Alhassanain(p) Network for Heritage and Islamic Thought

Uyun Akhbar Ar-Ridha Volume 1

The Source Of Traditions On Imam Ridha’ (A.S.)

This is the first volume of the book Uyun Akhbar Ar-Ridha, which is not only a detailed account of the Biography of our Eighth Imam Abul Hassan Ali ibni Musa AR-Ridha a.s. and a narration of the life-story of the Imam AS’ but it gives an insight into the erudition and holiness of the Imam AS. and the narration of His ahadith which has gone down in history as “Al-Silsilatul Dhahabiyyah” (The Golden Chain) that is transmitted from Imam to Imam from The Prophet SAWW. The text is divided into thirty chapters, each of which treats a certain topic related to the Imam AS. Chapter One gives a rationale of the name Ar-Ridha. The book describes Imam Ar-Ridha’'s appointment to Imamah by his father. It carries detailed accounts of the debates that took place on the Infallibility of prophets and the legitimacy of the immediate successorship of Imam Ali AS in which Ma’moon also argued in favor of Imam Ali AS’ legitimate immediate succession after The Prophet SAWW. The Imam AS brilliant expose on Imamah and the difference between ‘itrah’ and ‘ummah’ are recorded in this book.

Author(s): Shaykh as-Saduq

Translator(s): Dr. Ali Peiravi

Publisher(s): Ansariyan Publications - Qum

WWW.ALHASSANAIN.ORG/ENGLISH

Table of Contents

Dedication 6

Translator’s Foreword 7

Master Of The Shrine9

Shrine Of The Master10

A Residence Short-Lived 11

About The Author12

A Brief Bibliography Of The Author12

His Nobility as Expressed by Noble Religious Scholars12

His Trips13

The Birth of the Author - May God Have Mercy upon Him 14

The Death of the Author and His Shrine15

A Demonstration of his Nobility 15

Notes15

The Author’s Foreword 16

Note16

Chapter 1: Why Is Ali Ibn Musa (a.s.) Called Al-Ridha’17

1- بابُ العِلَّةِ الَّتِي مِنْ أَجْلِها سُمِّيَ عَلِيِّ بْنِ مُوسَى ‏عَلَيْهِمَا السَّلاَمُ «الرِّضا» 17

Notes18

Chapter 2: Traditions About Imam Al-Ridha’'s Mother And Her Name19

2- بابُ ما جاءَ فِي اُمِّ الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ وَاِسْمِها19

Notes23

Chapter 3: On The birthdate of Imam Al-Ridha’(a.s.)25

3- بابُ فِي ذِكْرِ مَوْلِد الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ‏25

Notes27

Chapter 4: On Imam Al-Kazim's (a.s.) Clear Appointment of Imam Al-Ridha’ (a.s.)29

4- بابُ نَصُّ أَبي الحَسَن مُوسَى بْنِ جَعْفَرعَلَيْهِمَا السَّلاَمُ عَلَى اِبْنِهِ الرِّضا عَلِىِّ بْنِ مُوسَى بْنِ جَعْفَر عَلَيْهِمُ السَّلاَمُ بِالإِمامَة وَالوَصِيَّةِ29

Notes46

Chapter 5: On Musa Ibn Ja'far's Will47

5- بابُ نُسْخَةُ وَصِيَّة مُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ‏47

Notes54

Chapter 6: On Proofs of Divine Leadership Of Al-Ridha’ (a.s.) Among The Twelve Imams (a.s.)55

6- بابُ النصوص عَلَى الرِّضا عَلَيْهِ السَّلامُ بِالإِمامَة فِي جُمْلَة الأَئِمَّةِ الاثني عَشَر عَلَيْهِ السَّلامُ55

Notes92

Chapter 7: On Traditions About Musa Ibn Ja’far (a.s.), Harun Ar-Rashid And Musa Ibn Al-Mahdi95

7- بابُ جُمَلٍ مِنْ أَخْبارِ مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ‏ مَعَ هارُونَ الرَّشِيدِ وَمَعَ مُوسَى بْنِ الْمَهْدِيِ‏ 95

Notes127

Chapter 8: Traditions on the Death of Abi Ibrahim Musa Ibn Ja’far Ibn Muhammad Ibn Ali Ibn Al-Husayn (a.s.)129

8- بابُ الأَخْبارِ الَّتِي رُوِيَتْ فِي صِحَّةِ وَفاةِ أَبي إِبْراهيمَ‏ مُوسَى بْنِ جَعْفَرِ بْنِ مُحَمَّدِ بْنِ الحُسَيْنِ‏ عَلَيْهِ السَّلامُ‏129

Notes144

Chapter 9: The Descendants Of God's Prophet (S) Said To Have Been Killed By Ar-Rashid In One Night After Poisoning Musa Ibn Ja'far (a.s.) - Besides Those Killed By Others145

9- بابُ ذِكرِ مَن قَتَلَهُ الرَّشِيدُ مِن أَوْلادِ رَسُولَ اللَّهِ‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ بَعْد قَتلِهِ‏ لِمُوسَى بْنِ جَعْفَرٍعَلَيْهِمَا السَّلاَمُ بِالسَّمِّ لَيْلَةٍ واحِدَةٍ سِوى‏ مَن قَتَلَ مِنْهُمْ‏ فِي سائِرِ الأَيَّامِ وَاللَّيالِي‏ 145

Notes149

Chapter 10: On Reasons For The Formation Of The Waqifites150

10- بابُ السَبَبِ الَّذِي قِيلَ مِن أَجَلِهِ بِالْوَقْفِ عَلَى مُوسَى بْنِ جَعْفَرٍ عَلَيْهِ السَّلامُ‏150

Notes151

Chapter 11: On Traditions From Al-Ridha’ About Unity 152

11- بابُ ما جاءَ عَنِ الرِّضا عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ مِنَ الأَخْبارِ فِي التّوَحِيدِ 152

Imam Al-Ridha’’s Sermon on the Unity of God 202

Notes208

Chapter 12: A Session of Al-Ridha’ (a.s.)’s Debate With The Prominent Theologians From Among The Rhetoricians And The Various Religions210

12- بابُ ذكر مَجْلِسَ الرِّضا عَلَيْهِ السَّلامُ ‏مَعَ أَهْل الأَديان‏ وَأَصْحاب المَقالات فِي التَّوحِيد عِنْدَ الْمَأمُون‏ 210

Notes244

Chapter 13: A Session in the Presence of Al-Ma’mun of Al-Ridha’’s Debate On Unity With Soleiman Al-Marwazi - The Theologian From Khorasan 245

13- بابُ فِي ذكر مَجْلِسَ الرِّضا عَلَيْهِ السَّلامُ مَعَ سُلَيْمان المَرْوَزِىُ‏ مُتكَلِّمِ خُراسان عِنْدَ المَأمُون فِي التَّوحيدِ 245

Notes263

Chapter 14: Another Session of Al-Ridha’ (a.s.) and Al-Ma’mun 264

14- بابُ ذِكرِ مَجْلِس آخَرَ لِلرِّضا عَلَيْهِ السَّلامُ عِنْدَ الْمَأمُونِ مَعَ أَهْلِ المِلَلِ‏ وَالمَقالات وَما أَجابَ بِهِ مُحَمَّدِ بْنِ الجَهْمِ فِي عِصمَةِ الأَنْبِياءِ عَلَيْهِمُ السَّلاَمُ‏264

Notes269

Chapter 15: Another Session with Al-Ridha’ (a.s.) and Al-Ma’mun on the Infallibility of the Prophets271

15- بابُ ذِكرِ مَجْلِسَ آخَرَ لِلرِّضا عَلَيْهِ السَّلامُ عِنْدَ الْمَأمُونَ فِي عِصمَةِ الأَنْبِياءِ عَلَيْهِمُ السَّلاَمُ‏271

Notes285

Chapter 16: Al-Ridha’'s Words on the People of the Ditch 287

16- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ من حَدِيث أَصْحاب الرس 287

Notes292

Chapter 17: Imam Al-Ridha’'s Words On The Interpretation Of The Almighty God's Words, ‘And We Ransomed Him With A Momentous Sacrifice293

17- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي تَفسِير قَوْلَ اللَّه عَزَّ وَجَلَّ (وَفَدَيناهُ بِذِبحٍ عَظِيمٍ)‏293

Notes294

Chapter 18:On Imam Al-Ridha’'s Views On The Prophet's Statement, “I Am The Son Of The Two Offerings”295

18- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي قَوْلَ النَّبِي‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ: (أَنَا ابْنِ الذبيحين)‏295

Notes298

Chapter 19: On Al-Ridha’'s Words On The Sign Of The Imam 299

19- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي عَلاماتِ الإِمام‏299

Notes302

Chapter 20: On What Al-Ridha’ (a.s.) Has Said Regarding Divine Leadership, Its Nobilities And The Rank Of The Divine Leader303

20- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي وَصفِ الإِمامَة وَالإِمام وَذِكرِ فَضْلِ الإِمام وَرُتبَتِهِ‏303

Notes312

Chapter 21: Al-Ridha’’s Words on the Marriage of the Blessed Lady Fatima (a.s.)314

21- بابُ ما جاءَ عَنِ الرِّضا فِي تَزوِيجِ فاطِمَة عَلَيْهَا السَّلاَمُ‏314

Note318

Chapter 22: On What Al-Ridha’ (a.s.) Said About Faith That Is Recognition Of Paradise, Verbal Confession And Physical Action 319

22- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي الإِيمانِ وَأَنَّهُ مَعْرِفَةٌ بِالجَنانِ‏ وَإِقْرارٌ بِاللِّسان وَعَمَلٌ بِالأَركانِ‏ 319

Chapter 23: On Al-Ridha’’s Debates With Al-Ma’mun Regarding The Difference Between Family (Itra) And Nation 323

23- بابُ ذِكرِ مَجْلِسَ الرِّضا عَلَيْهِ السَّلامُ مَعَ الْمَأمُونَ فِي الفَرْقِ بَيْنَ العِتْرَةِ وَالاُمَّةِ323

Notes340

Chapter 24: On Al-Ridha’’s Words about the Man from Syria and His Questions from the Commander of the Faithful (a.s.) in the Kufa Mosque342

24- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ مِن خَبَر الشَّامِيِ‏ وَما سَأَلَ عَن أَمِيرِ الْمُؤْمِنين‏ عَلَيْهِ السَّلامُ فِي جامِعِ الكُوفَةِ342

Notes353

Chpater 25: On What Is Narrated By Al-Ridha’ (a.s.) About Zayd Ibn Ali357

25- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي زَيْد بْنِ عَلِى‏ عَلَيْهِ السَّلامُ‏357

Notes363

Chapter 26: On Rare Traditions From Al-Ridha’ About Various Issues364

26- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ مِنَ الأَخْبارِ النَّادِرَةِ فِي فُنُونِ شَتّى‏ 364

Notes380

Chapter 27: On What Al-Ridha’ (a.s.) Said About Harut And Marut382

27- بابُ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي هارُوتِ وَمارُوتِ‏ 382

Notes389

Chapter 28: On Various Traditions from Imam Ali Ibn Musa Al-Ridha’ (a.s.)390

28- بابُ فِيما جاءَ عَنْ الإِمام عَلِىِّ بْنِ مُوسَى‏عَلَيْهِمَا السَّلاَمُ مِنَ الأَخْبارِ المُتَفَرِّقَةٍ390

Notes449

Chapter 29: What Has Been Narrated from Al-Ridha’ (a.s.) on the Characteristics of the Prophet (S)452

29- بابَ ما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ فِي صِفَةِ النَّبِي‏ صَلَّى اللهُ عَلَيْهِ وَآلِهِ‏452

Notes458

Chapter 30: Various Traditions From Al-Ridha’ (a.s.)459

30- بابُ فِيما جاءَ عَنِ الرِّضا عَلَيْهِ السَّلامُ مِنَ الأَخْبارِ المَنثُورَة459

Notes494

Dedication

We dedicate this work to both of our parents to whom we are greatly indebted - our fathers: the late Mr. Muhammad Mehdi Peiravi, and Mr. Charles Henry Morgan. We also pray for the blessing of our mothers Mrs. Talat Sheikh Peiravi and Mrs. Betty June Morgan whom our children and we love and are still under their spiritual protection and loving support.

Dr. Ali Peiravi

Ms. Lisa Zaynab Morgan

ali_peiravi@yahoo.com

Translator’s Foreword

I thank God the Almighty for the opportunity granted to me to undertake the preparation of this two volume book - The Source Of Traditions On Imam Ridha’ (a.s.) or Uyun Akhbar Al-Ridha’ - after the successful completion of An Anthology Of Islamic Poetry Vol.1; Imam Ridha’’s Pilgrimage Procedures And Prayers; A Divine Perspective On Rights; The Complete Edition Of The Treatise On Rights; Mishkat Ul-Anwar Fi Ghurar Il-Akhbar and The Islamic Family Structure. The present work has been compiled by Sheikh Sadooq and covers the major traditions about the life, the decrees, the arguments, the writings and the sayings of Imam Musa ibn Ja’far (al-Kazim) (a.s.) and Imam Ali ibn Musa Al-Ridha’ (a.s.). The book mainly focuses on Imam Ali ibn Musa Al-Ridha’ (a.s.). However, it covers much of what happened to his father (a.s.), as that affected him. I have translated this work from Arabic into English for the interested readers. Regarding the references to the Holy Quran's verses, I have exactly cited them for coherency using an available translation of the Quran into English by Mr. Abdullah Yusuf Ali - may God reward him. The translation of the Holy Quran that I used is the following:

The Holy Quran

Text, Translation, Commentary and Notes Large Size (1 Volume)

Abdullah Yusuf Ali (English & Arabic).

First of all, I thank God for His help in granting the health, the strength, and the sustenance to undertake and complete this tremendously difficult task. May He accept it as a minor service.

I have relied on many sources of reference materials in completing this tremendous task. I am indebted to all those sources which I cannot name one by one. I am also indebted to my dear wife for her careful editing of the work which has added a lot of value to it. I am also indebted to Ansariyan Publications for patiently supporting this work and completing the final typesetting of the book.

I warmly welcome any suggestions made by the readers that might help me become informed about my errors and shortcomings, and help me improve future works.

As there are many references to the names of the Divine Leaders in this book, I have listed them in order here so that the reader can refer to this list whenever needed:

1- Imam Ali (a.s.): The Commander of the Faithful - Ali ibn Abi Talib (a.s.)

2- Imam Al-Hassan (a.s.): Al-Hassan ibn Ali ibn Abi Talib (a.s.)

3- Imam Al-Husayn (a.s.): Al-Husayn ibn Ali ibn Abi Talib (a.s.)

4- Imam As-Sajjad (a.s.): Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

5- Imam Al-Baqir (a.s.): Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

6- Imam As-Sadiq (a.s.): Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

7- Imam Al-Kazim (a.s.): Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

8- Imam Al-Ridha’ (a.s.): Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

9- Imam Al-Jawad (a.s.): Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

10- Imam Al-Naqi (a.s.): Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

11- Imam At-Taqi (a.s.): Al-Hassan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.)

12- Imam Al-Mahdi (a.s.): Muhammad ibn Al-Hassan ibn Ali ibn Muhammad ibn Ali ibn Musa ibn Ja’far ibn Muhammad bin Ali ibn Al-Husayn ibn Ali ibn Abi Talib (a.s.).

I have also listed them in order in the form they appear in Tradition No. 6-1 recorded on a silvery-white pearl brilliant sheet of paper in the hands of the Blessed Lady Fatima (a.s.):

1- Abul Hassan Ali ibn Abi Talib al-Murtadha (Imam Ali) whose mother is Fatima - the daughter of Asad ibn Hashem ibn Abd Manaf

2- Abu Muhammad Al-Hassan ibn Ali al-Barr, whose mother is (the Blessed Lady) Fatima - the daughter of Muhammad

3- Abu Abdullah Al-Husayn ibn Ali At-Taqi whose mother is (the Blessed Lady) Fatima - the daughter of Muhammad

4- Abu Muhammad Ali ibn Al-Husayn al-Adl whose mother is Shahr Banu - the daughter of Yazd Gird

5- Abu Ja’far Muhammad ibn Ali Al-Baqir whose mother is Umm Abdullah - the daughter of Al-Hassan ibn Ali ibn Abi Talib

6- Abu Abdullah Ja’far ibn Muhammad As-Sadiq whose mother is Umm Farwa - the daughter of Al-Qasim ibn Muhammad ibn Abi Bakr

7- Abu Ibrahim Musa ibn Ja’far whose mother is a slave maid called Hamidah al-Mosaf’fat

8- Abul Hassan Ali ibn Musa Al-Ridha’ (a.s.) whose mother is a slave maid called Najma

9- Abu Ja’far Muhammad ibn Ali al-Zak’ki whose mother is a slave maid called Khayzaran

10- Abul Hassan Ali ibn Muhammad Al-Amin whose mother is a slave maid called Susan

11- Abu Muhammad Al-Hassan ibn Ali al-Rafiq whose mother is a slave maid called Samanah and whose nickname is Ummul Hassan

12- Abul Qasim Muhammad ibn Al-Hassan (a.s.) who is the Riser - the Proof of God - whose mother is a slave maid called Narjis.

May God’s Blessings be upon them all.

Dr. Ali Peiravi

Ali_peiravi@yahoo.com

Master Of The Shrine

O The Master of the holy Shrine1

You are the Majestic and the Divine

O The Gem of Muhammad's Crown

You are the light of God in our town2

O The golden hands that fly

Above the sick and those who cry

O The savior of the deer3

People love you so sincere

O The shining star of the sky

You are always out there so high

O The source of light in the believer's heart

You are always shining out there so bright

O The shining face in my eye

I cannot stand to tell you bye

O The preacher of the Holy Book

Tell me the words and catch me on the hook

O The rain of peace and glory

Your life is filled with many a story

Talat June Peiravi

1. Refers to Imam Al-Ridha’ (a.s.)

2. Refers to the holy city of Mashhad

3. Refers to the well-known incidence of a deer taking refuge in the holy shrine of Imam Al-Ridha’ (a.s.).

Shrine Of The Master

O The Shrine of the Master!

No one else existed like the Master

Guidance perished after him

Death followed it

O his shrine!

May not God’s blessings upon you ever stop

Every evening and every dawn

Like a breeze

To us he was like a rain full of mercy

From which we were nourished

To us he was like a bright star

With whose light we could find our way

Ibn Moshaya

A Residence Short-Lived

Now you live in a residence short-lived

In which the deeds of the doers are accepted

See you not how death encompasses it

And destroys all aspirations

There you rush to fulfill your lustful desires

And procrastinate your repentance

But death will overcome you by surprise

But what will the intelligent learn from this?

Imam Al-Ridha’ (a.s.)

About The Author

A Brief Bibliography Of The Author

The author of this book (a.s.heikh Sadooq) - May God have Mercy upon him - is the highly esteemed, noble Abi Ja’far Muhammad ibn Ali ibn Al-Husayn ibn Musa ibn Babooyeh al-Qummi known as Sheikh Sadooq. He has such a high rank in knowledge, understanding, realization of the true meaning of traditions, jurisprudence, honesty in speech and extensive highly valuable writings that no one can write about and fully express these. All the knowledgeable people who have either written his biography or used his highly valuable books have tried to praise his works and declare his Divine Leadership and honesty. They have called him Sheikh that is normally the title of native scholars trained in the traditional sciences such as clerical dignitaries, members of a religious order, or professors of spiritual institutions of higher learning - that is master of an order. He has also been called honest and a forerunner.

We can say that he has been one of the signs of God. He passed away in the year 381 A.H. (990 A.D.) when he was more than seventy years old. His publications - that were more than 300 in number - were like brilliant stars guiding those who sought to follow the Divine Path. Unfortunately, the tragic occurrences in history resulted in the loss of the majority of his works. We can clearly state that not even one tenth of his writings have remained up until today.

His Nobility as Expressed by Noble Religious Scholars

There is no need to present any evidence or reasoning to prove his high rank. However, we will briefly mention a few of the remarks of our noble religious scholars about his noble personality here for the readers to get a bit more familiar with him.

Sheikh al-Taefeh (may God have mercy upon him) has called him ‘of a high position’ in his book Al-Fehrest. Then he wrote, ''He is the protector of the traditions, aware and informed about the personalities, and is an informed person and a critic on Akhbar (traditions). One has not seen anyone of similar capabilities among the scientists in Qum. He has about 300 publications.'' He also makes similar remarks about him in his Rijal.

Najjashi who was a great researcher on ‘great men’ calls him ‘Abi Ja’far from Qum’. He also calls him Sheikh, our jurisprudent, a shining character, and the honor of the Shiites in Khorasan1 . He wrote, “When in the year 355 A.H. (965 A.D.) he entered Baghdad, he was young. The great men of the Shiites listened to him to learn traditions and gain Divine Knowledge.”

Al-Khatib al-Baghdadi in his famous book TARIKH BAGHDAD (the history of Baghdad) wrote, “He (a.s.heikh Sadooq) went to Baghdad and quoted traditions on the authority of his father. He was one of the well-known and noble men of the Shiites, and Muhammad ibn Talha an-Naáli told me about him.”

Ibn Edris has praised him in his book SARA’IR and said, “He was honest in speech, noble, informed about the traditions and a critic. He was very knowledgeable about the great men. He had memorized many traditions.”

Allameh al-Hilli has called him Sheikh, and has said that he is our jurisprudent, our honor, and the bright and real character of the Shiites.

He has been called the following titles by the noble religious Shiite scholars: Ibn Shahr Ashoob; Seyed ibn Tawoos; Fakhr al-Mohaghegin; ash-Shahid al-Awwal (the first martyr); Re'is al-Mohaditheen; al-Sheikh al-Ajall; Imam Asreh; Rokn Min Arkan ad-Din (one of the pillars of religion); Sadooq al-Muslimeen; Ayatullah fil-Alemin; al-Sheikh al-A'zam; al-Sheikh al-Sadooq; Hujatul Islam; al-Sheikh ath-Thiqa; al-Molood Bid-Da'wat; al-Sheikh al-Imam al-Moghaddam; al-Fadhil al-Mo’adhdham; Omdatul Fudhala; Sheikh Minal-Mashayekh; Rokn min Arkan ash-Sharia; Sheikh al-Hafazah; Wajihat at-Ta’efah al-Mostahfazeh; Emaduddin; and al-Sheikh al-Alam Al-Amin, among many other titles.

His Trips

He made many trips to various towns in order to learn nobility and hear the traditions directly from the greatest scholars. He was born in Qum, raised there and he acquired knowledge from the great scholars there. Then, although there were many renowned religious scholars in Ray2 , the people of Ray invited him to go and reside there. Of course, there is no precise mention of the date of his immigration to Ray in the books on Rijal and Tarajom. However, one can conclude from what is written in this book, and in Al-Khisal and Amali, that his immigration was after the (Arabic) month of Rajab of the (lunar) year 339 A.H. (949 A.D.), and before the (Arabic) month of Rajab of the year 347 A.H. (957 A.D.) This is because he has cited a tradition he had heard from Hamza ibn Ahmad ibn Ja’far ibn Muhammad ibn Zayd ibn Ali ibn al-Husayn ibn Ali ibn Abi Talib (a.s.) in the Quran on the first date, and has cited another tradition from Abul Hassan Muhammad ibn Ahmad ibn Ali ibn Asad al-Asadi known as Ibn Jaradeh al-Bardaýee in Ray on the second date.

He lived in Ray from 347 A.H. (957 A.D.) until he requested permission from Rokn ud-Dowleh - the ruler of the Buya clan - to visit the holy shrine of Imam Al-Ridha’ (a.s.) in Mashhad. He then traveled to Mashhad in 352 A.H. (962 A.D.) and returned to Ray after visiting the holy shrine. Regarding this he wrote in his book, “When I asked the successful ruler Rokn ud-Dowleh for permission to visit the holy shrine of Imam Al-Ridha’ (a.s.), he approved of my request in the (Arabic) month of Rajab in the year 352 A.H. (962 A.D.) When I returned home, he called me in again and said, ‘The place you want to visit is a blessed place of martyrdom. I have visited it myself. When I was there, I asked God to fulfill the requests I had in my mind. God answered my prayers and fulfilled them. Therefore, when you get there, remember me, and do not forget to visit on my behalf and pray for me since prayers will be fulfilled by God when they are presented in that holy place.’ I promised him to do so, and I fulfilled my promise. Upon my return from the blessed Mashhad, I went to see the ruler. He asked me if I had prayed for him, and visited the Shrine on his behalf. I replied in the positive. He said, ‘You did well since it has been proven to me that prayers will be accepted there.’

On this trip to Mashhad that year, he entered Neishaboor. He recorded some traditions from the religious scholars there, among whom we can name Abu Ali Husayn ibn Ahmad Bayhaqi - who narrated several traditions for him in his own house - Abdul Vahid ibn Muhammad ibn Ubdoos Neishaboori, Abi Mansoor Ahmad ibn Ibrahim ibn Bakr Khori, Abu Saeed Muhammad ibn Fadhl ibn Muhammad ibn Ishaq Mozakkar Neishaboori known as Abi Saeed al-Muallem, Abut-Tayyeb Husayn ibn Ahmad ibn Muhammad Razi and Abdullah ibn Muhammad ibn Abdul Wahab al-Sejezy. In addition, Abu Nasr Ahmad ibn Al-Husayn ibn Ahmad ibn Obayd al-Zabee al-Marwani al-Neishaboori cited some traditions for him in Neishaboor. In addition, a group of people cited traditions for him in Marv Rood among whom we can name the jurisprudent Abul Husayn Muhammad ibn Ali ibn al-Shah, and Abu Yusuf Rafeh ibn Abdullah ibn Abdul Malik. In the same year, he traveled to Baghdad and heard some traditions from the religious scholars there. He had also gone to Kufa, Fayd, Mawara’ un-Nahr, Balkh, Samarqand and Forghaneh and had heard traditions from the religious scholars in these cites.

The Birth of the Author - May God Have Mercy upon Him

We are not precisely aware of the year in which he has born. None of the biographers has stated his birth date. However, we can draw some conclusions in this regard from his own book Kamal Ad-Din, and Sheikh Toosi's Ghayba and Najashi's Fehrest that he was born after the demise of Muhammad ibn Uthman al-Umari who was the second (of the four) representatives of the twelfth Imam (a.s.) - that is in year 305 A.H. (917 A.D.) at the beginning of the mission of Abil Qasim Husayn ibn Ruh - who was the third representative of the twelfth Imam (a.s.).

Sheikh Sadooq quoted on the authority of Abu Ja’far Muhammad ibn Ali ibn al-Aswad, ‘After the demise of Muhammad ibn Uthman al-Umari - may God be pleased with him - Ali ibn Husayn ibn Musa ibn Babawayh3 asked me to ask Husayn ibn Ruh to ask our Master - the Imam of Time (the twelfth Imam al-Mahdi) (a.s.) - to pray and ask God the Almighty to grant him a son. I did so, and he secretly reported that. He informed me after three days that the Imam (a.s.) had prayed for Ali ibn Al-Husayn, and that God the Almighty will soon bless him with a son, and will grant him more children thereafter.’

The above has also been cited by Sheikh al-Ta’ifeh and Najjashi - may God have mercy upon them. What has been presented about his birth-date was the information available from him himself who best knows about his life history and some of the great religious scholars. Thus, we can conclude that he was born after the year 305 A.H (917 A.D.). His birth was a blessing, and he was blessed since he was born due to the prayers of the Imam of Time (a.s.). Everyone benefited from him, and his being blessed. That is why he was always very proud and said that he was born due to the prayers of the Imam of Time (a.s.). He also said, ‘There were many occasions when Abu Ja’far Muhammad ibn Ali al-Asvaed (who narrated the details about his birth) saw how studiously I attended the classes of our Professor - Muhammad ibn Ahmad ibn al-Valid (May God have mercy upon him); and how eager I was to learn and memorize scientific books. He would tell me there is no wonder I am so eager to acquire knowledge since I was born due to the prayers of the Imam of Time (a.s.).’

The Death of the Author and His Shrine

He died in 381 A.H. (990 A.D.) after living for seventy years. He was buried in Ray next to the Toghrol Garden, near the shrine of the blessed Abdul Azeem al-Hassani - may God be pleased with him. His shrine is simple, but spiritual. Many people go visit his shrine and receive blessings.

A Demonstration of his Nobility

In the year 1238 A.H. (1859 A.D.), Fath Ali - the king of Qajar - ordered the building of the shrine to be reconstructed. This resulted in a demonstration of nobility. The word spread around among the people, and it was finally approved of by the government officials and the king. The details of this event have been recorded by many authors - may God have mercy upon them. Among them we can mention Rowza by Khansari, Qisas Al-Ulama by Tonikaboni, Tanqih Al-Maqal by Mamaghani, Montakhab Ul-Tawarikh by Khorasani and Tava’ed Ar-Razavieh by Qumi. This has been recorded in Rowza by Khansari as follows: ‘This event was a demonstration of the nobility of the Sheikh. It attracted the attention of many people, and was a source of guidance for many and a cause of happiness for many enlightened people. There once appeared a rupture in the shrine of the noble Sheikh - that is located near Ray - due to a flood.

When they investigated to find the degree of damage done in order to reconstruct it, they reached a room in which he was buried. Once they entered that room they found his body naked, with his private parts covered, and in perfect shape. His face was absolutely peaceful and they could still see the polish (khadhab) on his nails. The shroud with which his body was wrapped at the time he was buried had worn out, torn into shreds and fallen down on the dirt around his corpse. The news rapidly spread around in Tehran. When Fath Ali - the grandfather of Naser ad-Din - the king of Qajar heard about this around the year 1238 A.H. (1859 A.D.), he went there in person to investigate.

He consulted with the government officials whom he trusted as to whether or not he should enter the tomb in person. They did not recommend the king entering the tomb, as they thought this was not appropriate for his rule. Then a group of religious scholars and well-known people were sent into the tomb to check the issue. When the numerous people who had entered the tomb all testified to the truth of this issue, no doubt was left for the king. Once he was certain about the truth of this issue, he ordered the cavity to be closed off, and the building of the shrine to be reconstructed, and decorated in the best possible fashion using mirror work. I have personally seen some of the people who were present there. Some of our religious professors who are of the noble scholars have also described this event. And peace be upon him the day he is born, and the day he dies, and the day he is resurrected.’

Notes

1. One of the provinces of Iran located in the north-east

2. A town in the South of Tehran, IRAN

3. The father of the author of this book.

The Author’s Foreword

Al-Sahib al-Jalil Isma’il ibn Abbad - May God be pleased with him - has respectfully expressed greetings for Al-Ridha’ (a.s.) and said,

O you who intend to go and visit Toos,

land of purity and sanctification,

Recite my greetings to Al-Ridha’ and stop by

the most honorable grave of the best buried one.

By God! By God! This is an oath, which is issued

from a sincere one who is clinging to friendship!

Verily, if I possessed my own need,

I would reside at Toos, the inhabited.

Verily, it is the place of the martyr wrapped in

righteousness, famous for exaltedness and praise.

O son of the Prophet through whom God broke

the backs of the arrogant tyrants!

O son of the Testamentary Trustee1 who was the most

meritorious of powerful men, attained perfect pride and

naturally accompanied glory!

In another short poem he has also said,

O visitor who got up early, ran,

and walked like lightning when it flashes,

Recite my greetings to my master Al-Ridha’,

Who is at Toos,

The grandson of the chosen Prophet,

son of al-Murtadha, the Testamentary Trustee,

Who attained firm exaltedness and built white glory!

Say to him: (These greetings) are from a loyal one

who regards friendship as obligatory!

Note

1. Or ‘Wasi in Arabic; the one who will superintend my affairs.

Slander

A Society Polluted with Sins

There is no doubt thatat the present time societies suffer from various types of spiritual deviations and psychological corruption, and have failed to develop their manners at the same pace that they were able to secure material luxuries for themselves. Such societies face a great number of acutediseases which have overwhelmed the ocean of life with pains as days go by. Those who earnestly struggle to avoid pains end up intoxicated with sins and in search of refuge in the lap of lowliness in order to their spiritual pains and anxieties. Yet, the sun of felicity shall never beam its brightrays lives.

These people have deceived themselves believing that they have become free of all restrictions and rules; and are now competing in the fields of Lowliness and failure. When we carefully examine the lives of these people who lack manners, we find that the rapid advancement of material methods the aims for which they were invented. They have made the material phenomena an axis for their hopes and wishes, and the gloominess of sins has overshadowed their societies.

It would have been more productive if they had used their vast wealth, which they spend on deviation and disarray, in the field of implementing good authentic manners, whichcannot be changed . Nevertheless, thenorms for their accepted behavior is constantly changing.

Needless to say that unless noble traits become the judging point for good personalities in any given society the members of that society will not observe them but rather will become overwhelmingly influenced by the social mind which leads them to imitate others actions, ignoring any possible adverse affects. In the light ofthis we should realize that contemporary civilizations lack the ability to bring about healthy, noble characteristics, nor can they guarantee salvation or happiness for any society.

Dr. Carl, a famous French scholar, said:“We need a world whereevery one can find a proper place forhimself without discriminating between material or spiritual needs. Withthis we are able to realize how we can live, for we realize then that advancing on the path of life without a righteous guide is a dangerous affair.

Now that we realize this danger, it is amazing how we have neglected the search for methods of reasonable thinking. The fact is that only a handful of people have really discovered this danger. Themajority of people are overtaken by their lusts and are so intoxicated with them that, regardless of how much advanced technology offers them, they are unwilling to give up any of their illegal joys for the sake of a decent civilization.

“Life today is like a magnificent river which runs down a steep slope, washing our hopes and dreams into the sea of corruption and deviation, for the sake of satisfying immediate desires and instant needs. Many people have devised new needs and now struggle hard to fulfill these needs. In addition to these needs, there are other things that bring temporary happiness to them, such as slander, backbiting, aimless conversation, etc. which are in fact more harmful than alcohol to their health.”

One of the social deviations on which we elaborate is slander; it is unnecessary to explainthe technical meaning of slander, for it is known to everyone .

The Disadvantages of Slander

The most dangerous disadvantage of slander is the destruction of the spiritual personality of the slanderer’s conscience. Those who violate the natural path of their thought will lose their thinking balance and their excellent behavioral system; in addition to harming people’s feelings by revealing their secrets and faults.

Slander destroys the throne of human morality and deprives man of his dignity and noble qualities with amazing speed. In fact, it burns the veins of morality in the hearts of the slanderer to ashes. Slander diverts pure thoughts to the point that the gates of reason and understanding come to a dead end. When we reflect on its harm to society, we discover that it has done great damage to its members.

Slander plays a devastating role in bringing about enmity and hatred among the different members of society. If allowed to spread in any nation, slander will deprive it of greatness, a good reputation and create anunamendable dissension in that nation.

It is unfortunate that we must acknowledge the fact that slander has found its way into all social classes. This point confirms the fact just as the events of life are related, so are the spiritual and psychological deviations that may appear in a social class penetrating to all other classes.

As a result of the spread of slander, pessimism and suspicion shadow the social mind; people loose trust in each other and replace it with mistrust. With this in mind, we can safely say that unless society enlightens itself with brotherly thinking and noble qualities, it will never gain harmony or unity therein. Asociety which lacks the blessings of noble traits is surely distanced from life’s real characteristics.

What Causes Slander to Spread

Regardless of the fact that slander is a manifestation of practical sins, itis directly related to human spirituality. Slander is a sign of a dangerous underlying psychological disorder for which we must search the spiritual and psychological realms.

Behavioral scholars mention a number of reasons for the spread of slander. The most important being: envy, anger, conceit,self-righteousness and suspicion. Undoubtedly, every action by any individual stems from a certain condition lying in his conscience, andas a result of a manifestation of such conditions, which are like burning coal under cold ashes, the tongue, the translator of man’s feelings, speaks out slander.

When a certain characteristic becomes deeply rooted in man’s conscience, it blinds his eyes and rules his thought. One of the reasons that slander is so widespread is that slanderers are heedless of its dangerous after-effects. We see people who refrain from most other sins butdon’t think twice about committing this miserable crime. The repetition of slander without concern as to its after-effects deprives man of control of his ability to refrain from following his lusts regardless of his knowledge of their dangerous reality.

These people endeavor to achieve integrity and perfection. Individuals like this remove themselves from reality by refusing to bear the least bit of pain in the path of obtaining happiness. In this way, they fall prey to the rule of their lowly lusts.

Those who do not observe their own or other’s dignity are not abiding by the law of ethics; and a person who makes life an arena for his lusts.encroaching upon other’s rights deserves misery.

Poor quality of manners originates from weak faith, and manners are a result, of belief (faith). If a person has no faith, he has no motive to behave well or observe moral excellence.

Everyone has an opinion as to the best method of rescuing people from deviation and moral corruption. In myopinion the most effective way is to encourage the qualities of good will in people by awakening the calls of goodness and human instincts in them and leading them to exploit the treasures of their minds on the path of obtaining happiness. By bringing people’s attention to the effects of ill manners and strengthening their will, we may become victorious over all evil characteristics, and replace the rails of darkness with noble traits.

Dr.Jago writes: “When we intend to fight an undesirable habit we must first recognize its evil results. Then we should acknowledge the habit and finally reflect on theincidents which made us victims of such a habit. If we acquaint ourselves with the stages of this habit, we will become triumphant over the inspiration of that habit by feeling the joy of eradicating it.”

With the existence of the seeds of integrity in the human soul and by providing it with the methods of defense, we are able to recognize the reasons behind misguidance and confusion and eradicate them from our souls and consciences, erecting a strong barrier in the face of our endless wants and lusts.

Actions present the actuality of people to us and therefore are reflections of their honor and reality. For this reason, if a man desires happiness he must select his righteous actions in order to transform them into valuable seeds of happiness. Men must also keep in mind that Allah is aware of all his actions no matter how minor they might seem.

According to one philosopher:

“Do not say that the universe hasno reason nor sense, for by saying so you accuse yourselves of lacking reason and/or senses. Thus, if the universe had no reason or sense, you, too, would be senseless and unreasonable.”

In the same manner that a society needs material essentials to be able to continue living, it needs a certain amount of harmony required to maintain spiritual ties between its various members. Asociety which strictly observes the heavy burden of its social duties can greatly benefit from them in obtaining integrity.

In order for us to bring our souls out of the darkness into light, we must strengthen all noble thoughts in our minds to counter any destructive ideas or inspirations. By guarding our tongues against slander, we take the first step towards happiness. In order for us to counter the wide spread of corruption, it is incumbent on us to create a psychological revolution among the people. We can do this by observing the rights ofothers which in turn will cause the roots of humanity and spirituality to grow, thus taking another step towards the advocacy of noble traits on which the survival of every society depends.

Religion Verses ill Manners

The Holy Qur’an manifests the reality of slander in one short but eloquent verse:

“Does one of you like to eat the flesh of his dead brother? But you abhor it…” (The Holy Qur’an, 49:12)

Therefore, in thesame way that it is natural for a human to reject eating the flesh of a dead person, his reason should resent slander. The religious, leaders gave as much attention to correcting the feelings and psychological characteristics of people as they gave to their struggle to eradicate polytheism and atheism.

The Messenger of Allah (S) said:

“I have not been sent save to perfect noble manners” .

Peoplehave been guided to morality by the great Islamic school, backed by strong and logical understanding. Islam considers any encroachment on the borders of morality a great and reprehensible sin.

In fact, Islam did not stop at categorizing slander as a grave sin, but has made it the duty of all Muslims to defend the honor of one whois being slandered .

“If a man is slandered while you are present, be a helper to the man, reprehend the slanderer, and depart the group.” 1

The Messenger of Allah (S) said:

“He who defends his brother’s honor in his absence, then it is his right upon Allah to safeguard him from the Fire.” 2

The Messenger (S) also said:

“He who slanders a Muslim during the month of Ramadan, will not be awarded for his fasting.” 3

The Messenger (S) also described the Muslim as follows:

“A Muslim is one who from whose hands and tongues other Muslims are safe.”

It is clear that if an individual allows his tongue to slander his Muslim brother, then he has certainly violated the rules of morality, and becomes a criminal in the eyes of humanity and Islam. All Islamic schools have unanimously agreed that slander is a major sin; for the slanderer violates the Divine commands and crouches upon the rights of others, heedless of the Creator’s commands.

Just as an absent person cannot defend his honor and dignity, a dead person is unable to defend himself; therefore, it is the duty of every one to respect the rules concerning the dignity of the dead.

Slander and backbiting are one sort of spiritual pressure. Imam ‘Ali (a.s .) said:

“Slander is the strain of the weak”. 4

Dr. H.Shakhter said:

“Disappointment in obtainingone’s needs results in spiritual torture. This spiritual torture instigates us to depict a form of defense. People differ in the kind of action they take in such situations. If a man feels that others do not give him the kind of attention he expects, for fear ofbeing rejected , he chooses isolation and loneliness over socialization. He may sit in the corner of a gathering silent and secluded, not speaking to anyone, criticizingthem ; or laughing by himself fornor reason. Or he may argue with others, slander the absent, and criticize the rest until he proves his presence in this manner.” 5

Dr. Mann, in his book entitled The Fundamentals of Psychology, writes:

“In order to preserve our honor, we may try to substitute our defeats or shortcomings by blaming others for them. For instance, if we fail anexam we blame the teacher for the questions given; or if we cannot get promoted to a position, we put the position down or slander those who occupy it. Or we may hold others responsible for our inability while in fact they are not.”

In conclusion, in order to develop good traits, we must observe ourselves and maintain pure intentions. We should start with ourselves, so that we can obtain appropriate grounds for our happiness and the happiness of our society in all fields.

Notes

1.Nahj al-Fasahah p. 48

2.Nahj al-Fasahah p. 613

3. Bihar al- Anwar v.16, p. 179

4.Ghurar al-Hikam p.36

5.Rushde Shaksiyyat

Fault-Finding

Ignorance of One’s Own Faults

One of the greatest behavioral weaknesses of man is the ignorance of his own faults. In manyinstances the soul ignores an unwanted quality which results in the subconscious adopting of such a trait as a basis of misery. When a person becomes the slave of his ignorance, he kills the spirit of morality in himself.Thus becoming the victim of his inclinations and various lusts, which isolate him from happiness and comfort. Under such conditions, neither guidance nor constructive advice can be productive.

The first requirement for the salvation of oneself is to realize your shortcomings. The only way man can eradicate ill manners and rescue himself from the dangers of his personality that may lead him to misery, is if he recognizes these manners.

A careful study of the characteristics of the human psyche,so as to educate mankind, is a vital step toward leading to both spiritual and behavioral integrity. Reflecting on oneself allows the individual to realize his shortcomings and positive points, eradicate the unwanted traits, and purify the mirror of his soul from the filth of sins by conducting a basic purification of his manners.

We commit an unforgivable mistake when we carelessly ignore the real reflection of ourselves in the mirror of our actions. It is our responsibility to discover our own characteristics in order to pinpoint the unwantedtraits which unwillingly have grown in us.Undoubtedly we will be able to eradicate the roots of such traits, even prevent them from appearing in our lives by constantly struggling against them. At any rate, achieving noble traits requires forbearance with long lasting hardships. It is not an easy matter to execute.

In order for us to eradicate the roots of dangerous and harmful habits, we not only have to recognize them but also must possess a strong will to do so. The more organization we can apply to our actions, the straighter and more productive our thoughts become.The advantages of every step in this process become manifest to us as we move on to the next stage.

Dr. Carl has written: ‘The most effective method to transform our daily program into an acceptable one is to examine it with scrutiny every morning and review the results every evening Thus, in the same manner that we anticipate to finish a certain job at a specific time, we should include in our schedule certain steps so others may benefit from our activities. We should be fair and just inOur conduct.

“Behavioral lowliness is just as repulsive as bodily dirt. Thus, it is just as important to cleanse our bodies formdirt as it is to purify our manners of filth. Some people exercise before and/or after sleeping; reflecting on our manners and thoughts is just as important as these exercises. By studying the way we should act and struggling to observe the borders of our designated limits, we can see our realities without any barrier.

Our success indecision making is directly related to our inner-selves. It is incumbent upon every one whether young or old, rich or poor, learned or ignorant.to realize what he has done in daily expenditures and earnings, as scientists write down the results of their experiments. By applying such methods with scrutiny and patience, our souls and bodies change for the better.”

The Sarcastic and the Insulters

It is the nature of some people to search for the faults, mistakes, and secrets of others and to criticize and blame them for these shortcomings. Yet in most circumstances, these people’s faults and shortcomings greatly exceed their noble traits. They ignore this and occupy themselves with the misfortunes of hers.

Insulting others is an eviltrait which pollutes man’s life and degrades his behavioral characteristics.

Theelements which motivate man to put others down become more dangerous when accompanied with conceit, arrogance and self-righteousness. These behavioral complexes instigate man to make false judgments while thinking that they are positively the right ones.

Those who constantly criticize others waste their efforts in manners unacceptable to reason or law. They give too much importance to observing their friends’ faults in order to insult and downgrade them, ignoring the fact that by doing so they deprive themselves of any opportunity to notice their own mistakes, thus leading themselves from the path of guidance and righteousness.

Those who lack courage do not observe any rule or respect the honor of others; they cannot live in harmony with the closest people to them. When these people cannot find acquaintances to insult, they turn to relatives and friends; forthis reason these people are unable to make real friends whose love and respect they can enjoy.

Men earn their honor throughout their lives; therefore, those who offend the honor of others, subject their own honor to insults and destruction.

Although those who constantly insult others may not realize the amount of damage they do to themselves, they cannot stop themselves from the social reaction to their wrongdoings.Wrongdoings which bring them nothing except hate, enmity and disgust. They feel sorry, but as it is said,“It is impossible to bring a bird back to its nest when it has flown away.”

He who wishes to socialize with others has to define his own duties and responsibilities, one of which isto always look for the virtuous traits and good deeds of others in order to be able to glorify them. He must also rid himself of thetraits which insult the dignity of others and contradict the fundamentals of love, for love only survives if it lives within the exchanges of respect and observance of both parties. He, whose habit it is to conceal the shortcomings of his loved ones and friends will enjoy more stable relationships. It is also complimentary if one is able to bring the attention of those he loves to their weak points so the individual has a chance to change.

Of course, it is necessary for an individual wishing to bring his friend’s attention to an unpleasant trait to apply special skills so as not to insult or“hurt his feelings.”

According to one educator: “It is possible to bring the attention of your listener to his mistakes by a glance or a gesture, it is usually unnecessary to speak directly. If you were to say to someone, ‘You made a mistake, he would never agree with you for you have insulted his reason, ability tothink and self-confidence. Confronting him openly makes him resist your action without adjusting his views, even if you prove to him beyond doubt that you are right. When you bring a conversation do not open it with, ‘I will prove it to you.’ or ‘I will substantiate that,’ for this means that yon are smarter or more clever than the person towhom von are speaking. The act of correcting someone’s thinking is a difficult task so why add more trouble by the wrong procedure and creating an irreversible barrier.

“When you propose to prove a point it is important that others are not aware of von attention. You should proceed towards your goal with precise steps without allowing anyone the opportunity to discover your aim. Remember the following saying when working in this field: ‘Teach people without being teachers.”’

Religious Teachings Verses Sarcasm

The Holy Qur’an warns the sarcastic of their gloomy fate, and cautions them about the results of their evil actions. Itis written :

“Woe to every slanderer, defamer.” (The Holy Qur’an, 104:1)

Islam deems it obligatory for all Muslims to observe the rules of manners and good conductso as to preserve unity. Islam also forbids slander and sarcasm in order to avoid dissension and the weakening of brotherly relationships. Therefore, it is the duty of every Muslim to observe the rights of others and to refrain from insulting or humiliating them.

Imam as-Sadiq (a.s .) said:

“A believer becomes more reassured near another believer than a thirsty man does when he finds cold water.” 1

Imam al-Baqir (a.s .) said:

“It is enough of a fault of an individual to note the faults of people and ignore that which he suffers from, criticize others for something that he himself does or to hurt an intimate friend with that which does not concern him.” 2

Their grandfather, Imam ‘Ali (a.s .) said:

“Avoid the companionship of those who search for people’s shortcomings, for their companions are not safe from their plots.” 3

Although it is part of man’s nature to refuse criticism, one should be attentive to constructive criticism. It is under the shadow of constructive advice that we are able to prepare the elements for advancing ourselves, if Allah wills.

The Commander of the Faithful (a.s .) reminded us of the above-mentioned fact when he said:

“Let the closest to you be from among people who guide you to (discover) your shortcomings, and aid you against your own wrong inspirations.” 4

The following is from Dr. Dale Carnegie’s book How to Win Friends and Influence People:

“We must listen to criticism and accept it for we should not expect two-thirds of our actions and thoughts to be accurate. Albert Einstein admitted that ninety-nine percent of his ideas and conclusions were false. When someone wants to criticize,I find myself being defensive without even knowing what he wants to say; yet, when this happens I later resent myself.

“We all prefer praise and glorification and refuse reprehension and criticism without observing the degree of appropriateness and accuracy of any of these comments. We surely are not the children of proof and logic but the children of feelings. Our minds become like sailingships which are tossed around by the waves of feelings on a dark sea. At the present time most of us are self-confident, but in forty years we shall look back at ourselves and laugh at our actions and thoughts.”

Imam ‘Ali (a.s .) said:

“He who searches for people’s shortcomings should start with himself.” 5

Dr. H.Shakhter has said:

“Instead of objecting to the utterances or actions of others it is better to reflect on your own problems and pains if possible correct them. it is incumbent upon each one of us to reflect on our problems, discover our faults and shortcomings and solve them if we can.” 6

The ignorant attempt to conceal their shortcomings instead of endeavoring to eradicate them.

According to Imam ‘Ali (a.s .):

“It is stupidity in a person which causes him to observe the faults of others and not notice that which is concealed of his own faults.” 7

Dr.Auibuty has stated:

“Because of our ignorance, we frequently ignore our shortcomings and conceal them under a veil of ignorance and unawareness so as to lure ourselves in this manner. It is amazing how people will try to conceal their shortcomings from the eyes of others without ever attempting to eradicate them. Yet, when one of their faultsis revealed and they cannot conceal it, they create thousands of excuses to satisfy themselves and others. These people attempt to downplay the importance of their faults in the eyes of people, forgetting that as days go by the importance of such faults will becomemore manifest . Exactly as a seed grows to become a mighty tree” .8

Studying the personality is the only accepted method by psychologists to diagnose and treat various illnesses. Imam ‘Ali (a.s .) advised people of this very same method. He said:

“It is incumbent on men of reason to pinpoint their shortcomings in religion, opinion, behavior, and manners and to gather them in their heart or in a book and work on eliminating them.” 9

Also according to a psychologist:

“Sit comfortable in aquite room with a clear mind and ask your family not to let anyone bother you. The more comforting the place is and the more at rest you are the better it is: because what we intend to do requires a basic rule which is not to allow your thinking to be disturbed by concentrating only on the main objective.Also , your body should not be diverted by your bodily needs.

“Take with you some dark cheap paper and a pen which you can write with easily. I mentioned dark cheap paperso as to allow you to use a large quantity without worrying about expense. I also mentioned an easy pen becauseyou will be surrounded by thousands of spiritual and psychological factors when you study yourself, you will need a pen that will not distract you.

“Make a list of the types of feelings and reactions which you encountered in yourself on this day and the day before. Now review each one of them, think deeply about them,next write down everything that comes to your mind regarding these feelings without any reservations or limitations. Do not worry if it takes a long time.

“When you have written all your actions, thoughts. feelings .and reactions, bring to mind the instincts of self-love, seclusion.conceit ,.. .etc,Now match every action or thought with the instinct which motivated it by asking yourself the simple questions: Which instinct motivated this action or utterance?

“The purpose of this psychological self-analysis is to allow the patient to change as much of his spiritual personality.as his lively and constructive spiritual powers can by eradicating his psychological reactions and nervous states. This way he will consciously feel that he is a new person. Hence, he will realize new goals and meanings in life and be able to draw a new path in life For himself other than the previous one.” 10

Notes

1. al-Kafi v.2 , p. 247

2. Al-Kafi v.2. p. 459

3.Ghurar al-Hikam p. 148

4.Ghurar al-Hikam p. 558

5.Ghurar al-Hikam p. 659

6.Rushde Shakhsiyyat

7.Ghurar al-Hikam p. 559

8. DarJostojuye Khushbakhti

9.Ghurar al-Hikam p. 448

10.Ravankavi

Slander

A Society Polluted with Sins

There is no doubt thatat the present time societies suffer from various types of spiritual deviations and psychological corruption, and have failed to develop their manners at the same pace that they were able to secure material luxuries for themselves. Such societies face a great number of acutediseases which have overwhelmed the ocean of life with pains as days go by. Those who earnestly struggle to avoid pains end up intoxicated with sins and in search of refuge in the lap of lowliness in order to their spiritual pains and anxieties. Yet, the sun of felicity shall never beam its brightrays lives.

These people have deceived themselves believing that they have become free of all restrictions and rules; and are now competing in the fields of Lowliness and failure. When we carefully examine the lives of these people who lack manners, we find that the rapid advancement of material methods the aims for which they were invented. They have made the material phenomena an axis for their hopes and wishes, and the gloominess of sins has overshadowed their societies.

It would have been more productive if they had used their vast wealth, which they spend on deviation and disarray, in the field of implementing good authentic manners, whichcannot be changed . Nevertheless, thenorms for their accepted behavior is constantly changing.

Needless to say that unless noble traits become the judging point for good personalities in any given society the members of that society will not observe them but rather will become overwhelmingly influenced by the social mind which leads them to imitate others actions, ignoring any possible adverse affects. In the light ofthis we should realize that contemporary civilizations lack the ability to bring about healthy, noble characteristics, nor can they guarantee salvation or happiness for any society.

Dr. Carl, a famous French scholar, said:“We need a world whereevery one can find a proper place forhimself without discriminating between material or spiritual needs. Withthis we are able to realize how we can live, for we realize then that advancing on the path of life without a righteous guide is a dangerous affair.

Now that we realize this danger, it is amazing how we have neglected the search for methods of reasonable thinking. The fact is that only a handful of people have really discovered this danger. Themajority of people are overtaken by their lusts and are so intoxicated with them that, regardless of how much advanced technology offers them, they are unwilling to give up any of their illegal joys for the sake of a decent civilization.

“Life today is like a magnificent river which runs down a steep slope, washing our hopes and dreams into the sea of corruption and deviation, for the sake of satisfying immediate desires and instant needs. Many people have devised new needs and now struggle hard to fulfill these needs. In addition to these needs, there are other things that bring temporary happiness to them, such as slander, backbiting, aimless conversation, etc. which are in fact more harmful than alcohol to their health.”

One of the social deviations on which we elaborate is slander; it is unnecessary to explainthe technical meaning of slander, for it is known to everyone .

The Disadvantages of Slander

The most dangerous disadvantage of slander is the destruction of the spiritual personality of the slanderer’s conscience. Those who violate the natural path of their thought will lose their thinking balance and their excellent behavioral system; in addition to harming people’s feelings by revealing their secrets and faults.

Slander destroys the throne of human morality and deprives man of his dignity and noble qualities with amazing speed. In fact, it burns the veins of morality in the hearts of the slanderer to ashes. Slander diverts pure thoughts to the point that the gates of reason and understanding come to a dead end. When we reflect on its harm to society, we discover that it has done great damage to its members.

Slander plays a devastating role in bringing about enmity and hatred among the different members of society. If allowed to spread in any nation, slander will deprive it of greatness, a good reputation and create anunamendable dissension in that nation.

It is unfortunate that we must acknowledge the fact that slander has found its way into all social classes. This point confirms the fact just as the events of life are related, so are the spiritual and psychological deviations that may appear in a social class penetrating to all other classes.

As a result of the spread of slander, pessimism and suspicion shadow the social mind; people loose trust in each other and replace it with mistrust. With this in mind, we can safely say that unless society enlightens itself with brotherly thinking and noble qualities, it will never gain harmony or unity therein. Asociety which lacks the blessings of noble traits is surely distanced from life’s real characteristics.

What Causes Slander to Spread

Regardless of the fact that slander is a manifestation of practical sins, itis directly related to human spirituality. Slander is a sign of a dangerous underlying psychological disorder for which we must search the spiritual and psychological realms.

Behavioral scholars mention a number of reasons for the spread of slander. The most important being: envy, anger, conceit,self-righteousness and suspicion. Undoubtedly, every action by any individual stems from a certain condition lying in his conscience, andas a result of a manifestation of such conditions, which are like burning coal under cold ashes, the tongue, the translator of man’s feelings, speaks out slander.

When a certain characteristic becomes deeply rooted in man’s conscience, it blinds his eyes and rules his thought. One of the reasons that slander is so widespread is that slanderers are heedless of its dangerous after-effects. We see people who refrain from most other sins butdon’t think twice about committing this miserable crime. The repetition of slander without concern as to its after-effects deprives man of control of his ability to refrain from following his lusts regardless of his knowledge of their dangerous reality.

These people endeavor to achieve integrity and perfection. Individuals like this remove themselves from reality by refusing to bear the least bit of pain in the path of obtaining happiness. In this way, they fall prey to the rule of their lowly lusts.

Those who do not observe their own or other’s dignity are not abiding by the law of ethics; and a person who makes life an arena for his lusts.encroaching upon other’s rights deserves misery.

Poor quality of manners originates from weak faith, and manners are a result, of belief (faith). If a person has no faith, he has no motive to behave well or observe moral excellence.

Everyone has an opinion as to the best method of rescuing people from deviation and moral corruption. In myopinion the most effective way is to encourage the qualities of good will in people by awakening the calls of goodness and human instincts in them and leading them to exploit the treasures of their minds on the path of obtaining happiness. By bringing people’s attention to the effects of ill manners and strengthening their will, we may become victorious over all evil characteristics, and replace the rails of darkness with noble traits.

Dr.Jago writes: “When we intend to fight an undesirable habit we must first recognize its evil results. Then we should acknowledge the habit and finally reflect on theincidents which made us victims of such a habit. If we acquaint ourselves with the stages of this habit, we will become triumphant over the inspiration of that habit by feeling the joy of eradicating it.”

With the existence of the seeds of integrity in the human soul and by providing it with the methods of defense, we are able to recognize the reasons behind misguidance and confusion and eradicate them from our souls and consciences, erecting a strong barrier in the face of our endless wants and lusts.

Actions present the actuality of people to us and therefore are reflections of their honor and reality. For this reason, if a man desires happiness he must select his righteous actions in order to transform them into valuable seeds of happiness. Men must also keep in mind that Allah is aware of all his actions no matter how minor they might seem.

According to one philosopher:

“Do not say that the universe hasno reason nor sense, for by saying so you accuse yourselves of lacking reason and/or senses. Thus, if the universe had no reason or sense, you, too, would be senseless and unreasonable.”

In the same manner that a society needs material essentials to be able to continue living, it needs a certain amount of harmony required to maintain spiritual ties between its various members. Asociety which strictly observes the heavy burden of its social duties can greatly benefit from them in obtaining integrity.

In order for us to bring our souls out of the darkness into light, we must strengthen all noble thoughts in our minds to counter any destructive ideas or inspirations. By guarding our tongues against slander, we take the first step towards happiness. In order for us to counter the wide spread of corruption, it is incumbent on us to create a psychological revolution among the people. We can do this by observing the rights ofothers which in turn will cause the roots of humanity and spirituality to grow, thus taking another step towards the advocacy of noble traits on which the survival of every society depends.

Religion Verses ill Manners

The Holy Qur’an manifests the reality of slander in one short but eloquent verse:

“Does one of you like to eat the flesh of his dead brother? But you abhor it…” (The Holy Qur’an, 49:12)

Therefore, in thesame way that it is natural for a human to reject eating the flesh of a dead person, his reason should resent slander. The religious, leaders gave as much attention to correcting the feelings and psychological characteristics of people as they gave to their struggle to eradicate polytheism and atheism.

The Messenger of Allah (S) said:

“I have not been sent save to perfect noble manners” .

Peoplehave been guided to morality by the great Islamic school, backed by strong and logical understanding. Islam considers any encroachment on the borders of morality a great and reprehensible sin.

In fact, Islam did not stop at categorizing slander as a grave sin, but has made it the duty of all Muslims to defend the honor of one whois being slandered .

“If a man is slandered while you are present, be a helper to the man, reprehend the slanderer, and depart the group.” 1

The Messenger of Allah (S) said:

“He who defends his brother’s honor in his absence, then it is his right upon Allah to safeguard him from the Fire.” 2

The Messenger (S) also said:

“He who slanders a Muslim during the month of Ramadan, will not be awarded for his fasting.” 3

The Messenger (S) also described the Muslim as follows:

“A Muslim is one who from whose hands and tongues other Muslims are safe.”

It is clear that if an individual allows his tongue to slander his Muslim brother, then he has certainly violated the rules of morality, and becomes a criminal in the eyes of humanity and Islam. All Islamic schools have unanimously agreed that slander is a major sin; for the slanderer violates the Divine commands and crouches upon the rights of others, heedless of the Creator’s commands.

Just as an absent person cannot defend his honor and dignity, a dead person is unable to defend himself; therefore, it is the duty of every one to respect the rules concerning the dignity of the dead.

Slander and backbiting are one sort of spiritual pressure. Imam ‘Ali (a.s .) said:

“Slander is the strain of the weak”. 4

Dr. H.Shakhter said:

“Disappointment in obtainingone’s needs results in spiritual torture. This spiritual torture instigates us to depict a form of defense. People differ in the kind of action they take in such situations. If a man feels that others do not give him the kind of attention he expects, for fear ofbeing rejected , he chooses isolation and loneliness over socialization. He may sit in the corner of a gathering silent and secluded, not speaking to anyone, criticizingthem ; or laughing by himself fornor reason. Or he may argue with others, slander the absent, and criticize the rest until he proves his presence in this manner.” 5

Dr. Mann, in his book entitled The Fundamentals of Psychology, writes:

“In order to preserve our honor, we may try to substitute our defeats or shortcomings by blaming others for them. For instance, if we fail anexam we blame the teacher for the questions given; or if we cannot get promoted to a position, we put the position down or slander those who occupy it. Or we may hold others responsible for our inability while in fact they are not.”

In conclusion, in order to develop good traits, we must observe ourselves and maintain pure intentions. We should start with ourselves, so that we can obtain appropriate grounds for our happiness and the happiness of our society in all fields.

Notes

1.Nahj al-Fasahah p. 48

2.Nahj al-Fasahah p. 613

3. Bihar al- Anwar v.16, p. 179

4.Ghurar al-Hikam p.36

5.Rushde Shaksiyyat

Fault-Finding

Ignorance of One’s Own Faults

One of the greatest behavioral weaknesses of man is the ignorance of his own faults. In manyinstances the soul ignores an unwanted quality which results in the subconscious adopting of such a trait as a basis of misery. When a person becomes the slave of his ignorance, he kills the spirit of morality in himself.Thus becoming the victim of his inclinations and various lusts, which isolate him from happiness and comfort. Under such conditions, neither guidance nor constructive advice can be productive.

The first requirement for the salvation of oneself is to realize your shortcomings. The only way man can eradicate ill manners and rescue himself from the dangers of his personality that may lead him to misery, is if he recognizes these manners.

A careful study of the characteristics of the human psyche,so as to educate mankind, is a vital step toward leading to both spiritual and behavioral integrity. Reflecting on oneself allows the individual to realize his shortcomings and positive points, eradicate the unwanted traits, and purify the mirror of his soul from the filth of sins by conducting a basic purification of his manners.

We commit an unforgivable mistake when we carelessly ignore the real reflection of ourselves in the mirror of our actions. It is our responsibility to discover our own characteristics in order to pinpoint the unwantedtraits which unwillingly have grown in us.Undoubtedly we will be able to eradicate the roots of such traits, even prevent them from appearing in our lives by constantly struggling against them. At any rate, achieving noble traits requires forbearance with long lasting hardships. It is not an easy matter to execute.

In order for us to eradicate the roots of dangerous and harmful habits, we not only have to recognize them but also must possess a strong will to do so. The more organization we can apply to our actions, the straighter and more productive our thoughts become.The advantages of every step in this process become manifest to us as we move on to the next stage.

Dr. Carl has written: ‘The most effective method to transform our daily program into an acceptable one is to examine it with scrutiny every morning and review the results every evening Thus, in the same manner that we anticipate to finish a certain job at a specific time, we should include in our schedule certain steps so others may benefit from our activities. We should be fair and just inOur conduct.

“Behavioral lowliness is just as repulsive as bodily dirt. Thus, it is just as important to cleanse our bodies formdirt as it is to purify our manners of filth. Some people exercise before and/or after sleeping; reflecting on our manners and thoughts is just as important as these exercises. By studying the way we should act and struggling to observe the borders of our designated limits, we can see our realities without any barrier.

Our success indecision making is directly related to our inner-selves. It is incumbent upon every one whether young or old, rich or poor, learned or ignorant.to realize what he has done in daily expenditures and earnings, as scientists write down the results of their experiments. By applying such methods with scrutiny and patience, our souls and bodies change for the better.”

The Sarcastic and the Insulters

It is the nature of some people to search for the faults, mistakes, and secrets of others and to criticize and blame them for these shortcomings. Yet in most circumstances, these people’s faults and shortcomings greatly exceed their noble traits. They ignore this and occupy themselves with the misfortunes of hers.

Insulting others is an eviltrait which pollutes man’s life and degrades his behavioral characteristics.

Theelements which motivate man to put others down become more dangerous when accompanied with conceit, arrogance and self-righteousness. These behavioral complexes instigate man to make false judgments while thinking that they are positively the right ones.

Those who constantly criticize others waste their efforts in manners unacceptable to reason or law. They give too much importance to observing their friends’ faults in order to insult and downgrade them, ignoring the fact that by doing so they deprive themselves of any opportunity to notice their own mistakes, thus leading themselves from the path of guidance and righteousness.

Those who lack courage do not observe any rule or respect the honor of others; they cannot live in harmony with the closest people to them. When these people cannot find acquaintances to insult, they turn to relatives and friends; forthis reason these people are unable to make real friends whose love and respect they can enjoy.

Men earn their honor throughout their lives; therefore, those who offend the honor of others, subject their own honor to insults and destruction.

Although those who constantly insult others may not realize the amount of damage they do to themselves, they cannot stop themselves from the social reaction to their wrongdoings.Wrongdoings which bring them nothing except hate, enmity and disgust. They feel sorry, but as it is said,“It is impossible to bring a bird back to its nest when it has flown away.”

He who wishes to socialize with others has to define his own duties and responsibilities, one of which isto always look for the virtuous traits and good deeds of others in order to be able to glorify them. He must also rid himself of thetraits which insult the dignity of others and contradict the fundamentals of love, for love only survives if it lives within the exchanges of respect and observance of both parties. He, whose habit it is to conceal the shortcomings of his loved ones and friends will enjoy more stable relationships. It is also complimentary if one is able to bring the attention of those he loves to their weak points so the individual has a chance to change.

Of course, it is necessary for an individual wishing to bring his friend’s attention to an unpleasant trait to apply special skills so as not to insult or“hurt his feelings.”

According to one educator: “It is possible to bring the attention of your listener to his mistakes by a glance or a gesture, it is usually unnecessary to speak directly. If you were to say to someone, ‘You made a mistake, he would never agree with you for you have insulted his reason, ability tothink and self-confidence. Confronting him openly makes him resist your action without adjusting his views, even if you prove to him beyond doubt that you are right. When you bring a conversation do not open it with, ‘I will prove it to you.’ or ‘I will substantiate that,’ for this means that yon are smarter or more clever than the person towhom von are speaking. The act of correcting someone’s thinking is a difficult task so why add more trouble by the wrong procedure and creating an irreversible barrier.

“When you propose to prove a point it is important that others are not aware of von attention. You should proceed towards your goal with precise steps without allowing anyone the opportunity to discover your aim. Remember the following saying when working in this field: ‘Teach people without being teachers.”’

Religious Teachings Verses Sarcasm

The Holy Qur’an warns the sarcastic of their gloomy fate, and cautions them about the results of their evil actions. Itis written :

“Woe to every slanderer, defamer.” (The Holy Qur’an, 104:1)

Islam deems it obligatory for all Muslims to observe the rules of manners and good conductso as to preserve unity. Islam also forbids slander and sarcasm in order to avoid dissension and the weakening of brotherly relationships. Therefore, it is the duty of every Muslim to observe the rights of others and to refrain from insulting or humiliating them.

Imam as-Sadiq (a.s .) said:

“A believer becomes more reassured near another believer than a thirsty man does when he finds cold water.” 1

Imam al-Baqir (a.s .) said:

“It is enough of a fault of an individual to note the faults of people and ignore that which he suffers from, criticize others for something that he himself does or to hurt an intimate friend with that which does not concern him.” 2

Their grandfather, Imam ‘Ali (a.s .) said:

“Avoid the companionship of those who search for people’s shortcomings, for their companions are not safe from their plots.” 3

Although it is part of man’s nature to refuse criticism, one should be attentive to constructive criticism. It is under the shadow of constructive advice that we are able to prepare the elements for advancing ourselves, if Allah wills.

The Commander of the Faithful (a.s .) reminded us of the above-mentioned fact when he said:

“Let the closest to you be from among people who guide you to (discover) your shortcomings, and aid you against your own wrong inspirations.” 4

The following is from Dr. Dale Carnegie’s book How to Win Friends and Influence People:

“We must listen to criticism and accept it for we should not expect two-thirds of our actions and thoughts to be accurate. Albert Einstein admitted that ninety-nine percent of his ideas and conclusions were false. When someone wants to criticize,I find myself being defensive without even knowing what he wants to say; yet, when this happens I later resent myself.

“We all prefer praise and glorification and refuse reprehension and criticism without observing the degree of appropriateness and accuracy of any of these comments. We surely are not the children of proof and logic but the children of feelings. Our minds become like sailingships which are tossed around by the waves of feelings on a dark sea. At the present time most of us are self-confident, but in forty years we shall look back at ourselves and laugh at our actions and thoughts.”

Imam ‘Ali (a.s .) said:

“He who searches for people’s shortcomings should start with himself.” 5

Dr. H.Shakhter has said:

“Instead of objecting to the utterances or actions of others it is better to reflect on your own problems and pains if possible correct them. it is incumbent upon each one of us to reflect on our problems, discover our faults and shortcomings and solve them if we can.” 6

The ignorant attempt to conceal their shortcomings instead of endeavoring to eradicate them.

According to Imam ‘Ali (a.s .):

“It is stupidity in a person which causes him to observe the faults of others and not notice that which is concealed of his own faults.” 7

Dr.Auibuty has stated:

“Because of our ignorance, we frequently ignore our shortcomings and conceal them under a veil of ignorance and unawareness so as to lure ourselves in this manner. It is amazing how people will try to conceal their shortcomings from the eyes of others without ever attempting to eradicate them. Yet, when one of their faultsis revealed and they cannot conceal it, they create thousands of excuses to satisfy themselves and others. These people attempt to downplay the importance of their faults in the eyes of people, forgetting that as days go by the importance of such faults will becomemore manifest . Exactly as a seed grows to become a mighty tree” .8

Studying the personality is the only accepted method by psychologists to diagnose and treat various illnesses. Imam ‘Ali (a.s .) advised people of this very same method. He said:

“It is incumbent on men of reason to pinpoint their shortcomings in religion, opinion, behavior, and manners and to gather them in their heart or in a book and work on eliminating them.” 9

Also according to a psychologist:

“Sit comfortable in aquite room with a clear mind and ask your family not to let anyone bother you. The more comforting the place is and the more at rest you are the better it is: because what we intend to do requires a basic rule which is not to allow your thinking to be disturbed by concentrating only on the main objective.Also , your body should not be diverted by your bodily needs.

“Take with you some dark cheap paper and a pen which you can write with easily. I mentioned dark cheap paperso as to allow you to use a large quantity without worrying about expense. I also mentioned an easy pen becauseyou will be surrounded by thousands of spiritual and psychological factors when you study yourself, you will need a pen that will not distract you.

“Make a list of the types of feelings and reactions which you encountered in yourself on this day and the day before. Now review each one of them, think deeply about them,next write down everything that comes to your mind regarding these feelings without any reservations or limitations. Do not worry if it takes a long time.

“When you have written all your actions, thoughts. feelings .and reactions, bring to mind the instincts of self-love, seclusion.conceit ,.. .etc,Now match every action or thought with the instinct which motivated it by asking yourself the simple questions: Which instinct motivated this action or utterance?

“The purpose of this psychological self-analysis is to allow the patient to change as much of his spiritual personality.as his lively and constructive spiritual powers can by eradicating his psychological reactions and nervous states. This way he will consciously feel that he is a new person. Hence, he will realize new goals and meanings in life and be able to draw a new path in life For himself other than the previous one.” 10

Notes

1. al-Kafi v.2 , p. 247

2. Al-Kafi v.2. p. 459

3.Ghurar al-Hikam p. 148

4.Ghurar al-Hikam p. 558

5.Ghurar al-Hikam p. 659

6.Rushde Shakhsiyyat

7.Ghurar al-Hikam p. 559

8. DarJostojuye Khushbakhti

9.Ghurar al-Hikam p. 448

10.Ravankavi