The Islamic Modest Dress

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The Islamic Modest Dress

The Islamic Modest Dress

Author:
Publisher: www.alhassanain.org/english
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Alhassanain (p) Network for Islamic Heritage and Thought

The Islamic Modest Dress

Benefits of modest dress, philosophic and social reasons for dressing modestly, rules and laws involving appropriate gender interaction

Author(s): Ayatullah Murtadha Mutahhari

Publisher(s): Dar us Seqafe, Qum

Islamic Republic of Iran

www.alhassanain.org/english

IN THE NAME OF ALLAH

Table of Contents

Introduction 5

The Word hijab (Modest Dress) 5

The Real Visage of the Modest Dress 6

Psychological Tranquility 7

Solidifying the Root of the Family 10

The Perseverance of Society 11

Notes 12

First Lesson 13

Reasons Given for the Modest Dress 13

The Philosophical Reason 13

The Social Reason 17

Notes 19

Second Lesson 20

The Economic Reason 20

The Ethical Reason 22

The Psychological Reason 24

Notes 28

Third Lesson 29

The Modest Dress Brings Dignity to a Woman 29

The Command to Announce Your Entrance to Someone's House 30

On the Command to Guard Their Private Parts 34

Notes 35

Fourth Lesson 36

The Exceptions 36

Notes 40

Fifth Lesson 42

From the View Point of Traditions 42

Concerning 'What Their Right Hands Own' 42

Hearing The Voice of A Non-Mahram Woman 44

Shaking Hands 44

These Are Issues Of Religious Edicts 44

Muslim Custom 45

The Religious Edicts on These Issues 48

Notes 51

Sixth Lesson 52

Allowable Expediences and Non-Expediences 52

Traditions and Narrations 54

The Exception of a Suitor 55

Other Exceptions Referred to in the Holy Quran 56

The Conclusion of Verse 24:31 58

Notes 58

Seventh Lesson 59

“Seek permission to enter on three occasions...” 59

In Particular Reference to the Wives of the Holy Prophet 61

Epilogue 64

The Participation of Women in Meetings and Gatherings 64

Notes 66

Glossary 68

Introduction

The Word hijab (Modest Dress)

We believe in a particular philosophy in Islam for woman's hijab or modest dress which forms our intellectual point of view and in regard to analysis, it can be called the basis for the Islamic modest dress.

Before we begin our discussion, it is necessary to look at the meaning of the word hijab which is used in our age to refer to a woman's covering. This word gives the sense of 'covering' because it refers to a veil or a means of 'covering' Perhaps it can be said that because of the origin of the word, not every covering is hijab. That 'covering' which is referred to as a hijab is that which appears behind a curtain. The Holy Quran describes the setting of the sun in the story of the Prophet Solomon,

“...until the sun was covered (bil hijab) and time for the afternoon ritual prayer was over.” (38:32)

The diaphragm separating the heart from the stomach is also called 'hijab'.

In the advice given by Imam Ali to Malik Ashtar, he states, “ prolong not your seclusion (hijab) from your subjects, for a ruler's seclusion from his subjects is a kind of constraint and (results in) a lack of knowledge of affairs. Seclusion from them cuts rulers off from the knowledge of that from which they have been secluded.1

Ibn Khaldun says in the Muqaddimah, “Governments do not consider a separation to exist between themselves and the people at the beginning of their formation but little by little, the separation and distance between the ruler and the people grows and finally it causes unpleasant results.”2 Ibn Khaldun used the word hijab in the sense of meaning 'curtain' and 'separation' and not 'covering'.

The use of the word satr, in the sense of 'covering' was used instead of hijab, especially by the religious jurisprudents. The religious jurisprudents, whether in the section on the ritual prayers or inthe section on marriage, refer to this issue and use the word satr and not hijab.

It would have been best if the word had not been changed and we had continued to use the word 'covering' or satr because, as we have said, the prevalent meaning of the word hijab is veil. If it is to be used in the sense of 'covering', it gives the idea of a woman being placed behind a curtain. This very thing has caused a great number of people to think that Islam has wanted women to always remain behind a curtain, to be imprisoned in the house and not to leave it.

The duty for covering, which has been established for women in Islam, does not necessarily mean that they should not leave their homes. It is not the intention of Islam to imprison women. We may find such ideas in the ancient, pre-Islamic past of some countries like Iran or India but no such thing exists in Islam.

The philosophy behind the hijab for woman in Islam is that she should cover her body in her associations with men 'whom she is not related to according to the Divine Law'3 (na-mahram) and that she does not flaunt and display herself. The verses of the Holy Quran which refer to this issue affirm this and the edicts of the religious jurisprudents confirm it. We will refer to the extent of this covering by using the Quran and the Sunnah as sources. The relevant verses do not refer to the word hijab. Verses which refer to this issue, whether in Surah Nur (Chapter 24) or Surah Ahzab (Chapter 33), have mentioned the extent of the covering and contacts between men and women without using the word hijab. The verse in which the word hijab is used refers to the wives of the Holy Prophet of Islam.

We know that in the Holy Quran there are special commands about the Prophet's wives. The first verse addressed to them begins,

“O wives of the Prophet! You are not as other women...” (33:32).

Islam held the special relationship of the wives of the Prophet in such a great esteem that they were to remain at home for basically political and social reasons during the lifetime of the Holy Prophet and after his death. The Holy Quran says directly to the wives of the Prophet,

“Remain in your houses.” (33:33).

Islam desired that the honor and respect of these 'Mothers of the Believers', who were held in great respect by the Muslims, not be misused and that they do not become a political and social tool for selfish and ambitious men.

I think that the reason why the wives of the Prophet were forbidden to marry after the Prophet's death was for this very reason. That is, a husband after the Holy Prophet might misuse the dignity and respect of his wife. Therefore, if commands are more emphatic and severe in regard to the wives of the Prophet, it is because of this.

At any rate, the verse in which the word hijab is used is,

“...and when you ask his wives for any object, ask them from behind a curtain (hijab)...” (33:53).

According to history and Islamic tradition, when ever you see the 'verse of hijab' referred to, for instance, “such and such was the case before the revelation of 'the verse of hijab” “ or “such and such was the case after the revelation of 'the verse of hijab”“, it refers to this verse which relates to the wives of the Prophet and not the verses of Surah Nur which states,

“Say to the believing men that they cast down their glance and guard their private parts. That is purer for them. Surely God is Aware of what they do. And say to the believing women that they cast down their glance...” (24: 31).

Or the verse of Surah Ahzab which states,

“O Prophet! Say to thy wives and daughters and the believing women that they draw their outer garments (jilabib) close to them So it is more likely that they will be known and not hurt. God is All-forgiving, All-compassionate.” (33:59)

But there is a question as to why, in the recent era, the current expression of the religious jurisprudents, that is, satr, did not become prevalent instead of hijab? The reason is unknown to me. Perhaps they mistook the Islamic hijab for the hijab which is traditional in other countries. We will give further explanation about this later.

The Real Visage of the Modest Dress

The fact is that the covering or its new expression, hijab, is not concerned with whether or not it is good for a woman to appear in society covered or uncovered The point is whether or not a woman and a man's need of her should be a limitless, free association or not.

Should a man have the right to satisfy his needs with every woman and in every place short of committing adultery?

Islam, which looks at the spirit of the problem, answers: No. Men are only allowed to satisfy their sexual desires with their legal wives within a marital situation based upon the laws of marriage which establish a series of heavy commitments. It is forbidden for men to have any physical relations with women they are not related to by marriage.

It is true that the question externally appears to be, “What should a woman do?” Must she leave her home covered or uncovered? That is, the person about whom the question is raised is a woman and the question is often expressed in very heart-rendering tones, “Is it better for a woman to be free or condemned and imprisoned in the modest dress?” But something else lies at the root of the question. That is, should men be free to take sexual benefit from women in any way they choose short of committing adultery or not? That is, the one who benefits here is a man and not a woman or at least a man benefits more than a woman does. As Will Durant has said, “The mini-skirt is a blessing for everyone in the world except cloth merchants.”

So the depth of the question is whether or not the seeking of sexual pleasure should be limited to the family environment and legal wives or is the freedom of seeking sexual fulfillment something that should be satisfied in society at large? Islam defends the first theory. According to Islamic precepts, limiting sexual desires to the family environment and legal wives helps to maintain the mental health of the society. It strengthens the relationships between the members of the family and fosters the development of a perfect harmony between a husband and wife. As far as society is concerned, it keeps and preserves energies to be then used for social activities and it causes a woman to attain a higher position in the eyes of man.

The philosophy of the Islamic 'covering' depends on several things. Some of them are psychological and some relate to the home and the family. Others have sociological roots and some of them relate to raising the dignity of a woman and preventing her debasement.

The modest dress in Islam is rooted in a more general and basic issue. That is, Islamic precepts aim at limiting all kinds of sexual enjoyment to the family and the marital environment within the bounds of marriage so that society is only a place for work and activity. It is opposite of the Western system of the present era which mixes work with sexual enjoyment. Islam separates these two environments completely.

Psychological Tranquility

Without limits being established for relations between men and women or with unlimited free associations, sexual excitement and stimulation increase and demands become unquenchable and insatiable. The sexual instinct is a powerful, deep-rooted instinct which resembles the fathomless ocean Although one thinks that by obeying it, one will have tamed it, its rebellious nature continues to show forth. It is like a fire: the more fuel is added to it, the greater would be its flame. In order to comprehend this, two points should be noted.

Firstly, just as history recalls those who coveted wealth, who were continuously seeking to add to what they already had and however much more they gained, they were still greedy for more, it also mentions those who were covetous for sexual pleasures. In no way were they satisfied by possessing beautiful women and dominating over them. This was the situation of all of those who had harems and, in truth, all those who had the power to possess women.

Christensen writes about the Sassanian rulers: The women we see carved into stone at Taq-i-Bustan are only a few of the 3000 women Khosrow Parviz possessed in his harem. This king was never satisfied sexually. Whenever girls, widows or women with children were presented to him for their beauty, he would order that they be sent to his harem. Whenever he desired to replenish his harem, he would write letters to his governors wherein he would describe the perfect and beautiful women he wanted. They then would send him any women who fit his description.”4

Stories like this are endless in history. In most recent times, this greed does not take the form of harems but exists in another form with the difference that today it is not necessary for a person to have the wealth and possibilities that Khosrow Parviz or Harun alRashid had. Today, with the blessing of contemporary culture, it is possible for a man who only has one-thousandth of the possibilities of Parviz or Harun to take advantage of women.

Secondly, have you ever considered what the desire to serenade or write love poems stems from in humanity? A large part of world literature is filled with love poems. In this type of literature, a man praises his beloved, asks for his needs to be satisfied by the beloved, raises the position of the beloved as he lowers his own status and suffers greatly from separation. What is this? Why does humanity not behave in the same way towards other needs?

Have you ever seen a person who worships money or a person who is ambitious for higher material positions, writing love poems on money or on ambition? Has anyone ever written a love poem asking for bread? Why is it that people enjoy listening to or reading the love poems of another? Why is it that so many people receive such pleasure from Hafiz's love poems? Is it not because each person senses that it conforms to some very deep instinct which possesses their whole being? How mistaken are those who say that the one and only reason which forms the basis for human activity is an economic one!

Human beings have developed special literary rhythmic forms to express sexual love just as they have done with spiritualities whereas no special literary rhythmic forms have been developed for things which are essentially material like bread and water. We do not want to insinuate that all loves are sexual nor do we mean to imply that all of Hafiz's or Sa'adi's poems stem from their sexual instinct. This is something which needs to be discussed separately at another time.

But what is clear is that many of the love poems are ones written by men in devotion to women. It is sufficient for us to recognize that a man's attention towards a woman is not based on bread and water so that it can be satiated when the stomach is full. Rather, it either takes the form of greed and worship of variety and multiplicity or the form of love and love poems. We will later discuss under what conditions the state of greed and sexual covetousness is strengthened and under what conditions love and love poems assume a spiritual quality.

At any rate, Islam has placed special emphasis upon the amazing power of this fiery instinct. There are traditions which speak of the danger of a 'look', the danger of a man and woman being alone together and, finally, the danger of the instinct which unites a man and a woman.

Islam has established ways of controlling, balancing and taming the instinct. Duties have been given to both men and women in this area. One duty which is the responsibility of both men and women relates to looking at each other.

“Say to the believing men to cast down their glance and guard their private parts...” (24:30).

And,

“Say to the believing women to cast down their glance and guard their private parts.” (24:31).

In summary, the command is that a man and a woman should not fix their eyes upon each other; they should not flirt with each other; they should not look at each other with lust or with the intention of seeking sexual pleasure (unless it is within the sacred bounds of marriage).

Islam has established a particular command for a woman which is that she covers her body from a man with whom she is not mahram and that she should not flaunt herself or put her body on display in society. She is asked not to stimulate the attention of men by any means.

The human soul readily accepts stimulation. It is great error to think that the sexual desires of humanity are limited in extent and that after a certain point, are naturally satisfied. Just as the human being, man or woman, is never satiated with wealth or position and is continuously seeking more, in the area of sexual desires, it is the same. No man is ever naturally satisfied by beauty and no woman is ever naturally satisfied by a man's attention and the conquest of his heart. Clearly the desires of the heart are never satiated.

On the other hand, unlimited demands are never fulfilled and a sense of deprivation is continuously felt. Not achieving one's desires results in psychological illnesses and complexes. Why is it that in the West psychological illnesses have increased? The reason is freedom of sexual ethics and continuous sexual stimulation through the newspapers, magazines, cinemas, theaters and official and unofficial parties and even the streets and alleys.

The reason why the Islamic command to cover is exclusive to women is because the desire to show off and display one's self is a particular trait of women. She is the hunter in the domination of the hearts of men and man is the prey, whereas man is the hunter in the domination of the body of women and she is the prey. A woman's desire to display herself comes from this essence of the hunter. It is the female instinct which, because of its particular nature, wishes to capture hearts and imprison the male. Thus, the deviation begins with the female instinct and therefore the command to cover was issued.

Solidifying the Root of the Family

There is no doubt that anything which confirms the roots of the family and increases the perception of marital relations is good for the family unit. The greatest efforts must be made to have this happen. The opposite is also true. Anything which causes the relationship between a husband and wife to grow cold is detrimental to a family and must be struggled against.

Finding the fulfillment of sexual desires within the family environment and within the framework of a legal marriage will strengthen the relationship between a husband and wife causing their union to become more stable.

The philosophy of the modest dress and the control of sexual desires other than with a legal wife, from the point of view of the family unit, is so that one legal partner will be the cause for the wellbeing of the other, whereas in the system of free sexual relationships, one's legal partner is psychologically considered as a competitor, someone who gets in the way of that person's 'fun' like a prison guard. As a result, the basis for the family becomes enmity and hatred.

The youth of today have fled from marriage and whenever marriage is suggested to them, they say, “It is too soon. I am still too young,” or give some other excuse because of this very reason. In the past, one of the greatest desires of the young people was to get married. They were not so particular before about the blessings of Europe which introduced so many women as goods.

Marriage in the past was undertaken after a time of anticipation and wishful thinking. For this very reason, the partners saw their happiness and well-being in their partner. But today, sexual desires are so freely satisfied outside of marriage that there is no longer any reason to have the former feelings. Free relationships of girls and boys have made marriage look like a duty and a limitation to them. It then becomes necessary to speak to them about ethics, morals, etc. As some magazines suggest, it must be forced upon the young people.

The difference between the society which limits sexual relations to the family environment and a legal marriage with a society which promotes free relationships is that marriage in the first society is the end to the anticipation and deprivation whereas in the latter, it is the beginning of deprivation and limitation. In the system of free sexual relationships, the marriage contract ends the free period of boys and girls and it obliges them to learn to be loyal to each other whereas in the Islamic system, their deprivation and anticipation is met.

The system of free relationships, in the first place, causes boys to become soldiers of fortune because of marriage and the formation of a family and not until their high, young spirits tend to become weak, do they turn to marriage. Then a girl is taken because she will bear children or clean the house or act as a maid. In the second place, it weakens the roots of the existing marriage. Instead of the marriage being based upon a pure love and deep affection where they know their partner to be the person who shares in their happiness, the reverse happens.

They look at their partner with the eyes of a competitor, as a person who prevents freedom and brings limitations. As they say, each one becomes the other's prison guard When a boy or girl want to say, “I am married,” they say instead, “I have taken on a prison guard.” What does this mean? This means that before marriage they were free to go wherever they wanted to flirt.

There was no one to tell them what to do. But after marriage, these freedoms were limited. If a man goes home late one night, there will be an argument with his partner. “Where were you?” If he talks with a young girl, his wife objects. It is clear to what extent family relations become weakened and cold in such a system.

Some people like Bertrand Russell believe that the prevention of free relationships is not just for the certainty of men in relationship to future generations because methods of birth control have been developed to solve this difficulty. Thus, the issue is not just the knowledge of who the father is. The other issue is that the purest of emotions exist between the marriage partners and the relationship should be based on unity and solidarity.

These goals can only be met when the partners close their eyes to other relationships, when the man closes his eyes to other women, when the wife is not bent on stimulating and attracting anyone but her husband and when the principle of forbidding the satisfaction of sexual desires outside of the family, even before marriage, exists.

In addition, when a woman who has progressed following Russell and people like him and in accordance with the 'new sexual ethics' still seeks her love in another in spite of having a legal husband. When she sleeps with a man who has become the love of her life, what assurance is there that she will take preventing measures with a man who is her legal husband whom she does not love and not get pregnant by the man she now loves and then claims her legal husband to be the father of the child?

It is clear that such a woman will prefer to have her child be the product of the man she now loves, not of the man who the law says is her legal husband and the only person by whom she should have children. It is natural that a man should have children by a woman who loves him and not by a woman who is forced upon him by the law. Europe has clearly shown that the statistics for illegitimate children has risen at an alarming rate despite the modern means for preventing pregnancy.

The Perseverance of Society

Taking sexual desires from the bounds of the family environment to society has weakened society's capacity for work and activity. Contrary to the opinion that 'the modest dress results in paralyzing half of the energy potential of the individuals of society', the lack of the modest dress and the gradual development of free relationships has caused the social force to fail.

That which has caused the paralysis of women's power and that which has imprisoned her talents is the lack of the modest dress. In Islam, there is no question of the modest dress prohibiting a woman from participating in cultural, social or economic activities. Islam neither says that a woman cannot leave her home nor does it say that she cannot seek knowledge and learning.

Rather, men and women must both learn and seek knowledge. There is no objection to women's economic activities in Islam. Islam has never wanted women to be useless and unoccupied. It has never desired that women bring up useless and indifferent children. The covering of the body, except for the face and hands, is not to prevent any kind of cultural or social or economic activity. That which paralyses the working force is the corruption of the work environment by the element of seeking the satisfaction of sexual pleasures.

If a boy and a girl study in a separate environment or in one environment where the girl covers her body and wears no makeup, do they not study better? Do they not think better and listen to the words of the teacher better? Or is it better when a boy sits beside a girl who has on make-up and is wearing a short skirt which barely reaches her knees?

Will men work better in an environment where the streets, offices, factories, etc., are continuously filled with women who are all wearing heavy make-up and are not covered or in an environment where these scenes do not exist? Any company or office that is serious about its work and endeavors to produce good products or services, prevents these kinds of inter-mixings. If you do not believe this, check it out yourself.

The truth is that the disgraceful lack of the modest dress in Iran (he is speaking before the victory of the Islamic Revolution) whereby we were even moving ahead of America, is a product of the corrupt Western capitalist societies. It is one of the results of the worship of money and the pursuance of sexual fulfillment that is prevalent in Western capitalism.

It is one of the means they use to manipulate human society and stimulate them by this force to become consumers of their products. If an Iranian woman only wants to put on make-up for her legal husband or only wants to get dressed up for gatherings with women, she will not be a consumer of Western products. She will not be obliged to unconsciously corrupt the morals of young boys and girls, to weaken them so that they are no longer active members of society which is to the benefit of the exploiters.

Notes

1. Letter to Malik Ashtar, the Nahj al Balaghah, Translated from the Arabic by William Chittick in Shi’ite Anthology.

2. Ibn Khaldun, The Muqaddimah, translated from the Arabic by Franz Rosenthal

3. A man and a woman are related in two ways according to the Divine Law, either through close kinship, which is clearly stipulated in the Quran, or they are married to each other. That is, a man and a woman are related in the Divine Law if their kinship is too close for marriage or they are actually married. This is referred to as mahram. Non mahram refers to a man and a woman who can marry each other.

4. Arthur Christensen, L’Iran sous Les Sassanides.

3) The Worth Of Piety

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

1. Qur'an, 49:13.

2. Qur'an, 2:197.

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

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

5. Wasa’il al-Shiah, vol. 12, p. 155.

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

7. Ibid., P. 292.

8. Qur'an, 49:13.

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

10. Nahj al-Balaghah, P. 67.

11. Ibid., P. 353.

12. Ibid., P. 498.

13. Ibid, P. 506.

14. Nahj al-Balaghah, P. 559.

15. Ibid., P. 602.

16. Ibid., P. 763.

17. Qur'an, 34:13.

18. Nahj al-Balaghah, P. 770.

19. Ibid., P. 629.

20. Nahj al-Balaghah, P. 635.

21. Ibid., P. 723.

22. Ibid., P. 1278.

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

24. Nahj al-Balaghah, p. 1181

3) The Worth Of Piety

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

1. Qur'an, 49:13.

2. Qur'an, 2:197.

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

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

5. Wasa’il al-Shiah, vol. 12, p. 155.

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

7. Ibid., P. 292.

8. Qur'an, 49:13.

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

10. Nahj al-Balaghah, P. 67.

11. Ibid., P. 353.

12. Ibid., P. 498.

13. Ibid, P. 506.

14. Nahj al-Balaghah, P. 559.

15. Ibid., P. 602.

16. Ibid., P. 763.

17. Qur'an, 34:13.

18. Nahj al-Balaghah, P. 770.

19. Ibid., P. 629.

20. Nahj al-Balaghah, P. 635.

21. Ibid., P. 723.

22. Ibid., P. 1278.

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

24. Nahj al-Balaghah, p. 1181


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