770.

19. Ibid., P. 629.

20. Nahj al-Balaghah, P. 635.

21. Ibid., P. 723.

22. Ibid., P. 1278.

23. Nahj al-Balaghah, pp. 183-192

24. Nahj al-Balaghah, p. 1181