Alhassanain(p) Network for Heritage and Islamic Thought

Rights of the Imams

The Immaculate Imams of the Ahlul-Bayt (a) preceded everyone else in the fields of virtue and perfection and won the loftiest honor of lineage and ranks. They were brought up in the houses of the Prophet’s successor, grew up under the shadow of the divine mission, and received the facts and principles of Islam from their great grandfather, and, hence, became the heirs of his knowledge, keepers of his wisdom, protectors of his code, and his auspicious representatives.

For sake of supporting the religion and guarding Muslims, they presented unparalleled examples of jihad they sacrificed themselves for sake of God until they won martyrdom in the cause of the belief and principles. They had no fear of anyone's accusations and they were not deceived by the false vanities of this worldly life. Their rights against Muslims are too numerous to be counted. I, however, may refer to some of them in the following points:

1. Recognition of the Imams

The two major sects of Islam relate uninterruptedly the following hadith:

“He who dies before he recognizes the Imam of his age is reckoned with those who died before Islam.”

Since the Imam is the Prophet’s representative who conveys the laws of Sharia, it is obligatory upon every Muslim to recognize him so that the belief and Sharia will be deliberately understood and the true guidance will be pursued.

In case a Muslim neglects the recognition of the Imam, he will surely go astray from the course of Islam and, thus, will die as disbeliever and hypocrite.

Returning to the aforementioned hadith, it refers to the necessity of the existence, as well as recognition, of the Imam all over lifetime, because attaching the Imam to the age requires continuity of Imamate and its renewal all over times and ages. In the same manner, many hadiths that are related by both sects of Muslims confirm the necessity of recognizing the Immaculate Imams and taking them as guides. For instance, the Prophet (S) is related to have said:

“With every generation, there must be decent individuals from my household whose mission will be to save this religion from the distortion of the deviants, the alteration of the wrong, and the misrepresentation of the ignorant. Your Imams are your representatives before Allah. You therefore should select proper representatives1 .”

“This religion will continue to exist up to the coming of the Hour of Resurrection, and there will exist twelve successors, as leaders all will be from the tribe of Koreish2 .”

This hadith is clear-cut evidence on the unquestionable existence of the twelve Imams of the Ahlul-Bayt (a) exclusively. Because they were more than this fixed number, neither the Umayyad nor are the Abbasid caliphs included.

2. Loyalty to the Imams

Recognition of the Imams is meaningless unless loyalty to them is added. In other words, if recognition of the Imams is bare of loyalty to them, it will be worthless. This is because the Imam, whose mission is to confirm the realities of Sharia, elucidate its rulings, guard it against trickeries and false interpolations of the atheists, and exert all efforts for protecting, supporting, and pleasing Muslims spiritually and materially in this world as well as the life to come, is the Prophet’s representative and the pioneer towards the Islamic idealities. Such being the case, any negligence of the loyalty to the Imam will lead to deviation.

This fact was frequently confirmed by the Prophet (S) who, in more than one occasion, declared that the right guidance and triumph will completely accompany the loyalty to the Immaculate Imams, while deviation will be the share of him who leaves and dissents from them:

“The like of my the Ahlul-Bayt is Noah’s ark he that embarks on it will be saved, while he that falls behind will be sunk3 .”

“I will leave with you things that will save you from deviation so long as you adhere to: the Book of Allah, which is a cord extended from the heavens to the earth, and my family the Ahlul-Bayt. These two will never depart each other until they join me on the Divine Pool. Consider how you will regard me through them4 .”

On the authority of his fathers, Imam as-Sadiq narrated that Amirul-Mu'minin (a), once, was asked about the meaning of ‘my family’ in the Prophet’s saying, ‘I will leave with you the two weighty things: the Book of Allah and my family’?

He answered: “This refers to me, al-Hassan, al- Hussein, and the nine Imams from the descendants of al-Hussein. The ninth will be al-Mahdi al-Qa’im. They will not contradict the Book of Allah, and the Book of Allah will not contradict them until they will join the Prophet (S) on His Pool5 .”

This hadith substantiates the fact that the Ahlul-Bayt and the holy Quran are full twins that never depart each other. Like the Quran’s being the constitution and the argument against Muslims, an imam from the Ahlul-Bayt (a) must exist in every age to hold the position of Muslims’ leadership and guide them to prosperity. The Prophet (S) said:

“He who desires to live like me, die like me, and be taken to the paradise of eternity of which my Lord has promised me, must be loyal to Ali and his descendants, for they will never take you out of the door of right guidance and will never take you to a door of deviation6 .”

3. Obedience to the Imams

God says:

“Believers, obey Allah, His Messenger, and your (qualified) leaders. If you have faith in Allah and the Day of Judgment, refer to Allah and His Messenger concerning matters in which you differ. This would be a more virtuous and a better way of settling differences. (4:59)”

In this holy Verse, God imposes as duty on Muslims to obey the Imams in their capacity as the Prophet’s successors, Muslims’ leaders, and pioneers of the Islamic ideology. Like imposing as duty the obedience to His Messenger and Him, God imposes the obedience to the Imams. This fact makes clear that they are the true successors of the Prophet (S) and are protected against sins, because no one deserves the absolute obligatory obedience except the sinless leader.

Thus, it is a big mistake to state that ‘the qualified leaders’ to whom the previous Verse refers includes the other individuals who led the Islamic states, because most of such ones contradicted the instructions of God and the practices of the Prophet (S) and, moreover, went astray from the line of Islam.

Zurara; one of the most celebrated traditionists, relates the following narration that indicates the merit and necessity of loyalty and obedience to the Imams of the Ahlul-Bayt (a):

Imam al-Baqir (a) said: “The supports of Islam are five: the prayer, zakat, fasting, hajj, and Wilaya7 .”

I asked: “Which one of these is the most favorable?”

The Imam (a) answered: “It is the Wilaya, because it is the key to the other four supports. The Imam is the guide to these supports After the recognition of the Imams, the obedience to him is the summit, climax, key, and door to the things. It achieves satisfaction of the All-beneficent Allah, Who says:‘One who obeys the Messenger has certainly obeyed Allah. You have not been sent to watch over those who turn away from you (4:80).’

Verily, if a man spends nights with rites of worship, observes fasting during days, gives his whole wealth as alms, and performs the hajj permanently, but he does not know what is the Wilaya and, hence, does not declare loyalty to Allah’s Disciples so that all his deeds must be originated from that Wilaya, Allah will not reward him for anything and he will not be attached to people of faith8 .”

Imam as-Sadiq (a) said: “Allah has attached the obedience to the Leaders to the obedience to His Messenger, and attached the obedience to His Messenger to the obedience to Him. Hence, he who neglects the obedience to the Leaders is neglecting the obedience to Allah and the obedience to His Messenger9 .”

4. Fulfillment of the Khums

God says:

“Know that whatever property you may gain, one fifth belongs to Allah, the Messenger, the kindred, orphans, the needy and those who need money while on a journey. (8:41)”

The right of Khums is obligatory upon Muslims, because God has passed it as law for the Ahlul-Bayt and everyone who has family relation with them. It is, moreover, a natural right accepted by reason, conscience, and Islamic Sharia. All governments used to award their officials by giving them pensions that they receive when they become old and their sons inherit, as an expression of appreciating their efforts in fields of serving their nations. Similarly, God imposes on Muslims to pay one-fifth of the profits of their properties under definite rules- to the descendants of the Prophet (S) as an appreciation of his giant jihad and precious sacrifices for sake of his nation. Besides, the right of Khums is imposed so as to save the descendants of the Prophet (S) from taking alms and money of the zakat.

Explaining the concept of ‘the kindred’, Amirul- Mu'minin (a) said:

“By Allah I swear, it is we whom Allah intended in His saying ‘the kindred,’ and attached to His Messenger and Himself in his saying:

‘Whatever Allah grants to His Messenger (out of the property) of the people of the towns, belongs to Allah, the Messenger, the kindred (59:7)’”

This is exclusively for us, because Allah did not dedicate a share of alms to us, out of honoring His Messenger and saving us from being fed from dirt of people10 .”

Abu Bassir narrated:

I, once, asked Imam al-Baqir (a) about the least thing due to which one may be in Hell. He answered: “It is to consume the properties of the orphan wrongfully. It is we whom are intended by ‘the orphan’.”

Many disputations, however, occurred between Imamites and the other Islamic sects regarding the question whether ‘spoils’ refers to the booty of wars particularly or includes the other profits in every respect. To discuss this matter will lead us to go far away from our main topic; namely, ethics. Anyhow, one may refer to the reference books of jurisprudence for more information in this regard.

5. Kind Treatment to the Prophet’s Descendants

To attend to, treat kindly, and do good to the descendants of the Immaculate Imams prove one’s love for and loyalty to the Imams (a). The Prophet (S), in many occasions, expressed his pleasure and love for anyone who would respect his descendants and, in the same manner, expressed his denial and malice against one who would injure and mistreat them.

The Prophet said: “On the Day of Resurrection, I will intercede for four persons: one who respects my descendants, one who settles their needs, one who helps them meet their needs in exigencies, and one who loves them heartily and verbally11 .”

“When I stand on the Praiseworthy Standing (on the Day of Resurrection), I will intercede for the individuals of my umma who committed grand sins, and Allah will pass my intercession. By Allah I swear, I will not intercede for those who injure my descendants12 .”

6. Praising and Publicizing the Imams’ Merits

The high-minded people used to appreciate the great personalities, for their merits, by several means among which is to use words of praise that express their virtues. Since the Immaculate Imams were the most highborn, the most virtuous, and the foremost in fields of merits and glories, they have been worthy of expressions of love and loyalty and words of admiration. Besides, the Imams were the relief and shelter of Muslims in ordeals, as they spared no efforts in saving them from despots and wrongdoers.

Opposite to the Ahlul-Bayt (a), people are of two groups: a group shows malice towards them, denies their merits, and pretends not to see their lofty idealities, despite their brightness and beauty.

This group can be described by saying:

He whose mouth is ill and bitter will find bitter even the fresh pure water.

The other group is spellbound by the love and loyalty to them, infatuated with their merits, longs for listening to their virtues, and mentions continually their worth even if this costs to encounter horrible disasters.

To this variance, Amirul-Mu'minin (a) refers by saying:

“If I strike the nasal of the believer with my sword so as to make him hate me, he will not do. And if I pour all the pleasures of this world on the hypocrite so as to make him love me, he will not do. This is because it is a finalized matter that is uttered by the Ummi13

Prophet (S), who said: ‘Ali, a believer will never hate you, and a hypocrite will never love you.’”

Thus, those who have full awareness of the Imams’ virtues and have adhered to the loyalty to them competed with each other in praising and publicizing their traits as expressions of their true love, without anticipating the Imams’ worldly awards. In return, the Imams (a) used to receive the eulogists so warmly, appreciating for them their profuse emotions and nice eulogies, and used to award them by means of charity and prayers.

Saaid; the servant of al-Kumayt the famous poet, narrated the following:

Accompanying my master; al-Kumayt, we, once, visited Ali Ibn al-Hussein (a). Before him, al-Kumayt said: “I have eulogized you hoping that it will be a means that takes me near to the Messenger of God (S).”

Al-Kumayt, then, recited his poem. When he finished, the Imam (a) said to him: “I cannot reward you properly, but God will surely reward you properly.”

The Imam then supplicated to God to forgive al- Kumayt and could gather for him four hundred thousand dirhams.

Al-Kumayt said: “If you have given me a single daniq14 , it will be great honor for me. I, however, wish you would give me pieces of your clothes through which I will seek blessings.”

Thus, the Imam (a) gave him his clothes and supplicated: “O Allah my Lord, al-Kumayt has done well for the sake of Your Messenger’s family when others have fallen behind, and declared the right that others have concealed. Hence, I implore to You to give him nice life, make him die as shahid, show him Your rewarding very soon, and grant him the great rewards thereupon. I am too short to reward him properly.”

All his lifetime, al-Kumayt felting the blessings of the Imam’s supplication15 .

Diibil al-Khuzaai; the famous poet, narrated the following:

One day, in Khurasan, I visited Ali Ibn Musa ar-Ridha (a) who asked me to recite some of my new poem. Hence, I went on reciting my poem, which contained the following Verse:

If they the Ahlul-Bayt- are oppressed, they extend towards their oppressors hands that are too lofty to oppress others.

When he heard this verse, Imam ar-Ridha (a) wept so heavily that he fainted. A servant who was standing behind the Imam asked me to stop, and I did.

After a while, the Imam (a) asked me to repeat the poem. When I recited the very verse, the Imam (a) wept so heavily that he fainted, and the servant asked me to stop, and I did.

After a while, the Imam (a) asked me to repeat my poem. When I finished, he expressed his admiration by saying, three times, ‘Well done.’

The Imam then ordered to give me ten thousand dirhams on which his name was pressed. I was the first one who would receive such dirhams. Besides, his family members gave me many jewels.

When I arrived in Iraq, I sold these dirhams, each with ten ordinary dirhams, to the Shia. Hence, I could gain one hundred thousand dirhams, which was the first sum I had ever gained16 .

7. Pilgrimage to the Imams’ Shrine

To visit the holy shrines of the Imams and to greet them are within the rights against their adherents, as an expression of loyalty to them. The Imams are the same whether they are alive or dead. Referring to this aspect, Sheikh al-Mufid said:

((After their death, the Prophet and the Imams of the Ahlul-Bayt have full acquaintance with their adherents’ manners in this life that their acquire by God. Moreover, they can hear the words of him who speaks to them in their holy shrines. This is also an honor that God confers upon them so as to distinguish them from others. Many narratives have proven that they can also hear the words that are addressed to them wherever they come from. All the Imamite jurisprudents believe in so. As a proof, yet general, on the authenticity of this belief, we cite God’s saying:

“Do not think of those slain for the cause of Allah as dead. They are alive with their Lord and receive sustenance from Him. They are pleased with the favor from their Lord and have received the glad news that those who follow them will have no fear nor will they be grieved that they will be rewarded with bounties and favors from their Lord and that Allah will not neglect the reward of the true believers. (3:169-71)”

Telling the story of the believer of the Pharaoh’s family, God says:

“(Having been murdered by the disbelievers) he was told to enter paradise (wherein he said),

"Would that people knew how my Lord has granted me forgiveness and honor" (36:26-7).”

The Prophet (S), too, said:

“I will certainly hear him who greets me near my tomb, and I will surely respond the salaams of him who greets me from any place.”

Finally, many texts said by the Imams of the Ahlul-Bayt (a) deal with this topic in details.))

Uninterruptedly, there are tens of narrations related to the Ahlul-Bayt (a) with regard to the great rewarding and grand credit obtained due to the pilgrimage to the Imams’ shrines.

Amirul-Mu'minin (a) narrated: We served the Prophet (S), who was visiting us, some of the milk, butter, and dates that Ummu Ayman had given to us. After he had had some, he moved to a corner to offer a prayer. During the last prostration of that prayer, he wept very heavily. As we used to respect and honor him greatly, none of us could ask him. Al- Hussein then approached him and said: “Father, the greatest pleasure that we had ever felt was at these moments when you visit us. But we also felt great sorrow when we noticed you weeping. What for are you weeping?”

“Son,” answered the Prophet (S), “The angel Gabriel has just come to me to foretell that you all will be killed in different areas of this earth.” “Father,” asked al-Hussein, “What will be the reward of him who visits us in such different areas?” The Prophet (S) answered: “There will be groups of my umma visiting your tombs for seeking blessings. I engage myself with the pledge that I, on the Day of Resurrection, will come to save them from the horrors of the Hour of Resurrection that they will suffer because of their sins. Allah will surely make Paradise their abode17 .”

Imam as-Sadiq (a) said: “He who visits one of us is as same as him who visits the Messenger of Allah (S)18 .”

Imam al-Kadhim (a) said: “On the day of Resurrection, there will stand on the Divine Throne four individuals from the past generations and four from the later generations. Noah, Abraham, Moses, and Jesus are the four individuals from the past generations. Muhammad, Ali, al-Hasan, and al- Hussein are the four individuals from the later generations. Then, food will be served. Those who visited the shrines of the Imams will be invited to that food. The visitors of my son’s shrine will be the foremost and the most favorable19 .”

Imam ar-Ridha (a) said: “The followers and Shia of each Imam are involved in a pledge that they should fulfill for him. The pilgrimage to the Imam’s shrine is a sign of the perfection of fulfilling that pledge. Hence, the Imam, on the Day of Resurrection, will intercede to him who visits his shrine out of desire and credence to the Imam20 .”

Notes

1. Quoted from Sharafuddin’s al-Muraja’at

2. Muslim, in his book titled as-Sahih, records this saying of the Prophet (S).

3. Quoted from Sharafuddin’s al-Muraja’at; page 17.

4. Quoted from Sharafuddin’s al-Muraja’at; page 14

5. Quoted from Safinat ul-Bihar; (as quoted from Meaani al- Akhbar and Uyounu Akhbar ir-Ridha).

6. Quoted from Sharafuddin’s al-Muraja’at; page 156.

7. Wilaya stands for the loyalty to the Imams of the Ahl ul-Bayt (a), as considered as an obligation.

8. Quoted from Safinat ul-Bihar; part 2 page 691.

9. Quoted from Safinat ul-Bihar; part 2 page 691.

10. Quoted from al-Wafi; part 6 page 38 (as quoted from al- Kafi).

11. Quoted from Bihar ul-Anwar; 20/57 (as quoted from Uyounu Akhbar ir-Ridha).

12. Quoted from Bihar ul-Anwar; vol. 20 page 57 (as quoted from as-Saduq’s al-Amali).

13. Ummi: The inhabitant of Umm ul-Qura: Mecca.

14. Daniq is a part of dirham.

15. Quoted from al-Ghadir; 2/189. (The narration is recorded in Khuzanat ul-Adab).

16. Quoted from al-Ghadir; part 2 page 350-1.

17. Quoted from Bihar ul-Anwar; 22/ 7 (as quoted from Kamil uz-Ziyara and al-Amali).

18. Quoted from Bihar ul-Anwar; vol. 22 page 6 (as quoted from uyounu Akhbar ir-Ridha, Ilal ush-Sharaayi, and Ibn Qawlawayh’s Kamil uz-Ziyara).

19. Quoted from Bihar ul-Anwar; vol. 22 page 6 (as quoted from al-Kafi).

20. Quoted from Bihar ul-Anwar; vol. 22 page 6 (as quoted from uyounu Akhbar ir-Ridha, Ilal ush-Sharaayi, and Ibn Qawlawayh’s Kamil uz-Ziyara).

Rights of Scholars

Merits of Knowledge and Scholars

Knowledge is the dearest thing for man, since it is the base of civilization and the honor of this world as well as the life to come. Scholars are the prophets’ heirs and supporters of the religion as they guide people to the recognition and obedience to God and lead them to honesty:

“Say, "Are those who know equal to those who do not know? Only the people of reason take heed" (39:9).”

“Allah will raise the position of the believers and of those who have received knowledge. Allah is Well- Aware of what you do (58:11).”

“Only Allah's knowledgeable servants fear Him. Allah is Majestic and All-pardoning. (35:28)”

“These are parables, which We tell to human being, but only the learned ones understand them. (29:43)”

The Prophet (S) said: “As for him who takes a way for seeking knowledge, Allah will lead him to the way that takes to Paradise. As a sign of their pleasure with the seekers of knowledge, the angels lower down their wings for them. Every creature that is in the heavens or on the earth, including the whales, seeks Allah’s forgiveness to the seekers of knowledge. The scholar is preferred to the worshipper in the same way as the full moon is preferred to the other stars. The scholars are the heirs of the prophets, who definitely did not bequeath dinars or dirhams. They only bequeathed knowledge. Thus, he who takes from that knowledge has surely taken a great thing1 .”

“On the Day of Resurrection, some individuals will have rewards as huge as clouds or as great as unshakable mountains. When they will wonder how they have obtained such rewards that they did not do things deserving them, they will be answered: “As you instructed people to do good deeds, we recorded for you the reward of every deed that those people carried out2 .”

Amirul-Mu'minin (a) said: “Kumayl, those who amass wealth are dead even though they may be living while those endowed with knowledge will remain as long as the world lives. Their bodies are not available but their figures exist in the hearts3 .”

Imam al-Baqir (a) said: “A scholar whose knowledge is useful for others is preferred to seventy thousand worshippers4 .”

Imam as-Sadiq (a): “On the Day of Resurrection, all people will be gathered on one highland and the scales will be maintained. The blood of the shahids will be put in a scale and the ink of the scholars in the other. The ink of the scholars will outweigh the blood of the shahids5 .”

“On the Day of Resurrection, the worshippers and the scholars will be interrogated together. The worshippers will be permitted to be in Paradise, and the scholars will be asked to intercede for others whom they taught the high moral standards6 .”

The faithful scholars owe Muslims great rights that should be fulfilled. They are as follows:

Regard of Scholars

To show regard toward scholars is their leading right because of their being characterized by knowledge and virtue.

The Prophet (S) said: “To look at the face of a scholar, out of love for him, is a sort of worship7 .”

“You should be either scholar or seeker of knowledge or loving the scholar, and do not be of any other class. To hate the scholars leads to perdition.”

Husham Ibn al-Hakam, the teenage, visited Imam as- Sadiq (a), who was encompassed by the celebrities of the Shia such as Hamran Ibn A’yun, Qays al-Massir, Younus Ibn Ya’qoub, Abu Ja’far al-Ahwal, and others, in Mina. As soon as his eyes fell on Husham, Imam as-Sadiq (a) preceded him to all the others who were all older than him i.e. Husham-. When he felt that the attendants were displeased by this act, Imam as- Sadiq (a) said: “This man has been supporting us with his heart, tongue, and hand8 .”

Ahmed al-Bezanti, the scholar, narrated:

I responded to the invitation of ar-Ridha (a) and spent that night with him. After I had been served dinner, the Imam (a) ordered the servants to prepare my bed. The most excellent kinds of pillow, bedspread, and blanket were brought. When I finished my dinner, he (a) asked me whether I wanted to sleep. “Yes, I want,’ answered I. The Imam covered me with that blanket and supplicated God for me, ‘God may make you pass this night with good health.” When the Imam left me, I said to myself, ‘Verily, I have awarded with such unprecedented great honor by this man9 .’

Charity to Scholars

The main concern of scholars is to serve the religion, publicize the Islamic enlightenment, and guide Muslims towards high moral standards. Such endeavors require time and giant efforts that divert from seeking earnings. It is then necessary for the believers who observe the religious affairs to save the means of good livelihood for the scholars, through supplying them with the Shariite rights of which God orders as well as the other charities. Scholars in fact are the worthiest of enjoying such rights that enable them to go on achieving their aims and carrying out their religious tasks without being distracted by any other factor.

Muslims, in the past, used to volunteer openhandedly to dedicate some money as waqfs10 for saving the livelihoods of the scholars.

Compliance with Scholars

Rational individuals refer to the specialists in the various fields of life so as to benefit by their experts. In the same manner, Muslims should refer to scholars in fields of religious teachings and rulings. It is required to imitate and yield the fruits of the scholars’ studies who devoted themselves to servicing the Islamic Sharia, propagandizing its rulings, and guiding people to uprightness. Following so, people will have full awareness of their doctrine and will be able to resist the rumors of enemies. But if they neglect reference to scholars, people will ignore the reality of their religion, principles, and rulings and, subsequently, will be the subject of deviation.

The Prophet (S) said: “To sit with the religious people is the honor of this life as well as the life to come11 .”

“To sit with scholars is a sort of worship12 .”

“Knowledge is stored in safes whose key is question. Hence, you Allah may have mercy upon you must put questions, for your questions will bring rewards for four persons: the asker, the instructor, the listener (to the question and answer), and the one who loves those three13 .”

Imam as-Sadiq (a) said: “People perish so long as they do not put questions14 .”

Luqman the wise instructed his son: “Son, sit with the scholars and stick your knees to them, for Allah enlivens the hearts i.e. intellects- with the illumination of wisdom in the same way as He enlivens the barren lands with heavy rain15 .”

Notes

1. Quoted from al-Wafi; part 3 page 40 (as quoted from al- Kafi).

2. Quoted from Bihar ul-Anwar; vol. 1 page 75 (as quoted from Bassaair ud-Darajat).

3. Quoted from Nahj ul-Balagha

4. Quoted from al-Wafi; part 3 page 40 (as quoted from al- Kafi).

5. Quoted from al-Wafi; part 3 page 40 (as quoted from al- Faqih).

6. Quoted from Bihar ul-Anwar; vol. 1 page 74 (as quoted from Ilal ush-Sharayi and Muhammad ibn al-Hasan as-Saffar’s Bassaair ud-Darajat).

7. Quoted from Bihar ul-Anwar; 1/64 (as quoted from ar- Rawandi’s an-Nawadir).

8. Quoted from Bihar ul-Anwar; 1/59 (as quoted from Sheikh as-Saduq’s al-Khissal).

9. Quoted from Safinat ul-Bihar; vol. 1 page 81.

10. Waqf is the endowment or settlement of property under which the proceeds are to be devoted to a religious or charitable purpose.

11. Quoted from Bihar ul-Anwar; 1/62 (as quoted from Thawab ul-A’mal and al-Amali).

12. Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from keshf ul-Ghumma).

13. Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from Sahifat ur-Ridha and Uyounu Akhbar ir-Ridha).

14. Quoted from al-Wafi; part 1 page 46 (as quoted from al- Kafi).

15. Quoted from Bihar ul-Anwar; vol. 1 page 62 (as quoted from Rawdhat ul-Waizhin).

Rights of Teachers and Students

Rights of teacher

Faithful teachers who enjoy good traits occupy a high position in the society because of the appreciative efforts they exert for educating and supplying individuals with knowledge and moralities. Besides, they are the pioneers of culture and guides of the coming generation. On account of that, they must enjoy definite rights against their students. First of all, students must respect their teachers in the same way as they respect their fathers so as to express their appreciation to them.

Alexander, once, was asked why he used to respect his teacher in a way better than his respecting his father. He answered: “My father is the founder of my transient life while my teacher is the founder of my changeless life.”

Imam al-Baqir (a) said: “He who teaches an item of knowledge that leads to the right guidance will be having the same rewards of them who apply that item to themselves, without any decrease in their rewards. And he who teaches an item of deviation will be having to burden the same punishment that is decided for those who practice such an item without any decrease in their punishment1 .”

Students must appreciate their teachers’ efforts and reward them by means of showing gratitude and respect and following their recommendations. They also must pardon and neglect any situation of strictness or discipline that are intended for their good educationally and morally. The best comprehensive word that gathered the rights of teachers is the following saying of Imam as- Sajjad (a):

“The right of the one who trains you through knowledge is magnifying him, respecting his sessions, listening well to him, attending to him with devotion, avoiding raising your voice against him, avoiding answering any question before he answers, avoiding talking to anyone during his instructions, avoiding backbiting anyone before him, doing your best to defend him when he is backbitten and cover his flaws and publicize his good traits. Do not sit with his enemy and do not antagonize his friend. If you do so, the angels will testify for you that you have attended to him and received his knowledge for the sake of Allah, not people2 .”

Rights of Students

Seekers of studies enjoy particular standings of virtue and honor because they exert diligent efforts for seeking, retaining, and conveying knowledge to the coming generations.

The Prophet (S) said: “The like of students among the ignorant is the alive among the dead3 .”

“Seeking knowledge is a duty that is imposed upon every male and female Muslim. It is most surely that Allah loves seekers of knowledge4 .”

“The scholar and the seeker of knowledge are partners in the same rewarding: two for the scholar and one for the seeker of knowledge. Any other class is worthless5 .”

Such merits traits are dedicated to the sincere students who aim at achieving self-discipline and moral conduct. The students who are empty of such intentions are deprived of such memorable traits and will have nothing more than transitory goals. Let us now refer briefly to some of the students’ rights:

First of all, fathers should choose well qualified, faithful, and well-mannered teachers for their sons, so that they will be good imitable examples.

Students are generally characterized by fondness of following the examples of their instructors whose qualities affect the students’ personalities very soon.

Second, students must be treated with kindness and compassion. Teachers are required to treat their students as if they are their sons and avoid humiliating and persecuting them, because such behaviors may make them disregard studying. To instruct and encourage students on studying, it is wise to reward the good-doers by words of praise and reproach the negligent by means of reprimand taking in consideration the condition that such matters must not injure their emotions or abuse their dignities.

Addressing to seekers of knowledge, Imam as-Sajjad (a) said in his Treatise of Rights:

“The right of your subjects through knowledge is that you should know that Allah made you a caretaker over them only through the knowledge He has given you and His storehouses, which He has opened up to you. If you do well the missions that Allah has chosen you for, treat them as same as the treatment of the merciful caretaker who respects his master in the affairs of the slaves and the clement steadfast one who always offers money for the needy ones, then Allah will increase His graces to you and you will be on the right way faithfully, otherwise you will be regarded as betrayal, unjust to the creatures, and expose yourself to encounter Allah’s seizing His graces and power from you.”

Third, it is necessary for teachers to take in consideration the intellectual levels of the students and their readiness to receive knowledge. This consideration will help teachers choose the appropriate levels of study that befit each student and avoid providing information that are too high for them to understand. Furthermore, it is important for teachers to realize each student’s main concern so as to guide him to the fields that best suit his interest, since it is improper to coerce a student on definite fields of study, which he does not like.

Fourth, to secure an ideal rise for students, it is important to keep on guiding them incessantly in the scientific and moral fields. This is the only way to guarantees their being examples of decency.

Student must understand that the main purpose beyond studying is to achieve self-control and good sense so as to attain the honor of the obedience to God and, subsequently, the eternal pleasures will be won.

Neglecting such noble goals, a student fails to exploit science, loses all aspects of spirituality, and becomes the subject of the barren worldly whims.

The best example of such shortcomings is the current civilized nations whose individuals, though preceded others in fields of science and inventions, live humble lives suffocated by disintegrated morals, loose spiritual values, and prevalent evils all because they pursue wholly material trends and free themselves completely from the religious and moral values. Owing to so, they have competed with each other using the most fatal weapons for terminating each other and, hence, they have turned this world into a volcano threatening ruination and perdition to humankind.

Notes

1. Quoted from al-Wafi; part 1 page 42 (as quoted from al- Kafi).

2. Quoted from The Treatise of Rights; Imam as-Sajjad (a).

3. Quoted from Bihar ul-Anwar; 1/58 (as quoted from at-Tusi’s al-Amali).

4. Quoted from al-Wafi; part 1 page 36 (as quoted from al- Kafi).

5. Quoted from Bihar ul-Anwar; 1/56 (as quoted from Bassaair ud-Darajat).