Alhassanain(p) Network for Heritage and Islamic Thought

A Study in the Philosophy of Islamic Rites

Author: Ayatullah Muhammad Baqir al-Sadr

Table of Contents

Preface 3

The Link Between The Absolute Is A Two-Fold Problem  5

Rites Are Practical Expressions 9

Subjectivity Of Purpose And Self-Denial 11

The Inner Feeling of Responsibility 14

General Outlook At Rites 16

The Inner Feeling of Responsibility 19

Conclusion: The Social Aspect of Worship 21

Preface

Rites enjoy an important role in Islam. Their injunctions represent an important part of jurisprudence and a worshipping conduct which formulates a noticeable phenomenon in the daily life of the pious.

The system of rites in Islamic jurisprudence represents one of its static facets which cannot be affected by the general trend of life or the circumstances of civil progress in man's life except by a small portion, contrary to other judicial aspects which are flexible and dynamic.

The method of application and utilization of these judicial aspects is affected by the circumstances pertaining to civil progress in man's life, such as the system of deals and contracts.

In the sphere of worship, the man of the age of electricity and space prays, fasts, and performs the pilgrimage just as his ancestor from the age of the stone mill used to pray, fast and perform the pilgrimage.

It is true, however, that in the civil aspect of getting prepared to perform a rite. this person may differ from that: for this travels to his place of pilgrimage in a plane, while that used to travel with a camel caravan. And when this covers his body-while saying his prayers or during other occasions-with clothes manufactured by machines, that covered his body with clothes he hand-sewed. But the general formula of worship, as well as its method and legislation, is the same. The necessity of its application has never suffered any change, nor has its legislating value been affected or shaken by the continuous growth of man's control over nature and his own means of living.

This means that Islamic Sharia (Jurisprudence) has not prescribed prayer, fasting, pilgrimage, and other Islamic rites temporarily, or as a juridical formula limited to conditions such Sharia lived in its early epochs of history. Rather, it enjoined these rites on man while he uses atomic energy to mobilize the engine, just as it has enjoined them on man while ploughing his field with a hand plough.

Thus do we derive the deduction that the system of rites deals with the permanent needs in the life of man, for whom they are created, and which remain the same inspite of the continuous progress in man's life-style. This is so because the application of a fixed prescription requires a fixed need. Hence, this question comes up:

Is there really a fixed need in the life of man ever since jurisprudence started its cultivating role, remaining as such until today, so that we may interpret-in the light of its stability-the stability of the formulae whereby jurisprudence has treated and satisfied this same need, so that in the end we can explain the stability of worship in its positive role in man's life?

It may seem, at first look, that to suggest such a fixed need of this sort is not acceptable, that it does not coincide with the reality of man's life when we compare today's man with the man of the future. We certainly find man getting continuously further-in the method, nature of problems, and factors of progress of his own life-from the circumstances of the tribal society, his pagan problems, worries, limited aspirations, and the method of treating and organizing these needs, wherein appeared the concluding jurisprudence. Therefore, how can rites-in their own particular juristic system-perform a real role in this field which is contemporary to man's life-span, inspite of the vast progress in means and methods of living? If rites such as prayers, ablution, ceremonial washing (ghusul), and fasting had been useful during some stage in the life of the bedouin man- taking part in cultivating his behaviour; his practical commitment to clean his body and keep it from excessive eating and drinking- these same goals, by the same token, are achieved by modern man through the very nature of his civilized life and the norms of social living. So, it would seem that these rites are no longer a necessary need as they used to be once upon a time, nor have they retained a role in building man's civilization or solving his sophisticated problems ! But this theory is wrong.

The social progress in means and tools- for example, in the plough changing in man's hand to a steam or electric machine-imposes a change in man's relationship to nature and to whatever material forms it takes. Take agriculture, for example, which represents a relationship between the land and the farmer; it develops materially in form and context according to the norm of development described above.

As regarding worship, the latter is not a relationship between man and nature, so that it would be affected by such sort of development or progress. Rather, it is a relationship between man and his Lord. This relationship has a spiritual role which directs man's relationship to his brother man. In both cases. However, we find that humanity historically, lives with a certain number of fixed needs faced equally by the man of the age of oil (i.e:, animal oil used for lighting) as well as that of the age of electricity. The system of rites in Islam is the fixed solution for the fixed needs of this sort, and for problems whose nature is not sequential; instead, they are problems which face man during his individual, social and cultural build-up. Such a solution, called "rites," is still alive in its objectives until today, becoming an essential condition for man to overcome his problems and succeed in practicing his civilized vocations.

In order to clearly know all this, we have to point out some fixed lines of needs and problems in man's life, and the role rites play in satisfying such needs and overcoming such problems.

These lines are as follows:

1) the need to be linked to the Absolute

2) the need for subjectivity in purpose and self-denial

3) the need for inner feeling of responsibility to guarantee execution The system of rites is a way to organize the practical aspect of the relationship between man and his Lord; therefore, it cannot separate his evaluation from that of this very relationship and of its role in man's life. From here, both of these questions are inter- related:

First: What is the value achieved through the relationship between man and his lord in his civilized march? And is it a fixed value treating a fixed need in this march, or is it a sequential one linked to temporal needs or limited problems, losing its significance at the end of the stage limiting such needs and problems?

Second: What is the role played by rites as regarding that relationship and what is the extent of its significance as a practical dedication to the relationship between man and God?

What follows is a summary of the necessary explanation concerning both questions:

The Link Between The Absolute Is A Two-Fold Problem

The observer, scrutinizing the different acts of the stage-story of man in history, may find out that the problems are different and the worries diversified in their given daily formulas.

But if we go beyond these formulas, infiltrating into the depth and essence of the problem, we will find one main essential and fixed problem with two edges or contrasting poles wherefrom mankind suffers during his civilized advancement along history. Looking from one angle, the problem is loss and nonentity which is the negative side of the problem.

And from another angle, the problem is extreme in entity and belonging. This is expressed by connecting the relative facts to which man belongs to an Absolute, thus expressing the positive side of the same problem. The Concluding Jurisprudence (of Islam) has given the name "atheism" to the first problem, which it expresses very obviously, and the name "idolatry" and Shirk (believing in one or many partners with God) as also an obvious expression of it. The continuous struggle of Islam against atheism and Shirk is, in its civilized reality, a struggle against both sides of the problem in their historical dimensions.

Both angles of the problem meet into one essential point, and that is: deterring man's advancing movement from a continuously good imaginative creativity. The problem of loss means to man that he is a being in continuous loss, not belonging to an Absolute, to Whom he can support himself in his long and hard march, deriving help from His Absolutism and Encompassment, sustenance, and a clear vision of the goal and joining, through that Absolute, his own movement to the universe, to the whole existence, to eternity and perpetuity, defining his own relationship to Him and his position in the inclusive cosmic framework.

The movement at loss without the aid of an Absolute is but a random movement like that of a feather in the wind, the phenomena around it affect it while it is unable to affect them. There is no accomplishment or productivity in the great march of man along history without a connection to and promulgation with an Absolute in an objective march.

This same connection, on the other hand, directs the other side of the problem, that of extreme entity, by changing the "relative" to an "absolute," a problem which faces man continuously. Man weaves his loyalty to a case so that such loyalty freezes gradually and gets stripped of its relative circumstances within which he was accurate, and the human mind will derive out of it an "absolute" without an end, without a limit to responding to its demands. In religious terminology, such an "absolute" eventually changes to a"god" worshipped instead of a need that requires fulfillment. When the "relative" changes to an "absolute," to a "god" of this sort, it becomes a factor in encircling man's movement, freezing its capacities to develop and create, paralyzing man from performing his naturally open role in the march:

Do not worship another "god" beside God else you should become forsaken. (Quran XVII:22)

This is a true fact applicable to all "gods" mankind made along history, albeit if they were made during the idolatry stage of worship or its succeeding stages. From the stage of tribe to that of science, we find a series of "gods" which mankind treated as an "absolute" and which deterred mankind, who worshipped them, from making any accurate progress.

Indeed, from the tribe to which man submitted his alliance, considering it as an actual need dictated by his particular living circumstances, he went then to the extreme, changing it to an "absolute," without being able to see anything except through them. Hence, they became an obstacle in his way for advancement.

It was to science that modern man deservedly granted alliance, as it paved for him the way to control nature. But he sometimes exaggerated such an alliance, turning it to an absolute alliance, with which he was infatuated, an "absolute" to worship, offering it the rites of obeisance and loyalty, rejecting for its own sake all ideals and facts which can never be measured by meters or seen by microscopes.

Accordingly, every limited and relative thing, if man wove out of it, at a certain stage, an absolute to which he thus relates himself, becomes at a stage of intellectual maturity a shackle on the mind that made it, because of its being limited and relative.

Hence, man's march has to have an Absolute.

And He has to be a real Absolute capable of absorbing the human march, directing it to the right path no matter how much advancement it achieves or how far it extends on its lengthy line, wiping out all "gods" that encircle the march and deter it.

Thus can the problem be solved in both of its poles. Such a remedy is shown by what Divine Jurisprudence has presented man on earth: The Belief in God as the Absolute to Whom limited man can tie his own march without causing him any contradiction along his long path.

Belief in God, then, treats the negative aspect of the problem, refusing loss, atheism and nonentity, for it places man in a position of responsibility: to whose movement and management the whole cosmos is related. Man becomes the vicegerent of God on earth. Vicegerency implies responsibility, and a reward man receives according to his conduct, between God and resurrection, infinitude and eternity, while he moves within such a sphere of responsible and purposeful movement.

Belief in God also treats the positive aspects of the problem-that of the extreme in entity, forcing restrictions on man and curbing his swift march-according to this manner:

First This aspect of the problem is created by changing the limited and relative to an "absolute" through intellectual exertion and by stripping the relative of its circumstances and limitations. As for the Absolute provided by the belief in God, this has never been the fabrication of a stage of the human intellect, so that it may become, during the new stage of intellectual maturity, limited to the mind that made it. Nor has it ever been the offspring of a limited need of an individual or a group, so that its becoming absolute may place it as a weapon in the hand of the individual or group in order to guarantee its illegal interests. For God, the Praised, the Sublime, is an Absolute without limits, one whose fixed Attributes absorb all the supreme ideals of man, His vicegerent on earth, of comprehension and knowledge, ability and strength, justice and wealth. This means that the path leading to Him is without a limit; hence, moving towards Him requires the continuity and relative movement and a relative acceleration of the limited (man) towards the Absolute (God) without a stop.

O thou man! Verily thou art ever toiling on towards thy Lord- painfully toiling, but thou shalt meet Him (Quran, LXXXIV:6)

He grants this movement His own supreme ideals derived from comprehension, knowledge, ability and justice, as well as other qualities of that Absolute, towards Whom the march is directed. The march towards the Absolute is all knowledge, all potential, all justice and all wealth. In other words, the human march is a continuously successive struggle against all sorts of ignorance, incapacity, oppression and poverty.

As long as these are the very goals of the march related to this Absolute, they are, then, not merely a dedication to God, but also a continuous struggle for the sake of man, for his dignity, for achieving such supreme ideals for him:

And if any strive (with might and main), they do so for their souls: for God is free of all needs from all creation. (Quran. XXIX:6)

He, then, that receives guidance benefits his own soul: but he that strays injures his own soul. Nor art thou set over them to dispose of their affairs. (Quran, XXXIX:41) On the contrary, whimsical absolutes and false gods cannot absorb the march with all its aspirations, for these manufactured absolutes are the children of an incapable man's brain, or the need of the poor man, or the oppression of the oppressor; therefore they are jointly are linked to ignorance, incapacity and oppression. They can never bless man's continuous struggle against them.

Second: Being linked to God Almighty as the Absolute Who absorbs all of the aspirations of the human march means at the same time rejecting all of those whimsical absolutes which used to cause excessive entity. It also means waging a continuous war and an endless struggle against all sorts of idolatry and artificial worship. Thus, man will be emancipated from the mirage of these false absolutes which stood as an obstacle in his path towards God, falsifying his goal and encircling his march:

But the Unbelievers, their deeds are like a mirage in sandy deserts, which the man parched with thirst mistakes for water; until when he comes up to it, he finds it to be nothing: but he finds God (ever) with him. (Quran, XXIV:38)

Are many lords differing among themselves better, or the One God, Supreme and Irresistible? If not Him, ye worship nothing but names which ye have named, ye and your fathers, for which God hath sent down no authority. (Quran, XII: 39-40)

Such is God your Lord: to Him belongs all Dominion. And those whom ye invoke besides Him have not the least power. (Quran, XXXV:13)

If we consider the main slogan God put forward in this respect: "There is no god but Allah," we will find out that it links the human march to the True Absolute with the rejection of every artificial absolute. The history of the march, in its living actuality, came across the ages to emphasize the organic link between this rejection and that strong and aware tie to God Almighty. For as far as he goes away from the True God, man sinks in the labyrinth of different gods and lords.

Both rejection and the positive link to "There is no god but Allah" are but two faces for one fact: the fact which is indispensable to the human march along its lengthy path. It is but the Truth which is worthy of saving the march from loss, helping it exploit all its creative energies, emancipating it from each and every false and obstructing absolute.

Rites Are Practical Expressions

Just as man was born carrying in him all potentials of the experience on life's stage, plus all seeds of its success, such as awareness, activity and conditioning, so was he born tied by nature to the Absolute.

This is so because his relationship with the Absolute is one of the requirements of his own success whereby he overcomes the problems facing his civilized march, as we have already seen, and there is no experience more sustaining and inclusive, more meaningful, than this of Faith in man's life. It has been a phenomenon attached to man since time immemorial During all stages of history, such a social and continuous attachment proves-through experience-that escaping towards the Absolute, aspiring towards Him from beyond borders lived by man, is a genuine inclination of man no matter how diversified the shapes of such inclination are, how different its methods and degrees of awareness.

But Faith, as an instinct, is not enough to guarantee bringing to reality an attachment to the Absolute in its correct form, for that is linked to the Truth through the method of satisfying such an instinct. The correct behaviour in satisfying it in a manner parallel to all other instincts and inclinations, being in harmony with it, is the only guarantee of the ultimate benefit of man. Also, the behaviour according to or against an instinct is the one that fosters the instinct, deepens, eliminates or suffocates it.

So do the seeds of mercy and compassion die within man's self through the continuous and practical sympathizing with the miserable, the wronged, and the poor.

From this point, Faith in God, the deep feeling of aspiring towards the unknown and the attachment to the Absolute have all to have some direction which determines the manner of satisfying such feeling and the way to deepen it, fixing it in a way compatible with all other genuine feelings of man.

Without a direction, such feeling may have a setback and may be afflicted with various sorts of deviation, just like what happened to the strayed religious feeling during most epochs of history.

Without a deepened conduct, such feeling may become minimized, and the attachment to the Absolute ceases to be an active reality in man's life capable of exploiting good energies. The religion which laid the slogan of "There is not god but Allah," promulgating with it both rejection and affirmation, is the Director.

Rites are factors which perform the role of deepening such feeling, for they are but a practical expression and an expression of the religious instinct; through it this instinct grows and gets deepened in man's life.

We notice, too, that in accurate rites-being a practical expression of the link to the Absoluteboth affirmation and rejection promulgate. They are, thus, a continuous confirmation from man to his link with God Almighty and the rejection of any other "absolute" of those false ones. When one starts his prayers by declaring that "God is Great" (Allaho Akbar), he confirms this rejection. And when he declares that God's Prophet is also His Servant-Slave and Messenger, he confirms this rejection. And when he abstains from enjoying the pleasures of life, abstaining from enjoying even the necessities of life for the sake of God (as in the case of fasting), defying the temptations and their effects, he, too, confirms this rejection.

These rituals have succeeded in the practical sphere of brining up generations of believers, at the hands of the Prophet (peace be upon him) and his succeeding pious leaders, those whose prayers embodied within their own selves the rejection of all evil powers and their subjection, and the "absolutes" of Kisra and Caesar got minimized before their march as did all "absolutes" of man's whims.

In this light do we come to know that worship is a fixed necessity in man's life and civilized march, for there can be no march without an "absolute" to whom it is linked, deriving from him its ideals. And there is no "absolute" that can absorb the march along its lengthy path except the True Absolute (God), the Glorified. Besides Him, artificial "absolutes" definitely form, in one way or another, an absolute which curbs the march's growth. Attachment to the True Absolute, then, is a fixed need. And there can be no attachment to the True Absolute without a practical expression of this attachment, confirming it and continuously fixing it.

Such a practical expression is none but worship. Therefore, worship is a fixed need.

Subjectivity Of Purpose And Self-Denial

In each stage of the human civilization, and in each period of man's life, people face numerous interests whose achievement requires a quantitative action to some degree. No matter how diversified the qualities of these interests are or the manner of brining them to life from one age to another is, they can still be divided into two sorts of interests:

One: interests whose materialistic gains and outcomes go to the individual himself, on whose work and endeavour depends the achievement of that interest;

Two: interests whose gain go to those other than the direct worker or group he belongs to. In this second kind are included all sorts of labour which aim at an even bigger goal than the existence of the worker himself, for every big goal cannot be usually achieved except through the collective efforts and endeavours of a long period of time.

The first sort of interests guarantees the inner motive of the individual: its availability and effort to secure it, for as long as the worker is the one who reaps the fruits of the interest and directly enjoys it, it is natural to find in him the effort to secure it and the work for its sake.

As for the second kind of interests, here the motive to secure these interests is not sufficient, for the interests here are not only the active worker's; and often his share of labour and hardship is greater than that of his share of the huge interest. From here, man needs an upbringing of subjectivity of purpose and self-denial in motive, i.e., that he must work for the sake of others, the group.

In other words, he has to work for a purpose greater than his own existence and personal materialistic interest. Such an upbringing is necessary for the man of the electricity and atom age as it equally is for the man who used to fight with the sword and travel on camel-back. They both confront the worries of construction and of the great aims and situations which demand self-denial and working for the sake of others, sowing the seeds whose fruits may not be seen by the person who sowed them.

It is necessary, then, to raise every individual to perform a portion of this labour and effort not merely for his own self and his personal materialistic interests, so that he will be capable of contributing with self-denial, of aiming at a purely "objective" goal.

Rites perform a large role in this upbringing. These, as we have already seen, are acts of man performed for the sake of achieving the pleasure of Almighty God. Therefore, they are invalid if the worshipper performs them just for his own personal interest. They are improper if the purpose behind them is a personal glory, public applause, or a dedication for his own ego, within his circle and environment. In fact, they even become unlawful acts deserving the punishment of the worshipper himself! All this is for the sake of the worshipper who tries, through his worship, an objective purpose, with all what this implies of truthfulness, sincerity and he will totally dedicate his worship to Almighty God alone.

God's Path is purely one of the service of all humanity. Each act performed for the sake of God is but an act for the sake of God's servants, for God is totally sufficient, independent of His servants. Since the True Absolute God is above any limit, specification, not related to any group or biased to any particular direction, His Path, then, practically equates that of ALL mankind's. To work for God, and for God alone, is to work for people, for the good of all the people. It is a psychological and spiritual training that never ceases to function.

Whenever the jurisdic path of God is mentioned, it can be taken to mean exactly all mankind's path. Islam has made God's Path one of the avenues to spend Zakat, meaning thereby: to spend for all humanity's good and benefit. It also urged to fight for the Cause of God in defense of all the weak among humans, calling it Jihad, i.e., "fighting for the Path of God;"

Those who believe (in God) fight in the cause of God, and those who reject Faith fight in the cause of Evil: so fight ye against the friends of Satan: feeble indeed is the cunning of Satan. (Quran, IV: 76)

Besides, if we come to know that worship demands different types of endeavour, as it sometimes imposes on man only some physical exertion, as in prayer; and sometimes psychological, as in fasting; and other times financial, as in Zakat; and yet a fourth one an exertion on the level of self-sacrifice or danger, as in Jihad. If we come to know all this, we will be able to figure the depth and capacity of the spiritual and psychological training practiced by man through different rites for the objective purpose, for giving and contributing, for working for a higher goal in all different fields of human endeavour.

On this basis can you find the vast difference between a person who grew up on making endeavours to please God, brought up to labour without waiting for a compensation on the working grounds. and that who grew up always measuring a work according to the extent he can achieve of his own personal interest, basing it on the gain he gets from it, not comprehending-out of this measuring and estimating-except the language of figures and market prices. A person like this one can be none other than a merchant in his own social practices, regardless of their field or type.

Considering upbringing on the objective purpose. Islam has always tied the value of a work to its own impulses, separating them from its results. The value of an act in Islam is not in what results and gains it brings forth to the worker or to all people; rather it is the motives behind it, their purity, objectivity and self-denial. For example, the person who reaches the discovery of a medicine for a dangerous disease, thereby saving the lives of millions of patients. God does not evaluate his discovery according to the size of its results and the number of those patients it saves from death; rather He estimates it according to the feelings and desires which formulate within the discoverer the motive to make an effort to make that discovery. If he did not make his effort except to get a privilege that enables him to sell it and gain millions of dollars.

This deed of his is not considered by God to be equal except to any other purely commercial deed, for the egoistic logic of the self-centered motives, just as they push him to discover a medicine for a chronic disease, may as well push him in the same degree to discover means of destruction if he finds a market that buys them. A deed is considered commendable and virtuous if the motives behind it go beyond the ego: if it is for the sake of God and the servants of God. According to the degrees of self denial and the participation of God's servant in its making, a deed is elevated and highly evaluated.

The Inner Feeling of Responsibility

If we observe humanity in any of its historical periods, we will find it following a particular system of its life, a specific manner in distributing rights and responsibilities among people, and that according to the amount it acquires of securities for its members to cling to this system and to its implementation, it will be closer to stability and the achievement of the general goals expected from that system.

This fact is equally true concerning the future, as well as the past, for it is an established fact of man's civilized march along its lengthy range.

Among the securities is that which is objective, such as penalties enforced by the group to punish the individual who transgresses beyond his limits. And among them is that which is inner, i.e., man's inner feeling of responsibility towards his social obligations, towards whatever obligations the group demands of him, determining, spontaneously, his own rights.

In order to be an actual fact in man's life, the inner feeling of responsibility needs the belief in. a supervision from whose knowledge not an atom's weight in earth or sky escapes and to a practical application through which such a feeling grows, and according to which the feeling of such an inclusive supervision lays roots.

The supervision, for whose knowledge not even an atom's weight escapes, is created in man's life as a result of his link with the True Absolute, the all-Knowing, the Omnipotent, the One Whose knowledge encompasses everything. This link with His self saves man the need for such a supervision, thus enabling the creation of an inner feeling of responsibility.

The practical application, through which this inner feeling of responsibility grows, materializes through practicing rites. For worship is the duty imposed by the Unseen, and by this we mean that checking it externally is impossible. Any external measures to enforce it can never be successful, for it stands through the self's own purpose and the spiritual attachment to work for God; this is a matter which can not be included in the calculation of a subjective supervision from the outside, nor can any legal measure guarantee that either. Rather, the only capable supervision in this respect is the one resulting from the attachment to the Absolute, the Unseen, the One from Whose knowledge nothing escapes.

The only possible assurity on this level is the inner feeling of responsibility. This means that the person who practices worship is performing a duty which differs from any other social obligation or project when he borrows and pays back, or when he contracts and adheres to the conditions. When he borrows money from others and he returns it to the debtor, he performs a duty which lies within the range of social supervision's monitoring; hence, his estimation of the predictment of social reaction dictates to him the decision to do so.

The ritual duty, towards the Unknown, is one whose inner implication none knows except God, the Praised, the Omnipotent, for it is the result of the inner feeling of responsibility.

Through religious practices, such an inner feeling grows, and man gets used to behaving according to it. Through the medium of such feeling can we find the good citizen. It is not sufficient for good citizenship that a person is anxious to perform the legal rights of others only because of his apprehension of the social reaction towards him should he be reluctant to do so. Rather, good citizenship is achieved by the man who does not relax his own inner feeling of responsibility.

In Islam, we notice that it is often recommended to perform optional rites secretly, rather than publicly. There are even rites which are secretive by nature such as fasting, for it is an inner curb which cannot be checked externally. There are rites for which a secretive environment is chosen, avoiding the public stage, such as the nightly Nafl optional prayers whose performance requires after midnight time.

All this is for the sake of deepening the aspect of worshipping the Unseen, linking it more and more to the inner feeling of responsibility. Thus, this feeling gets deepened through the practice of rites, and man gets used to behaving on its basis, forming a strong guarantee for the good individual's discharge of his duties and obligations.

General Outlook At Rites

If we cast a general look at the rites we have observed in this book, comparing them with each other, we can then derive some general outlooks at these rites. Here are some of these general outlooks. The Unseen In Explaining Rites We came to know previously the important role worship plays in man's life and that it expresses a fixed need in his civilized march.

From another aspect: if we scrutinize and analyze the particulars, in the light of advanced science, to be acquainted with the pieces of wisdom and secrets which Islamic jurisprudence expresses in this regard and which modern science has been able to discover.

This wonderful agreement between the outcomes of modern science and many particulars of Islamic jurisprudence, and whatever rules and regulations it decided, expresses a dazzling support for the position of this jurisprudence, deeply emphasizing its being God-inspired. In spite of all this, however, we quite often face unseen points in worship, i.e., a group of details whose secret cannot be comprehended by the person practicing worship, nor can he interpret them materialistically; for why must sunset prayer be three prostrations while the noon-time prayer more than that? And why should each rekaa include bowing down once instead of twice, two prostrations instead of one? Other questions of this sort can also be put forth.

We call such as aspect of worship which cannot be interpreted, "unseen." We find this aspect, in one manner or another, in most rites brought forth by the Islamic jurisprudence. From here, we can consider obscurity in the meaning we have already mentioned as a general phenomenon in rites and one of their common characteristics .

This obscurity is linked to the rites and to their imposed role jointly, for the role of rites, as we have already come to know, is to emphasize the attachment to the Absolute and deepen that practically. The bigger the element of submission and yielding in a worship is, the stronger its effect in deepening the link between the worshipper and his Lord.

If the deed practiced by the worshipper is understood at all its dimensions, clear in its wisdom and benefit in all details, the element of submission and yielding gets minimized, and it will be dominated by motives of interest and benefit, no more a worship of God as much as it is a deed of benefit practiced by the worshipper so that he might derive advantage out of it, benefiting of its results.

Just as the spirit of obedience and attachment in the soldier grows, getting deepened through military training, by giving him orders and requiring him to perform them with obedience and without discussion, so does the feeling of the worshipping person grow and get deepened in its attachment to his Lord through requiring him to practice these rites in their unseen aspects with submission and yielding.

For submission and yielding require the assumption of the existence of an unseen aspect and the attempt not to question this unseen aspect of worship. Demanding its interpretation and limitation of interest means stripping worship of its reality-as a practical expression of submission and obedience- and measuring it by measurements of benefit and interest like any other deed.

We notice that this obscurity is almost ineffective in rites representing a great general interest, one that conflicts with the personal interest of the worshipper, as is the case with Jihad which represents a great general interest which contrasts the desire of the person performing it to preserve his life and blood, and also in the case of Zakat which represents a great interest which contrasts the strong desire of the person paying it to preserve his wealth and property. The issue of Jihad is very well understood by the person performing it, and the issue of Zakat is generally understood by the person who pays it; neither Jihad nor Zakat thus loses any element of submission and obedience (to God), for the difficulty of sacrificing life and property is what makes man's acceptance of a worship-for which he sacrifices both life and property-is indeed a great deal of submission and obedience. Add to this the fact that Jihad and Zakat and similar rites are not meant to be merely aspects of upbringing just for the individual, but also for the achievement of social benefits secured thereby. Accordingly, we observe that obscurity is highlighted more and more in rites dominated by the educating aspect of the individual, such as prayer and fasting.

Thus do we derive the conclusion that the unseen in worship is strongly linked to its educating role in attaching the individual to his Lord, deepening his relationship with his Lord.

When we observe the different Islamic rites, we find in them an element of inclusion of all different aspects of life. Rites have never been limited to specific norms of rituals, nor have they been restricted to only needs which embody the manner of glorifying God, the Praised, the High, like bowing, prostrating, praying and invoking; rather, they have been extended to include all sectors of human activity. Jihad, for example, is a rite. It is a social activity. Zakat is a rite. It, too, is a social activity, a financial one. Fasting is a rite. It is a nutritious system.

Both ablution and Ghusu1 (ceremonial washing) are norms of worship. They are two ways of cleaning the body. This inclusion of worship expresses a general trend of Islamic upbringing aiming at linking man, in all his deeds and activities, with Almighty God, converting each useful deed to worship, no matter what field or type. In order to find a fixed basis for this trend, fixed rites were distributed to the different fields of human activity, preparing man to train himself on pouring the spirit of worship over all his good activities, and the spirit of the mosque over all places of his works; in the field, the factory, the shop or the office, as long as his deed is a good one, for the sake of God, the Glorified, the High. In this respect, Islamic jurisprudence differs from two other religious trends, one: a trend to separate worship from life; and the other: a trend to limit life to a narrow frame of worship as do monks and mystics.

As for the first trend, it separates worship from life, leaving worship to be conducted at places made especially for it. It requires man to be present in these places in order to pay God His dues and worship Him, so much so that when he gets out of them to different fields of life, he bids worship farewell, giving himself up to the affairs of his life until he goes back again to those holy places. From here came Islamic jurisprudence to distribute the rites on the different fields of life, urging the practice of ritual rites in each good deed. It explains to man that the difference between the mosque, which is God's house, and man's home is not in the quality of building or slogan; rather, the mosque has deserved to be God's house because it is the yard whereupon man practices a deed that goes beyond his ego and wherefrom he aims at a bigger goal than that dictated by the logic of limited materialistic interests, and that this yard ought to extend to include all life's stages. Each yard, whereupon man does a deed that goes beyond his self, aiming thereby to achieve the pleasure of God and all people, does, indeed, carry the mosque's spirit.

As for the second trend, which restricts life in a narrow frame of worship, it tried to confine man to the mosque instead of extending the meaning of the mosque to include all the yards which witness a good deed of man.

This trend believes that man lives an inner conflict between his soul and body, and that he cannot accomplish one of these two duality of worship and different activities of life paralyze worship and obstruct its constructive upbringing role to develop man's motives and make the objective, enabling him to go beyond his ego and narrow personal interests in various scopes of his deeds.

God, the Glorified and Praised, never insisted on being worshipped for the sake of His own Person, since He is independent of His worshippers, so that He would be satisfied with a worship of this sort, nor did He ever put Himself as the goal and objective of the human march, so that man may bow his head down to Him within the scope of his worship, and that is it! Rather, He meant such worship to build the good person who is capable of going beyond his ego, participating in a bigger role in the march.

The exemplary achievement of this cannot be reached except when the spirit of worship gradually extends to other activities of life, for its extension-as we have already seen-means an extension of objectivity of purpose and the inner feeling of responsible behaviour, ability to go beyond the self to be in harmony with man within this inclusive cosmic frame, with eternity, immortality that both encompass him.

Ill-Nature

The Value of Friendship

Love is a natural human feeling. It is for this reason we see every man is attracted by an internal power to other members of his kind. Thus, this instinctive need must be fulfilled and every one must establish brotherly relations with certain individuals or groupsso as to benefit socially from such relations.

Love is the foundation of security and comfort. It is the most enjoyable spiritualneed which develops with time. There isnot amore valuable thing in this world than love.

The pain and suffering which result from losing a beloved one are most disastrous to man; spirits need other spirits for refuge or we would become torn in the hands of insecurity and anxiety, thus, becoming the victims of our own world’s oppression.

A certain scholarwas quoted as saying in this regard,“The secret to happiness is to maintain brotherly relations with our world, instead of creating chaos. Those who cannot love their ownkind, cannot live an anxiety-free and secure life.”

Theties which best bring the various elements of a society to each other are those which are built on true feelings and real love.Harmony which exists between two souls is what makes them unit in the worlds of love and unity. It is from here that the basis of eternal happiness stems. Yet, in order for such happiness to survive, one must set differences aside and compromise with others on some of theissues which they rightly reject.

The most valuable friendships arethose which are not built on personal interests but are twin with the feeling of brotherhood and are able to satisfy the human soul which needs love and comfort. A person who presents himself as a faithful friend should not allow any factor to shake his feelings towards that friend; infact he should endeavor to remove the calamities and pains which befall his friend’s heart, and demonstrate to him the gardens of hopes and comfort.

Those who ask for the love of others should have the ability to give them the same prior to living in the shadow of their emotions. According to one scholar,“Our lives are like a mountainous area, whenever one makes a sound he hears the echo coming back at him; those whose hearts are full of love for others will experience the same from them.

It is true that it is our material life thatis built on exchange. We do not wish to say the spiritual lifeis built on the same basis, but how is it possible to expect faithfulness from others without being faithful to them? And how can one ask for love from others without loving them first?”

Interacting with others can be very harmful if itis not built on love and honesty from both sides.

If the nightmare of hypocrisy overtakes the hearts and lives of men; if flattery replaces honesty and friendship, harmony and sympathy will be weakened and the spirit of cooperation will be stolen from the society.

Undoubtedly, many of us have met others in society in whose hearts lay no real love or emotions; they conceal their real selves behind the cover of love.But frequently we are able to reach beyond that cover to their realities and actual feelings, and as a result, our relationship with them results in the destruction of their masks.

Indeed one of the prerequisites of happiness and an effective method of spiritual development is real friendship with righteous people. This is because personal thoughts develop under the shadow of such relationships, wherein the spirit rises to levels of piety and excellent traits.

Therefore, it is essentialto carefully examine individuals to be taken as friends. It is an unforgivable error to establish friendships with any one whose honesty and purityare not verified - because man was created susceptible to the characteristics of others through his interactions with them. Negative relationships are a threat to the happiness of humanity.

Ill-Natured Individuals are Resentful

Certain characteristics and unwanted habits weaken the ties of love and sometimes result in breaking up excellent relationships. Hot-tempered individuals, who are unable to keep the love of others, erect an indestructible wall between them and society, which prevents them from realizing the light of love.

Ill nature, therefore, destroys the basis of happiness and devalues man’s character. It is indisputable that bad manners keep people away from each other, for man suffers from the treatment of those whom he resents or cannot relateto . Thus, bad manners force people to give up many abilities, which could be very useful in the path of their advancement in life had they beenwell-mannered .

It is necessary for one who wishes to interact in his societyto first realize the art of interaction, and after becoming familiar with it, put it to use according to the acceptable social rules. Without this process, a person cannot live in harmony with his society, nor can interpersonal conduct move towards perfection in such a society.

Good conduct, therefore, is the main basis of happiness between people. It is also an important factor in bettering individual personalities. In fact, good conduct allows man to make use of his abilities and become effective on the general level of managing society. There is not another characteristic equal to good conduct in attracting the love and affection of others and reducing thepains which maybe faced in life.

Those who enjoy such good traits do not manifest their sad sides to others, hence preventing them from reaching beyond their privacy. Such individuals struggle to create a rainbow of happiness and affection around themselves to make those who interact with them, forget their own miseries by giving them a sense of security. They also present their own security despite any troubles they may have, thus, increasing the chances of their success and victory.

Good manners are a strong element in securing success for many individuals.Needless to say, the success of commercial establishments is directly related to the good conduct of its employees.

A manager of a company who enjoys good manners is usually active and attracts many vital connections tohimself . In conclusion, good manners are the secret behindbeing accepted by others. People cannot bear with ill-natured people regardless of their positions. A personal survey would reveal the reasons behind the inclinations towards certain individuals over others.

A western scholar recorded the following regarding his experience in this field:

“One day I decided to conduct an experiment on how my attentiveness and cheerful face affected my life. Prior to that dayI was sad and depressed; on that morning I left the house with the intention of being cheerful.I thought to myself.I have noticed many times that other’s attentiveness and cheerful faces give me strength.

I wanted to discover if I, myself, could be influential to others in the same way.I repeated to myself while on my way to work, my resolution to be attentive and have a cheerful face; I even convinced myself that I was a very lucky man. As aresult I felt a sense of comfort overtake my body.I felt as if I was flying.I looked at my surroundings with a wide smile on my face; yet I still saw many faces around me on which the features of sadness were apparent.

My heart burnt for these people and I wished I could grant them some of the light from my heart.

“That morning I entered my office and greeted the accountant in a manner that hewas not used to. Prior tothis I rarely smiled and never greeted him like this even if my life was on the line. The accountant could not help but greetme with warmth and great affection. At thatmoment I felt that my happiness had truly affected him.

“The president of the company where I work is the kind of man who never lifts his head to talk to others, he is very unpleasant. On thatday he harshly reprehended me, more that day than on any other day. I would not have put up with it; yet, because of my decision not to let any incident bother me, I answered him in such a manner that made some of the wrinkles on his face disappear.

This was the second incident that day. Later on thatday Iendeavoured to keep my attentiveness and cheerfulness and pass them on to my co-workers.

“As such, I was able to practice this method with my family which resulted in positive consequences. As a result,I discovered that I could be active, happy and make others around me feel the same way.

This is possible for you too. Meet people with this attitude, have a cheerful face and the flowers of happiness will bloom in your life, as roses bloom in the spring-time, and you will gain many friends who will bring peace and tranquility to you eternally.”

No one denies the great effect of this characteristic on softening the hearts of the enemies. Respect and good manners also play an important role in convincing one’s opponents of the adherence to ideologies.

Another western writer said in this regard,“All gates are opened towards him whose face is cheerful and who enjoys good manners; while the ill-natured individuals have to knock down doors to open them just like gangsters. The best of matters are those related to kindness,good-manners and cheerfulness.”

Moreover, I would like to add that good manners necessitate happiness and lead good-natured individuals to perfection, but only if such manners and traits stem deep from one’s heart far from hypocrisy and pretense.

In other words, the feeling of love must be a manifestation of what is in the heart. The outside appearance is not necessarily a reflection of whatis hidden in the hearts of men. It is possible that some of the good traits of an individual contradict his disturbed and misguided heart. Many are the devils that dress themselves in the garments of angels, hence concealing their fearful faces under a curtain of beauty.

The Prophet of Islam, the Perfect Exemplar

We all know that one of the most important factors of Islam’s advancement was the perfect conduct of tile Prophet (S). This factis stated in the Holy Qur’an where Allah, the Almighty, says:

“And had you been rough, hard hearted they would certainly have dispersed from around you.” (Qur’an 3:158).

The Prophet of Allah (S) treated all people equally. His deep and indescribable love for humanitywas perfectly manifested in his angelic being. He attended to all Muslims’ needs equally.

“And the Messenger of Allah (S) divided his moments between his companions: he would attend to this and attend to that equally.” 1

He (S) also condemned ill nature; he (S) repeatedly said:“Ill nature is evil and the worst of you are those who are ill-natured.” 2

And he (S) also said:“O sons of AbdulMuttalib , surely you will not (he able to) satisfy people with your money, therefore meet them with cheerful faces and joyful conduct.” 3

Anas ibn Malik , the Prophet’s servant, used to say when he remembered his (the Prophets) excellent traits:“I have served the Prophet (S) for ten years; during this time he has never said ‘woe’ (as if complaining) to me, regardless of what I did or did not do.” 4

Furthermore, good conduct and cheerfulness arefactors which prolong life. Imam as-Sadiq (a.s .) said in this regard:“Kindness and good manners make land flourish and prolong lives.” 5

Dr. Sanderson has written this on the subject:

“Kindness is an important factor in treating and preventing Illnesses. Most medications result in unwanted side - effects along with a temporary cure, while kindness causes everlasting cures to all parts of the body (...) kindness moves all powers of the body. Blood circulation in those who enjoy good manners is excellent, and their breathing is better...” 6

There is a beautiful point in Imam as-Sadiq’s (a.s .) statement. He (a.s .) says there is a direct relationship between kindness and good manners and stated that they are among the factors which prolong life. The reason behind this is that kind people enjoy a sense of happiness and satisfaction, thus, both kindness and good manners have the same desired effects.

Imam as-Sadiq (a.s .) also considered these traits elements for achieving happiness when he said:

“Part of man’s happiness is his good manners”. 7

Samuel Smiles added on the same topic:

“Good manners and emotional balance have their effects on man’s development and happiness just like other powers and Instincts do. As a matter of fact, individual’s happiness is greatly related to their affections and good manners.” 8

In addition, good manners make life easier and increase subsistence and harmony, Imam ‘Ali (a.s .) said:“Good manners bestow subsistence lavishly and make friends (more) intimate.” 9

S.Marden wrote the following in his book:

“I know a restaurant manager who became very wealthy and popular because of his good conduct.I learned that travelers and tourists traveled long distances to reach his restaurant; they did so because in this restaurant they liked the privacy and the pleasant atmosphere. When the customers are at the restaurant, the said manager cheerfully greets them in a manner that is not duplicated anywhere.

In fact, in this restaurant they do not experience the cold nuisance complaints that you find in other restaurants. In thisrestaurant the employees try to show affection and build friendly relationships with the customers, instead of the usual seller - buyer relationships.

The employees smile a lot and give special attention to serving their customers, this attention stems from love and affection for their guests. The employees establish such relationships with their guests that the guests not only feel that they should come back but also bring their friends. It is clear how effective this method is in attracting new customers”

Headded: “Good Manners have not played a more important role throughout history than at this time. They have become the capital of those who wish to bring happiness and success to their lives” .10

Imam as-Sadiq (a.s .) included cheerfulness among the signs of man’s ability to reason. He said:

“Those who have the most perfect reasoning amongst people are those who have the best manners” .11

Samuel Smiles says:

“History shows us that the greatest geniuses were happy and Optimistic men, for they realized the real meaning of life and tried to manifest their reason in their flesh. When one reflects on their achievements, he can clearly notice their healthy souls and thinking and their kindness and enthusiasmThe greatest souls and most intelligent people all enjoy cheerful faces and happiness. Their manners were examples for those who adhered to them and were influenced by their conduct, hence they followed the light of’ their kindness and natural happiness” 12

The Honorable Messenger (S) said:

“The most important traits which will lead my nation to Paradise are fear of Allah and good manners” 13

Consequently it is incumbent upon him whose leader is reason and who desires to lead an honorable life to achieve this priceless spiritual capital, good manners. In order to eradicate an unwanted characteristic, man needs earnest desire to reach his goal. A glance at the disadvantages that bad manners leave provides an incentive to lead him into struggling to eradicate such manners.

Notes

1.Rawdah al-Kafi .p.268.

2.Nahj a1-Fasahah, p.371.

3.Wasa’il ash-Shia v.2, p. 222.

4.Fada’il al-Khamsah , v.1. p. 119.

5.Wasa’il ash-Shia , v.2, p. 221.

6.Pirozi Fikr .

7.Musadrak al-Wasa’il , v.2, p.83.

8.Akhlaq .

9.Ghurar al-Hikam p. 279

10.Khish tanSazi

11.Wasa’il ash-Shiah , v.2 , p. 221.

12.Akhlaq .

13.Wasa’il ash-Shiah , v.2 , p. 221.

Optimism

Trust and Peace of Mind

Man needs stability more than any other thing in his unstable life. Those who engage themselves struggling to achieve goals without being equipped with the weapon of stability face failure anddefeat . In fact, as one’s responsibilities increase, his need for stability and assurance also increases. In light of this fact, it becomes the duty of everyone to learn how to avoid anxiety and revert to stability and assurance.

Struggling to acquire wealth, power, fame, and other material gains is not but falsehood. Efforts made in this path will go to waste, because man’s happiness lies in his own soul, just as the spring of misery lies deep in the heart. Medicine, according to Imam ‘Ali, the Prince of the Faithful (a.s .), is within man’s own soul, so we cannot find in outside influences the same effect that lies within the powerful resources of the human soul. Because outside influences are temporary, it is impossible that they would lead man to complete satisfaction.

Apictatus says: “We must let people know that cannot find happiness and good luck in places they randomly search for themselves. Real happiness does not lie in power and ability. BothMirad andAgluis were miserable people despite the great power they had.

Likewise, happiness does not lie in wealth and large amounts of money. Croesus, for example, was not happy even though he had vast wealth and treasures. Happiness also cannot be achieved by governmental powernor by political chokes.

The RomanCeasers were unhappy despite their great power. Actually, happinesscan not be achieved by acquiring the above mentioned gains together. Nero,Sandnapal andAghamnin were known for their continuous weeping because they were like toys in the hands of misfortune.

Yet they had all the benefits of wealth,power and fame. Therefore, man has to search for the means of real happiness in his own soul and conscience.”

We must admit that the solution for many unsolved questions innature, and the rapid increase in machinery are not enough to bring about a worry free life. This new machinery isnot only unable to reduce the amount of suffering in the world, but has also brought with it many new problems and uncertainties.

Therefore, in order to free ourselves from the continuous sufferings of life and go beyond the blackclouds which darken our souls, we urgently need rightly guided minds. The mind can secure human happiness the same way it was able to bring aboutmany advancements in our material living. It is here that the power of thinkingbecomes clearly manifested and shows its astonishing influence on man’s life.

Clear mindedness is a fluent spring which advance man to a more excellent degree than material gains can by introducing him to a vast new world. Righteous thinking prevents clever individuals from becoming toys in the hands of money. Those whose thinking abilities grow to become the center of their existence can steadfastly stand in the way of infliction when it befalls them, by adopting a positive outlook.

In order to safeguard ourselves from being victims of various events, and to protect ourselves from the waves of negligence and exaggeration we must establish a scale of thinking for ourselves by which we can judge our behavior and conduct; hence guiding our souls to correct thinking that may equip us with spiritual powers to defeat anxiety.

A leading western scholar says:

“Perhaps we are unable to elect the counted individualswho’s conduct and ways of thinking are most hike ours, but we are free to select our thoughts. We are the judges of our minds. We may choose that which we deem appropriate. The external causes andinfluences which we observe are not part of us that they may force us to think in a certain way.

Therefore, we must choose the correct way of thinking and eradicate disadvantageous ones. Our soulsare directed to the path of our thoughts. In other words, our thoughts direct us in any manner they wish; because ofthis we should not allow ourselves to hold any evil thoughts or to occupy our minds with that which we resent.

Such thoughts can capture us and make us victims of different kinds of misery. We must struggle continuously towards achieving perfection and reaching the noblest hopes and most honorable goals as the secret of success and happiness lie in righteous thinking only.”

The Effects of Optimism

In the same manner in which the body system becomes disturbed by various illnesses, the harmony of thoughts, which are held by one’smind becomes disturbed by different factors and evil traits. Despite the powers of the mind, itcannot be independent of a person’s conduct. Therefore, man can only feel happiness when he enjoys good manners that conform to his thinking,conduct and enthusiasm.It is the responsibility of men to eradicate the roots of the traits that blacken his comfort and happiness.

Two elements that help create harmonious thinking are optimism and a positive outlook towards life and others. Optimism and positive expectations of those around you are guaranties of comfort for those who live in the field of humanity. Contrary to optimism are pessimism andill-thinking of others which bring a halt to the ability of righteous thinking and reduce the ability to move towards perfection.

Optimism can best be described as a light in darkness which widens as the horizon of thinking does. Withit the love of kindness grows in man, thus counting a new development in his view on life and in his outlook at it. Enabling man to see a more beautiful color of life, hence, achieving the ability to observe all people in a new light and the powerto equally and justly judge each one of them. An optimistic man’s sufferings vanish and his hopes increase while keeping his apparent and spiritual relations with the various elements of the society in the best manners.

There is not a factor able to reduce the number of problems in a man s lifelike optimism can. The features of happiness are more apparent on the faces of optimists, not only in the instances of satisfaction but throughout life in positive and negative situations alike. The light of happiness shines from the optimist’s comfortable soul of the optimist at all times.

The need to acquire other’s trust is essential. In order for trust to exist between individuals, optimism must become part of their lives. This is afact which has its direct influence on the happiness of the individual and society. Trust among the members of any society is an important factor in the advancement of that society.

The opposite is also true, for mistrust can always be a destructive element in the future of any social entity. The deeper the communication is between the various elements of the society, the faster development and advancement are. Also, among the leading social fruits of optimism are harmony,cooperation and trust. Moreover, peace in any social life can only be enjoyed if therelationship between the members of that life are built on affection along with trust and good expectations of others.

A scholar in this field of study said:

“Good expectation is a feature of belief, and nothing can be achieved without belief and hope.”

When one’s trust in others increases, his trust in himself also increases; this is one of the naturaloccurrences which happen in all societies with no exceptions. At thispoint we should not ignore the fact that there does exist a big difference between optimism and trust in others, and the unreasonable quick belief in any person.

Trust does not mean that a Muslim should totally submit to those he does not know or listen to what they say without investigating their realities and examining them. Likewise, we cannot generalize the concept of trust to include those who are open in their crimes and injustices.

In other words, trust has exceptions and should exclude some members of the society under certain conditions. In fact, a trusting person practices scrutiny and studies the expected conclusions of every matter.

Therefore, his conductis built upon precaution and carefulness, and his actions depend on careful examination and deep reflections.

Islam Calls for Optimism and Trust

Islam has planted root in the believers by filling their hearts with faith. It is in this manner that our religion leads its adherents to comfort and stability. The Holy Qur’an states that the Honorable Messenger (S) was so confident that the hypocrites criticized him for it.

Islam commands its followers to trust each other, and to assume that another’s intentions are good. Therefore, itis not permitted for anyone to judge a Muslim’s actions as corrupt without proper evidence for such a judgment.

The Prince of the Faithful (a.s .) said:“Expect good from your brothers, unless something happen that makes you rule otherwise; and do not assume a word of his is evil when there is still the possibility of it being good” .1

When people trust each other, it increases their love towards each other and brings harmony into their lives. The Muslims’ Imams expressed the importance of trust in many ways. Imam ‘Ali (a.s .) once said:“He who trusts others gains love from them.” 2

Dr.Mardin is quoted as saying:

“When you establish a friendship with someone, try to observe only his positive points: then try to appreciate in your consciences those good traits von have found in him. If you are able to center this advise in your mind, on will live a good and satisfactory life, and will discover that everyone presents his good and kind sides to you while trying to win your friendship forhimself .” 3

It is even possible that optimism and trust affect the thinking and conduct of the misguided ones. In summary, they (trust and optimism) provide grounds for the salvation of such people.

Imam ‘Ali (a.s .) once said:“Trust rescues him who indulged in sin.”

Dr. Dale Carnegie states:

“Recently I met the manager of a franchise of restaurants. This particular chain of restaurant is called “The Honorable Deal”. In these restaurants, which were established in 1885, the employees never presented a bill to the customers;instead thecustomers order what they wish to eat and after the meal they calculate the charges and pay the cashier without any questions.

“I said to the manager: ‘Of course you have a secret inspector?! You can’t trust all the customers of your restaurant?’ He answered: ‘No, we do not secretly watch ourcustomers, yet, we do know that our method is appropriate, otherwise we would not have been able to advance during this last half century.’ The customers of this restaurant feel that they are dealt with honorably, it stems from the idea that the poor, rich, thief, and beggar all try to conform to the good conduct which is expected of them here.”

Mr. Louis, a social psychologist, has said:

“If you interact with an unstable, ill-natured man and are trying to lead him to goodness and stability, try to make him feel that you trust him, treat him like a respected and honorable man. You will find that he tries to keep the trust that you have placed in him. Consequently, in order for him to prove that he is worth your trust, he will try to do what makes him qualified for your trust.”

How to Win Friends

Dr. GilbertRoben wrote:

“Trust children. WhatI mean is deal with them as if they have never made a mistake. In otherwords erase their past and forgive their wrong conduct. Try to assign important duties to those who do not behave well. With every new job that yougive them make it appear as if they have improved their behavior, and that they have become qualified for the job you have given them.

It is possible to remove theobstacles which stand in the way of correction by good conduct and trusting the ones to be corrected. From here we can say that most of the unwanted are not but reactions to fill space in the lives of the individuals.”

SirYal Bint used to suggestto trust children who have a habit of stealing with some money, and give them jobs which conform to the ability of those who are lazy. Trust guarantees comfort to the person.

Imam ‘Ali (a.s .) said:“Trust is a comfort to the heart and security in faith.” 4

Trust also releases the pressure created by the miseries and misfortunes of life.

Imam ‘Ali (a.s .) stated:“Trust reduces depression.”

Dr.Mardin said: “There is not a thing that makes life more beautiful in our eyes, reduces our sufferings, and paves the way for success like optimism and trust do. Therefore, be careful of painful thoughts just as you are cautious of illnesses and their dangerous effects. Open your minds to optimistic thinking and you will see how easily you can rescue yourself from existing thoughts.” 5

It is essential for Muslims to behave with each other in such a way that does not leave room for ill expectations to penetrate their society. Imam ‘Ali (a.s .), on this subjects, used to advise the Muslims to think positively about each other and not to act in a manner that would make others mistrust them. He (a.s .) also recommended that people should avoid places of suspicion. He is quoted as saying:“He who holds hope in you has given you his trust, therefore do not disappoint him” .6

Imam ‘Ali (a.s .) made the judging point for man’s reason his thinking about others when he said:

“Man’s expectation is the scale for his reason, and his conduct is the most truthful witness to his authenticity.” 7

Because an individual whose expectations of people is negative lacks the ability to reason logically, Imam ‘Ali (a.s .) made the Muslim’s refusal of ill-thinking a sign of their spiritual power. He also said:“One who refuses ill expectations of his brother, has healthy reason and his heart is at peace.” 8

Samuel Smiles said:

“It has been proven that those who have strong natures andspirits, are naturally happy and hopeful in life. They look at everyone and everything with trust and ease. Wise men see beyond every cloud a shining sun, and realize that behind every misery and infliction, exists the happiness they long for. These people find new power every time theyare inflicted with a new problem; and find hope with every depression or sadness.

Such nature enjoys real happiness, and its advocates are lucky. The light of gladness shines in their eyes and theycan always be seen smiling. The hearts of these individuals sparkle like stars and they see everything with an understanding eye and with the color they wish.”

Imam as-Sadiq (a.s .) considered good expectation to be one of the Muslim’s rights on each other.

“Among the rights of a believer to another believer.., is not to doubt him.” 9

Truly the element most capable of giving man optimism and trust is faith. Had all people been one nation who believed in Allah, His Messenger, and the Last Day, it would have been natural for everyoneto truly trust each other. The lack of faith among people is the reason for the acute disease of mistrust in society. A believer, whose heart is comfortable with belief and trust in Allah, depends on that unlimited power whenever heis inflicted with weakness. He seeks refuge in Allah during hardships: this trains his souls and deeply affects his morals.

Notes

1. Jami’ as-Sa’adat v.2, p. 28.

2.Ghurar al-Hikam .

3.Pirozi Fikr (Persian).

4.Ghurar al-Hikam p. 376.

5.Pirozi Fikr (Persian).

6.Ghurar al-Hikam p. 680.

7.Ghurar al-Hikam p. 474.

8.Ghurar al-Hikam p. 676.

9.Usul al-Kafi V 1. p. 394.