Alhassanain(p) Network for Heritage and Islamic Thought

Lesson: 39- Good manners and the Islamic behaviour

Scholars of morality have divided moral issues into two categories:

1 - Morals in the common meaning as discussed in earlier pages

2 - Morals in the particular meaning that includes good manners and Islamic behaviour.

It is obvious that one of the ways of advancing the noble Holy aims of Islam in an Islamic society is correct behaviour. The great Prophet of Islam (s.a.w.s.), addressing the sons of Abdul Muttalib says: You can never gather people around you with your wealth, so treat them with a smile face.[630]

In order to understand to the extent Islam given importance to good behaviour we point out to some of the verses and traditions:

Verses

Thus it is due to mercy from Allah that you deal with them gently, and had you been rough, hard hearted, they would certainly have dispersed from around you[631]

And when the ignorant address them, they say: Peace.[632]

And most surely you conform yourself to sublime morality.[633]

From this series of verses we learn that the Islamic society too must, like their leaders, attract people towards them and Islam.

Traditions

The Holy Prophet (s.a.w.s.) is recorded to have said: I have been appointed to carry the greatness of man to perfection.[634]

He has also said: The weightiest of all deeds in the balance of deeds is nice behaviour and manners.[635]

Imam Baqir (a.s.) says: Most perfect from the viewpoint of Faith are those who are good mannered.[636]

Imam Sadiq (a.s.) said: the Faithful Mo-min, on the Day of Judgement, does not present to Allah anything more dear to Allah than good behaviour with people, except the obligatory duties.[637]

Similarly the Holy Prophet (s.a.w.s.) says: Nearest to on the Day of Qiyamat, among you will be the one who had the best morals and who had behaved most nicely with his family members.[638]

And Imam Baqir (a.s.) has said: Meeting your brother with a smiling face and removing his trouble is a good deed.[639]

Therefore, in Islamic programmes, orders have been issued for good and nice human behaviour and on the other hand, words have been said regarding good conduct even in wars. Here are some:

Verses

And speak to them kind words.[640]

And you shall speak to men good words[641]

Kind speech and forgiveness is better than charity followed by injury; and Allah is Self-sufficient, Forbearing.[642]

And let those fear who, should they leave behind them weakly offspring, would fear on their account, so let them be careful of their duty to Allah, and let them speak right words.[643]

Traditions

Imam Baqir (a.s.) has, while explaining the verse qooloo linnaasi husnaa says: O our Shias! Be our beauty! And do not deviate to make us feel ashamed and speak nicely with people and restrain your tongues from foul language and futile talks.[644]

The Holy Prophet (s.a.w.s.) has said in this connection: Decorate or beautify yourselves with good behaviour because the residence of nice people in Paradise and beware! Of bad-natured people as they will burn in Hellfire.[645]

Similarly he has also said: Bad behaviour vitiates human deeds just as vinegar spoils honey.[646]

Now that you perused some verses and traditions your attention is being drawn to two other topics too:

A: Good behaviour and a warn human attitude is desired and expected from ever one but it is all the more so in case of the friends of the progeny of Holy Prophet (s.a.w.s.) as the Holy Prophet (s.a.w.s.) and his family members were the ideals in this matter of nice behaviour and good nature and, hence, we, their followers, should also be a decoration for them and should never act in a way which may make them disgusted:

B: The well-wishers of our society and the office-hearers of the Islamic Republic and the heads of families should strive to guide our society toward Islamic attitude and to behave mildly and soberly with the ignorant. They must nor get disappointed in the matter of their improvement even if they talk harshly and sarcastically because virtues and good morals do have roots in human nature and it is essential for a gardener to nourish moral plants in a proper manner. Treasures of virtues are hidden in their hearts and expert people want to take out these treasures, because, nature has taught them what a perfect man should possess. Materialism has covered it with a curtain. Therefore a sympathetic teacher wants to remove that barrier and to make man remember what he has forgotten. How nice are the words of Amirul Mo-mineen (a.s.) in this regard: Remind them of the forgotten bounties… and dig out the pearls of intelligence which are lying hidden in their nature. The Prophets and men of God, before being teachers of the newcomers, are the nourishers of those virtues which are hidden in the heart of humanity and therefore the responsibility of such sympathisers are very crucial and grave. So they must tolerate harsh and hard things and behave nicely with the ignorant.

O Lord! Guide us all so that we may have the virtues and morals of Your Apostles and of our Imams to become their true followers.

Lesson: 40- Self-restraint and Piety

Abstinence, self-restraint (Wara) and piety (Taqwa) are among those most important virtues about which we see many verses and narrations.

Definition of Taqwa

Taqwa is that pure state of the human heart that controls man’s deeds and creates harmony between the internal forces and external acts of man. It connects man with Allah and lifts up the curtains between the material world and the super natural.

Defining Taqwa, Raaghib says: Wiqaya is to protect a thing from anything that wants to harm it and Taqwa means to keep the soul safe from danger. What is meant by this that, sometimes, as per the law of using words grammar, sabab (cause) is used in place of Moosa bbab causer and sometimes the vice versa. Khauf is used for Taqwa and Taqwa for Khauf. In the terminology of Shariat religion Taqwa means to protect the heart from whatever drags man toward a sin. It should be understood that religious and Divine Taqwa means man must save himself from what the religion or principle of a Muslims way of life, has called sin or deviation or impiety or unclean and should never indulge in it.

This safeguarding or protection is possible in two ways:

1. Man, with a view to protect himself from sins and impurities and in order to run away from such things, keeps himself at a safe distance from the environment of sin, makes efforts to keep himself healthy and hence away from the atmosphere of illness and from the microbes which spread diseases.

2. Man installs in his heart such power whereby he get spiritual and moral protection. For instance, if he falls or happens to be in an environment that supplies means for sinning and disobedience, that power protects his soul from that disease, as if he had vaccinated himself.

Here we discuss that second kind of Piety which is also understood from various verses of the Holy Quran:

Verses

1. And make provision, for surely the provision is the guarding of oneself, and be careful of your duty to Me, O men of understanding.[647]

2. Yea, whoever fulfils his promise and guards against evil —then surely Allah loves those who guard against evil.[648]

3. O you who believe! be careful of your duty to Allah with the care which is due to Him, and do not die unless you are Muslims.[649]

Some of the great commentators, while explaining this ayat have said: that the demand of Taqwa is the highest and loftiest grade of piety that includes refraining from all kinds of sin and disobedience and deviation from truth. Hence, while explaining Haqq-e-tuqaatuhu, Imam Sadiq (a.s.) says: Piety is that you obey Allah constantly and never disobey and never indulge in a sin, always remember Him and never forget Him and be thankful to Him for His bounties and never remain ungrateful to Him.

And this verse does not differ from the above verse Fattaqullah mas ta tatum Be pious to the extent you can, because, after all, this order, like all other orders, is related with the ability of man.

O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and he careful of your duty to Allah; surely Allah is Aware of what you do.[650]

Narrations

It is reported that Imam Sadiq (a.s.) said: Their cryings should not deceive you, because, really piety is in the hearts.[651]

Amirul Mo-mineen (a.s.) has said: Piety is the top of morals.[652]

It is mentioned in the will of the Holy Prophet (s.a.w.s.) for Ali (a.s.): O Ali! The one who does not have three things has nothing: 1- Piety that prevents him from sinning, 2-Good behaviour that results in nice relations with people and 3- Tolerance which removes the ignorance or the ignorant.[653]

We learn from these ayat and similar other narrations that Taqwa and abstinence are virtues of the soul, not merely refraining from sin and disobedience, though that too is desirable in its limits. But piety is beyond it and the virtues mentioned in case of the pious do not include the first kind.

Difference between Taqwa and Wara

The late Allamah Majlisi (r.a.) says: Perhaps what Taqwa means is to refrain from sinning and the meaning of wara is to leave even the doubtful. Under this description and below this definition the position of wara is higher than that of Taqwa and it can be said that taw has some stages which we shall discuss in the following talks, God willing.

Lesson: 41- Taqwa Continued

Traditions

Yaqoob bin Saif says: I heard from Imam Sadiq (a.s.): Almighty Allah does not take out a slave from the disrespect of sin to the honour of taw except by making him needless without wealth, and beloved without family and acquainted without company.[654]

Amr bin Saeed says: I approached Imam Sadiq (a.s.) and said: I come to you only once after some years so kindly tell me some words of advice on which I may act. The Imam said: I admonish you to have fear of Allah and to have Wara and effort. Know that an effort. Know that an effort without wara gives no benefit.

It is recorded that Imam Sadiq (a.s.) has said: Make taqwa your habit and protect your religion with abstinence.[655]

Similarly he has also said: It is essential that you, without speaking, invite others to Islam through fear of God, and abstinence and endeavour and truthfulness in talk and trustworthiness and good behaviour with neighbour and with everybody that is, your attitude, O Shias! Must be such that your opponents may incline toward your creed and be adoration for us and do not make us feel ashamed. You should also lengthen your bowing rukoo of prostrations, because, when one of you makes a long rukoo and sajdah, satan, from behind, cries out: Alas, this person obeyed and I rebelled![656]

Kheesama says: Before proceeding on a journey I went to Imam Sadiq (a.s.) to say him good bye, when he said: Convey my salaams to our friends and advise them to fear Allah and announce that we do not make them needless affluent without God but with the help of good deeds and our recommendation intercession does not reach without abstinence and verily, the most sorrowful person on the Day of Judgement is a man who praises justice but acts against it.[657]

Amirul Mo-mineen (a.s.) says: O servants of God! I advise you to fear Allah which Taqwa is both a provision and a baggage, and so also a shelter. Provision makes man reach his destination and a shelter protects him from dangers.

O servants of God! Fear of Allah???? away from doing the prohibited and makes their hearts a place of precaution in such a way that they remain awake in nights talking with their Lord Creator and they fast during hot days.[658]

Amirul Mo-mineen (a.s.) said: Thanks for every bounty is a refrain from what Allah has prohibited.[659]

Consequences of Taqwa

Clear-sightedness as a result of Piety

O you who believe! If you are careful of your duty to Allah, He will grant you a distinction[660]

A light which will make it possible for you to distinguish truth from untruth.

…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…[661]

…and whoever is careful of his duty to Allah, He will make easy for him his affair.[662]

…and he careful of your duty to Allah, Allah teaches you…[663]

These short yet meaningful sentences describe one of the most important fate-forming man problems of man and it is that, on the path that man traverses for attaining success, there always are some by away and pitfalls. If he does not remain careful about them and does not avoid them he falls down in such a way that no sign of him is left. So it becomes easy for man if he recognises what is truth and what is untruth, good and bad, friend and foe, useful and harmful and of fortune and misfortune.

The difficulty is that, in many of such cases, man becomes doubtful. He thinks untruth to be truth, selects foe instead of friend walks is a bye lane instead of on the right path.

We understand from the Holy Quran that this way of seeing eases our problems as curtains for lust, greed, passion, selfishness and excessive love of wealth, wife and children, position and status hinder our intelligence. This darkness can be removed only by the light of Taqwa.

Secondly, we know that every perfection, wherever it may be, is the reflection of a light of the Lord. The more man gets near to Allah, the more powerful reflection he will receive, from that Fountainhead of all perfection. Accordingly, all knowledge and wisdom sprout from that main Source of knowledge and wisdom. When man, in the light of Taqwa, gets nearness to Him by avoiding sin and thus mixes his insignificant drop of his existence with the unfathomable ocean, he acquires a big booty of awareness and wisdom. So, in the course of human history, we find men and women who were pious. In them we see such an extraordinary knowledge and wisdom that it is impossible to acquire through common avenues of education. They were able to recognise a number of calamities that were rooted in the folds of chaotic social conditions. They saw the heinous faces of enemies through thousands of deceptive veils. As a proof of this we give here some narrations:

1. A believer sees with the light of God!

2. Beware of the intelligence of a Faithful.

3. Be cautious of the guess and imagination of the faithful because the Lord Almighty makes their tongues tell only the Truth[664]

It is recorded from the innocent Imams (a.s.): Assist us by means of Wara. Verily the one of you who meets his Lord when he possess wara gets ease from God because the Lord Almighty has said: the one who obeys Allah and His Apostle on the Day of Judgement will be the neighbour of one on whom Allah will have completed His bounty and they are the Messengers and the Truthfuls and Martyrs and the Pious and indeed they are the good friends.[665]

Lesson: 42- Taqwa Contd.

Admonition and Counsel Proves Effective for the Pious

Though guidance and advice is the means of walking straight for all, only god-fearing people benefit from it. The Holy Quran has hinted at this on many occasions:

1. Alif Lam Mim. This Book, there is no doubt in it, is a guide to those who guard against evil.[666]

2. This is a clear statement for men, and a guidance and an admonition to those who guard against evil.[667]

3. And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.[668]

Of course, the Holy Quran has been revealed for the guidance of entire mankind. Yet the reason of calling it a guide for the Godfearing and the Believers is that they submit to the Truth and follow it and hence according to it attain a higher degree of guidance for them.[669]

But the unbelieving people are an obstinate group who are neither seeking the truth nor in case they know about it follow the truth. Rather they value their lust and passion above everything. Therefore, they not only remain deprived of the guidance of the Quran but it only multiplies their wretchedness. It is so because the temperament of their existence is deformed due to the effect of their denial and oppression and hypocrisy. Hence, whenever and wherever they come across the light of Truth they get up to fight with it and this encounter with truth only increase their dirtiness and strengthens the spirit of rebellion and insurgence within them.

For example, the Holy Quran can be compared with that helps the seeing person s walk on the straight path. But the blind do not get any benefit from it and remain only in the deviation of denial and hypocrisy. It means the main condition for getting guidance is readiness and worthiness.

The verses of the Holy Quran are like those life-giving drops of rain that enliven a pure land. But it does not benefit a salty land. Likewise in order to benefit from Quran it is necessary to first create readiness to accept it and, as a saying goes, besides the deed of the doer his ability is also required.

To summarise: For getting the benefit of any gift of life and creation, it is necessary to have readiness and a favourable background within man.

Islam Has Removed All Fanciful Prejudices

One of the most manifest features of Islam is that it has eliminated all imaginary privileges and distinctions like those of race and ancestry and lineage, wealth, position, colour of skin and country. The Holy Quran says: 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 honourable of you with Allah is the one among you most careful of his duty …[670]

It is reported from the Holy Prophet (s.a.w.s.): O people! Beware that verily your Lord is one, be cautious that your father is one, remember that there is no superiority or preference of an Arab over a non-Arab and/or of a non-Arab over an Arab, or of black-skinned over a red-skinned or of a red-skinned over a black-skinned but on the basis of Taqwa. Truly the most valued among you in the sight of Allah is the one who is the most fearful of Him. Have I conveyed my message to you? The people said: Yes, messenger of Allah! Then he said: So those who are present here should convey it to those who are not here.[671]

The Holy Prophet (s.a.w.s.), with a view to put this principle into practice, married his cousin sister daughter of Zubair bin Abdul Muttalib with Miqdaad bin Aswad who was black skinned, so that pride and prejudice based on race and lineage and beauty may go away from the Islamic society.[672]

Somebody asked Isa (a.s.): who is superior? He took up two handfuls of earth and asked: which one is superior? Then said: you have been created from earth and most precious honourable among you is the one who is most God-fearing.[673]

In Islam, distinction is based only on spiritual heights or status like knowledge, Faith and fear of God. The Holy Quran says: …Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is Aware of what you do.[674]

And also says: …Say: Are those who know and those who do not know alike? Only the men of understanding are mindful.[675]

About the distinction based on Taqwa it says: Shall We treat those who believe and do good like the mischief-makers in the earth? Or shall We make those who guard against evil like the wicked?[676]

So also the Holy Quran says: The holders back from among the believers, not having any injury, and those who strive hard in Allah’s way with their property and their persons are not equal; Allah has made the strivers with their property and their persons to excel the holders back a high degree, and to each class Allah has promised good; and Allah shall grant to the strivers above the holders back a mighty reward.[677]

In summary it can be said that is Islam, all external distinctions have been cancelled. Only the specialities in the matter of knowledge, Piety, and jihad are valuable.

Signs of Piety

Amirul Mo-mineen (a.s.) said: There are some signs of the pious which make him or her distinct.

1. Truthfulness in talk.

2. Trustworthiness in every affair.

3. Fulfilment of promise.

4. No show of pride.

5. No miserliness.

6. Maintenance of bonds of relationships.

7. Kindness toward the weak.

8. Less mixing with women.

9. Promotion and propagation of good deeds and virtues.

10. Good behaviour and nice attitude.

11. Awareness of issues making people closer to God.

12. And finally said: How lucky is this lot and what a nice place they are to get![678]

Ranks of Piety

Imam Sadiq (a.s.) is reported to have said that Taqwa has three degrees: 1 Piety for the sake of God in the matters desired by Him and it is most special Taqwa, 2 Piety in the matters which are doubtful and it is Special taqwa and 3 Piety due to fear of the Hell and its chastisement and it is giving up of or restraining oneself from the prohibited Haraam and this is Taqwa-e-Aam ordinary taqwa.[679]

The late Naraqi, in his book, has written: Some scholars have divided Wara in four categories: 1 Piety and abstinence called Udool which means avoiding everything which makes man disobedient to God, 2 Wara and Taqwa of the pious and it means refraining even from the doubtful things, 3 the carefulness which prevents man from a thing which is likely to make one indulge in the prohibited Haraam though that thing, in itself is neither prohibited nor doubtful and 4 the wara of the Truthfuls and it is keeping away from everything which is not related to a Divine matter even if it is lawful or permitted.[680]

We conclude this discussion with some words of the leader of the pious, Ali (a.s.) and pray to Allah to make us his true followers:

Ali (a.s.), in his letter to Usman bin Haneef Ansari, says: Beware! Every follower has a leader who should be followed and his light must be taken benefit of. Know that your leader has left this world only in two old clothes and who had taken only two pieces of breads for food but you do not have the ability to do like that. Yet assist me through piety, effort, cleanliness and walking on the true path. By God, I have not hoarded gold and silver from your world and have not heaped treasures of wealth and money and even for this clothing, I have not provided an alternate pair. I have not owned even a little measure of land. I have not eaten from this world more then a little and insignificant food. In my view this worldly life is of no more value than the bitter seed which grows on the branch of the oak tree…[681]

As said by the Imam, we are certainly not able to live like him. Yet our like should have the likeness of his life. If the lust and greed and desire of the worldly beauties and gold and silver have overtaken our entire existence, we must understand that we have deviated from the path of that just leader, even though we consider ourselves to be his followers. We must realise that the aim of those who shed their blood for this Islamic Revolution was the revival of the Islamic laws and following of the ways and programmes of the innocent Imams (a.s.). So it is our duty and responsibility to pursue the aims of those martyrs and it is possible to attain only when we make it our goal to follow the ways of Imam Ali (a.s.) and his honourable son Imam Khomeini (r.a.) and put this ideal in practice. Otherwise it is likely that tomorrow, on the Day of Resurrection we may stand ashamed with our heads down before Almighty Allah and His Apostles and friends and the immortal martyrs.

Lesson: 43- Piety and the Pious

Piety is, originally, in the sense of disinclination and hence the opposite of inclination. Though these two terms zuhd and raghbat have not been used in the Holy Quran as a topic of moral grace and its opposite, they are repeatedly found in Nahjul Balaghah and in the words of the leaders of Islam, of course, the Holy Quran speaks of other terms instead of zuhd while condemning attachment with the world and it material manifestations, it does not go against what has been said, so far as the essence is concerned, in narrations about zuhd. In order to understand the real meaning of piety it is better to refer to the texts of the Islamic sources.

Amirul Mo-mineen (a.s.) said: The entire piety has been covered by two terms in the Holy Quran. Almighty Allah says: So that you may not be sorrowful for what has passed and you may not be overjoyed by what is or is to be for you.[682]

Abi Tufail says: I heard from Amirul Mo-mineen (a.s.): Zuhd means curtailing worldly ambitions and thankfulness for every bounty and to avoid what has been prohibited by Allah.[683]

Also it has been noted from Ali (a.s.): O people! Zuhd means shortening of desires and gratitude for gifts and abstinence from sins then added if you are unable to acquire all these virtues, then beware that the prohibited thing does not overcome your wish and patience and that you may not forget to thank Allah for His bounties because, Almighty Allah has, removed all excuses and disposed of all pretexts through His clear scriptures.[684]

Imam Sadiq (a.s.) has said: In this world piety does not mean to discard wealth and to deny what is permissible but it means you should not think that whatever is your possession wealth and power is safer than what is in with Allah.[685]

These narrations clearly show that piety in the philosophy of Islam is never being aloof and separated from the world, but zuhd can be summarised in two sentences. First, if man loses something, he should not sit in sorrow,. Rather ignoring that loss, he should make efforts for a fruitful future. He must not waste away his energy in worrying about the past.

Secondly, as regards what he owns, he must not become so much attached to it that it may resemble slavery so that, in that way, you may safeguard your liberty and freedom. In other words, it can be said that abstinence in the world is opposed to lust for the world. The first is desired whereas the second censured.

Many books have been written in the matter of Hubb and zuhd of the world. For example we give below the contents of the book Tawaazun baine duniyaa wa aakhirat Balance between This World and the Hereafter:

The first section of this book which is in praise of the world has these titles.

1. Islam has ordered the earning of necessary requirements of the world.

2. The world and its gifts are good and desirable.

3. The worldly gifts are from the grace of the Lord.

4. Sometimes the worldly material gifts are rewards of the virtuous.

5. The world has been created for His servants and Allah likes it.

6. The world is a mercy of God.

7. The world is a divine blessing and beneficence.

8. Sometimes deprivation from worldly gifts is by way of punishment.

9. Poverty and destitution is considered undesirable.

Section Two: Censure of the World

The second section of this book It has been written with the assistance of some teachers. Those who are interested can refer to it for details, contains the verses and the traditions condemning the world:

1. Worldly interests cause chastisement both Here and in the Hereafter.

2. This world is a fast fading and transitory thing.

3. The world is a deceptive abode.

4. This world and the Hereafter are opposed to one another.

5. This world is a playful activity.

6. This world causes leaving of and turning against the Hereafter.

7. This world is a trifling thing and it is advisable to turn away from it.

8. Poverty is desirable and admirable and like wise, piety and power to the extent of sufficiency.

9. Lust and greed for worldly things is undesirable and so also is accumulation of wealth.

10. This world is valueless compared to the Hereafter and spiritual perfection.

Section Three: is comprised of the verses and narrations explaining meaning of the world and piety and it also discusses the relation between the two:

1. The lust for the world is condemned, not the world itself.

2. An indulgence in world which makes one forgetful of the truth is undesirable and condemnable.

3. Revelry in the world is undesirable and indecent.

4. Giving preference to this world over the Hereafter is blameworthy.

5. Hoarding of wealth and being parsimonious is undesirable and abhorrent.

6. Selling away the Hereafter in exchange of this worldly life has been condemned and, it’s vice a versa, praised.

7. Extravagance over indulgence and squandering spending of wealth futilely and luxury extravagance and pomp are undesirable.

8. Refraining from spending money in what is blameworthy according to the divine commandments.

9. Reliance on and attachment with the world is censored.

10. The worldly involvement, if it is for the benefit of the Hereafter, is desirable and appreciable.

From the above narrations it becomes known that pious is one whose heart is not entangled in the material world and who also keeps away from the worldly adornments and luxuries.

Attributes or virtues of a Zahid

Amirul Mo-mineen (a.s.) says: They were a group of people from this world but they did not live for it, that they lived in the world like those who did not belong to it. They acted on what they perceived and were ever cautious. They did not sit but with those who loved the Hereafter life after death. They knew that the worldly people give more importance to the death of the body but they understood that the death of the soul of the living was more significant.[686]

Degrees of Piety

Ali bin Husain (a.s.) was asked: What is piety?

The Imam (a.s.) said: Piety is of ten kinds. Its highest degrees are the lowest stages of Reza Gods pleasure. Beware! Verily zuhd has been defined in a verse of the Holy Quran: Do not remain in sorrow over of what has passed and do not be overjoyed about what is to come.

The late Naraqi (r.a.) writes in Me’raj us-Saadah: Know that piety is of three categories: 1-Lower, 2- Medium and 3- High.

Verily the first and the lower kind is that man loves and likes the world but also keeps away from it through efforts and toiling exercises.

The second stage: As a whole appreciates and values the world but does not give preference to it over the Hereafter and thus discards love for the world.

Third stage: Does not focus attention on the world as an aim and, really, does not believe that it is precious.

Thereafter he has divided Zuhd in seven categories:

1. The obligatory piety: to give up what is prohibited by Allah.

2. The safe piety: to keep away from every doubtful thing.

3. Excellent piety: which also is divided into two kinds:

4. Refrains from desiring more than necessary even in the permitted but benefits from it only to the extent of need.

5. Gives up all that is like by the human heart even if essential that is he or she limits his worldly needs to the minimum.

6. Zuhde Maarefat (Piety with Insight): Gives up everything except Allah and disconnects himself or herself even from his or her life.

7. Zuhde Khaaifeen (Piety of the Afraid): This is the best kind of piety wherein one does not desire anything except nearness to and pleasure of Allah nor does not desire anything except nearness to and pleasure of Allah nor does he think about the chastisement in Hell so as to seek protection there-from. He also does not long for the paradise so as to pray for the same. Rather all and all of his or her self is for meeting the Lord Almighty.[687]

But from what can be said after following the above narrations is that his world in itself is not against the Hereafter. It is the lust for worldly things which is against piety even if less. What testifies this is the lives of the Holy Prophet (s.a.w.s.) and Imam (a.s.).

The Holy Prophet (s.a.w.s.) said: Wearing rough clothes and eating dry food is not piety. Curtailing of ambitions is piety.[688]

The Philosophy of Piety

Whatever explanation is given about piety also makes for us it philosophy clear It can be said that it is disconnection and freedom from the clutches of wealth and status material power , because, it gives liberation to man. This liberation is such that nobody particularly leaders cannot attain their aims without it, as what mostly stagnates the leaders of the society in the middle of their path and renders them unsuccessful in gaining their goal is this very spirit of world-worship which overcomes them. If they become careless of material wealth and status and adopt upright devotion they can sweep aside all hindrances and can advance toward their goal.

Whenever we study the history of the lives of the priest and leaders of Islam, especially the noble lives of the Holy Prophet (s.a.w.s.) and Ali (a.s.) we see that those who were the enemies and opponents of Islam had, for luring and scuttling the collective thinking of Muslims, put forward material and worldly offers in order to deviate them from the right and straight path of Islam.

Those before whom such offers were constantly put were two groups:

1. Those who were not among the pious and God fearing and devout and intelligent Muslims and hence were liable to slip when confronted by such conspiracies and tricks.

2. Those who had advanced fully in understanding Islam to such an extent that even if the sun and the moon and the stars were put in their palms they would not show any inclination to them and/or if the government of the entire world less justice and Truth was offered to them they would not value them more than a pair of shoes. The perfect example of the second kind was Amirul Mo-mineen (a.s.) and those who were trained by him as they too had kicked off such offers and fought with the offerers very toughly.

Yes, one who really owns piety is never deceived by the adorations of fast-passing wealth and status because zuhd is always against beauty worship and power lust and a pious leader always endeavours to make money serve the poor in a correct manner. Similarly a pious society never feels inferior or contempt and leads life peacefully and easily.

Amirul Mo-mineen (a.s.), in his letter to Usman bin Haneef, governor of Basrah: Next, O son of Haneef! I have come to know that a rich man in Basrah invited you for a dinner and you too accepted it happily and went there. There came to you different colourful food one after another in attractive plates and vessels. I do not think you should have accepted that invitation because the reedy and the poor could not go there and only rich had gathered there O son of Haneef! Ponder seriously on whatever you eat whether it is permissible Halaal or prohibited Haraam. Then if you have any doubt about a things permissibility spit it out and devour only that wherein there is no doubt at all.

O son of Haneef! Be cautious and remember that every follower has a leader whom he should follow. He must learn wisdom from him. And you O son of Haneef! Know that your leader Imam has, in his life, sufficed only with these two worn out clothes and two pieces of bread. And if you are unable to be like that then, at least, assist your Imam in the path of piety and modesty and in going straight….

…Do not think that I am unable to obtain the worldly tasty things. By Allah! If I so desire, I can provide for myself pure honey and the pulp of wheat and silk clothes for my food and dress. But, woe unto me if I am overpowered by lust and greed and if I indulge in passion and desire so as to select tasty eatables. Maybe when I eat tasty and colourful things when, in Hijaz or Yamama, there is someone who does not have even a piece of bread and perhaps he has never gone to be with a full belly?

Is it proper for me to fill my stomach and go to bed when, around me, there may be hungry and weak people? Should it be as a poet has said: It should be a sufficient calamity for you if you sleep with a full belly and around you are empty stomachs in thin bodies!

Should it be enough for me that people call me Amirul Mo-mineen when I am not like them in their hardships?

Yes, it is obvious that, if the people in a society are pious and honest, there will be no opposition or it will be the least and, consequently, all will live in peace and happily away from all kinds of injustice and oppression and encroachment of the rights of one another.

Who is Zahid ?

Zahid or pious is one who has the ability to live luxuriously for himself but does not do so. One who has such ability and does not live luxuriously cannot be considered pious.

Also Zahid is one who, when he gets such wealth, spends all of it in the path of Allah for His sake and in no other way like love of power and status and praise for himself.

Definition of piety in the words of Amirul Mo-mineen (a.s.): The best piety is to hide your piety.[689]

Some great personalities have mentioned three distinct signs of a Zahid:

1- Does not become joyful due to whatever he gents gets from worldly things and also does not turn sorrowful when it goes out of his hand. As the Lord Almighty says in the Holy Quran: So that you may not grieve for what has escaped you, nor be exultant at what He has given you.[690]

2- His praise and his criticism Bouquets and brickbats are same for him.

3- His heart must always be full of love of Allah and not of anything else a as two affections do not join in one heart.

Lastly the love for worldly things must not pierce he soul of man. Rather man must ride on the world as a ship rides water. So long as the ship is riding on water it swims safely but drowns if water enters it. Similarly if the worldly love creeps in the soul it drowns man in ignorance and waywardness and drives him away from Allah. It is exactly like that ship which continues the voyage until it remains on the surface of water and so long as there is no hole in it. But if and when a hole appears in it and the water gets into it drowns.