Alhassanain(p) Network for Heritage and Islamic Thought

Rights of the Relatives

Merits of the Relatives

Relatives are the family to whom one belongs. Man’s relatives are the most similar, affectionate, and helpful. Describing the relatives, Amirul-Mu'minin (a) said:

“Man, though wealthy, cannot dispense with his clan. He is in need for their defending him with hands and tongues. They are one’s greatest backers, best reuniters, and most affectionate when a misfortune befalls1 .”

The best relatives are those who love, sympathize, and cooperate with one another for achieving their goals and interests. For its elevated social rank and great influence on reforming the Islamic society, the Islamic Sharia has paid the greatest attention to the family affairs.

Regard of Relatives

The leading moral principles on which the Islamic Sharia has imposed and confirmed is the regard of relatives by means of showing kindness, rendering material aid, protecting against misfortunes, and participating in sorrow and joy:

The Prophet (S) said: “I advise every present and absent individual of my umma, including those who are in their fathers’ spines and mothers’ wombs up to the Day of Resurrection I advise all these to regard their relatives, even if the way to them takes one hundred year walking. Regard of the relatives is part of the religion2 .”

“He who is pleased if Allah adds to his age and increases his sustenance must regard his relatives.

On the Day of Resurrection, the family relation will say with glib accent: O Lord, regard him who regarded his relatives and disregard him who disregarded his relatives3 .”

“Warrant for me one and I warrant for you four: warrant for me that you regard your relatives and I warrant for you that Allah will love you, increase your sustenance, add to your age, and take you to the promised Paradise4 .”

Imam al-Baqir (a) said: “Regard of the relatives purifies the deeds, increases the wealth, repels misfortunes, makes the Judgment easier, and postpones the deadline of life5 .”

Imam as-Sadiq (a) said: “We do not know anything that adds to the age like regard of the relatives. It happens that a man whose age is decided to be three years may add to it thirty years if he regards his relatives. Hence, his age become thirty-three. A man whose age is decided to be thirty-three years may decrease to three years if he disregards his relatives6 .”

“Regard your relatives even by serving them a drink of water. The best way of regarding the relatives is to save them from harm. Regard of relatives surely postpones the deadline of life and endears to the family members7 .”

“Regard of the relatives and charity make the Judgment on the Day of Resurrection- easier and protect against committing sins. Hence, you are advised of regarding your relatives and doing charity even by saying nice salaams and responding others’ salutations8 .”

Imam as-Sadiq (a) narrated that, once, a man said to the Prophet (S): “God’s Messenger, my relatives have rallied against me, disregarded me, and reviled at me. Should I disavow them?” The Prophet (S) answered: “If you do, Allah will disavow all of you.” He wondered: “How should I do, then?” The Prophet (S) instructed: “You should regard those who disregarded you, give those who deprived you (of their endowments), and pardon those who wronged you. If you do it, Allah will support you against them9 .”

A family contains individuals of various standings. There is the rich and the poor, the strong and the weak, and the celebrity and the ignoble. Except by means of solidarity and mutual sympathy, a family cannot achieve might and luxury and cannot face the life problems with steadfastness.

In his last hours, Aktham Ibn Saifi; the famous wise man, summoned his sons, collected a group of sticks, and asked each of them to break it. None could break that group. He then gave a single stick to each of them to break. They could break easily. Commenting on this situation, he said to them: “Like these sticks, always be together so that you cannot be broken.”

Disregard of the Relatives

Disregard of the relatives stands for any word or deed that oppresses the relatives, such as revilement, backbiting, alienation, and deprivation of feelings of sympathy. According to the Islamic Sharia, it is a grand sin threatened with punishment:

“If you ignore the commands of Allah would you then also spread evil in the land and sever the ties of kinship? (47:22).”

“Those who break their established covenant with Him and the relations He has commanded to be kept and spread evil in the land are the ones who lose a great deal. (2:27)”

The Prophet (S) said: “Four matters are the quickest in punishment: to recompense the favor with mistreatment, to trespass him who does not show hostility, to break the faith of the party who keeps up his faith, and to rupture the relations with the relatives who regard you properly10 .”

Imam al-Baqir (a) said that the following statements are recorded in Ali’s book: “The bearers of three ill manners will not die before they suffer the consequence of them: oppression, disregard of the relatives, and perjury against Allah. The reward of regard of the relatives is the most hastened. Even the sinful people will be enriched and wealthy when they regard each other (by means of good mutual relations). Perjury and disregard of the relatives change countries into deserted wastelands and cut off the progeny11 .”

One of the companions narrated that he, once, told Imam as-Sadiq (a) that his brothers and cousins had dismissed him from his house and that they would beat him if he disputed with them.

Imam as-Sadiq (a) said to him: “Be patient. Allah will surely relieve you.”

The man was sufficed with these words; hence, he left.

In the year 131, people were affected by plague, and the man’s brothers and cousins were within its victims. When the man visited Imam as-Sadiq (a), he asked him about their manners. He told of their death. The Imam (a) said: “That was certainly the punishment for what they had done to you when they disregarded their relative. Do you wish were they alive even if they would mistreat you?” The man answered: “Yes, I do12 .”

Shuaib al-Aqarqoufi narrated that Ya’qoub al- Maghzili, once, visited Imam al-Kadhim (a) who said to him: “Ya’qoub, you and your friend were engaged in disagreement in a place yesterday, and you reviled at each other. My fathers’ and my religion does not accept such deeds. We, likewise, do not order any of such ethics. Hence, you should fear Allah alone. Death will separate you from your friend who will die during his journey before he arrives in his town. You will be sorry for your revilement at him. Because you have disregarded each other, Allah will cut off your ages.”

The man asked: “What about my time of death?”

The Imam answered: “Because you regarded your aunt, twenty years were added to your age.”

(Shuaib commented) After some time, the man told me that his friend had died during his journey13 .

Notes

1. Quoted from Nahj ul-Balagha.

2. Quoted from al-Wafi; part 3 page 93 (as quoted from al- Kafi).

3. Quoted from Bihar ul-Anwar; Kitab ul-Ashara page 27 (as quoted from Uyounu Akhbar ir-Ridha and Sahifat ur-Ridha).

4. Quoted from al-Wafi; part 3 page 94 (as quoted from al- Kafi).

5. Quoted from al-Wafi; part 3 page 94 (as quoted from al- Kafi).

6. Quoted from al-Wafi; part 3 page 94 (as quoted from al- Kafi).

7. Quoted from al-Wafi; part 3 page 94 (as quoted from al- Kafi).

8. Quoted from al-Wafi; part 3 page 94 (as quoted from al- Kafi).

9. Quoted from al-Wafi; part 3 page 94 (as quoted from al- Kafi).

10. Quoted from al-Wafi; 3/63 (quoted from the Prophet’s commandment for Imam Ali).

11. Quoted from al-Wafi; part 3 page 156 (as quoted from al- Kafi).

12. Quoted from Safinat ul-Bihar; vol. 2 page 414 (as quoted from al-Kafi).

13. Quoted from Safinat ul-Bihar; vol. 1 page 5166 (as quoted from al-Kafi).

Rights of Friends

Merits of Friends

Man has longed for making friendships so that he can obtain individuals supporting him, alleviating his troubles, and sharing in his sorrow and joy.

Amirul-Mu'minin (a) said: “Try to have as many as possible true friends, for they are the supplies in joy and the shelters in misfortunes1 .”

Imam as-Sadiq (a) said: “A friend occupies a great position to the degree that even the inhabitants of Hell will seek his help before the relatives. In this regard, Allah, conveying the words of the inhabitants of Hell, says:

‘so, we have no intercessors, nor a true friend. (26:100-1)’”

A wise man said: “The true friends are the most favorable gain in this world. They are adornment in luxury, support in misfortune, and aid for acquiring good living and good deeds.”

As a wise man was asked whether he prefers his brother or friend, he answered: “I prefer my brother when he is a friend of mine.”

Reality of Friendship

Some people may think that the true friend is the one who treats them courteously and bright-facedly, but if such one is tested, his falsity is proved. Old and modern writers have gone on complaining about friends’ alienations in spite of the love that is born for them. This is because of:

• The ignorance of the reality of friendship and the incapability of making distinction between the true and false friends, or

• Most of the friends are characterized by common social weak points, such as changeableness and disloyalty.

Amirul-Mu'minin (a) said: “There are two classes of friends: friends of confidence and friends of grimace. The friends of confidence represent the hand, the wing, the family, and the wealth. Regarding your relation with the friends of confidence, you should offer your wealth and body to them, act with sincerity towards him who acts with sincerity towards them, antagonize him who antagonizes them, conceal their secrets and flaws, and publicize their nice qualities

You should know that friends of confidence are as rare as red sulfur. Friends of grimace are those from whom you can gain pleasure; therefore, you should not prevent them from gaining pleasure through you. Do not expect anything more from them. As long as they show you good humor and good wording, you must show them the same2 .”

Imam as-Sadiq (a) said: “Friendship is nil unless its limits are kept. He who does not keep these limits should not be regarded as friend. The first limit is that the inner self and the appearance should be identical. The second limit is that the friend should regard your goodness as his goodness and your evil as his evil. The third limit of friendship is that a position or fortunes should not change the relation with the friends. The fourth limit is that the friend should not deprive his friend of anything that he is capable of doing. The fifth limit which is the most comprehensive-, is that the friend should never leave his friend alone in calamities3 .”

Friends’ Selection

The characteristics of friends move between them very quickly. The bad, however, move in greater speed. It frequently happens that well-behaved individuals have gone astray because of the influence of their bad friends. So, it is important for every man of reason to choose friends that are characterized by good mannerism and behavior.

The Ideal Friend

The first characteristic of the ideal friend is intelligence. In fact, the companionship of the foolish is vicious and malicious because the foolish injures his friend when he intends to benefit him:

Amirul-Mu'minin (a) said: “The foolish does not advise you of good and is not expected to save you from any problem even if he does his best. Moreover, he may harm you as he intends to benefit you. His death is better than his life, his silence is better than his words, and his remoteness is better than his closeness4 .”

Friends must be characterized by faith, uprightness, and well mannerism. Friends who are empty of such traits are insignificant since they are anticipated to mislead their associates:

“It will be a hard day for the unbelievers. It will be a day when the unjust will bite their fingers, (regretfully) saying, "Would that we had followed the path of the Messengers. Woe to us! Would that we had not been friends with so and so. He led me away from the true guidance after it had come to us. Satan is a traitor to people." (25:27-9)”

The Prophet (S) said: “Man imitates his friends. Hence, you must consider them whom you want to befriend5 .”

Amirul-Mu'minin (a) said: “To sit with the evils causes mistrust in the good. To sit with the good attaches the evils to the good. The sinful ones’ sitting with the good ones attaches the sinful ones to the good ones. If you cannot discern the belief of somebody, you should investigate his associates. If they are following the right creed, he will inevitably be on the right creed. If they are not, he then has no share in the religion of Allah. The Prophet (S) used to say: He who believes in Allah and the Final Day should not fraternize with any disbeliever or associate with any sinful. He whoever fraternizes with a disbeliever or associates with a sinful one is certainly regarded as disbeliever and sinful6 .”

Imam al-Baqir (a) said: My father Ali Ibn al- Hussein, once, advised me: ‘O son, do not associate, talk, or accompany five classes of people.’ ‘Who are they, father?’ asked I, and he (a) answered: ‘Beware of associating with the liar, for he is as same as mirage: he shows you the near as remote and shows you the remote as near. Beware of associating with the sinful, for he will disappoint you for a single bite or even something less valuable. Beware of associating with the stingy, for he will let you down when you are in urgent need of his property. Beware of associating the foolish, for he harms you when he intends to do you favor. Beware of associating with the disregardful of his relatives, for I found him cursed in the Book of Allah7 .’

Friends should exchange expressive desires of affection and fraternity so that their handle of friendship will be firmer. But if such tendencies fade away, the relation will be enfeebled, and the alienated party will expose himself to criticism and revulsion.

Amirul-Mu'minin (a) said: “To alienate the one who desires for making friendship with you is diminution of reason, and to desire for him who does not want you is humility8 .”

Standards of Love

Aspects of love may be confused among people in general and friends in particular. Suspect may creep into the relations of friendship. Solving this problem, the Ahlul-Bayt (a) identified definite mental standards that reveal the actual feelings and hidden.

Imam as-Sadiq (a) answered the man who asked him how he would realize the real feelings of those who claim bearing love towards him: “You should test your heart. If you really love him, he will really love you9 .”

Imam al-Baqir narrated that, while he was dying, Amirul-Mu'minin (a) gathered al-Hasan, al- Hussein, Muhammad Ibn al-Hanafiyya, and the other sons and commanded them: “ Sons, you should associate with people in such a way that they will long for you when you are absent and will weep for you when you depart this life. Sons, hearts are well-mobilized troops; they recognize each other by means of amiability as well as hatred. Hence, you should expect good from the one whom you love without seeing any good from him. Likewise, you should beware of the one whom you dislike although you have not seen any ill behavior from him10 .”

Friendship between Ebb and Flow

“Which is better: to have many friends or to be friendless?”

Answering this question, people of reason have had various opinions. Anticipating the pleasures of sociability and benefits of solidarity, some people have preferred having many friends to being friendless. Others, however, have opted for the opposite, claiming the many problems of friendship that originate hatred an enmity.

In fact, the question has nothing to do with the number of friends. It is related to the traits of nobility and sincerity that friends must bear. However, the noble, sincere friends are, unfortunately, very few. A single sincere friend is of course better than thousand insincere ones. In this regard, Alexander said: “He who has many friends arbitrarily is as same as him who has many stones, and he who has few, but selective, friends is as same as him who has selective pearls.”

Rights of Friends

1. Material Care

It is incumbent to help the friend who suffers an economic crisis. This is in fact one of the obligatory rights of friendship and one of the proofs of loyalty. God, in the holy Quran, praises some peoples who showed altruism:

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

Imam al-Kadhim (a), once, asked one of his close companions: “How do you behave concerning your mutual association and relief?” The man answered: “We are in the best manner in this regard.”

The Imam (a) asked: “Are you pleased when one of your needy associates come to your shop or house to take that which they need?” The man answered: “No, we are not.”

The Imam (a) commented: “Now, you are not behaving as I want you to do in this regard11 .”

Abu Ismaeel narrated that he told Imam al-Baqir (a) that numbers of the Shia were great. The Imam (a) said: “Do the rich ones among them act with kindness toward the poor, the good-doers overlook the evildoers, and they help each other?” I answered: “No, they do not.” The Imam (a) commented: “They are not Shia. The true Shia are only those who do these acts12 .”

Al-Waqidi related the following story:

The Eid day was about to come while I had no single dirham in possession. My wife, noticing this manner, asked me to do something since our children would be very depressed if they saw the other children with new clothes. Hence, I had to send a letter to my Hashemite friend asking him for help. He therefore sent me a bag of one thousand dirhams. As soon as I received them, another friend of mine sent me a letter complaining about neediness. I had to send him that very bag. Because I was embarrassed to see my wife, I spent that night in the mosque. The next morning, I went home and told her of the story. She did not blame me for so. In fact, she praised me for such a doing.

After a while, my Hashemite friend came to me bearing the very bag of one thousand dirhams. He asked me to tell him the truth; therefore, I told the whole story. He said: “When I received your letter, I had nothing at all but that bag. Nevertheless, I sent it to you. I, then, wrote a letter to our friend asking for help, and he sent me the very bag. Hence, we may distribute that sum among us.”

This story was told before al-Ma’mun the Abbasid caliph- who summoned me and gave seven thousand dirhams. The share of each of us was two thousand, and my wife was given one thousand.

2. Moral Care

Mental crises and misfortunes may befall some people who, in such cases, become in urgent need for aid and relief. The loyal friends are the first people who must hurry in providing such help by means of words and authorities. This is in fact the true standard of love and the distinctive mark between genuine and false friends.

Amirul-Mu'minin (a) said: “The true friend is only he who regards his friend in three situations: ordeal, absence, and death13 .”

3. Excusation

Like all people, friends, even if they enjoy the highest ranks of mannerism, are subjects to erring. Therefore, one must overlook and excuse so long as one trust their love and loyalty. Such overlooking will perpetuate the relation of friendship since excessive criticism leads to reluctance.

Amirul-Mu’minin said: “Bear yourself towards your brother in such a way that if he disregards kinship, you keep to it; when he turns away, be kind to him and draw near to him; when he withholds spend for him; when he goes away approach him; when he is harsh be lenient; when he commits wrong think of (his) excuse for it, so much as though you are a slave of him and he is the benevolent master over you.

But take care that this should not be done inappropriately, and that you should not behave so with an undeserving person. Do not take the enemy of your friend as a friend because you will thus antagonize your friend. Never use trickery. It is the manner of the evil ones. Give true advice to your brother, be it good or bitter. Help your brother in any case, and go with him wherever he goes, and never retaliate him even if he throws dust in your mouth. Prevail your enemy by doing favor to him.

This is more successful. You will save yourself from people by good manners and swallowing the anger. I did not find a sweeter thing than swallowing one’s anger in the end, and nothing more pleasant in consequence. Never suspect in your brother and never leave him without blaming. Be lenient to him who is harsh to you for it is likely that he will shortly become lenient to you. Rupture of relations is very ugly. What an ugly thing is the alienation after brotherhood, enmity after affection, betraying those who trust you, disappointing those who expect your good, and cheating those who confide in you!

If you intend to cut yourself off from a friend, leave some scope for him from your side by which he may resume friendship if it so occurs to him some day. If anyone has a good idea about you prove it to be true. Do not disregard the interests of your brother depending upon your terms with him, for he is not your brother if you disregard his interests. Your family should not become the most miserable people because of you.

Do not lean towards him who turns away from you. Do not turn away from him who leans towards you when he deserves association. Your brother should not be firmer in his disregard of kinship than you in paying regard to it. You should exceed in doing good to him than is evil to you, giving to him than is withholding, and favoring him than is ceasing. Do not feel too much the oppression of a person who oppresses you, because he is only busy in harming himself and benefiting you. The reward of him who pleases you is not that you displease him. Livelihood is of two kinds -a livelihood that you seek and a livelihood that seeks you, which is such that if you do not reach it, it will come to you14 .”

Imam al-Hasan (a) said to one of his sons: “O son, do not befriend anyone before you know his means and sources. When you try him and please to associate with him, you should then befriend him on bases of pardoning his faults and consoling him in misfortunes15 .”

It is recommended to neglect the friend’s offense so as to show trust in him. This will certainly cause the offensive friend to admire his friend and try to keep good relations with him.

It is also required to accept the friend’s apologies without strictness or obstinacy so as to achieve the high moral standard.

Gentle reproof is recommended in this regard, because negligence of reproof may make the friend feel his friend’s negligence or hidden rage. Unless it is characterized by gentleness and sensation, reproof is useless and unappealing. Excessive reproof may lead to the friend’s alienation and dissatisfaction.

“Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hardhearted, they would all have deserted you a long time ago. Forgive them and ask Allah to forgive (their sins) and consult with them in certain matters. But, when you reach a decision, trust Allah. Allah loves those who trust Him. (3:159)”

“And not alike are the good and the evil. Repel (evil) with what is best, when lo! He between whom and you was enmity would be as if he were a warm friend. And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune. (41:34-5)”

The Prophet (S) said: “In the same way as He has ordered me of performing the religious duties, my Lord has ordered me to treat people courteously16 .”

“The most intelligent are the most courteous with people17 .”

It is worth mentioning that within the strong factors of prosperity of friendly relations is that each party should avoid giving credence to the backbiters and talebearers who, according to the description of the Prophet (S), are the evilest of people.

Moderation with Friends

It is wise to choose moderation in dealing with friends. Excessive love and confidence in friends are unacceptable since it happens that a friend may change into an enemy and use the secrets that he had shown as weapons.

Imam Ali (a) said: “When you cherish someone you should cherish him moderately for he may be your enemy someday, and when you hate someone you should hate him moderately for he may be your friend someday18 .”

Imam as-Sadiq (a): “The secrets that you must show before your friends are only those through which your enemies cannot harm you, for a friend may change into an enemy.”

Notes

1. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 51 (as quoted from al-Amali).

2. Quoted from al-Wafi; part 3 page 104 (as quoted from al- Kafi).

3. Quoted from al-Wafi; part 3 page 104 (as quoted from al- Kafi).

4. Quoted from Bihar ul-Anwar; Kitab ul-Ashara 56 (as quoted from al-Kafi).

5. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 52 (as quoted from al-Amali).

6. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 53 (as quoted from Sifat ush-Shia).

7. Quoted from al-Wafi; part 3 page 105 (as quoted from al- Kafi).

8. Quoted from Nahj ul-Balagha.

9. Quoted from al-Wafi; part 3 page 106 (as quoted from al- Kafi).

10. Quoted from Bihar ul-Anwar; Kitab ul-Ashara page 46 (as quoted from al-Amali).

11. Quoted from Bihar ul-Anwar; Kitab ul-Ashara; 46 (as quoted from Qadhaa ul-Huqouq).

12. Quoted from Bihar ul-Anwar; Kitab ul-Ashara 56 as quoted from al-Kafi.

13. Quoted from Nahj ul-Balagha.

14. Quoted from Nahj ul-Balagha: Imam Ali’s commandment for Imam al-Hasan.

15. Quoted from Tuhaf ul-Uqoul.

16. Quoted from al-Wafi; part 3 page 86 (as quoted from al-Kafi).

17. Quoted from Sheikh as-Saduq’s Meaani al-Akhbar.

18. Quoted from Nahj ul-Balagha.

Rights of Neighborhood

Cooperation and Mutual sympathy

Islam has used all means for enjoining Muslims to cooperate and sympathize with each other so that they will be an ideal nation able of achieving its aims and defending its individuals against dangers. Islam has also worked diligently for planting such noble concepts in Muslims’ mentalities so as to be powerful bearing the feelings of love and fraternity:

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

“Cooperate with each other in righteousness and piety, not in sin and hostility. (5:2)”

Within the aspects of cooperation and mutual sympathy is good neighborhood on which Islam has stressed for sake of changing neighbors into a united group exchanging feelings of kindness and cooperating for gaining benefits and preventing dangers:

“Worship Allah and consider no one equal to Him. Be kind to your parents, relatives, orphans, the destitute, your near and distant neighbors, your companions, your mates, wayfarers, and your slaves. (4:36)”

The Prophet (S) said: “Forty houses from the front, the back, the right, and the left are neighbors1 .”

“The Archangel Gabriel continued in instructing me to keep the neighbor so importunately that I thought the neighbor will be given a share of the heritage2 .”

“Good neighborhood constructs the countries and postpones the deadline of ages3 .”

“He that passes a single night with satiation while his neighbor is hungry has not believed in me. On the Day of Resurrection, Allah will not regard the inhabitants of a town one of whose individual passes a night with hunger4 .”

Imam as-Sadiq (a) said: “He that violates neighborhood is not one of us5 .”

Imam as-Sadiq (a) narrated: When he lost his second son, Benjamin, Prophet Jacob supplicated to the Lord: “O Lord, is it not time to have Your mercy upon me? You have taken my sight and taken my sons away from me.” Hence, Allah revealed to him: “Even if I cause them dead, I will certainly give them new life so as to gather you all in one situation. But, you should remember that ewe, which you slaughtered, fried, and ate, while you did not give anything of it to your neighbor who was observing fasting.”

After that, Prophet Jacob used to call his neighbors, including those who lived more than one mile away from him, to every meal he would make6 .

Rights of Neighbors

Neighbor must be treated with kindness and courtesy, such as greeting him, visiting him during ailment, congratulating him in joys, consoling him in sorrows, casting the eyes down against his harem, overlooking his flaws, abstaining from harming him, aiding him if he his needy, borrowing him the household tools, and advising him when he goes astray from the right path.

It is related that one of the neighbors of Abu Dalaf, in Baghdad, had to sell his house because of debts and crises that had befallen him. ‘I sell it with one thousand dinars,’ he said to the purchasers. ‘But the real value of your house is only five hundred dinars,’ they said. ‘This is true,’ he asserted, ‘but the neighborhood of Abu Dalaf is the other five hundred dirhams.’

When Abu Dalaf heard this story, he defrayed the debts of his neighbor and aided him so as to save him from selling his house.

Notes

1. Quoted from al-Wafi; part 3 page 97 (as quoted from al-Kafi).

2. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi).

3. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi).

4. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi).

5. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi).

6. Quoted from al-Wafi; part 3 page 96 (as quoted from al-Kafi).

Generosity

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

“This is a generous Quran (56:77).”

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

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

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

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

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

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

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

Advantages of Generosity

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

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

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

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

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

Fields of Generosity

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

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

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

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

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

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

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

Incentives of Generosity

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

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

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

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

Notes

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

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

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

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

5. Quoted from al-Kafi.

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

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

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

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

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

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

Altruism

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

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

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

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

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

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

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

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

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

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

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

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

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

Ibn Abbas narrated:

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

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

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

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

Notes

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

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

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

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

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

Stinginess

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

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

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

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

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

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

Disadvantages of Stinginess

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

Forms of Stinginess

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

Treatment of Stinginess

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Regarding God’s saying,

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

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

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

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

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

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

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

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

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

Notes

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

2. Quoted from Nahj ul-Balagha.

3. Quoted from Nahj ul-Balagha.

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

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

Chastity

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

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

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

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

Reality of Chastity

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

The Sought Moderation

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

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

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

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

Advantages of Chastity

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

Notes

1. Umma stands for the Islamic community.

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

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

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

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

Gluttony

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

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

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

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

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

“The sated stomach overdoes4 .”

“Allah hates the overeating5 .”

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

Disadvantages of Gluttony

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

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

Treatment of Gluttony

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

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

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

The treatment of the sexual gluttony is as follows:

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

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

Notes

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

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

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

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

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

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

Faithfulness and Breach

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

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

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

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

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

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

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

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

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

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

Advantages of Faithfulness and Disadvantages of Breach

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

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

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

Forms of Breach

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

Notes

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

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

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

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

Fraternity

Spiritual Fraternity

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

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

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

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

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

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

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

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

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

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

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

As a model, we provide the following:

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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