Alhassanain(p) Network for Heritage and Islamic Thought

LESSON EIGHTEEN: ENVY

ImamSadegh (a.s .) said:

الحاسِدُ مُضِرُّ بِنَفْسِهِ قَبْلَ أَنْ يُضُرّ بِالَْمحْسُودِ

Translation

An envious person sustains a loss to himself before causing a loss towhom he envies.[17]

Brief description

The spirit of envy refers to not tolerating the others having a blessing, and trying to deprive them from that blessing, or causing a loss to them in other ways.

in fact, an envious person always activates as a retardation factor not a developmental factor.

envy is a big moral disease and in psychological view, the jealous person suffers more loss and also is melted, retarded and humiliated more than others. Thus it is better that he try for precedence instead of causing others to be retarded.

LESSON NINETEEN: THOSE DEPRIVED FROM GOD'S MERCY

Commander of believers (a.s .) said:

مَنْ وَجَدَ ماءً وَ تُراباً فَافْتَقَرَ فَأَبْعَدَهُ اللّهُ !

Translation

Whoever has available water and land, and still he is poor and needy, he should be deprived from god's mercy![18]

Brief description

It is clearly deduced from Islamic traditions that Muslims throughout the world should use all different resources such as animal husbandry, agriculture, underground resources and mines, profession, industry and commerce for encountering with poverty. When a nation has available even one of these capitals, should use is for fulfillment of its economical requirements. Now, you can think about those having access to all of them. Otherwise, they will be cursed and deprived from god's mercy and spirit of Islam. Anyway need to others is condemned in Islam’s view.

LESSON TWENTY: THE WORST FRIENDS

Imamali (a.s .) says:

شَرُّ إخْوانِكَ مَنْ داهَنَكَ فى نَفْسِكَ وَ ساتَرَكَ عَيْبَك

Translation

Your worst friends are those who flatter and talk with you glibly and conceal your faults.[19]

Brief description

Escaping the realities and concealing the truths neither solves any problem, nor is considered as a service to anybody. Therefore, those friends who try to conceal the truths instead of corrective and proper criticism, and conceal their friend's faults for his false satisfaction, or show it as goodness, not only have failed to be faithful in friendship, but also have committed a great treachery. This treachery would be sometimes at the cost of prestige, reputation, honor and prosperity of their friend.

LESSON TWENTY ONE: COMPLETION OF WORKS

Islam’s prophet (s.a .) says:

إسْتِتْمامُ الْمَعْرُوفِ خَيْرٌ مِنْ إِبْتِدائهِ

Translation

Completion and continuation of a good deed is better and more important than commencing it.[20]

Brief description

We often face with useful works and actions in the milieu of our social life which are left uncompleted. Their doers have started them under influence of a sudden motive, but they have lost their enthusiasm very soon and have left them uncompleted.

Islam admires faithful and diligent individuals who accomplish any useful work which they commence.

LESSON TWENTY TWO: EVERLASTING PROGRAMS

Imamsadegh (a.s .) said:

إنَّ اللّه لَمْ يَبْعَثْ نَبِيّاً إلاّ بِصِدقِ الْحَدِيثِ وَ أَداءِ الأَمانَةِ

Translation

Allah instructed all prophets to invite people to honesty and trust.[21]

Brief description

A healthy society is based on different capitals, the most important of which is the capital of public confidence and trust.

Trust on speech, trust on action and the greatest enemy of this valuable capitalis lie and treachery.

the societies in which lie and treachery is popular, all people are afraid of each other, all people feel loneliness, all people should bear heavy load of life alone and this is the same society of loneliness.

This is the reason why invitation to honesty and trust has been always included in programs of all divine prophets.

LESSON TWENTY THREE: THE MOST SEVERE PUNISHMENT

Islam’s prophet (s.a .) says:

أَشَدُّ النّاسِ عَذَاباً فِى الْقِيامَةِ عَالِمٌ لَمْ يَعْمَلْ بِعِلْمِهِ وَ لَمْ يَنْفَعْهُ عِلْمُهُ

Translation

One who knows something and does not observe it, and does not use his knowledge, his punishment in the hereafter would be the most severe one.[22]

Brief description

In Islam’s logic, knowledge is always a tool for practice and improving individual and society's life. Otherwise it has no value.

Those who commit a sin unknowingly have less responsibility, but high responsibility shall be on the burden of those who commit a sin knowingly, and those who neglect making aware different levels of society, and whosoever enjoys a small or big share of knowledge, shall bear the same responsibility accordingly.

LESSON TWENTY FOUR: CALAMITY OF DEBT

Islam’s prophet (s.a .) says:

إيّاكُمْ وَ الْدَّيْنَ فَإنَّهُ هَمٌّ بِاللَيْلِ، وَ ذُلٌ بِالنَّهارِ !

Translation

Avoid borrowing as far as you can, because it causes grief at night and contempt on day.[ 23]

Brief description

Garishness of material life and luxury competition in our period has caused people to undertake unreasonable loans and exhausting debts and installments.

Since a debtor is not considered as a free man, we are instructed not to undertake debt unless for a dire necessity.

The danger of debt at the level of countries would be more and its effects would be more fatal, and it hurts freedom and spiritual independence of nations.

LESSON TWENTY FIVE: A HEALTHY SOCIAL LIFE

Imamsadegh (a.s .) says:

لوْ أَنَّ النَّاسَ أَدَّوْا حُقُوقَ أَمْوَالِهِمْ لَكانُوا عايِشِينَ بِخَيْر

Translation

If people pay rights of each other, and fulfill requirements of the poor, they will enjoy a good and satisfactory life.[24]

Brief description

The above tradition, which is concerned with charity tax on property and supplying requirements of the needy of society, warns everybody that paying rights of others is not merely a moral and human matter. Rather it is an important social principle that peace and health of society depends on it.

Dangerous reactions caused by unfair and class exploitations which threaten societies today and disturb peace terribly are good proofs for this great Islamic command.

As far as world's people consider right equal to force and powerful people refrain incumbent rights which they are liable to pay, both themselves and all human societies are endangered.

LESSON TWENTY SIX: KEY OF MISFORTUNES

Imamhassan askari (a.s .) said:

إنَّ اللّهَ جَعَلَ لِلشَّرِ أَقْفَالاً وَ جَعَلَ مَفاتِيحِ تِلْكَ الأَقْفالِ اَلشَّرابَ، وَ الْكِذْبُ شَرٌّ مِنَ الشَّرابِ

Translation

God has set some locks for evils and maladies, the key of which is wine, and lying is even worse than wine.[25]

Brief description

The greatest and most effective hindrance for evils and maladies is wisdom and intellect, and this is a strong lock set on them. When lock of "wisdom" is opened by the key of "wine", all evils and obscenities are freed and a drunken person may commit any possible crime, sin and corruption.

But if a drinker commits a sin under dipsomania condition, a liar disturbs knowingly organization of a social life, and kills the spirit of reliance and becomes source of all sins and corruption. So lie is even more dangerous than wine.

LESSON TWENTY SEVEN: SIGNS OF PEOPLE OF PARADISE

ImamSadegh (a.s .) said:

إنَّ لاَِهْلِ الْجَنَّةِ اَرْبَعَ عَلامات: وَجْهٌ مُنْبَسِطٌ وَ لِسانٌ فَصِيْحٌ وَ قَلْبٌ رَحِيْمٌ وَ يَدٌ مُعْطِيَةٌ

Translation

The people of paradise have four signs: open face, eloquent and clear tongue, merciful heart and bountiful hand.[26]

Brief description

The noblest human schools are those which assume individual inside the society and society as the trainer of valuable people because society is the source of all immaterial and material blessings.

the above tradition which refers to the signs of prosperous and paradisiacal people, remarks four issues all concerned with solidity of social relations and sowing seeds of humanistic affections in the land of society.

Open and pleasant faces, soft and kind and in the meantime clear and eloquent tongues, hearts beating for helping the people, and hands not stopping assistance.yes , these are the signs of people of paradise.

LESSON TWENTY EIGHT: SIGNS OF A HYPOCRITE

ImamSadegh (a.s .) said:

Loghman said to his son:

لِمُنافِقِ ثَلاثُ عَلامات: يُخَالِفُ لِسانُهُ قَلْبَهُ وَ قَلْبُهُ فِعْلَهُ وَ عَلانِيَتُهُ سَرِيْرَتَهُ

Translation

There are three signs for hypocrites: their tongue is not in concordance with their heart, so is their heart with their deed and their outward with their inward.[27]

Brief description

Hypocrisy is a great pain originating from low personality and weak will. Those who try to show themselves better than what they are actually, their tongue and heart, outward and interior, as well as speech and deed are different. They are weak people who are not so brave to express their real character; neither has sufficient will and decision for correcting themselves. They appear in different faces and are practically treacherous with everybody even themselves. Even more dangerous are the societies having a good looking outward and bad interior. Their tongue which is the same mass media is in contrast with what is going on in the heart of these societies.

LESSON TWENTY NINE: COUNSEL

Imamali (a.s .) said:

إِتَّعِظُوا بِمَنْ كانَ قَبْلَكُمْ قَبْلَ أَنْ يَتَّعِظَ بِكُمْ مِنْ بَعْدَكُمْ

Translation

Take counsel from your predecessors before the posterity takes counsel from your life and destiny.[28]

Brief description

the history is full of lessons for taking counsel, full of examples and advices and the end of injustices, oppression, difference and discrepancies, stagnations and petrifaction, unawareness from the situation of environment and time, and are all reflected in the mirror of history. But Imam Ali (a.s .), the super man of humanity history, warns us to take counsel from the situation of life and destiny of predecessors and do not let your ugly and misfortune destiny to become an example for the posterity. This roaring sea of time takes away all people with itself. The nations are fortunate who look to their past and draw their prosperity and fortune on the future waves.

LESSON THIRTY: SPEECH AND SILENCE

Ali (a.s .) said:

لاَ خَيْرَ فِى الصَّمْتِ عَنِ الْحُكْمِ كَما أنَّهُ لا خَيْرَ فِى القَوْلِ بالْجَهْلِ

Translation

Neither silence of a wise man, nor speech of an ignorant has any profit.[29]

Brief description

God has made promise with those who are informed and learned not to remain silent against deviations, misbehaviors, injustices and unfairness and divisive actions of enemies and radiate the light of guidance, truth and justice on the hearts through their warm and reasonable logic and expression (and everybody is considered informed and responsible for what he knows, although it may be little). On the other hand, those who do not have sufficient information should not cause deviation of people through their improper interference. That silence and this speech both cause misfortune.

LESSON THIRTY ONE: DELIGHT OF FORGIVENESS

Islam’s prophet (s.a .) said:

إذا قَدَرْتَ عَلى عَدُوِّكَ فَاجْعَلِ الْعَفْوَ شُكْراً لِلقُدْرَةِ عَلَيْهِ

Translation

When you overcome your enemy, put forgiveness and pardon as the gratitude for this victory.[30]

Brief description

In Islam’s view, any favor and grace, without any exception, needs gratitude, and gratitude for power is forgiveness. Seeming victories would become rooted only when enemy's heart is purified from the spite, and the main cause of opposition is cut. Paying alms of power that is pardon, is the only alternative for this purpose. In this way, the enemy will be touched heartily and previous enemy becomes today's friend, and victory is completed outwardly and inwardly. But in contrary, those who seek vengeance after victory, not only deprivethemselves from a great human virtue, but also endanger their victory.

LESSON THIRTY TWO: ASCETICISM IN ITS REAL SENSE

Imamali (a.s .) said:

اَلزَّاهِدُ فِى الدُّنْيا مَنْ لَمْ يَغْلِبِ الْحَرامُ صَبْرَهُ وَ لَمْ يَشْغَلِ الْحَلالُ شُكْرَهُ

Translation

the real ascetic in the world is one who illegal property does not defeat his endurance, and legal property do not hinder him from god's remembrance and duty of thanksgiving.[31]

Brief description

Some of the uninformed people have altered sense of asceticism in a negative form. They have interpreted asceticism as leaving divine graces and economical facilities and living like the poor.

While this is not true; asceticism in its real sense is what is narrated above from imam Ali (a.s .) and could be summarized in twophrases : "endurance and connivance against illegal property" and "not forgetting responsibilities and duties for legal property". Should we interpret asceticism so, it would be a reforming, improving and training factor in the society rather than a negative and detaining factor.

LESSON THIRTY THREE: COORDINATE WITH MARTYRS

Imam Ali (a.s .) said:

مَا الُْمجاهِدُ الشَّهِيْدُ فِى سَبِيْلِ اللّهِ بِأَعْظَمَ أَجْراً مِمَّنْ قَدَرَ فَعَفَّ

Translation

One who struggles in the way of god and is martyred is not in a higher rank than one who can commit a sin but refrains.[32]

Brief description

In view of Islam’s logic, the greatest holy strife is striving with rebellious desires especially in contaminated environments. even struggle with enemy would be fruitful when it is made with sincerity, solidarity, pure intention and free from any selfishness and personal interest and this is not possible unless under sufficient moral education and inner warfare.

Thus Ali (a.s .) says those who overcome in the battle field with desires, and remain honest in contaminated environments, are not in a lower rank than the martyrs in the way of god.even following this tradition, we read inNahjol balaghah that such people are ranged with heaven angels.

LESSON THIRTY FOUR: THE BEST PEOPLE

Imam Ali (a.s .) said:

خَيْرُ النّاسِ قُضاةُ الْحَقِّ

Translation

The best people are those who judge fairly.[33]

Brief description

Fair judgment in legal, social and moral concerns is only possible for one who considers his own and the others interest equally and his personal affection and hatred do not prevent him from justice and righteousness.

And this is possible only for those whose existence is lightened with the light of belief, human virtues, and public affections so that powerful waves of selfishness, profit motivation and amour-prope can notdeviate the indicator of their mind and conscience. Such people deserve to be called "the best people".

LESSON THIRTY FIVE: WORSHIP OF FREEMEN

ImamSadegh (a.s .) said:

اَلْعُبّادُ ثَلثَةٌ: قَوْمٌ عَبَدُوا اللّهَ خَوْفاً فَتِلْكَ عِبادَةُ الْعَبِيد، و قَوْمٌ عَبَدُوا اللّه طَلَبَ الثَّوابِ فَتِلْكَ عِبادَةُ الأُجراءِ، وَ قَوْمٌ عَبَدُوا اللّهَ حُبًّا لَهُ فَتِلْكَ عِبادَةُ الأَحْرارِ

Translation

Worshippers are three groups: those who worship Allah for the fear from hell; this is the worship of slaves.

Those who worship Allah for his reward; this is the worship of mercenaries.

And those who worship Allah for his love and affection; this is the worship of freemen.[34]

Brief description

Although the promises to divine reward and punishment are all true, his reward is very valuable and his chastisement is very painful, but those high minded freemen who do not see anything save god, and do not seek anything save god, and the measure of their heart is full of love and kindness, they are looking for something higher than reward and punishment, and their motive for observing god's command, is only a love mingled with his cognition and knowing.

LESSON THIRTY SIX: WHAT BREAKS MAN'S BACK

ImamBaghir (a.s .) said:

ثَلثُ قَاصِماتُ الظَّهْرِ: رَجُلٌ إسْتَكْثَرَ عَمَلَهُ وَ نَسِىَ ذُنُوبَهُ وَ أَعْجَبَ بِرَأيِهِ

Translation

Three things demolish man: one who magnifies his good deed, and one who forgets his sins, and one who is opinionated.[35]

Brief description

Those who magnify their deeds surely are satisfied with that, and this attitude hinders them from progress and development.

And those who forget their sins, everyday are stained with a new sin instead of compensating their previous sins and will fall down suddenly.

And those who rely only on their own opinion are deprived from the support of public thoughts and abundant minds and knowledge of others. They are repeatedly involved in mistakes, and finally their back will break under the mass of problems.

LESSON THIRTY SEVEN: BE CLEAN

Islam’s prophet (s.a .) said:

أَفْوَاهُكُمْ مِنْ طُرُقِ رَبِّكُمْ فَأَحَبُّها إلى اللّه أَطْيَبُها رِيْحاً فَطَيَّبُوها بِما قَدَرْتُم عَلَيْهِ

Translation

Your mouth is one of your god's ways. The most favorite mouth before Allah is the most fragrant one. So keep your mouth fragrant as much as you can.[36]

Brief description

This tradition which is narrated inWasael-ul-shia book in respect to rules of tooth brushing has two outward and inward meanings. Its outward indicates that since man says god's remembrance recites divine verses and worships him by his mouth, so he shall keep it clean and fragrant.

And its inward meaning signifies that mouth which is one of the ways of relation with divine paths and his servants is morefavorite before god when it becomes fragrant with good, clean and kind speeches and is free from any bad speech, insult, lie and harshness.

LESSON THIRTY EIGHT: END OF IGNORANCE

Ninth Imam, ImamJavad (a.s .) says:

مَنْ عَمِلَ عَلى غَيْرِ عِلْم أَفْسَدَ أَكْثَرَ مِمّا يُصْلِحُ

Translation

One who acts knowledge and information will be morecorrupter rather than reformer.[37]

Brief description

Loss of ignorance is not merely limited to this part that mancan not reach the real values of life.

Rather, corruption and destruction caused by mistakes is a great danger waiting for those who act without knowledge.

it is herein that an ignorant person intends to do good for his child, but he leads him to misfortune; intends to serve Islam, but disgraces religion; intends to create peace among people, but aggravates dispute and hypocrisy; and in summary his corruption and destruction in all aspects would be more than his reform.

LESSON THIRTY NINE: FOUNDATIONS OF GUIDANCE

ImamJavad (a.s .) says:

اَلْمُؤْمِنُ يَحْتاجُ إلى ثَلثِ خِصَال: توفيقٌ مِنَ اللّه، وَ وَاعِظٌ مِنْ نَفْسِهِ، وَ قَبُولٌ مِمَّنْ يَنْصَحُهُ

Translation

The believers require three qualities: divine success, a preacher from the heart and soul, and acceptance from advisers.[38]

Brief description

in this path, with a lot of acclivity and declivity which man should go through it along his life for being saved from innumerable dangers which threaten his prosperity and also becoming a useful and effective individual in the society, first he needs a spiritual and immaterial relation with god being supported by his pure essence, and then an aware and informed conscience advising him inwardly, and then hearing ears using the thoughts, guidance, advices and consultation of others.

LESSON FORTY: MOURNING IS ONE OF THE DEEDS OF AGE OF IGNORANCE

ImamBaghir (a.s .) says one of the short speeches of the prophet (s.a .), which no one had mentioned before him:

اَلنَّياحَدُ مِنْ عَمَلِ الْجاهِلِيَّةِ

Translation

Mourning is one of the deeds of age of ignorance (one shall not complain for the difficulties, rather he shall try for solving them).[39]

Brief description

This short and meaningful tradition has an outward and inward sense.

Its outward refers to the irrelevant actions being popular at the age of ignorance.when somebody died, mourner women were invited to lament on his death by reciting their special songs and deceitful and false poems.and the other meaning, which imamBaghir (a.s .) may refer to it, is that mourning and complaining for hard and difficult events and problems of personal and social life is vain and useless and causes waste of powers and facilities. One shall solve them and seek for a remedy by the strength of intellect and thinking as well as continuous effort and tolerance.

LESSON FORTY ONE: EVERYDAY EXAMINE YOURSELF

Imamkazem (a.s .) said:

لَيْسَ مِنّا مَنْ لَمْ يُحاسِبْ نَفْسَهُ كُلَّ يَوْم

Translation

One, who does not perform self-examinationeveryday , has no relation with us.[40]

Brief description

Preventing loss and attempting for more profit, in any small or big institution in this world, is not possible without continuous inspection, examination and balance sheet. And it is really surprising that people are so careful in calculation of their material capitals, and or are so sensible to increase and decrease of few grams of their weight, but sometimes they even do not investigate their human, moral and immaterial accounts even once during their life. What a terrible negligence!

But a responsible and vigilant Muslim is one who, as per speech of imamKazim (a.s .) in above tradition, examines his account everyday without exception. If he has done a good deed, he tries to continue it, and if he has done an evil, he repents for it.

LESSON FORTY TWO: IMPRESSION OF BELIEF IS HARDER THAN IRON

Imamsadegh (a.s .) says:

إنَّ الْمُؤْمِنَ أَشَدُّ مِنْ زُبُرِ الْحَدِيْدِ إنَّ زُبُرَ الْحَدِيْدِ إِذْ أُدْخِلَ النّارَ تَغَيَّرَ وَ إنَّ الْمُؤْمِنَ لَوْ قُتِلَ ثُمَّ نُشِرَ ثُمَّ قُتِلَ لَمْ يَتَغَيَّرْ قَلْبُهُ

Translation

The believers are stronger than iron parts because when iron is exposed to fire, it changes, but if the believers are killed and then revived and again killed, there would be no change in their mentalities.[41]

Brief description

Life is a series of problems and complicated matters. Weak people surrender to them very soon, and escapes from the field, but those who are strong under the grace of belief, never submit to the numerous problems.

They know that there are always hindrances in observing God's command, preventing sin, and achieving honors and credits and for attainment to these honors, self-control, self-sacrifice and resistance against rebellious desires and other problems are required. So they do not stop endeavor and attempt in the path of religion, and do not afraid of the events.

LESSON FORTY THREE: REALITY OF UNITY AND DIVINE JUSTICE

Imam Ali (a.s .) says:

اَلتَّوْحِيْدُ أَنْ لاتَتَوَهْمَهُ و الْعَدْلُ أَنْ لا تَتَّهِمَهُ

Translation

Reality of unity of god indicates that one shall not define his essence to his imaginations, and belief in his justice infers that one shall not accuse him in any work.[42]

Brief description

To the same extent that the principle of god's existence is clear and manifest for us and any particle from particles of this world is a reason for his dignity, power, knowledge and ability, reality of his essence is hidden for us.Because he is an infinite existence and beyond our understanding. So we shall consider his essence beyond whatsoever we imagine and this is the reality of unity.

On the other hand, some events occur in the world that sometimes their mystery is not known for us. Attention to god's justice says to us that all of these events are reasonable, and any suspicion in this concern is not in conformity with his justice and wisdom.

LESSON FORTY FOUR: SOME SIGNS OF BELIEF

ImamSadigh (a.s .) says:

اَلْمُؤْمِنُ حَسَنُ الْمَعُونَةِ خَفِيفُ الْمَؤُنَةِ، جَيِّدُ التَّدْبِيرِ لِمَعِيْشَتِهِ لا يَلْسَعُ مِنْ جُحْر مَرَّتَيْنِ

Translation

A believer has a valuable assistance, and low expenditure, and is prudent in life, and is never bitten twice from one hole (never is inflicted twice from one point).[43]

Brief description

Belief has some scientific, moral and social manifestation and signs, without which it is only a meaningless name. The above tradition refers to four signs of it:

1- Believers provide valuable assistance for their Muslim brothers because their helps are accompanied with compassion, honesty and awareness.

2- The do not have a luxurious and costly life and do not commit offences for providing its furniture.

3- They are prudent and aware in life especially in economical affairs.

4- They take lesson from each event immediately and thus they are not inflicted twice from one point.

LESSON FORTY FIVE: WORLD IS NOT THE FINAL PURPOSE, RATHER IT IS A MEANS

Imam Ali (a.s .) says:

اَلدُّنْيا خُلِقَتْ لِغَيْرِها وَ لَمْ تُخْلَقْ لِنَفْسِها

Translation

World is created for another purpose, not for itself.[44]

Brief description

Most often interpretation of verses and speeches concerned with commendation of world, material tools of this world, introducing it as a house of commerce or farm of god's saints in one hand, with the verses and speeches blaming it and calling it dangerous, deceptive and source of conceit in the other hand is difficult for the people.

but above tradition interprets them clearly, indicating that when world and its material tools are used as a means for attainment to human development and expansion of justice and prosperity of all men, it would be valuable and nice, but when it is considered as a final purpose and essentially favorite, and causes rebellion, conceit and obstinacy, it would be hateful and dangerous.

LESSON FORTY SIX: PRICE OF MAN

Imam Ali (a.s .) said:

إنَّهُ لَيْسَ لاَِنْفُسِكُمْ ثَمَنٌ إلاّ الْجَنَّةُ فَلا تَبِيْعُوها إِلاَّ بِها

Translation

(Be aware) there is not any price for you save everlasting prosperity and paradise, so do not exchange it for any other price.[45]

Brief description

Usually when somebody is asked about the price of capital of his existence, hecan not assume any price for it.

However, he exchanges this great capital gradually and day by day for a little price, and sometimes at the end of his life, he finds that he has exchanged this great capital with a house or a car or a country villa, and still he will leave them soon.

Ali (a.s .) says that none of the material capitals of this world could be exchanged with the capital of your life. The only thing which could be exchanged with it is god's satisfaction, human and spiritual development and also an eternal and everlasting prosperity. It is worthy to endeavor, attempt and sacrifice for this purpose as much as you can.

LESSON FORTY SEVEN: TRUTH AND FALSEHOOD

Imamali (a.s .) said:

إنَّ الْحَقَّ ثَقِيْلٌ مَرِىءٌ، وَ إنَّ الْباطِلَ حَفِيفٌ وَبِىْءٌ

Translation

Truth is heavy and difficult but pleasant, and falsehood is light and easy but painful and dangerous.[46]

Brief description

How eloquent and interesting is description ofimam Ali (a.s .) regarding truth and falsehood in the above short sentence! Usually truth has a harsh appearance and occasionally a bitter taste but is very pleasant.it is easily absorbed by the body of community and society is strengthened thereby.

But falsehood is very easy and sometimes very delicious and sweet, but its effect is fatal like a delicious but poisonous food which its destructive effect on the heart, stomach, and intestines becomes manifest when it is swallowed. Falsehood too like this food destroys different organs of society.

LESSON FORTY EIGHT: MOST VALUABLE HERITAGE OF ARAB

Islam’s prophet (s.a .) said:

أَصْدَقُ كَلِمَة قالَتْها الْعَرَبُ كَلِمَةُ لُبَيْد: ألا كُلُّ شَىء ما خَلاَ اللّه باطِلُ، وَ كُلُّ نَعِيْم لا مَحَالَةَ زائلُ

Translation

The most correct and eloquent phrase that Arab has stated is the speech ofLobaid (famous poet) where he says: be aware anything else than god is false and any grace would be finally lost.[47]

Brief description

Considering destruction of wealth and positions and end of graces warns man to observe truth and justice in gaining them and also be moderate in consuming them.

Eternality and everlasting is a cloth which only suits to his majesty stature, and non penetration of annihilation and morality is only dedicated to his pure essence.

One shall consider this reality in each scene of material life and shall not become proud.

LESSON FORTY NINE: I DISGUST THEM

ImamRiza (a.s .) says:

لَيْسَ مِنّا مَنْ غَشَّ مُسْلِماً أَوْ ضَرَّهُ أَوْ ما كَرَهُ

Translation

One who defrauds or causes a loss to a Muslim or tricks him, does not belong to us.[48]

Brief description

Those who assume their happiness in misfortune of the others and their profit in loss of the others shall be considered neither a real human nor a truthful Muslim. The privilege of man over other creatures is his social character and one who finds his profit in loss of the others, misses this social character.

Sometimes causing loss for the others is clear and obvious and sometimes is hidden throughdefraudation , and or trick and dishonesty. This is forbidden in Islam in any form it may be, and imamRiza said: I disgust those who commit these offences.

LESSON FIFTY: EFFORT OF WEAK PEOPLE

Imam Ali (a.s .) says:

اَلْغِيْبَةُ جُهْدُ الْعاجِزِ

Translation

Slander is the last effort of weak people.[49]

Brief description

A few sins could be found among the capital sins that indicate meanness, weakness, humiliation, and non-chivalry like slander.

Those who blame and find faults with others and damage reputation and prestige of people through disclosing their hidden faults, that most people are involved in one of these faults, and sate the fire of their envy and malice in this way, are weak and mean persons who even do not show courage in their baseless and unfair challenge, and only canstab in the back.

It is mentioned in the tradition that if one who slanders, repents, he shall be the last one entering paradise. Otherwise, he would be the first one entering the hell.

LESSON FIFTY ONE: SIGNS OF OPPRESSOR

Imam Ali (a.s .) says:

لِلظّالِمِ ثلاثُ عَلامات: يَظْلِمُ مَنَ فَوْقَهُ بِالْمَعْصِيَةِ وَ مَنْ دُوْنَهُ بِالْغَلَبَةِ، وَ يُظاهِرُ الْقَوْمَ الظَّلَمَةِ

Translation

The oppressor has three signs: oppresses those who are higher than him through opposition and disobedience, and oppresses those who are inferior to him through violence and predominance, and cooperates with other oppressors.[50]

Brief description

One whose spirit of oppressionprevails his mind, and is affected by this unclean morality, shows himself somehow in any case. He refrains performing his duties before those who he shall obey them, and resorts to oppression, force, violence and injustice before his inferiors, and selects his friends and companions and colleagues from among the unjust.he is always unjust but shows himself in an appropriate form to that case.

LESSON FIFTY TWO: THERE IS NOT ANY INCURABLE DISEASE.

Islam’s Prophet (s.a .) said:

ما أَنْزَلَ اللّهُ مِنْ داء إلاّ جَعَلَ لَهُ دَواء

Translation

God has not given any disease unless he has created a remedy for it.[51]

Brief description

The world in which we live is a series of actions and reactions. There is a positive and corrective power besides any negative power which should be found and used. Continuation of our life is the effect of balance in these powers. Not only there is not any incurable corporeal disease, but also there is not any insoluble social problem. Those who assume the problems insoluble and whenever they face with a complex problem call it an incurable disease, neglect this fact that principally there is not any incurable disease.

So we shall involve in the field of hard events of life patiently and perseveringly and find their solution.

LESSON FIFTY THREE: WHY FAVORS ARE PERISHED?

ImamBaghir (a.s .) says:

إنَّ اللّهَ قَضَى قَضاءً حَتْماً أَلاّ يُنْعِمَ عَلَى الْعَبْدِ بِنِعْمَة فَيَسْلُبُها إيّاهُ حَتّى يُحْدِثَ الْعَبْدُ ذَنْباً يَسْتَحِقُّ بِذلِكَ النَّقِمَةِ

Translation

God has made an inevitable rule that he does not take back the favors which has bestowed to the people, unless they commit an offence causing deprivation from that favor.[52]

Brief description

God’s graces are infinite but not unreasonable. He does not grant or take back anything unreasonably. When world's people use his favors for conceit, corruption, destruction and injustice, the same favors are changed to the cause of their misfortune. Their favors are taken back and replaced with calamity. Their industries and technology turn destructive, and their society turns to the source of discord and discomfort, and even the speed devices turn to the cause of their retardation, because they have misused the graces.