Alhassanain(p) Network for Heritage and Islamic Thought

Lesson: 24- Reality of Faith

Some scholars of Islam believe that Faith is attestation by heart and, according to some; attestation of heart must also be combined with verbal witness. Yet some others also add deed with these two.

For making this discussion clear let us turn toward to the Holy Quran and the words of the family of infallibility and purity: The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts; and if you obey Allah and His Apostle, He will not diminish aught of your deeds; surely Allah is Forgiving, Merciful. The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones.[351]

From this verse we derive that the reality of Faith means confirmation by heart and its enactment through deeds but confession of the two Kalimas refer to Islam. Hence it is recorded from the Holy Prophet (s.a.w.s.)[352] ???

In many verses after the word Aamanoo Believe Amale Swaleh Good deed has been added, indicating that, perhaps, special inclination is toward the common. Just look at these four verses:

1 - And as for those who believe and do good, We will most surely cause them to enter among the good.[353]

2 - And as for those who believe and do good, We will certainly give them abode in the high places in gardens beneath which rivers flow, abiding therein; how good the reward of the workers.[354]

3 - As for those who believe and do good, they shall surely have gardens of bliss, Abiding in them; the promise of Allah; a true promise, and He is the Mighty, the Wise.[355]

4 - Except those who believe and do good.[356]

I swear by the Asr, Most surely man is in loss, except those who believe and do good.[357]

Question: IN some of the verses only confession from heart has been taken into account. Is it not against the abovementioned view?

Answer: Before replying to this question we look at the circumstance of the revelation of this verse: But no! By your Lord! They do not believe in reality until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.[358]

Zubair bin Awwaam who was one of the migrants had some dispute with one of the Ansar Muslims of Medina in the matter of watering their gardens that were adjoining one another. Both went to the Holy Prophet (s.a.w.s.) for solving their dispute. The garden of Zubair was on the upper side of a stream and that of the Ansari on the lower. The Holy Prophet (s.a.w.s.) asked Zubair to water his garden first and thereafter the Ansari Muslim may water his and this was in accordance with the way in vogue about adjoining gardens then. But this Ansari, who was apparently a Muslim, became displeased with the just judgement of the Holy Prophet (s.a.w.s.) and said: Is this verdict not because Zubair is your cousin? The Holy Prophet (s.a.w.s.) became very uncomfortable. So much so that the colour of his cheeks also changed. It was at this time that the above quoted verse was revealed which cautioned the Muslims.

The above verse instructs that true Muslims should always be fully submissive and obedient to the orders of Allah and His Messenger. But it does not negate the other condition mentioned in previous verses.

Question: For being a Faithful, is it enough to believe in heart or is it essential to be obedient and submissive in practice too along with the belief in heart?

Answer: Undoubtedly mere belief is not sufficient because, most of the unbelievers, especially the leaders of Kufr and misguidance, knew it very well that the way of the Messengers was true and that their own path was false and deviated.

Therefore it is said in the Quranic verses: And they denied them unjustly and proudly while their soul had been convinced of them:[359]

And another ayat says: Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know it.[360]

And in the third verse Moosa (a.s.) addresses the children of Israel thus: And when Moosa said to his people: O my people! Why do you give me trouble? And you know indeed that I am Allah’s apostle to you.[361]

So what we derive from the verses about Faith is that mere knowledge of truth is not enough but both belief and submission are required as is seen in the above quoted ayats.

Now we draw your attention towards some narrations:

1 - It is recorded from Imam Baqir and Imam Ja’far (a.s.): Faith is confession and practice and Islam is confession without obedience.[362]

It is obvious that what is aimed by the second confession is oral belief and the recitation of the two Kalimas of shahaadatain and the word bi laa amal is added and in the phrase bi laa amal the word laa stipulates a condition. It does not imply negation. That is to say, for being a Muslim mere oral confession is enough even it is not practiced. It does not mean that there should be no practice. It is so because, one who acts according to the demands of Islam has become a Mo-min and at the same time he is also a Muslim.

2 - It is recorded from the Holy Prophet (s.a.w.s.) of Islam: Faith has three foundations: understanding and belief by heart; confession by tongue; carrying out the religious duties.[363]

3 - Somebody asked Imam Sadiq (a.s.) about Faith. So he said:

Faith is nothing but hearty belief, verbal confession and action through body organs.[364]

4 - It has been recorded from Imam Sadiq (a.s.): Emaan faith always accompanies Islam submission or obedience but obedience is not necessarily always with belief.[365]

That is, every Mo-min Faithful is a Muslim obedient but every Muslim is not always a Mo-min.

5 - It has been recorded from Imam Baqir (a.s.) that once Amirul Mo-mineen (a.s.) was asked: Is one who testifies the oneness of God and the Prophethood of Muhammad (s.a.w.s.) a Mo-min? He said: Then where do the commands of God vanish?[366]

This means that only recitation of Kalimas is not sufficient for earning Faith.

6 - Salaam Jafi says: I asked Imam Sadiq (a.s.) about Faith. So he replied: Eman means Allah must be obeyed and He must not be disobeyed.[367]

In conclusion, what we get from the narrations is that which has been derived from the verses of the Holy Quran and it is that Faith is belief in heart and the following of Divine orders.

Just pay attention to these narrations regarding the perfection of Faith:

A - It is narrated from the Holy Prophet (s.a.w.s.): One who has three characters has attained all the qualities of Faith: when he is happy, his happiness does not attract him toward untruth; in time of anger, his anger does not drive him out of the truth; and when he gets power, he does not exceed his limits.[368]

B - Imam Sadiq (a.s.) said: A man does not become perfectly faithful except by three things: being aware of religious problems: 2 - moderation in living and 3 - steadfastness in times of difficulty.[369]

C - Imam Baqir (a.s.) said: One having the qualities of stinginess, jealousy and timidity is not a Mo-min and added: a Mo-min is never stingy, jealous and timid.

D - Imam Baqir (a.s.) is quoted to have said: A Mo-min is more steadfast than a mountain because something can be taken out of a mountain but nothing can be confiscated from a Mo-min.[370]

5 - Imam Sadiq (a.s.) said: In truth, a faithful is tougher than a piece of iron because when iron is put in a furnace it changes and becomes red but if a Mo-min is killed, then enlivened, then killed and again enlivened his heart does never change..[371]

Lesson: 25- Recognition of faith

Now when the reality of Faith, from the viewpoint of verses and narrations, has become clear, it is essential to think over three things:

1 - Faith in the Lord of the universe assures peace of mind and heart.

2 - Faith can be either strong or weak.

3 - Faith is of two kinds: firm and meek or docile.

Now surely the friends of Allah — they shall have no fear nor shall they grieve. Those who believe and guarded against evil: They shall have good news in this worlds life and in the hereafter; there is no changing the words of Allah; that is the mighty achievement.[372]

Between the friends of god - who are real Mo-mins - and God, there is no barrier or distance. Curtains have been lifted up from their souls and in the radiance of the light of knowledge and faith and pure deeds, they see god with the eyes of their souls in such a way that no kind of doubt or hesitation creeps in their hearts. It is due to this recognition of Allah Whose existence is unending and Whose Power is limitless and Whose perfection is total, everything except Him Allah becomes little, insignificant and weak and valueless in their sight.

Yes, one who is friendly with an ocean gives no importance to a drop and the one who looks at the sun is care little about a faint lamp.

Thus it becomes clear why they are fearless. The reason is that fear usually is due to the possibility of the vanishing of a bliss or wealth which in the possession of man or because of dangers which are likely to threaten him in future. Similarly, usually, man grieves over losing what he had in the past.

The Wali’s and true friends of Allah are free of every kind of attachment or slavery of the material world and zuhd or piety, in its true meaning, rules over their existence. They do not complain restlessly by losing material possessions nor any fear in this regard about future ever engages their minds.

That is why the sorrows and fears which make others always tense and restlessness, either about the past or regarding the future, are never found in their lives.

A little pot of water wavers even with the blow of mouth of a man but in the vastness of an ocean even storms prove ineffective and that is why the ocean remains mostly calm.

So that you may not grieve from what has escaped you, nor be exultant at what He has given you.[373]

Yes, the friends of God were always like this, that is: When they had they did not become mad after it and when they missed they did not grieve. Their souls are so large that and their views are so vast that such events of the past or the future can never affect them.

In this manner true peace and tranquillity rules over their existence and in the words of they Holy Quran: Those are they who shall have the security.[374]

And according to another ayat: now surely by remembrance are the hearts set at rest.[375]

In shorts, grief and fear of man, usually is due to his materialistic thinking. If those who are not materialists do not feel fear or grief it is quite natural and sometimes this argument is propounded in the form of logic.

The friends of God always remain so deeply thoughtful of the Grace and Grandeur of God and are so much engrossed in His thought that they forget everything except Him. It is obvious that and pain and fear and fright undoubtedly require a thought of losing something or of facing an enemy who is dangerous. One who gives no place in his heart except to God and who does not fear anyone else and whose soul does not accept anything but God, how is it possible that he will have any kind of grief or sorrow or fear or fright?[376]

For making the argument more clear it can be said: scientific and logical arguments also may bring certainty but they cannot create peace because logical arguments can satisfy man’s mind but not his heart. And hence, it is essential that heart should be satisfied by way of faith and certainty and actual observation. As was the case with Gods fried Ibrahim (a.s.). When God asked him: What! And do you not believe? He said: Yes but that my heart may be at ease.

An Imam Sadiq (a.s.) said: One day the Holy Prophet (s.a.w.s.) offered the Morning Prayer in congregation. Then, in the mosque, he saw a young man who was dozing. His colour was yellow and his eyes were deep in their sockets. They Holy Prophet (s.a.w.s.) asked him: How are you? How did you pass your night and got up in the morning? The youth replied: I got up with Faith in my heart. The Prophet (s.a.) doubted his words. So he asked: Every faith has a certainty. What is the certainty of your faith?

The youth: O Prophet of God! It is the same certainty that has made me sad and sorrow-stricken. Awakening in the night and the thirst in days have been gifted to me by the same certainty. I have become uninterested in the world and everything therein so much so that, as if, I see the Throne of the Lord and that the court of accountability has rose up and that all men have gathered there and as if I see those who are in the Paradise, who are enjoying it fruits sitting comfortably on chairs introducing one another and as if I can see also the people of the Hell who are being punished there and that they are crying and shrieking and as if now I am hearing the noise of the flames of fire leaping from the Hell. The Holy Prophet (s.a.w.s.) said to and the self-sacrificing youths of the Islamic Revolution of Iran in the field of war, so much so that a captive Iranian Muslim youth is not prepared to talk with a foreigner unveiled lady.

Faith is Liable to be strong and Weak Now we invite your attention to some Quranic verses which clearly state that faith can be increases:

1 - Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.[377]

2 - When the believers saw the allies, they said: This is what Allah and His Apostle promised us, and Allah and His Apostle spoke the truth; and it only increased them in faith and submission.[378]

3 - And whenever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? Then as for those who believe, it strengthens them in faith and they rejoice. And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness and they die while they are unbelievers.[379]

Faith is of two types: Mustaqarr and Mustavda

What is derived from verses and narrations is that Faith of some people is stable Mustaqarr and fixed while the Faith of some, due to repeated disobedience is departing like as unfixed deposit. This can here be seen in the following verse and a tradition:

1 - And He it is Who has brought you into being from a single soul, then there is for you a resting-place and a depository; indeed We have made plain the communications for a people who understand.[380]

2 - Imam Sadiq (a.s.) said: Verily a slave gets up in the morning is a state of a faithful Mo-min and passes his evening when he is a Kafir. And on the contrary he is unbeliever in the morning and turns into a believer in the evening. In between these tow kinds there also are people whose Faith is like a loan, which thereafter is taken back from them and such people are called Ma aa reen meaning who were given a loan. Then he said: That person is among them.[381]

What experience has confirmed and what history points out is that, around Prophets and Imams (a.s.) there were people who were faithful and pious but when a testing time arrived they failed therein and turned their faith into disbelief for example names of Bal-am Baaooraa and Zubair and … can be quoted and on the other hand there are people of the other kind like Zaheer bin Qain and Hurr bin Yazeed Riyaahi and … In the Islamic Revolution of Iran also we know a group of people who, after the Revolution, deviated from the straight path and the line of the Imam. As against them, there were also were people who were for merely deviated but thereafter they believed in the Revolution to such an extent that they even attained martyrdom.

To summarize, if man does not reform and construct oneself and does not train himself his future becomes very dark and he reached a stage when this Word of the Lord Almighty becomes applicable to him: They are as cattle, nay, they are in worse errors.[382]

Yes, if we long to attain the status of Gods vice regency, I quote here for our enlightenment about heart soul some words of the archers of morals. They will, God willing, prove helpful. Scholars of ethics are of the opinion that a man’s soul or human feelings and impulses has three stages and that the Holy Quran points to them like this:

1 - Is a rebellious soul that orders man to commit sin and drives him in every direction. Therefore it is called Ammaarah In this stage intelligence and Faith have not only no power or strength to control the rebellious self and to bridle it, but, on most occasions, to it they also submit to it and if it wants to fight with the rebellious soul they fall down and are defeated.

Second stage is Nafse lawwaamah: wherein, after learning, training and striving, man rises to a height. Of course, in this stage, it is possible that man in front of the storming impulses, sometimes does wrong. But, he at once, feels ashamed and scolds himself. He decides to stop sinning and washes purifies his heart and soul with the water of repentance. In other words, in this battle between mind and soul, sometimes Aql wins and sometimes soul. But in either case, the side of Aql and Eemaan is weightier. Yet for reaching this stage effort and striving is essential. In Islam such training and exercise is provided by the Words of God and the Prophet and the Imams and religious leaders. It is the same stage by which the Holy Quran has vowed in Surah Qiyamat. Such a vow indicates its greatness: Nay! I swear by the Day of Resurrection. Nay! I swear by the self-accusing soul.[383]

The third stage is Nafse Mut ma innah and this is the stage whereafter, full cleanliness, disciplining and training, man reaches a status when rebellious desires get defeated. They desires lose power to fight with Aql and Eemaan because the latter have become mush more strong.

This is the same stage of satisfaction and tranquillity. A tranquillity that rules over vast oceans. This is the status of Prophets and saints and the true followers and the Mo-mineen who learnt the lesson of Faith and fear of God from the Divine religion, strived for several years for disciplining of the soul and took the Jihade Akbar to its final end.

The Holy Quran refers to it: O soul that art at rest! Return to your Lord, well pleased with Him, well pleasing Him, So enter among My servants, and enter into My Garden.[384]

Everyone who keeps distance from his self

Gets back the opportunity of is rejoining

Here we conclude the discussion of Faith and proceed to other heavenly attributes of man.

Lesson: 26- Justice and equity

The subject of justice is worth discussing from two viewpoints:

1 - From personal and individual angle

2 - From social and collective aspect.

As from the individual consideration when man has this divine and heavenly attribute making one strong from within it makes him graceful. Consequently it brings man near his Lord.

As for the collective angle, if this virtue spreads in a society of a nation it makes that society happy. Their world turns into paradise. Their life in this world will become like a life in paradise. Society will be full of rest and satisfaction and nobody will have any fear except that of his own offence or sin which he knows will make him suffer as a punishment.

We, before explaining the meaning of Adl, Justice Equity and Aadil just, quote here some verses and traditions mentioning justice:

Certainly We sent Our apostles with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity.[385]

2 - Say: My Lord has enjoined justice.[386]

3 - And say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you.[387]

4 - Surely Allah enjoins the doing of justice and the doing of good to others.[388]

5 - O you who believe! Be maintainers of justice, bearers of witness of Allah’s sake, though it may be against your own selves or your parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow your low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do.[389]

6 - And do not approach the property of the orphan except in the best manner until he attains his maturity, and give full measure and weight with justice — We do not impose on any soul a duty except to the extent of its ability; and when you speak, then be just though it be against a relative, and fulfil Allah’s covenant; this He has enjoined you with that you may be mindful.[390]

7 - 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.[391]

Now we invite your attention to some narrations:

1 - It is recorded in the will of Amirul Mo-mineen (a.s.): I command you by this will to be just both in happiness and in indignation.[392]

2 - Abi Malik says: I asked Imam Sajjad (a.s.) What is acceptable in all the religions? He said: Speaking the truth, a just order and keeping of promise.

3 - It is quoted from Imam Sadiq (a.s.): Justice is the sweetest water that can reach lips of a thirsty person. Equity is vast even if it is little when justice is meted out.[393]

4 - The Holy Prophet (s.a.w.s.) said: The most impartial just man is he who likes for others what he likes for himself and dislikes for people what the dislikes for himself.[394]

5 - The Holy Prophet (s.a.w.s.) said: The heavens and the earth are based on justice.[395]

6 - When Ali (a.s.) attained caliphate, he said about the properties that were mismanaged during the rule of Usman: By God! If I get from what Usman has awarded and what has been unjustly given away from the public treasury to this and that, I will return it to whom it really belonged, even if that money was used for marrying women or for purchasing slave girls, because, justice brings ease and the one to whom justice is heavy, the bearing of injustice and oppression will be still heavier[396]

7 - The Holy Prophet (s.a.w.s.) said: The man who will be nearest to God on the Day of Judgement will be a just ruler and the one who will be farthest from Divine Mercy will be an unjust ruler.[397]

8 - The Holy Prophet (s.a.w.s.) has said: One hour spent in meting out justice is better than seventy years of worship[398]

9 - In one of his advices to Usman, Ali (a.s.) said: Beware! The greatest of all slaves in the sight of God is a just ruler who himself is rightly guided and who guided others rightly, who reinstates the know traditions Sunnah of the Holy Prophet (s.a.w.s.), who destroys unrecognised innovations. The traditions are obvious and illumination having distinct signs. Innovations too are obvious and have identifications. The worst man in the sight of Allah is a tyrant ruler who himself is misguided and through him, others also are misguided. He removes the acceptable traditions and enlivens the discarded innovations. I have heard from the Holy Prophet (s.a.w.s.): A tyrant rule will be brought on the Day of Resurrection when he will have neither a helper with him nor any excuse. He will be thrown into fire. He will rotate in the hell-fire like the stone of a grinding mill. Then he will be dragged by chains in the Hell.[399]

Now when you have seen some verses of the Holy Quran and some traditions narrations of the Holy family of the Prophet (s.a.w.s.) your attention is drawn to a question and its answer:

1 - What is the meaning of Adl Justice?

As regards the first question:

We should know that justice has a very vast meaning which encircles all the good deeds of man, because, the reality of justice is such that it envelopes everything and puts everything where it really belongs.

In other words: Recognising the rights and to give and to return a right to whom it belongs. In the words of Amirul Mo-mineen (a.s.): Justice puts everything in its real place and justice is a universal management.[400]

Islamic jurisprudents too have defined it like this:

Justice is the strength and power or ability which enables man to do his duties and to refrain from the prohibited. This meaning too, actually, is a return to the earlier meaning.

2 - Is there a difference between Adl and Qist or not?

We should say that there is a difference between Adl Justice and Qist Equity. It is called Justice is when man gives everybody their right. The opposite of it is that he oppresses or does injustice to others and withholds their rights.

But Qist means not to give one ones right to another and in other words, he had no bias. Its opposite is to give ones right to another person .

The vast meaning of these two terms have been seen by you especially in the verses mentioned earlier. Yet it should be remembered that even though these two terms are used differently they have almost the same sense and it is the maintenance of moderation of equilibrium in everything and putting everything in its proper place.

Justice is one of the important foundations of Islam

Providing justice, to all is one of the most important problems of Islam, because, the issue of Adl, like the issue of Tawheed oneness of God, has far reaching influence in all the roots and branches of Islam. Just as any of the issues pertaining to belief, practice, individual, society, moral, economical are not separate from Tawheed and Oneness of Allah, similarly, you will not find any of them without the spirit of Adl justice and equity and fairplay.

Here are narrations in this regard:

1 - Yazeed bin hammad asked Imam Moosa bin Ja’far (a.s.): Is it permissible for me to follow stand behind in Namaz prayers a man whom I do not know? The Imam replied: Do not pray behind anyone unless you are satisfied about his Deen religion.[401]

2 - In his letter to Mamoon, this is what Imam Reza (a.s.) wrote: No Namaz behind an offender.[402]

Sign of Adalat

Abdullah bin Abi Yaghfoor says: I asked Imam Sadiq (a.s.): How a man’s justness is proved? So that his witness, in favour of or against the Muslim society, can be accepted? The Imam (a.s.) replied: A just man must be recognised by these attributes or qualities: he should be modest and chaste, he must be avoiding prohibited eating or earning and should refrain from passion. He can be recognised by not dirtying his hand and tongue in sin and by keeping away from big sins. God has promised chastisements like drinking, adultery, usury or interest, disobeying parents and fleeing from Jihad…

Imam Sadiq (a.s.) also said: Anyone who lives in a society and does not commit oppression or injustice, and enlightens them and does not tell untruth when informing them, and after giving promise, does not break it, is from those whose backbiting is prohibited. His manliness has perfected, his justness become obvious and brotherhood with him has become compulsory.[403]

With two mentioning we end the discussion of Adl

1 - In an Islamic society it is better that all the followers of Islam should be just and be refraining from sins and deviations so that they may be happy and lucky and also guide the society toward humanity.

2 - No that by the Grace of God the Islamic state has been established in Iran through the blood of scarification of a hundred thousand martyrs and a hundred thousand disabled and injured and embarrassment to hundreds of thousands of families and loss of milliards of tomans, it is a must for the entire nation, especially for those in charge of administration, to know that if they refract from justice and equity and fairness in their words and deeds and if they follow their desires and passions they will trample on the blood of the martyrs and it would be such a great sin that surely the Lord Almighty and this awakened nation will never overlook. In case justice and equity are not acted upon, then all must fear that day when, God forbid, this Islamic state may be taken away from us because the administration of this world will remain only on Justice. Hence The Holy Prophet (s.a.w.s.) said: A state can remain standing on unbelief but not on injustice and oppression.

Our Islamic society, and especially, those in charge of administration must always act according to the precious words of Amirul Mo-mineen (a.s.). We remember some of them from Nahjul Balaghah:

1 - Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I wont do so as long as the world goes on, and as long as one star leads another in the sky. Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah. Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honours him before people, but disgraces him with Allah. If a man gives his property to those who have no right for it or do not deserve it, Allah deprives him of their gratefulness, and their love too would be for others. Then if he falls on bad days and needs their help, they would prove the worst comrades and ignoble friends.[404]

And it is this justice and fairplay about which the well-known western writer and poet Carlyle has said: Ali got martyred in the altar of a mosque because of his overwhelming justice, equity and fairness.

2 - When Ali (a.s.) was asked why he wore rough clothes and ate dry food? He replied: Woe be to you, I am not like you. Certainly, Allah, the Sublime, has made it obligatory on true leaders that they should maintain themselves at the level of low people so that the poor do not cry over their poverty.[405]

3 - Ali (a.s.) asks like this to Malik Ashtar, the governor of Egypt: Know the biggest thing which adds to the light of the eyes of the rulers is the establishment of justice in all the cities and the manifestation of their relation with the people. However, their love and affection does not become apparent except by their clean-heartedness toward the rulers. Their well-wishing is beneficial when they turn toward the rulers of their own wish, without any force from the government and if the lengthening of the rule is not detestable for the people.[406]

4 - Amirul Mo-mineen (a.s.) wrote this to Aswad bin Qutba, commander of the Halwaan army in Iran: After glorifying Allah and praising the Holy Prophet (s.a.w.s.) let it be known to you that if a ruler develops different inclinations and favours about different people over whom he rules, then his treatment with them will not be on the basis of equity and impartiality. And this will not allow him to be just and fair to all. But so far as justice and equity are concerned your treatment of all should be fair and unprejudiced. Remember that nothing can compensate for tyranny and oppression. Keep yourself away from what you consider bad and evil in others. Try your best to fulfill the obligations laid down by Allah upon you and keep on hoping for His Reward and fear His Wrath because this world is a place for trials and tests and whoever wastes his time here will repent in the Hereafter. Remember that nothing will ever make you independent of the Blessings of Allah and He has made it incumbent upon you to have complete control over your own self, that you, to the best of your ability, protect and guard the people over whom you rule. In this way you will benefit more than others whom you benefit.[407]

5 - Some of the words of wisdom uttered by Ali (a.s.) after people paid allegiance to him: By God! I will snatch the right of the oppressed from the oppressor. I will pull the bridle of the tyrant until I drag him to the watering trough of rights even if he dislikes it.[408]

6 - When people asked Imam Ali (a.s.) whether justice is higher or generosity? He replied: Justice puts everything in its appropriate place but generosity lifts it higher than its course. Justice is a universal law but generosity has a special aspect. Therefore, justice is more noble and higher than generosity.[409]