Alhassanain(p) Network for Heritage and Islamic Thought

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The Ahlul-Bayt; Ethical Role-Models

Author(s): Sayyid Mahdi as-Sadr

Translator(s): Badr Shahin

www.alhassanain.org/english

This book represents the excellence of the divine revelation as well as the wisdom of the Ahlul-Bayt (a) who progressed in the light of that revelation and understood its concepts to present it in the form of expressive wisdom, high trait, and moral lessons whose illumination and purity focus on souls to clean and light them through virtuous concepts.

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Tabla of Contents

Introduction 13

Notes 14

Section One: General Ethics 16

Moral conduct 17

Notes 20

Ill-Temper 22

Morals between Rectitude and Deviation 22

Treatment of Ill-Temper 22

Note 23

Truth 24

Achievements of Truth 24

Parts of Truth 24

Notes 25

Untruth 26

Disadvantages of Untruth 26

Reasons of Untruth 26

Sorts of Untruth 27

Damages of false swearing and perjury 27

Breach of Promise 27

Mocking Untruth 28

Treatment of Untruth 28

Justifications of Untruth 28

Notes 28

Clemency and Suppression of Anger 30

Notes 33

Anger 35

Incentives of Anger 35

Damages of Anger 35

Anger between Praise and Censure 35

Treatment of Anger 36

Notes 37

Modesty 38

Notes 39

Arrogance 41

Disadvantages of Arrogance 42

Incentives of Arrogance 42

Levels of Arrogance 42

Sorts of Arrogance 42

Treatment of Arrogance 43

Notes 43

Satisfaction 44

Advantages of Satisfaction 44

Notes 45

Greed 46

Disadvantages of Greed 46

Treatment of Greed 46

Notes 47

Generosity 48

Advantages of Generosity 48

Fields of Generosity 48

Incentives of Generosity 49

Notes 49

Altruism 51

Notes 52

Stinginess 53

Disadvantages of Stinginess 53

Forms of Stinginess 53

Treatment of Stinginess 53

Notes 56

Chastity 57

Reality of Chastity 57

The Sought Moderation 57

Advantages of Chastity 57

Notes 57

Gluttony 59

Disadvantages of Gluttony 59

Treatment of Gluttony 59

Notes 60

Faithfulness and Breach 61

Advantages of Faithfulness and Disadvantages of Breach 61

Forms of Breach 61

Notes 62

Fraternity 63

Spiritual Fraternity 63

Notes 65

Sectarianism 66

Reality of Sectarianism 66

Calamities of Sectarianism 67

Notes 67

Justice 68

Forms of Justice 68

(1) Man’s justice towards God 68

(2) Man’s justice towards the society 68

(3) Justice towards the dead 69

(4) Justice of the rulers 69

Advantages of Justice 69

Notes 71

Injustice 72

Forms of Injustice 73

(1) Self-Wronging 73

(2) Injustice towards the Family 73

(3) Injustice towards the Relatives 73

(4) Injustice towards the Society 73

(5) Injustice of the Rulers 74

Bad Consequences of Injustice 75

Treatment of Injustice 75

Notes 76

Sincerity 77

Virtue of Sincerity 77

Obstacles of Sincerity 77

How to Obtain Sincerity? 78

Notes 78

Showiness 79

Categories of Showiness 79

1. Showiness of the Belief 79

2. Showiness of Acts of Worship 79

3. Practical Showiness 80

4. Verbal Showiness 80

Incentives of Showiness 80

Some Facts 80

Disadvantages of Showiness 81

Treatment of Showiness 81

Notes 82

Conceit 83

Disadvantages of Conceit 83

Treatment of Conceit 83

Notes 84

Conviction 85

Qualities of People of Conviction 86

Ranks of Faith 86

Categories of Faith 86

Natural Faith 86

Transient Faith 86

Acquisitive Faith 87

Notes 87

Patience 89

Categories of Patience 89

Steadfastness against Misfortunes and Calamities 89

Standing the Obedience and Perseverance against the Disobedience to God 91

Patience of the Graces 91

Advantages of Patience 92

How to Acquire Patience? 92

Notes 92

Gratitude 93

Categories of Gratitude 93

Virtue of Gratitude 94

How to Acquire Thankfulness? 95

Notes 95

Trust In God 97

Reality of Trust in God 98

Ranks of Trust in God 98

Advantages of Trust in God 98

How to Acquire Trust in God? 99

Notes 99

Fear Of God 100

Fear between Ebb and Flow 101

Advantages of Fear 101

Stories of the Fearful 102

Notes 102

Hope For God 104

Warning against Despair 104

Vastness of God’s Mercy and Pardon 104

Favorable Judgment about God 105

Intercession of the Prophet and the Imams for their Adherents 105

Calamities and Diseases Cancel the Believers’ Sins 106

Reality of Hope 106

Purpose of Hope and Fear 107

Notes 107

Deception 108

Forms of Deception 108

Worldly Deception 108

The Everlasting Law 109

Disadvantages of the Worldly Deception 110

Treatment of the Worldly Deception 111

Deception of Knowledge 112

Deception of Authority 113

Authority between Praise and Censure 114

Deception of Wealth 114

Wealth between Praise and Censure 115

Deception of Lineage 115

Notes 116

Envy 117

Incentive of Envy 117

(1) Malignity 117

(2) Enmity 117

(3) Competition 117

(4) Selfishness 117

(5) Contempt 118

Disadvantages of Envy 118

Treatment of Envy 118

Notes 118

Backbiting 119

Disregard of Backbiting 119

Incentives of Backbiting 119

Disadvantages of Backbiting 120

Reasonable Grounds of Backbiting 120

Treatment of Backbiting 121

Penance of Backbiting 121

Notes 121

Slander 123

Note 123

Talebearing 124

Incentives of Talebearing 124

Disadvantages of Talebearing 124

How to Deal with the Talebearer? 124

Notes 125

Calumny 126

Note 126

Obscenity, Revilement and Defamation 127

Disadvantages of Obscenity 128

Notes 128

Sarcasm 129

Notes 129

Good Wording 130

Notes 131

Inconveniences of Sins 132

Notes 134

Repentance 135

Reality of Repentance 135

Merits of Repentance 135

Obligation and Immediateness of Repentance 136

Repetition of Repentance 137

Courses of Repentance 138

Acceptance of Repentance 138

Notes 139

Self-Judgment and Self-Control 140

Constitution of Self-Judgment 140

Seizure of Life’s Opportunity 141

Notes 142

Righteous Deed 144

Notes 145

Obedience and God- Fearing 146

Reality of Obedience and God-Fearing 147

Notes 148

Perseverance on Principles 150

Notes 154

Section Two: Rights and Obligations 156

Preface 157

The Divine Rights 158

1. Worship 158

2. Obedience 159

3. Thankfulness 159

4. Trust in God 160

Notes 160

Rights of the Prophet 161

1. Obedience to the Prophet 161

2. Love for the Prophet 162

3. Blessing the Prophet 163

4. The Love for the Ahlul-Bayt 164

Notes 167

Rights of the Imams 169

1. Recognition of the Imams 169

2. Loyalty to the Imams 170

3. Obedience to the Imams 170

4. Fulfillment of the Khums 171

5. Kind Treatment to the Prophet’s Descendants 172

6. Praising and Publicizing the Imams’ Merits 172

7. Pilgrimage to the Imams’ Shrine 174

Notes 175

Rights of Scholars 176

Merits of Knowledge and Scholars 176

Regard of Scholars 177

Charity to Scholars 177

Compliance with Scholars 177

Notes 178

Rights of Teachers and Students 179

Rights of teacher 179

Rights of Students 179

Notes 181

Rights of Parents and Sons 182

Rights of Parents 182

Filial Piety 182

Filial Impiety 184

Disadvantages of Filial Impiety 185

Rights of Sons 186

Wisdom of Discipline 187

The Child’s First School 188

Course of Education 188

Notes 188

Matrimonial Rights 190

Merits of Marriage 190

1. Advantages of Marriage 190

2. Benefits of Marriage 190

3. Results of Marriage 190

Marital Happiness 191

The Ideal Husband 191

The Ideal Wife 192

Observance of Rights 192

Rights of Husbands 192

1. Obedience to Husbands 192

2. Compliance with Husbands 193

3. Observance of Husbands’ honor 195

Rights of Wives 195

1. Disbursement 195

2. Good Companionship 195

3. Protection 196

False Rights 196

Removal of the Veil 196

Moral Defects 197

Physical Defects 198

Social Defects 198

Woman in Islam 202

Woman in the Ancient Ages 202

Woman in the Pre-Islamic Arab Society 203

Woman in the Modern Western Civilization 204

Woman’s Liberation in Islam 204

Equality of the sexes 209

Distinction between the Sexes 211

1. Maintenance 212

2. Man’s Preference to Woman in Inheritance 212

3. Testimony 213

4. Polygamy 213

Justifications of Polygamy 214

Divorce in Islam 215

Notes 217

Rights of the Relatives 219

Merits of the Relatives 219

Regard of Relatives 219

Disregard of the Relatives 220

Notes 221

Rights of Friends 222

Merits of Friends 222

Reality of Friendship 222

Friends’ Selection 223

The Ideal Friend 223

Standards of Love 224

Friendship between Ebb and Flow 224

Rights of Friends 224

1. Material Care 224

2. Moral Care 225

3. Excusation 225

Moderation with Friends 227

Notes 227

Rights of Neighborhood 229

Cooperation and Mutual sympathy 229

Rights of Neighbors 229

Notes 230

Rights of the Islamic Society 231

Merits of the Islamic Society 231

Rights of the Islamic Society 232

1. Right of Life 232

2. Right of Dignity 232

3. Right of Freedom 234

A. Freedom of Religion 234

B. Civil Freedom 234

C. Freedom of Propagation of Islam 234

4. Right of Equality 234

Equality in Islam 235

5. Right of Knowledge 236

6. Right of Ownership 237

7. Right of Islamic Interests 237

A. Feeding and Watering the Believer 237

B. Clothing the Believer 238

C. Settling the Believers Need 238

D. Gladdening the Believer 238

E. Visiting the Believer 239

Notes 239

Obligations of the Rulers 240

Rights of Subjects against Rulers 240

(A) Justice 240

(B) Righteousness 240

(C) Lenience 240

Aspects of Lenience 241

Results of Lenience 241

(D) Selection of the Retinue 241

(E) Settlement with the Officials 241

(F) Achievement of Social Happiness 241

Rulers’ Rights against Subjects 242

(1) Obedience 242

(2) Support 242

(3) Advice 242

Notes 243

Physical and Mental Necessities 244

Physical Rights 244

Mental Rights 244

(1) Self-education 244

(2) Well Intention 244

(3) Self-control 245

4. Self-Judgment 245

Notes 245

Introduction

In the Name of Allah, the Compassionate, the Merciful

Peace and blessings be upon Muhammad and his pure immaculate family

Ethics is the discipline concerned with what is morally good and bad, right and wrong. It occupies a remarkable position among the other disciplines because of its significant subject and high principle. The noble traits are the only means that achieves the high senses of humanity and perfection. The bad manners, on the other hand, deform man and line him up with beasts.

Not only do moralities have influence on individuals, but also they creep into nations to reflect their modes of life and levels of development or retraction. Many historical events have proved that moral corruption has been the destructive axe that ruined civilizations.

As a proof of the significance of morality is that Prophet Muhammad (S)1 considered morality as the aim of his Divine mission: He (S) said:

“I was appointed for Prophethood so that I may accomplish moral perfection.”

This is the very purpose at which ethics aims through its regulations and standards that discipline the individuals’ consciences, rectify their moralities, and guide to the reputable conduct and ideal behavior.

The courses of ethical researches vary among the past and present scholars. Some go beyond the limits to make the matter dull and inapplicable. Others subjugate it to their personal traditions, surroundings, and habits to divest it of the traits of perfection. This in fact makes such courses different and unfit to be the immortal ethical constitution for humankind.

Thorough comparative studies, it is clearly noticeable that the best course in this regard is the Islamic that is taken from the holy Quran and the moralities of the Ahlul-Bayt2 (a)3 . This course is characterized by moderation, genuineness of principal, and suitableness to the different ages and ideas. Because of its distinctive features, it is the one and only course that takes people, on both levels of individuals and communities, towards ethical perfection and high moral standards in such an exciting style prepossessing minds and hearts and achieving perfection in shorter time and easier way. Furthermore, it represents the excellence of the divine revelation as well as the wisdom of the Ahlul-Bayt (a) who progressed in the light of that revelation and understood its concepts to present it in the form of expressive wisdom, high trait, and nonesuch moral lessons whose illumination and purity focus on souls to clean and light them through virtuous concepts.

On that account, I loved and inclined to that course and was encouraged to plan this message with all of its researches on its guidance.

If some people will be guided and others will not, this will definitely not cause any defect to the instructions of the Islamic course. This will be ascribed to the variation of people’s natures and readiness to accept the concepts of guidance.

It is quite unfortunate to see Muslims, after having been the leaders of nations and pioneers to virtues, lose their positions because of their deviation from the moralities of Islam. Thus, they have been plunging in humble manners of moral corruption. They are required, if they intend to regain their dignity and good reputation, to restudy their huge moral heritage. If they do so, they will reacquire people’s trust and admiration and will be “the best of the nations raised up for (the benefit of) men.”

Such a precious hope cannot be attained without the cooperation of the sincere personalities in the fields of enlightening and enjoining Muslims to adhere to the Islamic moralities as well as publicizing its constructive concepts to present them in an attractive way so as to incite people to study and follow. This hope insisted on me to write down this book and plan it on the focus of the following features:

• This work does not comprise the entire scope of ethics. It only includes its most important topics that affect people’s lives most. I did my best to avoid scientific terms and mysterious expressions, and presented the matter in a strong clear-cut style.

• I chose hadiths4 and narratives that are recorded in the most reliable reference books.

• I paid, as much as possible, attention to the advantages of the noble traits and disadvantages of the bad manners in addition to the reference to their spiritual and material effects on both the individuals and communities.

It is worth mentioning that moderation is the ethical criterion in evaluating the moral virtues. This moderation should be away from excess and negligence. The acceptable morality is that which lies in the middle between exaggeration and negligence. If such an accepted morality leaves the center to the extreme of exaggeration or that of negligence, it will turn into a bad morality. Chastity, for instance, is a virtue lying between the two vices of evil and solidity. Any exaggeration in chastity will lead to indolence, and any negligence will lead to greed. Courage, as another example, is a virtue lying between the two vices of rashness and cowardice. In consequence, the persistence on virtues has become one of the noble aims acting as matters of competition for the self-determined and ambitious people.

I hope God would accept and reward me for this humble effort, out of His outspread kind and great generosity. I also hope He would lead me, as well as my faithful brethren, to success. God is surely the worthiest of guiding and success.

Mahdi Sayyid Ali as-Sadr

Notes

1. (S) Stands for (peace be upon him and his family).

2. The Ahlul-Bayt (the people of the house), is a term that is dedicated to the family of the Prophet Muhammad (S). Moreover, it is dedicated to definite individuals; namely, Ali ibn Abi Talib, Fatima az-Zahraa (the Prophet Muhammad’s daughter and Ali ibn Abi Talib’s wife), al-Hassan ibn Ali, and al-Hussein ibn Ali. The nine sinless Imams (namely, Ali ibn al-Hussein as-Sajjad, Muhammad ibn Ali al-Baqir, Ja’far ibn Muhammad as-Sadiq, Musa ibn Ja’far al-Kadhim, Ali ibn Musa ar-Redha, Muhammad ibn Ali al-Jawad, Ali ibn Muhammad al-Hadi, al-Hasan ibn Ali al-Askari, and Al-Mahdi the Awaited) are also within the Ahlul-Bayt.

3. (a) stands for (peace be upon him/her/ them)

4. Hadith is the body of traditions concerning the sayings and doings of the Prophet Muhammad (S).

Section One: General Ethics

Moral conduct

Moral conduct is a mood arousing good behavior with others by showing happy mien, nice wording, and kind manners. As he was asked about the limit of moral conduct, Imam as-Sadiq (a) answered:

“It is to be modest, speak honorably, and meet your brother cheerfully.”

One of the expectations that every judicious individual exerts efforts for achieving is to have an attractive personality. It is surely a noble aim that cannot be attained by everyone except the virtuous and those who are characterized by knowledgeability, liberality, courage, and the like good traits.

All virtues, however, cannot be true matters of admiration unless they are connected to moral conduct. On that account, moral conduct is the core and pivot of virtues. The Ahlul-Bayt (a) used a variety of instructive methods in favor of glorifying the moral conduct so remarkably:

The Prophet (S) said: “The best of you are the most well-mannered and generous ones who go on intimate terms with people and people go on intimate terms with them, and whose places of residence are frequently trodden on by guests1 .”

“He who has a good nature will have the reward of those who observe fasting in days and keep awake praying at nights2 .”

“You cannot treat people by means of your wealth; hence, you should treat them by means of your moral conduct3 .”

Imam al-Baqir (a) said: “The most perfect believers4 , in the sight of faith, are the most well-mannered5 .”

Imam as-Sadiq (a) said: “After the fulfillment of the obligatory religious duties, the most favorable thing that a servant offers to Allah is to extend the moral conducts over people6 .”

“Allah gives a servant for his moral conduct the same reward that He gives to the mujahid7 .”

“The moral conduct dissolves sins in the same way as the sun dissolves snow8 .”

“Piety and moral conduct construct the countries and prolong the ages9 .”

“If you want to be respected, you should be lenient, and if you want to be disrespected, you may be severe10 .”

God did not send any messenger to people before He had adorned him with moral conduct, which is, then, the symbol of the prophets’ virtues and the title of their personalities.

The Prophet Muhammad (S) was the ideal example of moral conduct, as well as the other high moral standards. By means of his ideal moralities, he could seize the hearts, and deserved, worthily, the praise of God:

“Most surely, you conform yourself to sublime morality. (68:4)”

Imam Ali (a), describing the moralities of the holy Prophet (S), said:

“He was the most generous, the bravest, the most truthful and the most faithful, and in terms of temper, the most lenient and in terms of association, the most honorable. Any one seeing him for the first time is filled with awe, and any one associating with him loves him. I have never seen his like before and after him11 .”

As a picture of the Prophet’s moral conduct, it is sufficient to refer to his story with people of Koreish12 who allied each other against him and showed him various sorts of bitterness that obliged him to flee his hometown. When God gave him victory against them, they were quite sure he would revenge himself upon them. He said nothing to them but, ‘what do you think I am going to do with you?’ ‘Only the good, for you are a noble brother and the son of a noble brother,’ answered they. He said: ‘I will repeat the same wording of my brother Joseph the prophet: (Today, you are not condemned.) Go, you are released.’

Anas narrated: I was with the Prophet who was putting a garment of a tough margin when a Bedouin pulled him so violently that the margin of his garment left an effect on his neck. ‘Muhammad,’ said the Bedouin, ‘load on my two camels with the fortune of God that is in your possession, because it is neither yours nor your father’s.’

The Prophet (S) kept silent for a while before he said, ‘The fortune is Allah’s, and I am His servant.’ He then added, ‘Do you, Bedouin, not think you will be retaliated for you deed?’

‘No, I do not,’ answered the Bedouin.

‘Why?’ asked the Prophet.

The Bedouin said, ‘Because you do not set evil for an evil.’

The Prophet laughed and ordered to load on the back of the Bedouin’s camel with barley and wheat13 .

Amirul-Mu'minin14 (a) narrated:

The Prophet (S) told the very rich Jew whom he had owed a few dinars15 that he had nothing to pay him back at that time. The Jew decided not to leave the Prophet before he would pay him. The Prophet therefore sat with him. In the same place, he offered the Dhuhr, Asr, Maghrib, Eshaa, and Fajr prayers. As he noticed that his companions were threatening that Jew, the Prophet (S) looked at them and said, ‘What are you doing?’ ‘God’s Messenger,’ said they, ‘he is detaining you.’ The Prophet answered, ‘Allah has not sent me to wrong any person, including the followers of other religions.’

As soon as the day broke, the Jew declared, ‘I declare there in no god but Allah and that Mohamed is His servant and messenger. I will dedicate half of my fortune to the cause of God. By God I swear, I only did so to notice the conformity of your descriptions to these that are mentioned in the Torah. I have seen your characteristics in the Torah: Muhammad son of Abdullah, the born in Mecca, will emigrate to Teeba. He is neither rude nor coarse nor abusive nor adorned with obscenity. I declare there is no god but Allah and you are surely the messenger of God. This is my fortune: I offer it to you so that you will apply to it the rules that God has revealed16 .’

Thus were the sinless Imams with regard to the excellence of moralities:

Imam Abu Muhammad al-Askari (a) related:

Amirul-Mu'minin (a), once, received the two faithful men who visited him so warmly, honored them, and asked them to sit in the head of his session. They were a father and his son. After they had finished the meal that the Imam served to them, Qanbar his servant brought a washtub, a wooden pitcher, and a handkerchief. Amirul-Mu'minin (a) took the pitcher to pour water on the hands of the guest. The man refused so intensely, but Amirul-Mu'minin insisted on pouring water on his hand and asked him to behave as if it was Qanbar who would do so to him. The man did. Amirul-Mu'minin, then, handed the pitcher to his son Muhammad Ibn al-Hanafiyya and said, ‘son, if that son had visited me alone without his father, I myself would have poured water on his hand. Allah does not accept to put fathers and sons on the same level when they are in the same place. Since the father poured on the hands of the father, the son then should pour on the hands of the son.”

Hence, Muhammad poured on the hands of the son. On this event, Imam al-Askari (a) commented:

“He who copies Ali in this deed is the true Shiite17 .”

It is related that Imams al-Hasan and al-Hussein once noticed an old man performing the ritual ablution incorrectly. They avoided stating to him directly; hence, they agreed on making him the arbiter who should rule of the most accurate ablution. As they performed the ablution before him, the old man said, “Sirs! You both have performed the very accurate ablution, but it seems that the old man can master nothing. He now declares his repentance out of your blessing and mercy to the members of your grandfather’s community18 ”

It is also related that, once, a servant of Imam al- Hussein (a) committed a mistake that caused him to be punished. The Imam therefore gave the orders of beating him.

“Sir,” said the servant, “(Remember God’s saying) those who refrain the anger.”

The Imam, hence, ordered to release him.

“Sir,” said the servant, “(Remember God’s saying) and those who forgive people.”

The Imam, hence, forgave him.

“Sir,” said the servant, “(Remember God’s saying) and Allah loves those who do good.”

The Imam said, “Go, you are free for the sake of

Allah. I will also double your payment19 ”

As-Sawli narrated the following:

A disagreement occurred between al-Hussein and Muhammad Ibn al-Hanafiyya who wrote to his brother: “So then, brother! Your and my father is the same. You are not preferred to me and I am not preferred to you in this point. Regarding your mother Fatima the daughter of the Messenger of God, if my mother possesses gold that is filling the earth, she will never reach the standing of your mother. If you read this missive, you may visit me so that I will please you. You are surely worthier of virtue than I am. Peace and God’s grace and blessings be upon you.”

Al-Hussein did, and they were no longer engaged in any disagreement.

Muhammad Ibn Ja’far and others narrated the following:

A kinsman of Ali Ibn al-Hussein (a) stood in front of him and insulted. The Imam, however, did not reply. When the man went away, the Imam said to his companions: “You have heard what that man had said. I want you to come with me so that you may hear my reply.”

“We will,” we replied, “we, however, wanted you to answer him.”

The Imam took his shoes and went reciting (God’s saying): (Those who refrain from anger and those who forgive the people. Allah loves those who do good.)

We understood that he would not say anything to that man.

When the Imam was in front of that man’s house, he shouted (at the servants), “Tell him that it is Ali Ibn al-Hussein.”

The man rushed out towards us with evil intent. He had no doubt that the purpose of the Imam’s attendance had been to repay him for some of his evil deeds.

“Brother,” said Ali Ibn al-Hussein, “you stood proudly over me and over spoke. If you have said what is really in my character, I then seek Allah’s forgiveness. If you have said what is not in my character, Allah may forgive you!”

The man kissed the Imam between the eyes and confessed: “I said what was not in your character. In fact, I am worthier of seeking God’s forgiveness20 .”

Ali Ibn al-Hussein (a) narrated: Amirul-Mu'minin (a) went for facing the three individuals who had sworn by Lat and Uzza21 and took upon themselves the pledge of killing the Prophet (S) He could kill one and capture the others. When he carried out the Prophet’s order of advancing one of them before him, the Prophet (S) asked him to declare that there is no god but Allah and that he is His messenger. The man answered: “To move the unshakable Mount Abu Qubays is easier for me than uttering this statement.” Hence, the Prophet (S) asked Amirul- Mu'minin (a) to behead him.

The same thing was said to the other man whose answer was, “Attach me to the previous.” The Prophet (S), also, asked Amirul-Mu'minin (a) to attach him to the previous. In this very time, the Archangel Gabriel descended and said to the Prophet (S): “Muhammad, your Lord sends His salaams to you and asks you not to kill this one, because he was well-mannered and openhanded with his people.” The Prophet (S) shouted at Amirul-Mu'minin: “Ali, stop it. The messenger of my Lord has just told me that this man was well-mannered and openhanded with his people.” As he heard the Prophet’s statement, the man who was under the edge of the sword wondered: “Was it the messenger of your Lord who told you of this?” The Prophet (S) said: “Yes, it was.”

The man said: “By God I swear, I have never possessed a single dirham22 while a brother of mine does not have it. I also have never frowned my face in warfare. I now declare that there is no god but Allah and you are surely the messenger of God.” The Prophet (S) commented: “This is a man whose moral conduct and openhandedness have drawn him to the gardens of bliss.”23

Notes

1. Quoted from al-Kafi.

2. Quoted from al-Kafi.

3. Quoted from Men La Yahdhuruh ul-Faqih.

4. Believer stands for every individual who believes in the fundamental beliefs of Islam. It differs from Muslim in the point that a Muslim is everyone who utters the shahada (The Muslim profession of faith: La ilaha illa (A)llah, Muhammadun rasul Allah, 'there is no god but Allah, [and] Muhammad is the messenger of God') verbally, even if he does not believe in it, while the believer is the individual who utters the shahada and believe in it in heart.

5. Quoted from al-Kafi.

6. Quoted from al-Kafi.

7. Mujahid is the performer of jihad.

8. Quoted from al-Kafi.

9. Quoted from al-Kafi.

10. Quoted from Tuhaf ul-Uqoul.

11. Quoted from Safinat ul-Bihar.

12. Koreish is the tribe that inhabited Mecca in the time of the Prophet Muhammad (S) and to which he belonged.

13. Quoted from Safinat ul-Bihar.

14. Amir ul-Mu'minin (the commander of the faithful) is a name that the Prophet (S) gave exclusively to Ali ibn Abi Talib (a). However, all the leaders that ruled the Islamic states had it to themselves.

15. Dinar is the golden currency of the Arabs and the Islamic states.

16. Quoted from Bihar ul-Anwar; vol. 6

17. Quoted from Safinat ul-Bihar

18. Quoted from Bihar ul-Anwar; vol. 10, quoted from Uyoun ul- Mahasin; p. 89

19. Quoted from Bihar ul-Anwar; vol. 10, quoted from Keshf ul- Ghumma.

20. Quoted from Bihar ul-Anwar; 11/17, quoted from I’lam ul- Wara and al-Irshad.

21. Lat and Uzza are the two major idols the Arabs were regarding as gods before Islam.

22. Dirham is the currency of the Arabs as well as the Islamic states

23. Quoted from Bihar ul-Anwar; vol. 15 part 2 p. 210.

Ill-Temper

Ill-temper is a mental aberrance that causes depression and truculence. It is the opposite of moral conduct. Often the repercussions of ill-temper intensify to the degree that it results in a variety of tragedies and physical and mental crises. The meanness of ill-temper appears clearly through God’s words addressed to the Prophet (S):

“And had you been rough, hard-hearted, they would certainly have dispersed from around you.”

Let us now refer to some texts in this regard:

The Prophet (S) said: “Hold fast on moral conduct, for it will unquestionably be in Paradise. Beware of ill-temper, for it will unquestionably be in Hell.”

“Allah does not allow the ill-tempered to repent whenever the ill-tempered repents from a sin, he engages himself in another greater one.”

Imam as-Sadiq (a) said: “If you want to be respected, you should be lenient, and if you want to be disrespected, you may be severe.”

“Ill-temper ruins good works, in the same way as vinegar ruins honey.”

“The mentality of the ill-mannered individuals is always bad.”

Morals between Rectitude and Deviation

In the same way as bodies are subject to illnesses that cause certain symptoms, such as paleness and weakness, morals are subject to definite illnesses that cause certain symptoms in a form of moral frailty and mental collapse that vary according to the dimensions of the symptoms. The ailed bodies are treated so as to regain activity. The ill morals, too, are treated so as to recover and resume moderation.

Had it been impossible to treat the morals, all the efforts of prophets would have been meaningless, and, furthermore, man would have been just like animals or even worse. Animals, in fact, could be tamed. The unruly horse, for instance, could be made docile through taming, and wild beasts could be domesticated by means of taming, too. How is it then impossible for man, who is the noblest creature, to be disciplined? It happens that the moralities of an individual are ailed, and change him into a frowning, quarrelsome person. This occurs because of:

1. Either feebleness that is resulted from a physical ailment or symptoms of senility or the like, and cause the infected person to be weak-nerved, intolerant, and unable to treat people courteously,

2. Griefs and distresses that astound the intelligent and the well-mannered and take them away from noble traits,

3. Poverty that causes frowning and rudeness,

4. Office that may cause loss of good temper and impudence against people, or

5. Isolation that results in feelings of disappointment and humility. Such feelings are the causes of frown and grimace.

Treatment of Ill-Temper

The disadvantages and gross damages of ill-temper should be kept in mind. It should be always remembered that ill-temper brings about the wrath of God.

Self-control should also be practiced, and the motives of ill-temper should be suppressed through taking enough time before saying or doing anything. The Prophet (S) said:

“The best jihad1 is self-control.”

Note

1. Jihad is religious warfare or a war for the propagation or defense of Islam.

Truth

Truth stands for the conformity between word and deed. It plays a great role in the lives of both the individuals and communities. Truth is the beauty of speech and ground of success. From this cause, the Islamic Sharia1 , in both the Quran and Sunna2 , glorified and urged telling truth:

“Those who have brought the truth and those who have acknowledged it are those who have fear of Allah. They will receive whatever they want from their Lord. Thus is the reward of the righteous ones.” (39:33-4)

“Allah will say, “This is the Day when the truthful ones will benefit from their truthfulness.” (5:119)

“Believers! Have fear of Allah and always be friends with the truthful ones.” (9:119)

The Prophet (S) said: “Truth is the adornment of speech.”

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 trusts.”

“The deeds of the truthful are growing.”

This means that the deeds of the truthful are ongoing and their rewards are, too, growing. Thus, God accepts only the deeds of the pious ones. Truth, then, is one of the most significant characteristics of piety.

Achievements of Truth

The publicity of mutual understanding between individuals is a social necessity. If they commit themselves to so, they will have the ability to shoulder the burdens of life and enjoy a peaceful coexistence. It goes without saying that tongue is the instrument of mutual understanding and the translator of the various concepts that rove in people’s minds. It therefore plays a serious role in the existence of communities and the harmony of individuals’ feelings and ideas.

The happiness or distress of any society depends upon verbal truthfulness or falsehood. If tongue is truthful in interpreting the emotions, it will fulfill the mission of communication. If it, on the other hand, is characterized by mistranslation and misrepresentation, it will be the guide to evil and the means of social destruction. Hence, truth, whose effects and reflections play the greatest role in the individuals’ lives, is a social necessity.

Parties of transactions, for instance, can save themselves and times from the fatigue of bargain if they adhere to truthfulness. If all people observe truthfulness, they will gain its innumerable benefits and advantages. If untruth, on the other hand, becomes a common phenomenon in a society, the moral principles will be flimsy, mutual understanding will be missing, and the society will be the subject of disarrangement.

Parts of Truth

• Truth of speech: It stands for telling the very reality of a thing without falsification or concealment.

• Truth of deeds: It stands for the conformity of deeds with words, such as the commitment to oath and fulfillment of pledges.

• True determination: It stands for the determination to do good.

• True intention: It stands for purifying the intent from blemishes of showiness.

Notes

1. Sharia: The Islamic code of religious law, based on the teachings of the Koran and the traditional sayings of Prophet Muhammad (S).

2. Sunna is the body of Prophet Muhammad’s words, deeds, and confirmations.

Untruth

Untruth denotes the disconformity of speech with reality. It is surely the source of evils. From this cause, the Islamic Sharia has banned untruth, censured the untruthful, and threatened them through numerous texts in the Quran and Sunna:

“Allah does not guide a transgressing liar.” (40:28)

“Woe to every sinful liar!” (45:7)

“Those who do not believe in the miracles of Allah invent lies and they are liars.” (16:105)

In the Farewell Pilgrimage1 , the Prophet (S) said: “Forging lies against me has been common to a great extent. However, it will increase. He who forges lies against me intentionally should find himself a place in Hell. When you receive any hadith, you should first measure it according to the criteria of the Quran and my Sunna. If it conforms to them, you will then adopt it. If not, you should then throw it away2 .”

Amirul-Mu'minin (a) said: “Persistence on telling untruths brings about poverty.”3

Imam al-Baqir (a) said: “Allah has made locks for the evil and made drinking wine the master key of all these evils. Untruth, in fact, is eviler than drinking wines.”4

“Telling untruths is the destruction of faith.”5

“Ali Ibn al-Hussein (a) used to say to his sons: Avoid telling untruths, whether they were significant or venial, or in serious or humorous situations, for a man who tells a trivial lie will surely dare to tell a big one. Know that the Prophet (S) said: A servant persists on telling only the truth until Allah records him as truthful. The teller of lies, on the other side, keeps on telling untruths until he is recorded with Allah as liar.”6

Jesus (a) said: “He who tells very much untruth will lose brightness.”7

Disadvantages of Untruth

• Untruth brings about ill reputation and indignity. The liar will never be believed even if he tells truths. His testimonies, too, are not admitted, and his promises are not trusted. One of the manners of the liars is that they forget their previous untruths and invent new ones totally contrary to the previous. A liar often invents a number of contrasted untruths as a support of a previous one.

• Untruth causes mutual mistrust and creates feelings of apprehension.

• Untruth produces waste of time and efforts that are exerted for distinguishing between reality and falsity.

• Untruth has many disadvantageous spiritual effects.

Reasons of Untruth

• Habit: An individual may have the habit of telling untruths because of ignorance, influence of the surroundings, or feebleness of the religious restraint. A wise man said: “It is so difficult to wean him who found sweet the suckling of untruth.”

• Greed: It is surely one of the strongest incentives of untruth.

• Enmity and envy: These two things have very often induced to invent false accusations and fabricate libels against enemies. The righteous individuals who promote themselves against plunging in the wrong have frequently had to suffer the tragedies of false accusations.

Sorts of Untruth

False Swearing: False swearing is the most dangerous sort of untruth, because it is a double crime it is flagrant daring against the Almighty Lord and a shocking crime that eradicates the rights.

The Prophet (S) said: “Beware of false swearing, for it changes countries into deserted wastelands8 .”

Imam as-Sadiq (a) said: “False swearing brings poverty to the descendants9 .”

Perjury: Like the previous, perjury is a serious crime resulting in denial of the rights and commonness of disorder in the society.

The Prophet (a) said: “Before the perjurer finishes his false testimony in front of the judge, his place is Hell is prepared. The same thing is said about him who conceals a testimony10 .”

The holy Quran, also, warned against false wording:

“Stay away from wickedness, idols, and false words.” (22:30)

Damages of false swearing and perjury

• The false swearer and the perjurer do badly to themselves by exposing them to the wrath of God.

• The false swearer and the perjurer do badly to those who encourage them to swear falsely, because such persons support in the fields of wronging people’s rights and insulting their dignities.

• The false swearer and the perjurer do badly to those against whom they swear falsely because they deprive them of their rights.

• The false swearer and the perjurer do badly to the community as a whole, because they spread disorder and destroy the religious and moral values.

• The false swearer and the perjurer do badly to the Islamic Sharia, because they challenge its sacred constitution.

Breach of Promise

Fulfillment of promises is one of the noble traits with which the intelligent people adorn themselves:

“Mention in the Book (the Quran) the story of Ishmael; he was true to his promise, a Messengers and a Prophet.” (19:54)

As he promised a man, Ishmael the prophet confined himself in one place for a whole year waiting for him so as to keep his promise.

It is unfortunate that breach of promise, nowadays, has become a common phenomenon among Muslims who neglected its disadvantages that weaken the mutual confidence, corrupt the social relations, and harm the public interests.

Imam as-Sadiq (a) said: “The promise of the believer is a ransomless vow. He who reneges breaks his word with Allah and exposes himself to His dislike. This is the meaning of Allah’s saying: Believers, why do you preach what you do not practice? It is most hateful in the sight of Allah if you say something and do not practice it. (61:2-3) 11 ”

The Prophet (S) once, promised he would wait for a man near a rock. When the heat of the sun became so intense, the Prophet’s companions suggested to him to stand in the shadow until that man would come. “No,” said he, “I promised him to wait near this rock. If he does not come, that will be his fault12 .”

Mocking Untruth

Some people find nice to invent mocking lies in order to laugh at others.

Imam as-Sadiq (a) said: “For anyone who forges lies against a believer for the purpose of disgracing him, demeaning his personality, and sticking ill reputation to him, Allah will move him from His guardianship to the Shaitan’s. The Shaitan13 , however, will not welcome him14 .”

Treatment of Untruth

• The previously mentioned disadvantages of untruth, in addition to the material and ethical inconveniences, should be taken in consideration.

• The merits and virtues of truth should be kept in mind.

• Mental training on telling truth and avoiding telling lies should be permanently practiced until untruth is completely erased.

Justifications of Untruth

Untruth is an unwilling vice that is forbidden by the Islamic law. But, there are certain circumstances in which telling untruths becomes allowable. In case a vital interest cannot be achieved unless untruth is committed, the Islamic Sharia permits it. As an example on such vital interests we cite the salvation of a Muslim individual from killing or capture, the protection of the honor of a Muslim, or the guard of his property.

In such cases, untruth becomes obligatory, according to the Islamic law. Correspondingly, when untruth becomes the only means for achieving a more important mission or remedial goal, it is then preponderant or allowed. Reconciliation between people, the propitiation of wives, and trickeries of wars are matters for which telling untruth is allowable.

Imam as-Sadiq (a) said: “The teller of any untruth will be interrogated on the day of Resurrection except the untruths that are told in three situations: stratagems of war, reestablishing the ruptured relations between two parties of the reconciler, in this case, tells one party something that was not said about him by the other party and does the same thing with the other party so as to make peace between them, and promises to the wives15 .

Notes

1. The Farewell Pilgrimage is the last hajj of the Prophet (S).

2. Quoted from a-Tabirsi; Alihtijaj.

3. Quoted from as-Saduq; al-Khissal.

4. Quoted from al-Kafi.

5. Quoted from al-Kafi.

6. Quoted from al-Kafi.

7. Quoted from al-Kafi.

8. Quoted from al-Kafi.

9. Quoted from al-Kafi.

10. Quoted from al-Kafi and Mel La Yahdhuruh ul-Faqih.

11. Quoted from al-Kafi

12. Quoted from Ilal ush-Sharayii.

13. Shaitan is the Devil; Satan.

14. Quoted from al-Kafi

15. Quoted from al-Kafi.