Lantern of the Path

Chapter 8: A Believer’s Conviction is Incomplete Without Certain Merits

Be informed that you are expected to emulate the Sunnah of your Lord, the most Exalted, the most Great, then the Sunnah of your Prophet (‘s), then the Sunnah of your Imam. Imam al- Ridha’ (‘a) is quoted onp. 241, Vol. 2 ofAl-Kafi as having said,

‘A believer does not reach the degree of conviction (iman) until he has acquired three merits: He follows a Sunnah from his Lord, a Sunnah from his Prophet (‘s), and a Sunnah from his wali (master, Imam). As for a Sunnah from his Lord, he has to conceal His secret; Allah, the most Exalted, the most Great, has said, ‘He (alone) knows the unseen, and He makes no one acquainted with His mysteries, except a messenger with whom He is pleased...’ (Qur’an, 72:26-27 ). As for a Sunnah of his Prophet (‘s), it is tolerating people. Allah, the most Exalted and the most Great, ordered His Prophet (‘s) to tolerate people, saying, ‘Hold to forgiveness; command what is right.’ (Qur’an, 7:199) .As for a Sunnah from his wali, it is taking to patience during trials and tribulations.’

One who is expected to emulate an Attribute of his Lord whereby He is praised, there is no doubt that he is prepared to assume a great status and a tremendous significance. It is so because Allah thus enables you to enter His abode which He chose and preferred for His friends, the elite ones, the loved ones, and it is Paradise. He, therefore, is bound to guide you to merits which make you look like the residents of such an abode so that you will be on par with the abode and with those who reside therein.

As for the abode itself, it is good and pure in the most perfect purity and light. Its residents are the prophets, messengers, martyrs and the truthful; therefore, the wisdom of the Wise One insists that there should be nobody inside this abode who looks like a stranger. Thus, you in such an abode will not look out of place1 . Through His munificence and mercy on you, He does not want you to abide except in the good and pure abode; therefore, His Divine care insists on guiding you to the most sublime of attributes, the most perfect, the most shiny, the most precious.

He does not accept that you should emulate any merits except the ones which, due to their distinction, bring you sublimity and greatness, merits which He attributes to His own Self, praising thereby Himself. One whose merits are attributed to Him fits to reside in the abode related to Him. Since his neighbors in the said abode are friends of Allah, He has obligated him to adopt their mannerism. It is then that the Creator, Praise to Him, shall address his soul, which is now good and pure, having adopted such good and pure merits, saying,

‘O soul at rest and satisfied! Return to your Lord, well pleased and well - pleasing to Him! Enter, then, [your abode] among My devotees! Yes, enter My heaven!’ (Qur’an, 89:27-30).

These merits are numerous. The Imam (‘a) selected three of them in particular to be given preference, so much so that he described conviction as hinging on them:

First: One has to keep his secret a secret because most people have shortcomings and are imperfect. But the attributes of perfection are so well

known in their goodness, beauty and honor that people wish they have had them to adorn themselves by. Since they run contrarily to what the nafs wants, and since people’s determination to oppose their nafs is weak, they feel reluctant to struggle to achieve the above.

But when they find someone with the determination to adorn himself with them, they worry lest he, indeed, should acquire them and thus become superior to them. Since the nafs does not wish to lag behind the peers, actually it by nature wishes to surpass them, these people will try by all means to stop him from achieving his objective with their actions, statements and tricks. One person cannot confront countless people.

The One Who decreed theShari`ah did not make a way for the believer to save himself from all of this except when one conceals his secret. He must not demonstrate what he is determined to achieve. It is then that he will be spared the evil of people. He will then be able to stay connected with that path.

Since Ahl al- Bayt (‘a), the skilled doctors and the kind men of wisdom, know that the evil- insinuating nafs is also one of the believer’s enemies, belonging to the same category like those that stand to block his way, they (‘a) greatly commended the believer to conceal his secret, explaining to him that doing so is one of the attributes of the Lord whereby He praised Himself, and that conviction hinges upon it.

What is meant here is to suspend self- resisting [when listening to Satanic insinuations]: the inclination of the nafs to show- off. The reason is that one to whom such an inclination is manifested will benefit therefrom, or he may be delighted therewith, or his advice or supplication may be solicited, perhaps he will convey such knowledge to those who may benefit from it. There may be other reasons why such a manifestation is sound2 .

Such hindering insinuations must be rejected if one is sound of judgment at all due to Allah’s will that he should hide his secret from them. He must confide his secrets only to the custodians of the secrets, the mysteries, of the Almighty. A wise person does not abandon the doing of what is more wise. He does not do anything except what is most perfect.

It is concluded from the above that the revelation [of one’s secrets] harms people and runs contrarily to wisdom. You, too, must follow the example of your Lord in dealing with wisdom. You must avoid what corrupts; otherwise, it is nothing but corruption even if it has the appearance of righteousness! Our master, Imam Ali son of Imam al- Husain (‘a), said the following to al- Zuhri:

‘Beware of saying what the hearts reject even if you have an excuse for saying it, for you cannot excuse everyone who rejects what you may say.’ (Bihar al-Anwar, Vol. 71, p. 156).

Among the poetry attributed to the Imams (‘a) is the following:

The jewels of my knowledge shall I from people hide

Lest an ignorant person should see knowledge and is therewith tried.

Before me, the Father of al- Hasan (‘a) said the same and why

To al- Husain (‘a), having admonished al- Hasan (‘a) thereby.

Lord! If the jewels of certain knowledge I discharged,

I with the sin of adoring idols will be charged.

Thus, some Muslims will find it fit to shed my blood,

Seeing as good what is most abhorred.

Such knowledge is very well known. There are many incidents which condone hiding a secret and condemn going to extremes in propagating something. The conclusion achieved therefrom is that one who is dominated by love for secrecy and contempt for its revelation sees through the eyes of reason. When he sees an occasion to reveal, he reveals as much as he sees necessary. Thus, he follows the recommendations of Ahl al- Bayt (‘a) who have said,

‘Do not convey wisdom except to those who are worthy of it; otherwise, you will then do wisdom injustice. Nor should you hold it back from those who are worthy of it; otherwise, you will then be unjust to them.’ (Bihar al-Anwar, Vol. 2, p. 78).

Be admonished that the attribute of keeping a secret to yourself involves two issues:

One is that a believer has a secret to keep. The other is that he has the faculty of concealing and hiding to the extent that his own nafs will not over- power him so as to reveal and to publicize it. All of this involves thesecond . As for the first, suffices it what Imam al- Sadiq (‘a) once said to al- Mufaddal ibn Salih:

‘O Mufaddal! Allah has servants who deal with Him with the sincerity of His secret, so He deals with them with the sincerity of His kindness. These are the ones whose books of reckoning will pass by Him empty, so when they stand before Him, He shall fill them from the secrets of that with which they entrusted Him.’

Al- Mufaddal asked the Imam,

‘Master! Why is that?!’

Imam al- Sadiq (‘a) said,

‘He granted them a respite till the time when the custodians [of His secrets] become acquainted with what went on between Him and them.’

Our mentor, ‘Abul- `Abbas,’ namely Ahmed ibn Fahad, having cited this sacred tradition, said the following by way of comment:

‘Do not be unmindful about such lofty stations which are more precious than Paradise itself’ (as we read in `Iddat al- Da`i).3

I say that it is to this meaning that a poet refers, having done well when he said,

The hearts of those blessed with knowledge have eyes

That see what onlookers do not see,

And the Sunnah with secrets silently speaks

What even the honored scribes do not know,

And hearts fly with no wings

To the domain of the Lord of the World.

All this is relevant to the first tradition.

Second: One has to tolerate people. It is a Sunnah narrated about the Prophet (‘s). We have already cited Ali (‘a) as saying that the one loved by Allah the most is he who emulates His Prophet (‘s). The wisdom behind it is similar to that about hiding your secret from people. Actually, the latter is one way to tolerate people.

Al-Kafi quotes Imam al- Sadiq (‘a) saying,

‘The Messenger of Allah (‘a) has said, ‘My Lord ordered me to tolerate people just as He ordered me to perform the obligations.’

He also cites his grandfather the Prophet (‘s) as saying,

‘Tolerating people is half the extent of conviction (iman), while kindness to them is half the livelihood.’ (Al-Kafi, Vol. 2, p. 117).

Then Imam al- Sadiq (‘a) commented saying,

‘Socialize with the righteous secretly and socialize with the sinners publicly; do not be harsh with the latter lest they should oppress you. A period of time will come wherein the only one who safeguards his creed is one thought to be not very smart at all. He accustoms himself to being called unintelligent, one lacking the faculty to rationalize.’ (Al-Kafi, Vol. 2, p. 96).

The Imam (‘a) also quotes his grandfather (‘a) as saying,

‘If someone lacks three merits, he cannot accomplish anything: piety which shields him from violating the sanctities of Allah (‘a), manners whereby he tolerates people, and clemency whereby he responds to the ignorance of an ignorant person. (Al-Kafi, Vol. 2, p. 95).

Imam al- Sadiq (‘a) has also said,

‘One who keeps his hand from harming people keeps away only one hand while they will keep away from him many.’ (Al-Kafi, Vol. 2, p. 96).

So, my Brother, what some people, who claim to be on the right track and are pious, say that they do not care about people, that they do not need them, and that they take them lightly, up to the end of such statements which fall in the category of lack of toleration..., all of this is actually following one’s own desires. It is ignorance about the way of Ahl al- Bayt (‘a)4 .

Many people confuse tolerating people with pretending to get along very well with them, imagining that the mandated toleration is pretension. But the difference between them is quite clear. Contemptible pretension is agreeing on making what is ugly look as though it were beautiful. Or it may be abandoning its rejection out of the desire to attain what they have, so that one may thus acquire some worldly benefits or win their hearts without avoiding a wrongdoing.

What proves the beauty of kindness and toleration is that it leads to everything good. Traditions are very well known about a Syrian man who spoke inappropriately to Imam Ali son of al- Husain (‘a) when the Imam was transported to Yazid, the curse of Allah be on him, in Syria. The Syrian said, ‘Praise be to Allah Who killed you, Who proved your claims false and Who relieved the people of your mischief.’ When the man finished his statement, the Imam (‘a) said to him,

‘O sheikh! Do you read the Qur’an?’ The Syrian answered in the affirmative. The Imam (‘a) asked him, ‘Have you read this verse: Say: I ask no reward of you for this except the love of those near in kin?’ The Syrian again answered in the affirmative. The Imam (‘a) asked him, AHave you read this verse: Allah only wishes to remove all abomination from you, you members of the family, and to make you pure and spotless (Qur’an, 33:33)?’ The old man again answered in the affirmative. The

Imam (‘a) asked him again, ‘O sheikh! Have you read this verse: And give to the near in kin his due right (Qur’an, 17:26)?’ The Syrian also answered in the affirmative. The Imam (‘a) said to him, ‘We are the near in kin, and we are the family of your Prophet (‘s)!’

It was then that the sheikh raised his hand to the heavens, wept and dissociated himself from Husain’s killer [Yazid]. He wept and repented(Bihar al-Anwar, Vol. 45, p. 129). So, look into how kindness attracts one to righteousness!

Toleration means abandoning denial in order to avoid or minimize a wrongdoing, or it may be a precaution against initiating a wrongdoing; so, how can this be compared with that?! Toleration may be a measure to avoid the mischief of the person whom you tolerate, or it may be to attract him to righteousness. All these objectives cannot be rejected. Or it may be the outcome of fear, or to render something wrong ineffective. It is then that kindness, a smile, toleration of harm and rewarding evil with goodness is nothing but toleration about which Allah has said,

‘Repel (evil) with what is better: Then will he whom you once hated become, as it were, your friend and intimate! And no one will be granted such goodness except those who exercise patience and self - restraint, none but persons of the greatest good fortune.’ (Qur’an, 41:34-35).

And it is similar to this verse:

‘... Speak gently to him; perhaps he may take warning or fear (Allah).’ (Qur’an, 20:44).

And it is like a statement by Imam al- Sadiq (‘a) cited inAl-Kafi as follows:

‘While the Prophet (‘s) was once with `Aishah, a man sought permission to meet with him. The Prophet (‘s) said, ‘How bad the [timing of the] tribesman is!. `Aishah, therefore, entered her chamber, and the Messenger of Allah (‘a) permitted the man to come in. When the man entered, the Messenger of Allah (‘a) received him with a smile on his sacred face and kept talking to him. When the man finished his talk and left, `A=ishah said, ‘O Messenger of Allah (‘a)! You were not pleased with this man coming to meet with you [at a very inappropriate time], yet you welcomed him with your smile and paid him your full attention! The Prophet (‘s) said, ‘The worst of Allah’s servants is one with whom you do not wish to sit on account of his sins. (Al-Kafi, Vol. 2, p. 246).

This is how one tolerates others. Such toleration is a sort of taqiyyah. Countless testimonials in favor of taqiyyah exist, so much so that the scholars of exegesis interpret the following verse as referring to it:

‘Truly the most honored of you in Allah's sight is (he who is) the most righteous [muttaqi] among you.’ (Qur’an, 49:13),

that is, the most fair in observing taqiyyah. It is even said that nine out of the ten portions of faith lies in taqiyyah as we read on p. 172, Vol. 2 , ofAl-Kafi.

Suffices you a statement in Al- Kafi by Hammad ibn Waqid al- Fahham who said, ‘I once met Abu Abdullah (‘a) face- to- face, but I turned my face away from him and kept going. After that I visited him and said, ‘May I be

sacrificed for your sake! I meet you face- to- face but I turn my face away from you out of my fear to trouble you.’ He (‘a) said to me,

‘May Allah have mercy on you! But a man met me yesterday at such - and - such a place and said to me, ‘O Abu Abdullah!. Yet there was nothing good or beautiful about meeting him.’ (Al-Kafi, Vol. 2, p. 173).

So, notice how the man earned the Imam’s supplication to Allah to have mercy on him when he did not greet him upon seeing him face- to- face, and notice how one did not take note of the Imam’s status, so the Imam was not pleased with him and said that Athere was nothing good or beautiful about such a meeting5 .’

From this incident and its likes, you come to know that a believer may abandon being gracious to someone when his action brings the latter envy and dissension. One may even be gracious to another by speaking ill of him as some Imams (‘a) did to some of their closest friends; it is similar to the incident when al- Khidr (‘a) made a hole in a ship so it might be spared confiscation by an oppressive king.

Third: Patience during the time of trials and tribulations. There is no doubt that life is a believer’s jail. Any jail producing something good is by itself good. Imam al- Sadiq (‘a) said the following to a man who complained to him about being needy:

‘Be patient; Allah will find an outlet for you.’ Then the Imam remained silent for some time following which he asked the same man, ‘Tell me, how is Kufa’s jail?’ ‘Not roomy at all,’ the man answered, ‘and it stinks. Its inmates are in the very worst of condition.’ The Imam said to the man, ‘You are already in a jail, and you nevertheless want to be enjoying ease while still being there! Have you not come to know that life is a believer’s jail?’ (Al-Kafi, Vol. 2, p. 195).

A believer may either be eager for the Hereafter, so the basis of his stay in life is that the latter feels like a prison for him in addition to the other calamities to which he may be exposed6 . Or he may be one feared as having inclinations for this world, desiring what is in it, so the munificence of the most Wise One comes to disturb him with all kinds of problems so that he may find it [life in this world] repugnant and not feel comfortable therewith; it is the abode of the oppressors. Or he may be weak in his deeds of righteousness, obeying a little [of Allah’s commandments]. The munificence of the most Wise One comes not to deprive him of the garment of trials and tribulations. Imam al- Sadiq (‘a) has said,

‘Had a believer known how many rewards he would have when afflicted with problems, he would have wished to be ripped off with scissors.’ (Al-Kafi, Vol. 2, p. 198).

Imam al- Sadiq (‘a) has said,

‘If a believer is tried with an affliction, and if he takes to patience, he will be rewarded with rewards fit for a thousand martyrs.’ (Al-Kafi, Vol. 2, p. 75).

Imam al- Sadiq (‘a) has also said,

‘A servant of Allah may have a special status with Allah, the most Great, the most Exalted One, which he earns through one of two merits:

his wealth may disappear, or he may be tried with an affliction in his own body.’ (Al-Kafi, Vol. 2, p. 199).

Affliction, then, may either bring a believer rewards, thus elevating his status, or it may be his penalty and atonement, and both are good and liked by a man of wisdom. As for the rewards, this is quite obvious. As for the penalty, it is on account of narratives from Ahl al- Bayt (‘a) that Allah is too Gracious to penalize His servant twice [in the life of this world as well as in the Hereafter]. Anything for which He penalizes him in the life of this world, he is not going to penalize him for it in the Hereafter.

So, if a believer has to be afflicted, he has to be patient. Allah created patience before affliction; otherwise, a believer’s heart would have cracked like an egg falling on a solid ground. Imam Ali (‘a) is quoted in Al- Kafi as having cited the Messenger of Allah (‘a) as saying,

‘Patience is of three types: at the time of affliction, during the time of obedience [of Allah’s Commandments] and at the time of avoiding committing a transgression. One who is patient when afflicted till he is solaced, Allah will write for him three hundred degrees between each is like the distance between the heavens and the earth. One who is patient while obeying [his Maker], Allah will write for him six hundred degrees, the distance between each is like the distance between the corners of the earth and the `Arsh. And when one is patient in order not to commit a transgression, Allah writes for him nine hundred degrees the distance between each is like the distance between the corners of the earth and the end of the `Arsh.’ (Al-Kafi, Vol. 2, p. 75).

Al- Kafi also cites Imam al- Sadiq (‘a) as saying,

‘We [Ahl al- Bayt (‘a)] are quite patient, and our Shi`ah are even more so.’

Someone said to him,

‘May I be your sacrifice! How can your Shi`ah be more patient than you?! ’

The Imam (‘a) said,

‘It is so because we are patient about what we know, whereas they are patient about what they do not know.’ (Al-Kafi, Vol. 2, p. 76).

Notice how kind Ahl al- Bayt (‘a) are! Notice how they appreciate their Shi`ah, how the latter are rewarded even for the few calamities which are a fraction of those with which Ahl al- Bayt (‘a) are afflicted. They want their Shi`ah to be attached to them so that they would not be separated from them.

In the latter case, their Shi`ah would decrease in number and perish, for Ahl al- Bayt (‘a) know that their Shi`ah cannot receive salvation except when Ahl al- Bayt (‘a) consider them as part of them, making their holy souls and those of their Shi`ah one in kind. It is then that there will be no possibility of rejecting the whole; everyone has to be accepted.

But if each person is judged individually, their Shi`ah will inevitably perish. Their ultimate concern, their earnest objective with regard to their Shi`ah, is that the latter become like them just as the Commander of the Faithful (‘a) said,

‘One who emulates a people almost becomes one of them.’ (Nahjul-Balaghah, axiom 207).

Then they perfect all of this with their own intercession and with supplicating for their Shi`ah. For example, the supplication of the Imam of the Time (‘a), may Allah hasten his reappearance and make me one of his sacrifices, which was heard by the Sayyid son of al- Tawus. It is the one in which he, while being inside the vault, supplicates for the Shi`ah of Ahl al- Bayt (‘a). Some of its text has slipped my memory. It includes the following:

‘Lord! Our Shi`ah are of us! They were created of the remnant of our mold and kneaded with the noor of our wilaya; so, place us in charge of their affairs, forgive the sins which they have committed out of their reliance on their love for us, and when their scales [of good deeds] become light, make them heavy with the surplus of our own good deeds.’ (Bihar al-Anwar, Vol. 35, p. 303 , narrated in various different wordings)7 .

Look at him, may Allah hasten his reappearance, and may He make me his sacrifice, and how he goes to extremes in mixing the Shi`ah with their Ahl al- Bayt (‘a) so that they do not get separated from each other. He once says that both were created from the same mold, and once he says that the followers, sins originate from reliance for salvation from them on love for Ahl al- Bayt (‘a). And once he supplicates to his Lord to complete their shortcoming with the surplus of the good deeds of their masters and of those who love them.

So, brother! They know what we do not. They are the ones who have said,

‘Do not look at the act of disobedience; look at the One Whom you disobey.’ (Bihar al-Anwar, Vol. 74, p. 77).

Because of their knowledge of our disobedience, and due to the intensity of their fear for us lest we should perish, they have guided us to the path of salvation which leads to safety. This path is: exerting a real effort to emulate Ahl al- Bayt (‘a) as much as possible, so much so that one’s main concern should be not to forget about them for a twinkling of an eye. This is so on account of what Imam al- Ridha’ (‘a) has said, that is, he is satisfied from a believer (mu’min) with his following of his master’s tradition.

He means that such a tradition incorporates all other traditions. Patience, then, in its three stages: during the time of affliction, during the time of obedience and during the time avoiding disobedience, leaves no tradition without including it. It has already been stated in the transmissions relevant to mut`ah that:

‘I hate for any man among you not to adorn himself with a merit done by the Messenger of Allah (‘a).’

The book titledAl-Faqih quotes Bakr ibn Muhammad who cites Abu Abdullah (‘a) saying that he asked the Imam (‘a) about the mut`ah. The Imam (‘a) answered,

‘I hate for a Muslim man to leave this life and there is one merit of the Messenger of Allah (‘a) which he did not do.’ (Al-Faqih, Vol. 3, p. 463).

It is also narrated that a believer is not complete till he performs the mut`ah(Al-Faqih, Vol. 3, p. 466) . Imam al- Sadiq (‘a), in an agreed upon tradition, is quoted as having said,

‘I hate for a man to die leaving one tradition of the Messenger of Allah (‘a) without practicing it.’ (Al-Faqih, Vol. 3, p. 466) 8.

This proves that Ahl al- Bayt (‘a) do not wish their Shi`ah to neglect any of their practiced traditions. And if someone does so, he will be liable to do something hateful to them [i.e. smear their reputation]; may Allah protect us and our brethren from doing that, and may He enable us to bring happiness to them.

There is no harm here in pointing out to some of their traditions which they very much cared about, so much so that they upheld them and paid attention to them to the extent of treating them as obligations, perhaps Allah will enable us to emulate them in upholding these traditions except when there is a very strong reason not to, and in the presence of more serious obstacles:

Fulfilling a Promise: The way of Ahl al- Bayt (‘a) is that a believer must hold himself accountable to fulfilling his promise, out of his precaution against eventualities because of which he may fall into breaking his promise which, in their view, is quite serious9 . As long as one cannot control unexpected events, he is not counted as a violator. If he makes a promise, he must uphold it and not falter. One who falters in fulfilling his promise goes against the way of Ahl al- Bayt (‘a). Thus, he excludes himself from their motto, entering in the motto of others; may Allah protect us against such a situation.

What brings this notion closer to your comprehension is the will which the Prophet (‘s) made to Ali (‘a) to pay off his debts on his behalf10 and to likewise fulfill his pledges. Had he not regarded his pledge just as he regarded a debt, and had he not held his conscience responsible for fulfilling it, his greatest excuse would have been death and thus inability to fulfill it; otherwise, he would not have needed to obligate his wasi [the Commander of the Faithful (‘a)] to pay off his debts [and fulfill his pledges on his behalf]. Indeed, a poet did well when he composed the following lines:

A good man is one who does good without a promise,

And one who fulfills a promise is half a man;

But if someone did not do either, he is a woman,

And half a woman is one who insists on so doing.

Be advised that what we mean by fulfilling a promise, which is the way of Ahl al- Bayt (‘a), when obstacles arise and excuses become available, is the situation when one is still able to fulfill his promise. But in the absence of such obstacles, this goes without saying. Breaking a promise without an excuse is surely a defect in the individual and an ugliness even if done by the least of all people. Such a conduct is not worthy of inclusion among the attributes of Ahl al- Bayt (‘a) which we would like to urge others to emulate.

Other merits are:

Voluntary Benevolence Beyond and More than a Pledge: They treat this as an obligation. The Prophet (‘s) was always gracious in fulfilling his promise, that is, it was his habit, whenever he borrowed, to give to the

lender more than what he owed him, so much so that he was very well known for sticking to this habit. As for his Ahl al- Bayt (‘a), generosity is their demeanor and benevolence is their mark as we recite in the inclusive ziyarah. They were the embodiment of acting upon this verse:

‘Allah commands [the doing of] justice and benevolence...’ (Qur’an, 16:90).

It is said that Ali (‘a) emancipated one thousand slaves from his own personal toil(Bihar al-Anwar, Vol. 63, p. 320). He was not satisfied with just emancipating them, but he provided them with means of earning a livelihood as well. Also, once he promised a bedouin to give him four thousand dirhams, so he sold the orchard which had been planted by the Messenger of Allah (‘a). He, thus, gave him what he had promised him and a lot more(Bihar al-Anwar, Vol. 41, p. 45).

Voluntary benevolence which exceeds the amount owed, or more than what was promised, has a way in winning people’s hearts even if its amount is small. It is understood, from examining the way of Ahl al- Bayt (‘a), that they adhered to it.11

Self Denial Even While in Need: Allah Almighty has said,

‘... They give others in preference over their own selves, even though poverty is their lot.’ (Qur’an, 59:9).

Be informed that if a believer does not uphold self- denial, making that a priority, he will sooner or later be overcome by his own ego, by the desire to oppress, to abandon equity, though it may be for periods of time. He will then stop being a believer (mu’min), for a believer is one from whose evil people are safe, unlike one who upholds self- denial.

The maximum impetus of the latter’s nafs is that he should abandon such self- denial. So, if he does abandon self- denial, he will not abandon the basis of fulfilling his obligations. At any rate, he will be safe from committing injustice12 .

All of this is a drop in the bucket, yet feeling satisfied with this much is better. Allah’s help do we seek; Allah suffices us, and how Great the One upon Whom we rely is!

Footnotes

1. These statements, if absorbed, can turn the worship of a servant of Allah from one resulting from an effort to overcome reluctance to the world of adoration which is in sync with the nature of the mood. Since He wishes the residents of this abode to be all in harmony therein, He loves anything which brings about such harmony. If adoration is a hard undertaking in its first type, it is clear that the worship of a servant will then be involuntary, a manifestation of affectation, earning nothing more than rewards, whereas the true adoration is expected to lift the worshipper to the state of feeling at ease with the Lord of the Worlds. Such an ease makes the worshipper forget any hardship resulting from the effort to earn His Pleasure.

2. These are beautiful portraits of how Satan makes wrong look right. He resorts to the method of decorating falsehood in order to make it look like righteousness. Here is the role of one’s insight which unveils such decoration; it is one of the requirements of treading the path to Allah Almighty. Such a decoration is possible in every stage of one’s path. It diverts him from what is more important to what is most important. It is, hence, obligatory on every servant of Allah, whenever he goes forward or lags behind, to study the other possible alternatives so that he may select what is better from among similar options. This is closer to acting in accordance with one’s actual obligation. This, in truth, is an act that pleases the Lord.

3. For a believer to have a secret in life is a matter which has been overlooked by most people. They have contented themselves with building for the life of this world without having a particular endeavor to do what brings them eternal happiness. Every believer who believes in another life wherein the fruit of his deeds will be manifested has to have one particular concern in the field of bringing about a distinctive connection with his Lord, which is the axis of all his activities. It is clear that the nature of this connection varies from one servant of Allah to another according to what one has been given by the Lord of Existence of abilities till the matter reaches His loved one, the Chosen One (‘a) who had with him all certain conditions which neither a close angel nor a sent Prophet could bear.

4. This is a beautiful portrait of reality and of upholding the way of Ahl al- Bayt (‘a) from the viewpoint of one who already does so. Holding others in contempt is one of the well known slippery paths in this field due to what the person who treads the path leading to Allah sees of the bright spiritual portraits which may distract him even from his obligation while dealing with people. Actually, if he looks at people as being the dependents of Allah Almighty, and that benevolence to them is one of the manifestations of obedience to the One Who created them, he will never hold a single one of them in contempt, even if the latter may be disobedient to his Lord. It is well known that if all the links of adoring the Lord come to an end, the link of the Creator with the one whom He creates remains to the very end.

5. From this narrative and its likes do you come to know an important principle in the rules of dealing with people as required by Ahl al- Bayt (‘a). This principle is: taking everything into consideration when options abound. A believer opts for the most wise course of action, ignoring all others. Rationality, something which is advocated by numerous traditions, requires a believer to look into one matter from various angles so that, having done his calculations, he may arrive at the one which in the end pleases Allah Almighty the most, even when there are other options which please Him, too, but they are no match to his ultimate objective.

6. What a way this is to bring about a feeling of eagerness to those who are suffering from trials and tribulations! The compiler has clarified the effect of tribulation on all kinds of people, starting from the people of the Hereafter and ending with the custodians of the creed. But there is a huge difference between the effect of problems on the people who seek the Hereafter: It increases the latter’s eagerness to the abode wherein there is neither tribulation nor exhaustion. It [adversely] affects the people who run after this life. It increases the rewards of those who inwardly feel closer to Allah. Such closeness is prompted by the Divine bliss which is relevant only to His friends, those who follow His Commandments, who are aware of His watchful eyes. It is from this onset that the Divine blessing descends upon those who are satisfied with their lots: ‘We belong to Allah, and to Him is our return.’ It is well known that the implication here is not simply that we shall be

brought before Him [for judgment] without the existence of a state of link with the Absolute King, with the depth of belonging to Him.

7. Contemplate upon the depth of the emotional link between this Infallible Imam (‘a) of the Time and his subjects who shall be gathered under his banner. This should not make anyone wonder, for the Imam adopts the manners of Allah Almighty to the extreme degrees humanly possible. It is well known that the Imam- in- Charge (‘a), during his occultation, is not indifferent to what happens to the nation of his grandfather (‘a). It is so because he is the one who is most concerned about the events of this time in all their cycles, just as his grandfather the Commander of the Faithful (‘a) used to feel the pain suffered by hungry people in Yamamah or Hijaz or anywhere else. From this onset, a person who truly loves someone does not add his own burden of worries to the burden already suffered by the person whom he loves. Rather, he tries his best to decrease his worries by doing whatever is required to remove the grief of his friend. Add to this how he goes far in supplicating for an ease for his hardship; surely there is no ease from hardship for all people except through his reappearance.

8. But one must not be unmindful with regard to the law of making the best option when plenty are available about what is commendable. The traditions, in their first text, call for good merits, leaving the evaluation of practicing them to the individual himself who should rely on his insight and knowledge of the other principles of theShari`ah . For example, the traditions relevant to the mut`ah, which the compiler mentions, advocate the revival of this tradition which cures a lingering problem in everyday life which cannot be solved except through permanent or temporary marriage, or the alternative is adultery. There is no comparison between what is haram and what is a Sunnah advocated by the Prophet (‘s) and by the Imams (‘a) from among his offspring. But, by way of comparison, we have to take notice of another text which explains the importance of paying attention to other comparable issues when we implement the Sunnah. The father of al- Hasan (‘a) is quoted as having said the following to some of his followers:

‘Do not over- emphasize the practice of mut`ah; rather, you should observe the Sunnah. Do not let it [mut`ah] distract you from your beds and lawful wives, or else the latter would disbelieve, dissociate themselves, complain about this practice and [even] condemn us.’ (Was’ail al- Shi`ah, Vol. 14, p. 450).

9. Notice the expression of the author, how he emphasizes this point although there is no proof from theShari`ah that breaking a promise, because of an unexpected event, especially in the presence of the sincere intention to fulfill it, is haram. A believer who watches his conduct reaches a point where he avoids doing anything held by the Lord as ugly and contemptible, though it is not necessarily haram. He does so out of his apprehension lest he should incur the Wrath of the Master even in a degree commensurate with the extent of the deed. A lover is prompted by avoiding doing anything which the one he loves dislikes even if he is not obligated to do so as we, lovers in this world, do. So, what would you say about the love for the One loving Whom is the blessed result of His own munificence and favors?!

10. Historians estimate the debts left by the Messenger of Allah (‘a) at the time of his demise to be close to 400,000 dirhams which Ali (‘a) did, indeed, pay off during a number of years. Tr.

11. A believer has to absorb the philosophy behind spending in all its Shari`a- related and ethical aspects which include taking into consideration people’s feelings. He should bear in mind that what he spends is dealing with the wealth of his Master with the latter’s permission, even as he tackles the demands of this Master. So, there should be no amazement after that because what is worthy of amazement is spending from the real wealth, not from the purported wealth. This is why you find them spending while being fearful because they will return to their Master Who will ask them about what they had spent, including spending on commendable causes, because there is a possibility of something wrong with the way whereby they earned the wealth or how they spent it. One of the philosophical aspects of spending is that if one gives someone something by way of charity, he must not follow his giving with reminding that person of it, nor should he follow it with harming him. Doing so nullifies the requirements of benevolence, obstructing the possibility of its being replenished in the future.

12. This observation by the author is beautiful. He sets safe cycles for the believer further from the dangerous ones. He calls for self- denial which, were one to obey his own inclination to abandon it, will still maintain the basis of his spending security against extravagance. This is the way which has to be followed in all ethical fields; otherwise, one who seeks a path to Allah will permit himself to enjoy some permissible facets the legality of which is in doubt, such as talking nonsense or doing what is haram. His nafs will then entice him into looking at what is definitely haram.

Generosity

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

“This is a generous Quran (56:77).”

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

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

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

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

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

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

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

Advantages of Generosity

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

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

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

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

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

Fields of Generosity

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

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

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

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

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

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

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

Incentives of Generosity

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

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

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

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

Notes

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

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

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

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

5. Quoted from al-Kafi.

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

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

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

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

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

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

Altruism

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

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

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

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

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

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

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

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

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

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

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

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

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

Ibn Abbas narrated:

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

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

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

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

Notes

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

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

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

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

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

Stinginess

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

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

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

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

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

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

Disadvantages of Stinginess

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

Forms of Stinginess

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

Treatment of Stinginess

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Regarding God’s saying,

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

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

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

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

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

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

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

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

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

Notes

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

2. Quoted from Nahj ul-Balagha.

3. Quoted from Nahj ul-Balagha.

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

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

Chastity

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

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

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

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

Reality of Chastity

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

The Sought Moderation

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

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

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

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

Advantages of Chastity

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

Notes

1. Umma stands for the Islamic community.

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

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

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

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

Gluttony

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

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

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

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

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

“The sated stomach overdoes4 .”

“Allah hates the overeating5 .”

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

Disadvantages of Gluttony

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

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

Treatment of Gluttony

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

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

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

The treatment of the sexual gluttony is as follows:

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

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

Notes

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

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

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

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

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

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

Faithfulness and Breach

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

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

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

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

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

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

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

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

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

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

Advantages of Faithfulness and Disadvantages of Breach

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

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

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

Forms of Breach

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

Notes

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

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

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

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

Fraternity

Spiritual Fraternity

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

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

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

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

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

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

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

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

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

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

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

As a model, we provide the following:

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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