Alhassanain(p) Network for Heritage and Islamic Thought

Sincerity of Friends of God

One of the principal concerns of the Shaykh in training his disciples was emphasizing sincerity not only in belief and devotion but also in all actions. Most often he stressed that:

"The true religion is what is being preached on the pulpits, albeit lacking two things: sincerity and love of God Almighty .These two must be added to the subject matter of the preaching."

All Deeds for God's Sake

One of the Shaykh's most valuable and instructive statements was his following keynote:

"Everything is good, but (only if it is) for God's sake!"

Sometimes he pointed at his sewing machine and said: "Look at this sewing machine! All its small and big parts have the manufacturer's trade mark...denoting that the smallest nut in this machine must bear the mark (name) of the manufacturer too. All the endeavors of a faithful person must also bear the name of God."

In the Shaykh's training school, the spiritual seeker must deliberate before doing anything to see if it is illegal, avoid if for God's sake, and if it is legal and lawful do, it for God's sake. He must also see if it is lawful but pleasing to his carnal soul as well, he must first ask for God's forgiveness for his carnal desire and then proceed with that task for God's sake.

Eating and Taking Rest for God's Sake!

According to the guideline given by the Holy Prophet (s) to Abu Dhar:

" يا ابا ذر، لتكن لك في كل شيء نية صالحة، حتى في النوم والأكل "

"O Abu Dhar! You should have pure intention in all your deeds, even in (lawful) eating and drinking."1

The Shaykh would frequently assert to his disciples: "All your tasks must be for God's sake, even your eating and sleeping. Once you drink this cup of tea while remembering God, your heart will be radiated with Divine light. But if you drink it for the sake of satiating your desire, it will turn to what you had wanted (other than God)!"2

Ayatollah Mahdawi Kani said: 'At the beginning of my studies as a talaba (an Islamic seminary student) when I was about fourteen or so, once I wanted to make a garment for myself-after having given back the clothes I had borrowed from the late Burhan.

I went to a person called Shaykh Rajab Ali Khayyat, taking the cloth with me to have a garment made. His workshop was in his house at a room near the doorway. I sat for a time, then the Shaykh came in and said: "What do you want to become?" I answered: "A talaba." He said: "Do you want to become a talaba or a human being?'

I got somewhat surprised at the way an ordinary man talked to a religious student. He went on to say:

"Do not get annoyed! Being a talaba is fine, but it is meant to become a (real) human being. I give you a piece of advice to remember; do not forget your Divine goal from now on that you are still young and are not polluted (with sins) yet. Whatever you do, try to do it for God. Even when you eat a delicious food, eat it with the intention to gain energy to pray and serve in the way of God. Do not ever forget this advice all through your life."

Stitch for God's Sake!

He would say to a shoemaker:

"When you make a shoe, first of all do it for God's sake, and then stitch it fine and firm so that it would not tear apart too soon and last longer."

He would say to a tailor:

"Any cut you stitch, try to stitch it for God and firmly!"

Come Over for God's sake!

One of the Shaykh's disciples described his recommendation on sincerity by quoting him as saying:

"When you come over (to the Shaykh's house), come for the sake of God; if you come for my sake, you'll be at a loss!"

His state of mind was amazing; he called people to God not to himself.

Blow into Fire for God's Sake!

The Shaykh's son related: 'Shaykh Abdul Karim Hamid was an errand-boy at my father's workshop. One day he was blowing into the fire in the iron-the old Iranian iron that heated up by the fire in its cavity-when my father told him:

"Abdul Karim! You know how to blow into the iron?"

He answered: 'No, sir. How should I blow?' My father said: "Purse your lips and blow for God's sake!"

Love them for the Sake of God!

One of the Shaykh's disciples said that the Shaykh told him in a private session:

"Your mind is wandering such and such a place; it's all right, but it should be for the sake of God."

One day I went to visit the Shaykh along with a friend of mine. The Shaykh pointed to my friend's heart and said:

"I see two children there; that's fine, but the heart is the place of God; interest in children must be for the sake of God."

He used to say:

"The religious people's work is all fine, but they have to replace their 'egos' with 'God'."

Kiss for the Sake of God! Ayatollah Fahri described the Shaykh's recommendation for sincerity as follows: 'The phrase he frequently used was "work for the sake of God". He so frequently used this phrase when addressing his disciples that "working for God's sake" had turned into a motto for them. Like a mahout (elephant driver) who repeatedly strikes the elephant's head with the hammer, the Shaykh would also frequently strike his disciples' mind with (the motto) "Work for God".

He would give examples from himself and others in this respect to have them master this instruction. In all states he stressed to everyone to work for the sake of God. He would say:

"God must be present in all your aspects of life; even when you go home at night and kiss your wife, kiss her for the sake of God!"

Those who were trained at the Shaykh's school achieved spiritual stations and intuitions as a result of practicing this instruction.

What have you done for God's Sake?

One of the Shaykh's children related the following account: 'One day my father and I went to Bibi Shahrbano. On the way we ran into an ascetic, and my father asked him:

"What has been the outcome of your (ascetic) self-discipline?"

The ascetic bowed down and picked up a stone from the ground.

The stone turned into a pear and he offered it to my father, saying: 'Here you are, help yourself!

My father cast a glance at him and said:

"You did this for me, let me know what you have done for God?!" Hearing this, the ascetic burst into tears!

Woe to me! Woe to me!

One of the Shaykh's disciples who had spent around thirty years with him quoted the Shaykh as saying to him:

"I saw the spirit of one of the scholars of spirituality -who had been residing in one of the big cities in Iran -in Barzakh, who pitied himself, beating on his thighs and saying: 'Woe to me! I have come (out of the world) with no pure and sincere actions in hand!'

I asked him why he is doing so. He answered: 'In my life once I made acquaintance with a businessman who introduced to me some of his esoteric features. When I parted with him, I decided to practice asceticism so that I could also acquire an insight to have intuitions and to see the barzakh and the unseen. I practiced self- discipline for thirty years before I succeeded. At that time death knocked at my door. Now (in the barzakh) they are telling: By the time you ran into that man of spirituality, you were indulged in your carnal desires, and after that you spent about thirty years of your life in achieving intuitions and vision of the states in barzakh. Now tell what you have done purely for Us?!"

To Become Good for God's Sake

One of the contemporary scholars who is a professor of ethics and mysticism said: 'I asked the reverend Shaykh Rajab Ali Khayyat about myself to see what he thought of me. He answered:

"Agha Hajj Shaykh! You want to become good but for yourself ! Try to become good for the sake of God!"

Dear readers! you are noticing how the reverend Shaykh, with his Divine insight, could realize the subtle borders between monotheism and polytheism and warned about them. It is true, these borders make up the path which is thinner than a hair. There are no other ways except this path to attain the reality of monotheism and the paradise of meeting with God.

Go on a Pilgrimage for the Sake of God!

One of the Shaykh's disciples said: Once I asked his reverence if he consented to go on a pilgrimage of Imam al-Reza (a) to Mashhad together. He replied:

"I am not permitted (to do anything) on my own!"

At first his reply sounded a bit weird to me as to how he did not have permission to go on a pilgrimage. Until some time later I found out that a devotee (of God) has no personal opinion other than what God wills for him and that his tasks are subject to God's permission and consent. Later on, a talk about sincerity and pilgrimage to that blessed Imam (a) was raised. The Shaykh said in that relation:

"If we go on a pilgrimage for the sake of God and have nothing in mind other than God's pleasure, the holy Imam (a) will receive such a pilgrim with special favor.

On one of my pilgrimages to Imam al-Reza (a) I had no intention but the pleasure of God, the holy Imam (a) did me such a great favor that I was extremely enamored. If this favor could be put into words I would tell how it felt. However, if you wish to perceive this kindness and favor, you have to purify yourself to be able to see what I saw!"

Fruits of Sincerity

The Shaykh would frequently use the following phrase in his talks:

"Whoever is with Allah, Allah will be with him."3 Whoever works wholeheartedly for God, God will be for him. He would say:

من كان لله كان الله له "

"You be for God, He and His angels will be for you."

Sometimes he said:

"If one does not manage to act accordingly, even talking about it also makes a desirable impact on one's spirituality."

Divine Guidance

The Shaykh regarded enjoyment of special Divine Guidance as one of the most significant blessings of sincerity. Accordingly, by virtue of the verse,

(والذين جاهدوا فينا لنهدينهم سبلنا)

(And those who strive in Our cause -We will certainly guide them) (al-Ankabut: 69), he expounded the idea as follows:

"If you rise up for God, all the universe's assets will guide and support you. Since their perfection lies in merging in you, they wish to deliver what they naturally possess to achieve real perfection. If man rises up for God, all existing creatures will line up in his cause to present to him what they possess and to be his guide."

The Shaykh regarded as necessary the highest levels of sincerity in order to enjoy special Divine guidance that is indeed God's special training. That is, man must have no other goals in his endeavors than the pleasure of Almighty God; he should even disregard his own perfection too.4

He said in this regard:

"As long as man views his own perfection, he will not achieve the Truth. All faculties and means at man's disposal must be utilized in the way of attaining (union with) God. In this case Almighty God would train man for Himself."

The Fragrance of God in Deeds

The reverend Shaykh asserted:

"Once you know God, whatever you do should be purely out of love and sincerity. Do not even consider your own perfection, as carnal soul is very shrewd and subtle and very persistent in imposing itself (on man's sublime intentions).

As long as man wants himself and attends to himself, his tasks are mundane and not Divinely motivated. However, once he abandons self-centrism and becomes God-Oriented, his tasks turn Divine and his acts get the Divine fragrance; and that have a sign which is revealed in the words of Imam al-Sajjad (a):

" وما أطيب طعم حبك "

"How pleasant is the flavor of your love!"5

Overpowering the Satan

One of the blessings of working for the sake of God is overpowering the Satan. The Shaykh said in this regard:

"The one who rises up for God's sake will encounter the carnal soul along with seventy five armies and the Satan with its troops who will also stand up to destroy him, but "جند الله هم الغالبون "' The troops of Allah are verily victorious.' Intellect also consists of seventy-five armies which will not let the devoted worshipper be defeated:

(ان عبادي ليس لك عليهم سلطان )(Surely, you will have no authority over My sincere worshippers.) (al-Hijr: 42) If you are not interested in other than God, the carnal self and the Satan will not have any authority over you; rather, they will be overwhelmed by you."

He would also say:

"There is a trial in every breath you take. You should see if it is taken with a Divine motivation or it is mingled with a satanic motivation!"

Opening up of the Heart's Eye

The reverend Shaykh believed that as long as man is directed toward other than God and seeks other than Him, he is in reality a polytheist and his heart is contaminated with polytheism, referring in this respect to the holy verse (انما المشركون نجس )(Verily, the polytheists are impure and filthy.) (al-Tawbah: 28)

As long as the heart is dusted with polytheism, man will not be able to get familiar with realities of Being. Thereupon the Shaykh said:

"As long as man's attention is directed toward other than God, he will be veiled to the realities of Being and unaware of the inward aspects of Creation."

'O Hafiz, you are the veil to the path, move away!

Happy is he who fares this path unveiled.’

However, if man purifies his heart of the dust of polytheism, he will be entrusted with mysteries of creation. The reverend Shaykh said accordingly:

"If one works for the sake of God, his heart's eye opens up. If you watch out for your heart and do not admit other than God in it, you will be able to see what other people are unable to see, and hear what other people are unable to hear."6

Material and Spiritual Blessings

The Holy Qur'an asserts that if someone is after the life of this world, obedience of God will not reduce his worldly life; rather, obedience to God will provide him with the eternal pure life as well as the worldly blessings of this life:

(من كان يريد ثواب الدنيا فعند الله ثواب الدنيا والآخرة)

(Whoever desires reward in the life of this world, then (he should know) with Allah is the reward of this life as well as that of the Hereafter.) (al-Nisa: 134)

In other words, the Almighty God is (literally) everything; the one who had God, possesses everything.7 One of the Shaykh's devotees said: The reverend Shaykh asked me what my job was. I said I was a carpenter. He said:

"Do you strike the hammer on the nail in remembrance of God or in remembrance of money?! If you strike in remembrance of money, you'll only get the money, but if you strike in remembrance of God, you'll both get the money and attain (union with) God."8

I taught them for God's Sake

One of the Shaykh's disciples quotes him as Saying:

"A very large crowd had attended the funeral procession of Ayatollah Burujirdi (ra) and it turned to be a very magnificent function. In a spiritual state, I asked him how he happened to be paid such great homage. He replied: I used to teach all talabas (Islamic seminary students) for the sake of God."

God Tackled our Problem!

One of his devotees quotes the Shaykh as saying:

"My son was summoned to do his military service, and I was about to go along with him to take care of this problem when a couple came to me to help them tackle their dispute. So I stayed on to solve their problem. In the afternoon, my son returned home and said: Near the military garrison I came down with such a severe headache that my head got swollen. The doctor (in the military garrison clinic) examined me and diagnosed me as exempt from military service. As soon as I left the garrison, I felt not a single trace of the headache and swelling!"

The Shaykh went on to say:

"We (I) proceeded to tackle people's problem, and God tackled our problem."

Notes

1. Mizan al-Hikmah, XIII, 6578: 20999.

2. See "Material and Spiritual Blessings", Chapter Four, Part 3.

3. This statement is related in hadith sources such as Bihar al-Anwar, LXXXII, 197; al- Wafi, V, 784; and Rawzat al-Muttaqin, 3, 195 without attributing to any infallible Imam and just with the phrase ''as it is related" which denotes its being a hadith. Sadr al-Muta'allihin Shirazi has attributed the statement to the Holy Prophet (s) in his interpretation of the Holy Qur'an I, 76. Research indicated the oldest source bearing this hadith is Khawaja Nasir al-din Tusi's Akhlaq Muhtashami, XII, 122. In that source, however it is not attributed to any of the Infallible either.

4. See "Guidelines of Imam Khomeini (ra) to his son Hajj Ahmad Agha (ra)", Chapter Seven, Part 3.

5. Imam al-Sajjad (a), The Psalms of Islam, XV.

6. See "Opening up the Heart's Eye", Chapter Three, Part 3.

7. As pointed out in the supplication or Arafah: " مالذي فقد من وجدك؟ ""What lacks the one who has found you?"

8. See "Eating and Taking Rest for the Sake of God!" Chapter Four, Part 3.

The Dhikr of the Friends of God

The reverend Shaykh had a basic guideline that on various occasions he would repeatedly emphasize it. Although this guideline is adopted from Islamic traditions, the significant point here is the Shaykh's personal experience in that respect.

In principle, the significance of this divine man and righteous servant lies in the fact that his sayings are his own findings and inner expenence.

Perpetual Presence

The reverend Shaykh insisted to train his disciples in a way that they see themselves in all states in the presence of the God Almighty. And this is in fact the instructive and significant words of the Holy Prophet (s) who said:

" اذكروا الله ذكرا خاملا، قيل: وما الذكر الخامل؟ قال: الذكر الخفي "

"Remember God by the khamil dhikr. He was asked: 'What is khamil dhikr?' He replied: The silent and covert dhikr."1

In another hadith, His Holiness (s) said:

" يفضل الذكر الخفي الذي لا تسمعه الحفظة على الذي تسمعه سبعين ضعفاُ "

"The covert dhikr that is not heard by the angels is seventy times better than the dhikr that they hear it"

The superiority of the covert remembrance of God over the overt one is due to its significant and determining role in man's development Remembrance by tongue is easy; however, remembrance by the heart, especially when done uninterruptedly, is too difficult. Thus, Imam Muhammad al-Baqir (a) views it as one of the most difficult tasks

" ثلاث من أشد ما عمل العباد: إنصاف المؤمن من نفسه، ومواساة المرء أخاه، وذكر الله على كل حال، وهو ان يذكر الله عز وجل عند المعصية يهم بها فيحول ذكر الله بينه وبين تلك المعصية، وهو قول الله عز وجل (ان الذين اتقوا اذا مسهم طائف من الشيطن تذكروا فاذا هم مبصرون)

"Three tasks are the most difficult for people equity by the faithful, a man's financial assistance to bis brothers, and remembrance of God in all states, i.e., man should remember God when encoumering a (temptat;on tn) sin and decision tn commit it Then this remembrance of God prevents him from sins, as per the words of Almighty God (Verily, those who are pious when an evil thought touches them by Satan, they invoke Allah's remembrance, (then) they see things clearly) (al-A'raf 201)”2

In another hadith, viewing equity, charity and perpetual dhikr as among the most difficult Divine obligations, Imam al-Sadiq (a) clarifies that what he means by remembrance in all states is not merely remembrance by tongue, although it is also regarded as remembrance of God:

" أما أني لا أقول: سبحان الله، والحمد لله، ولا اله الا الله، والله أكبر، وإن كان هذا من ذاك، ولكن ذكر الله في كل موطن إذا هجمتَ على طاعته أو معصيته "

"By remembrance of God, I do not mean reciting Subban Allahi, wal Hamduli'lallahi, wa la ilaha il Allahu wa Allahu Akbar; although these are also regarded as dhikr, but what is meant is remembering God when encountering obedience and disobedience of God."3

It is extremely difficult for man to see himself in the presence of God. If man attains such consciousness, it is impossible that carnal vain desires and Satan overpower him and force him to disobey his lord.

How to Liberate from Carnal Soul and the Satan

The reverend Shaykh said: "There in no way to liberate from the evils of carnal soul except by attention to God and perpetual presence in Him. As long as you are in His presence and you are not disconnected from God, the carnal soul will not be able to deceive you."

With reference to the following verse:

(ومن يعشُ عن ذكر الرحمن نقيض له شيطاناُ فهو له قرين)

(If anyone withdraws himself from remembrance of (Allah) the Most Gracious, We appoint for him an evil one, to be an intimate companion to him.) (al-Zukhruf: 36)

The Shaykh would say on many occasions:

"Whenever man's attention is turned away from God, the carnal soul and the Satan that are lying in ambush will capture his heart and start their job from there."

Take your Hands Off me!

One of the Shaykh's disciples quoted him as saying:

"I saw my own carnal self in (my) spiritual state; I told it to take his hands off me! It responded: Do not you know that I will not take my hands off you until I destroy you!"

Perhaps due to the same intuition the Shaykh was very interested in the following couplets:

'In the school of Eternity Your Beauty guided me.

Your Bounteous Grace assisted me to be enslaved by You. My vile carnal soul favored all vanities.

Your Blessed Emanation liberated me from its clutches.'

Divine Grace descends on man's heart through perpetual remembrance of Him. Once God's remembrance enters the heart, as the first step it will purify the heart of satanic temptations and carnal vanities and prepares it for receiving Divine Grace from the Absolute Bestower of Bounties.

In this respect, Amir al-Mu'minin Ali (a) says:

" أصل صلاح القلب اشتغاله بذكر الله "

"The quintessence of heart's soundness lies in its occupation with remembrance of God."4

Feeling perpetually present in the Presence of Almighty God liberates man from the captivity of the carnal soul and the Satan and consequently cures various maladies of the soul. Imam Ali (a) is quoted as saying:

" ذكر الله مطردة الشيطان "

"Remembrance of God drives the Satan away."5

" ذكر الله دواء أعلال النفوس "

"Remembrance ofGod is the medicine for the soul's maladies."6

" يا من اسمه دواء وذكره شفاء "

"O He whose Name is a Remedy, whose remembrance is cure."7

Through perpetual remembrance of God, the Divine grace grants the heart a human life and makes it radiant, reinforces the soul, makes the man of heart intimate with his God, gradually gracing man with the elixir of love and affection;

Imam Ali (a), the great knower of Allah and the one familiar with the maladies of human soul, said accordingly:

" من ذكر الله سبحانه أحيى الله قلبه ونور عقله ولبه "

"Whoever remembers God Almighty, God will enliven his heart and enlighten his mind and intellect."8

" مداومة الذكر قوت الأرواح "

"Perpetually remembering God gives sustenance to the soul."9

" الذكر مفتاح الأنس "

"Remembrance of God is the key to proximity (to Him)."10

" من أكثر ذكر الله أحبه "

"Whoever remembers God abundantly, God will love him."11

What was briefly brought up here is a small part of the blessings of remembering God in life and in enrichment and development of human beings.12 With some deliberation on the above mentioned, however, it will be clarified that how valuable is any moment that we are remembering God and how detrimental is any breath that we take without remembenng God.

Remembrance of God in Sleep

Dr. Thubati said: Once we were invited by a member of the session to his house for lunch. After lunch, everybody proceeded to rest. I was lying down and remembering God and thinking in this relation with my eyes closed. At this moment, the Shaykh who was sitting before me and noticing me recommended to the friends:

"You should be remembering God even when you are sleeping."

That was the only time I heard him recommend remembering God even at sleep in that session and I do not remember him mentioning it anywhere else.

A Message from Barzakh

One of the Shaykh's friends related: Once I had an audience with the Shaykh who said:

"I saw a young man in barzakh who was saying: 'You do not know what is going on here! When you come here you will find out; any breath that you have taken for other than God has ended up to your loss.'

Virtues of some Dhikrs

When we talk about the virtues (benefits) of dhikrs in the school of the Shaykh, it must be remembered that his is a school of love not of outcome and results, and that he who does not seek anything other than God, the one who does not even seek his own perfection, will gain results. Similarly, whatever the results of remembrance of God, the goal mustn't be anything other than God.

Giving Importance to Two Dhikrs

One of the Shaykh's devotees said: The Shaykh regarded Istighfar (asking forgiveness) and Salawat as highly important, and had figured out that these two dhikrs were two wings for the wayfarer to fly with.

The Shaykh would say:

"If you send Salawat abundantly in your lifetime, the Apostle of God (s) will kiss your lips at death."

On Overcoming Carnal Desires

1. Perseverance in the dhikr: "لاحول ولاقوة الا بالله العلي العظيم " Lahawla wa la quwwata illa billa al 'Ali al- 'Azim (there is no might neither power except through Allah, the most High, the Supreme-in-Glory)."

2. The dhikr: "يا دائم ويا قائم " "Ya Da'im-u ya Qa 'im (O Eternal! O Persistent!)

3. In order to suppress the unruly carnal desires, recite the following dhikr thirteen or one hundred times in the morning and evening: "اللهم لك الحمد وآليك المشتكى وأنت المستعان " "Allahumma lakalhamdu wa alayka 'l mushtaka wa Anta al-Musta'an (O Allah! All praise is due to You, complaints are made to You, and You are the one whose help is sought for)."

4. Recite one hundred times every night: "يازكي الطاهر من كل آفة بقدسه " "Ya Zakiyyut Tahiru min kulli afatin bi kudsih (O You who are) pure and clean from any bane through Your sanctity).13

The reverend Shaykh stated while recommending the above dhikr for suppressing the carnal desires:

"I myself have applied it and started (the spiritual seeking) through reciting it. One day I recited this dhikr so many times that my carnal soul died. I said to myself: I will continue until my (worldly) existence turn into non-existence. However, when for a time I neglected reciting it as is expedient to human nature, I found my carnal soul was alive. Obviously anyone who directs his attention toward the world his carnal soul will strengthen; reciting this dhikr is effective in overcoming the carnal soul."

Suppressing the Satanic Temptations when Encountering Women other than our Next of Kin

Dr. Farzam related: the reverend Shaykh Rajab Ali considered the dhikr

"يا خير حبيب ومحبوب صل على محمد وآله | Ya khayra Habibin wa Mahbubin, Salli 'ala Mubammadin wa Alihi (O Best of Lovers and the Best of Beloved! Bless Muhammad and his Family)) very effective after one glances at a woman other than his next of kin. He frequently advised me to recite this dhikr to remain secure from the Satan's temptation. He said:

"When you glance at a woman other than your next of kin, if you do not enjoy looking at her you are sick! But if you enjoy, you ought to cast your look away from her and say: ya khayra Habib Which means: O God! I cherish you. These are not likeable; whatever is mortal is not likeable. ..."

For the Love of God

Reciting one thousand times Salawat (every night) for forty nights.

For Purifying the Batin (the inner)

The reverend Shaykh regarded the recitation of the Sura al-Saffat every morning and the Sura al-Hashr every night as very helpful in purification of the batin.

One of the Shaykh's devotees said that he advised him to recite the Sura al-Hashr every night, and he believed that the Greatest Name (of God) is mentioned in the latter ayahs of this blessed Sura.

For Attaining the Honor of Meeting Wali 'Asr (aj)

Reciting one hundred times the holy Sura,

(رب أدخلني مُدخل صدق وأخرجني مُخرج صدق وأجعل لي من لدنك سلطاناُ نصيراُ)

(O my Lord! Let my entry be by the Gate of Truth and Honor, and likewise my exit by the Gate of Truth and Honor; and grant me from Thy Presence an authority to aid (me)) (al-Isra: 80), up to forty nights.

As narrated, many of the Shaykh's students have found the honor of meeting Imam al-'Asr (aj) through persevering with this dhikr; although at the time of meeting they have not realized the Imam (a). Two instances are given as follows:

1. How Ayatollah Ziyarati Attained this Honor

One of the Shaykh's disciples narrated: 'The reverend Shaykh had given instructions to the late Ayatollah Ziyarati in Mahdi Shahr to meet Wali' Asr (AJ) -apparently by the above-mentioned dhikr. After having performed the instructions, he went to the Shaykh and said he had done what he instructed but to no effect.

The Shaykh deliberated for a while and said: "When you were performing prayers in the Masjid, a Sayyid told you: 'Wearing a ring on the left hand is abominated'. And you replied: 'All the abominated (Makruh) are permissible'. That holy man was Imam al-'Asr (a)."

2. How a Shopkeeper found this Honor

Two shopkeepers undertook to provide for the needs of a Sayyid family. One of them began the dhikr instructed by the Shaykh to find the honor of meeting Imam al-'Asr (a). Before the fortieth night, one of the children of the Sayyid family went to his shop and asked him for a bar of soap. The shopkeeper grumbled that why her mother did not send him to such and such -meaning the other shopkeeper - to get what they want!

This man said: When I went to sleep at the same night, I heard someone was calling me. I went out to check but I did not see anyone. I went to bed again; I heard that voice calling me by name. The third time I went out to see who it was. When I opened the house door, I saw a Sayyid with covered face who said:

"We can sustain our children, but we wish you to attain a (high) position."

For Solving Problems and Curing Illnesses

Dr. Farzam said: The reverend Shaykh would recommend some Qur'anic verses and supplications along with sending, Salawat as dhikr for solving problems and remedy to illnesses, such as:

" رب اني مغلوب فانتصر وأنت خير الناصرين "

"Rabb inni maghlubun, fantasir wa anta Khayru'l Nasirin (O Lord! I am defeated. Help me Thou who art the Best of Helpers!)"

Once I had a problem, the Shaykh instructed me to say the following dhikr:

" رب اني مسني الضر وأنت أرحم الراحمين "

"Rabb inni massani al-durr wa Anta Arham al-Rahimin (O Lord! I am afflicted with a loss, and Thou art the Most Merciful)." He would say: "These are dhikr, say them along with Salawat!" Or when our children got sick, he would recommend us to say:

" يا من اسمه دواء، وذكره شفاء صل علي محمد وآل محمد "

"O He whose Name is a remedy, whose remembrance is a cure! Bless Muhammad (s) and the Family of Muhammad (s)!"

For Averting Heat and Cold

One of the Shaykh's disciples related: 'On my first journey to the noble Makkah for Hajj pilgrimage I asked the Shaykh what I should do for warding off the extreme heat. He instructed me to resort to the following verses to protect myself from cold and heat:

(سلام على ابراهيم * كذلك نجزي المحسنين)

(Peace and salutation to Abraham! Thus indeed do We reward those who do right.) (al-Saffat: 109, 110)

(يا نار كوني برداً وسلاماً على ابراهيم)

(O Fire! Be thou cool, and (a means of) safety for Abraham.) (al-Anbiya: 69)

Notes

1. Mizan al-Hikmah, IV, 1866: 6491 and 6493.

2. Mizan.al-Hikmah, IV, 1856 6454

3. Ibid. IV, 1856: 6455

4. Mizan al-Hikmah, IV, 1846: 6394

5. Ibid, IV, 1850: 6427.

6. Ibid, IV, l850: 6418.

7. Ibid, IV, l850: 6419.

8. Ibid. IV, 1848: 6399.

9. Ibid. IV, 1848: 6403.

10. Ibid. IV, 1850: 6422.

11. Ibid. IV, 1842: 6435.

12. For more information about the impact of God's remembrance in life, see Mizan al-Hikmah, under the entry: "Al-Dhikr", Thamarat al-Dhikr.

13. This dhikr is an item in the Dua -i Hazrat-i Idris (a). See Misbah al-Mutahajjid p. 601.

Generosity

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

“This is a generous Quran (56:77).”

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

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

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

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

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

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

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

Advantages of Generosity

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

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

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

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

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

Fields of Generosity

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

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

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

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

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

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

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

Incentives of Generosity

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

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

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

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

Notes

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

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

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

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

5. Quoted from al-Kafi.

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

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

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

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

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

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

Altruism

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

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

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

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

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

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

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

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

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

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

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

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

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

Ibn Abbas narrated:

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

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

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

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

Notes

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

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

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

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

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

Stinginess

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

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

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

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

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

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

Disadvantages of Stinginess

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

Forms of Stinginess

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

Treatment of Stinginess

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Regarding God’s saying,

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

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

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

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

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

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

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

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

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

Notes

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

2. Quoted from Nahj ul-Balagha.

3. Quoted from Nahj ul-Balagha.

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

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

Chastity

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

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

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

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

Reality of Chastity

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

The Sought Moderation

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

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

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

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

Advantages of Chastity

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

Notes

1. Umma stands for the Islamic community.

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

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

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

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

Gluttony

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

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

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

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

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

“The sated stomach overdoes4 .”

“Allah hates the overeating5 .”

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

Disadvantages of Gluttony

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

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

Treatment of Gluttony

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

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

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

The treatment of the sexual gluttony is as follows:

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

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

Notes

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

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

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

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

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

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

Faithfulness and Breach

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

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

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

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

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

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

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

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

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

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

Advantages of Faithfulness and Disadvantages of Breach

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

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

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

Forms of Breach

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

Notes

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

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

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

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

Fraternity

Spiritual Fraternity

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

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

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

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

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

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

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

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

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

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

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

As a model, we provide the following:

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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