Alhassanain(p) Network for Heritage and Islamic Thought

Sectarianism

Sectarianism stands for supporting one’s people, family, or homeland on bases in violation of the law, right, and justice. Islam has fought against sectarianism and warned Muslims from its vices.

The Prophet (S) said: “Whoever has the least amount of fanaticism in his heart shall be raised by Allah on the Day of Resurrection together with the pagan Arabs of the pre-Islamic times1 .”

“By means of Islam, Allah eradicated the fanaticism of the pre-Islamic times and the taking pride in fathers. Certainly, all people belong to Adam who was created from dust. The best of you in the sight of Allah is the most pious2 .”

Imam as-Sadiq (a) said: “As for him who behaves fanatically, Allah will bind him with a fire band3 .”

Imam al-Baqir (a) narrated:

Salman al-Farsi -the Persian- and Omar were among some companions who began mentioning their tribes and lineages proudly. Omar asked Salman: “What is your tribe?” Salman answered: “I am Salman the son of God’s servant. I was astray, but God guided me through Muhammad. I was poor, but God made me rich through Muhammad. I was slave, but God set me free through Muhammad. This is my lineage, Omar.”

As he was told of the previous discussion, the Prophet (S) commented: “People of Koreish! A man’s lineage is his religion, personality is his moralities, and origin is his intellect. Allah says:

“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 (49:13).”

He (S) turned to Salman and said: “Salman! No one of those is preferable to you by any means except piety. You are preferable to him whom you are more pious than he is4 .”

The best evidence on the credibility of Islam in its denial of the confessional feud and deciding faith and piety to be the criterion of preference is the fact that Abu Lahab who was the real Arab and the uncle of the Prophet (S) was declared as disbeliever and that he would be punished and tortured in Hell because of his atheism:

“May the hands of Abu Lahab perish! May he too perish! His property and worldly gains will be of no help to him. He will suffer in a blazing fire. (111:1-4)”

Salman, on the other hand, was Persian and away from Arabism, but the Prophet (S) granted him that immortal Medal of Honor:

“Salman is one of us the Ahlul-Bayt.”

This was for nothing other than his high faith, genuine honesty, and wholehearted devotion to God and His Messenger.

Reality of Sectarianism

The dispraised sectarianism against which Islam has warned is supporting one another in fields of wrongness and taking pride in the non-Islamic values.

Conversely, there is the fanaticism for the right as well as the support of one another on achieving the public interests of Islam, such like defending the religion, guarding the Islamic homeland, and protecting Muslims’ dignities, souls, and fortunes. This sort of fanaticism is praised since it results in uniting the aims and efforts and achieving dignity and poise for Muslims.

Imam as-Sajjad (a) said: “The fanaticism for which one is offended is to prefer the evil individuals of one’s clan to the righteous people of another. To love one’s clan is not a sort of fanaticism, which is to support one’s people on evildoings5 .”

Calamities of Sectarianism

A survey into the Islamic history, as well as the reasons of the collapse of Muslims, proves that the confessional feuds were the main reason that resulted in the disagreement, disunity, and crumbling of Muslims and their powers that led to such a gloomy destiny. Muslims were humiliated only when the disuniting tendencies of fanaticism found grounds in their mentalities and caused their handles of mutual affection to be broken and their ties of fraternity to be split up. Hence, they became the example of retardation, separation, and humbleness after they had been the symbol of superiority, cohesion, and pride. They did not take heed of God’s saying:

“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. You were on the verge of falling headlong into the abyss of fire, but Allah saved you. (3:103)”

Notes

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

2. Quoted from al-Wafi; part 14 page 48 (as quoted from al- Faqih).

3. Quoted from al-Wafi; part 14 page 48 (as quoted from al- Faqih).

4. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 95 (as quoted from Sheikh at-Tusi’s al-Amali).

5. Quoted from al-Wafi; part 3 page 149 (as quoted from al- Kafi).

Justice

Justice is the master of virtues and the course to peace. Islam has glorified justice and encouraged it through numerous texts of the Quran and the Sunna:

“Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. (16:90)”

“Be just in your words, even if the party involved is one of your relatives. (6:152)”

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

As he was asked about the codes of the religion completely, Imam as-Sajjad (a) said: “They are to say the right, judge with justice, and fulfill the pledge1 .”

Imam as-Sadiq (a) said: “Justice is more delicious than honey, softer than butter, and more sweet- smelling than musk2 .”

Imam ar-Rida (a) said: “The application of justice and charity is sign of the continuance of graces3 .”

Forms of Justice

(1) Man’s justice towards God

This is the brightest form, the highest concept, and the title of credibility of justice. How is it possible for anyone to fulfill the obligations of God so justly since God is the All-benefactor whose graces are innumerable and favors are incalculable? It is impossible to achieve justice towards the Lord who is absolutely Self-Sufficient except through confessing of shortcoming.

Justice towards God stands for the believing in Him, being sincere with Him, believing in His messengers and representatives, and responding to the necessities, such as the love for Him, having the honor of worshipping Him, persisting on the obedience to Him, and being away from the acts of disobedience to Him.

(2) Man’s justice towards the society

This form of justice can be achieved by observing the individuals’ rights, refraining from maltreating them, dealing with them through noble traits, and courtesy, and sympathizing the poor as well as the other matters of social justice.

In the holy Quran, God summarizes the factuality of the public justice by saying:

“Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. He forbids them to commit indecency, sin, and rebellion. Allah gives you advice so that perhaps you will take heed. (16:90)”

Amirul-Mu'minin (a) depicted the course of the social justice so briefly and eloquently:

“My son, make yourself the measure for dealings between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress as you do not like to be oppressed. Do good to others, as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others, which you would like others to accept from you. Do not talk about what you do not know even though what you know be very little. Do not say to others what you do not like to be said to you.”

(3) Justice towards the dead

The alive should be just towards the dead who departed this life leaving fortunes and gaining nothing in their everlasting journey except a few yards of clothes and narrow spans of the inside of the earth.

It is just for the alive to feel sympathetic to the dead and reward them equitably by implementing their wills, defraying their debts, doing charitable and righteous deeds for their sake, and seeking God’s forgiveness to them.

Imam as-Sadiq (a) said: “The dead feels happy for seeking Allah’s mercy and forgiveness for him in the same way as the alive feels happy for the presents gifted to him.”

“As for Muslims who do a charitable deed for the sake of a dead, Allah will double their rewards and will reward the dead for that deed, too4 .”

(4) Justice of the rulers

Because of their being the leaders of people and the guardians of nation, the rulers are the worthiest of being characterized by justice. On that account, the rulers’ justice represents the highest concept of justice and the most influential. Through the rulers’ justice, security is achieved, peace predominates, luxury prevails, and the subjects become happy.

Advantages of Justice

The sound souls are created on the nature of the love for justice and hate for wronging. Over the existence on this earth, all human beings agreed unanimously, despite their different trends and courses, on glorifying justice. Furthermore, they have gone on praising its virtues and dedicating themselves to the doing of justice. It is then the secret of the existence of nations and the symbol of virtues. Only was it because the loss of justice, the great powers collapsed and the glorious civilizations reduced to rubble.

The Ahlul-Bayt (a) were high examples of justice. Their deeds and words were immortal lessons that light for humanity the courses of justice, right, and guidance:

In his final disease, the Prophet (S) asked people to retaliate upon him if he had made mistake with any of them intentionally or unintentionally. Suwada Ibn Qays said: “O God’s Messenger, once, you were riding your she-camel and having a cane in the hand when I received you after you had been in Ta’if. As you were trying to beat your riding animal with your cane, you hit my belly.” The Prophet (S) ordered him to retaliate. “Show me your belly,” asked Suwada, and the Prophet did. “May I put my mouth on your belly, God’s Messenger?” asked Suwada. The Prophet permitted, and Suwada said: “I seek the guard of the Prophet’s place of retaliation against fire of Hell.”

The Prophet then asked him to retaliate or forgive. “I will certainly forgive, God’s Messenger,” said Suwada. The Prophet prayed: “Allah, forgive Suwada Ibn Qays, for he forgave You Prophet Muhammad5 .”

Abu Saeed al-Khidri narrated the following:

A Bedouin asked the Prophet (S) importunately to defray the debt that he owed him. The companions interfered and reproached the Bedouin, saying, “Woe is you. Do you know to whom are you addressing?” “I am only demanding with my right,” said the Bedouin. The Prophet (S) said to his companions: “You should have been with the right party.”

He then summoned Khawla bint Qays and asked her to loan him some dates and promised he would repay her when his share would come to his hand. She did, and the Prophet (S) gave the Bedouin his due in full after he had invited him to a meal. The Bedouin said: “You have given the due in full. God may give you your due in full.” The Prophet commented: “Those who give the due in full are the best of people. Woe to the nation whose individuals do not give the weak his due in full.”

It is said that the Bedouin embraced Islam after he had seen the high morality of the Prophet, and said: “God’s Messenger, I have never seen such a fair individual6 .”

Thus was Amirul-Mu'minin Ali (a). Imam as-Sadiq (a) narrated the following.

When he hold the position of caliphate, Ali (a) scaled the mimbar and said: “All praise and thanks be to Allah. I will not seize a single dirham from your shares so long as a single bunch of my dates in Yathrib is available. Be sure. Do you think I will prefer you to myself?” Aqil7 stood up and said: “This means that you will put me and the black ones of Medina on the same level, does it not?” The Imam (a) asked him to sit down, and said, “You have no preference to the black ones of Medina except by means of a virtue in Islam or piety8 .”

The following narration in recorded by Ibn Hagar in his book titled ‘As-Sawaaiq ul-Muhriqa’ page 79:

(Ibn Asakir narrated that) Aqil asked Amirul- Mu'minin (a) to give him some money because he was poor. The Imam told him to wait until his share of the public treasury would come out. As Aqil insisted, the Imam asked a man to take Aqil to the market and lead him to the locks of the stores so that he would unlock and take from them. “Do you want me to be thief?” asked Aqil. The Imam (a) said: “And do you want me to be thief as you ask me to give you the shares of Muslims?” Aqil then threatened he would join Muawiya.

As soon as Aqil asked him, Muawiya gave him one hundred thousand dirhams and asked him to take the mimbar and tell people his story with his brother.

Aqil ascended the mimbar and said: “People, when I tried to make Ali give up his religion, he refused and preferred his religion to me. But when I asked Muawiya to prefer me to his religion, he did9 .”

Ibn Abbas narrated the following:

I, once, visited Amirul-Mu'minin (a) and found him repairing one of his old slippers. As he finished, he added it to the other and asked me to evaluate. “It is valueless,” I answered. As he insisted, I said: “They may be half a dirham.” He (a) commented: “By Allah I swear, these slippers are favorable for me to my leadership to you unless I constitute the right or reject the wrong10 .”

On another occasion, Imam Ali (a) said: “By Allah, I would rather pass a night in wakefulness on the thorns of as-Sadan (a plant having sharp prickles) or be driven in chains as a prisoner than meet Allah and His Messenger on the Day of Judgment as an oppressor over any person or a usurper of anything out of worldly wealth. And how can I oppress any one for (the sake of a life) that is fast moving towards destruction and is to remain under the earth for a long time11 .”

Notes

1. Quoted from Bihar ul-Anwar; vol. 16 (as quoted from Kitab ul-Ahsara; page 116 and as-Saduq’s al-Khissal).

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

3. Quoted from Bihar ul-Anwar; vol. 16 (as quoted from Kitab ul-Ahsara; page 116 and Uyounu Akhbar ir-Ridha).

4. These two narratives are quoted from Sheikh as-Saduq’s Men La Yahdhuruh ul-Faqih.

5. Quoted from Safinat ul-Bihar; part 1 page 671.

6. Quoted from Fadhaail ul-Khamsa Mines Sihah is-Sitteh, part 1 page 122 (as quoted from Ibn Madgeh’s Sahih).

7. Aqil ibn Abi Talib is the brother of Imam Ali, peace be upon him.

8. Quoted from Bihar ul-Anwar; vol. 9 page 539 (as quoted from al-Kafi).

9. Quoted from Fadhaail ul-Khamsa Mines Sihah is-Sitteh, part 3 page 15.

10. Quoted from Bihar ul-Anwar; vol. 2 page 570.

11. Quoted from Bihar ul-Anwar; vol. 2 page 606.

Injustice

Terminologically, injustice is to put a thing in an inappropriate place. Polytheism, hence, is grave injustice, because it is replaced with monotheism. Conventionally, injustice stands for the seizure of rights, and the words and deeds of hostility against others, such as revilement, backbiting, and confiscation of property, crimes of beating or murder, and the like forms of wrongdoings.

Injustice, however, is one of the bad characteristics that are deep-rooted in most of the mentalities. All over history, humankind suffered various kinds of tragedies that made life seem depressing. It therefore is the comprehensive of sins, source of evils, and incentive of corruption. God says:

“The unjust will certainly have no happiness. (6:21)”

“Allah does not guide the unjust. (6:144)”

“Allah does not love the unjust. (3:57)”

“The unjust will face a painful punishment. (14:22)”

“We destroyed certain generations who lived before you because of their injustice. (10:13)”

“Do not think that Allah is unaware of what the unjust people do. (14:42)”

“(On the Day of Judgment) to redeem oneself of one's injustice, one would gladly spend the wealth of the whole earth if it were possible. On seeing the torment one will try to hide his regret. They will all be judged fairly and no wrong will be done to them. (10:54)”

Amirul-Mu'minin (a) said: “By Allah, even if I am given all the domains of the seven (stars) with all that exists under the skies in order that I may disobey Allah to the extent of snatching one grain of barley from an ant, I would not do it. For me, your world is lighter than the leaf in the mouth of a locust that is chewing it. What has Ali to do with bounties that will pass away and pleasures that will not last?”

Abu Bassir narrated the following:

Two parties of litigation filed their case before Imam as-Sadiq (a). After he had listened to both of them, the Imam spoke: “It is quite true that he who seizes something by wrong means is not seizing goodness. Certainly, the oppressed party seizes from the religion of the wronging party more than that which the wronging party seizes from the oppressed party’s property. He who does evil to people should not show loathing towards the evil that is done to him. As a matter of fact, man will harvest nothing but that which he sowed. No one will harvest sweetness from the bitter, and no one will harvest bitterness from the sweet.”

These words of the Imam (a) made the two parties settle their litigation before they left him1 .

Imam as-Sadiq (a) said: “He who seizes his brother’s property wrongfully will consume a flame of fire on the Day of Resurrection2 .”

“As for him who wrongs others, Allah will cause him, his descendants, or the descendants of his descendants to be wronged by absolute persons.”

When the Imam was asked how it is acceptable for God to cause somebody to wrong the descendants of the wrongdoer, he referred to God’s saying:

“Those who are concerned about the welfare of their own children after their death should have fear of Allah and guide them properly. (4:9)”

To punish sons for their fathers’ crimes is restricted only to those who accept and welcome their fathers’ wrongdoings so that they would inherit such usurped properties. To punish such sons is a reproach that discourages the wrongdoers from aggressions out of their care for their dear sons. It is also a good tiding for the oppressed individuals that their oppressors will be punished eventually.

The Prophet (S) said: “For anyone who begins his day without having the intent to oppress anybody, Allah will forgive his sins that he committed against his Lord-.”

Forms of Injustice

(1) Self-Wronging

Self-wronging is the negligence of the obedience to God. Therein, disappointment and humility will be the result:

“(I swear) By the soul and that (Power) which designed it and inspired it with knowledge of evil and piety, those who purify their souls will certainly have everlasting happiness and those who corrupt their souls will certainly be deprived (of happiness) (91:10).”

(2) Injustice towards the Family

Injustice towards the family occurs when the paterfamilias neglects to apply the true Islamic education to them, overlooks to guide them to virtue, uses excessive severity and violence, and prevents them from having the necessities of good livelihood. Such matters cause material and ethical shortcomings to the family members.

(3) Injustice towards the Relatives

This form of injustice occurs when the relatives are deserted, disappointed in misfortunes, and deprived of feelings of kindness. Such matters bring about enmity and disregard of relations.

(4) Injustice towards the Society

This form of injustice occurs when the individuals of a society are treated proudly, their rights are neglected, dignities are disrespected, and interests are disregarded. Such behaviors cause social corruption. The most hideous forms of social injustice is wronging the weak individuals who lack the ability to defend themselves and have no weapon other than complaining and supplicating to the All-merciful Just Lord.

Imam al-Baqir (a) said: “When my father was dying, he hanged me to his chest and said: son, I command you with the matter that my father said to me that his father had commanded him with when he was dying. I command you to beware of wronging him who has no supporter against you except Allah3 .”

(5) Injustice of the Rulers

This sort of injustice is the gravest.

Imam as-Sadiq (a) narrated: “Allah ordered, by revelation, one of the prophets to go to the absolute ruler of that kingdom and say to him: I have not appointed you for shedding their blood and seizing their property. I only appointed you for responding to the cries of the oppressed people. Even if they are atheists, I will not neglect the oppressions that the wronged people encounter.”

Imam as-Sadiq (a) related on the authority of his fathers that the Prophet (S) said: “On the Day of Resurrection, Hell will speak to three categories of people: the rulers, the reciters, and the wealthy. It will say to the ruler: ‘Allah gave you authority, but you did not rule justly.’ Hell, then, will swallow him in the same way as birds swallow grains of sesame.

To the reciter, Hell will say: ‘You adorned yourself before people but fought against Allah by committing the acts of disobedience to him.’ Hell, then, will swallow him.

To the wealthy, Hell will say: ‘Allah showered you with abundant worldly wealth, but when He asked you for a loan, you refused out of your stinginess.’

Hell, then, will swallow him4 .”

The previous threat is not restricted only to the wrongdoers; it also includes those who join the oppressors, those who accede to their deeds, and those who contribute in their evildoings. All these are partners in the sin and the punishment:

Imam as-Sadiq (a) said: “The wrongdoer, his supporter, and the one who accepts his deed are partners (of the same crime).”

To stand by the oppressed people and protect them from inequity is one of the best acts of obedience to God that leave nice traces and good marks on the spiritual and material existence of humankind.

Imam al-Kadhim (a) said to Ibn Yaqttin5 : “Guarantee for me one thing and I will guarantee for you three things: guarantee for me that you will settle the need of anyone of our adherents that you meet in the center of caliphate and I guarantee for you that you shall not encounter the strike of swords, you shall not be under the ceiling of any cell, and poverty shall never visit your house6 .”

Abu al-Hasan (a) said: “There are certain disciples of Allah who accompany the rulers for guarding Allah’s disciples. (According to another report,) Those are the ones whom Allah will save from Hell7 .”

Imam as-Sadiq (a) said: “The expiation of holding governmental authorities is to settle the needs of the friends8 .”

A man asked Imam as-Sadiq (a) to write a message to an-Nejashi, the treasury official of al-Ahwaz and Persia, to cancel the debts that he owed his office, since an-Nejashi was Shiite. The Imam did, and the man carried that message to an-Nejashi and handed it over to him when they were alone. In that message, the Imam (a) wrote: “In the Name of Allah the Compassionate the Merciful. Please your brother and Allah will please you.”

As he read the message, an-Nejashi kissed and put it between his eyes and asked the man about his need. “I owe your office ten thousand dirhams,” said the man. An-Nejashi asked his secretary to cancel the debt and record ten thousand dirhams that the man would have the next year. He then took out ten thousand dirhams and gave to the man and asked, “Have I pleased you?” “Yes, you have,” answered the man. An-Nejashi took another bag of ten thousand dirhams and gave to the man and asked, “Have I pleased you?” “Yes, you certainly have,” said the man. An-Nejashi went on giving that man everything, including a riding animal, a bond maiden, and a servant, and asking whether he had pleased him until it was the turn of the rug on which he was sitting. He also asked the man to provide all his needs so that he would settle them.

The man came to Imam as-Sadiq (a) and told him of the whole story. The Imam was highly delighted. “Son of God’s Messenger,” asked the man, “Are you pleased by that which an-Nejashi had done to me?” The Imam answered: “Yes, indeed, by Allah. His deed has also pleased Allah and His Messenger9 .”

Bad Consequences of Injustice

To deem ugly and deny injustice is a natural quality of humankind. The free spirits refute injustice and exert all efforts for fighting against it. Commonness of injustice is the most dangerous epidemic on societies, since it causes social collapse. To overlook acts of injustice encourages the oppressors to go beyond the limits in aggression and criminality. It also enjoins the oppressed people to revenge themselves upon others. Such being the case, disorder will be common. All this will certainly produce dissolution of nations as well as loss of security and luxury.

Treatment of Injustice

It is very difficult to treat from injustice and pull up its roots. At any rate, it may be possible to ease the sharpness of injustice by:

• Keeping in mind the virtues of justice and nice influence, such as spread of peace, amicability, and comfort,

• Learning lessons from the disadvantages and mental and material damages of injustice,

• Strengthening the religious restraint by means of educating the conscience and the feelings of the values and purposeful concepts of faith, and

• Studying the examples of the despots who suffered the evilest consequences because of their tyranny and injustice.

It is narrated that a Kurdish celebrity, once, was invited to a banquet of a prince. As he noticed two grilled partridges on the banquet, he smiled. The prince asked him for a reason. He narrated: “When I was in the vigor of my youth, I waylaid a merchant. When I was about to kill him, he begged me, but, uselessly. When he despaired, he turned to two partridges that were on a mountain and asked them to be the witnesses on that crime. Now, I remembered that situation when my eyes fell on these two grilled partridges.”

As the man finished, the prince said: “Yes, the two partridges testified on your crime.” He then ordered to behead that man10 .

It is also narrated that, one night, Abdul-Melik Ibn Marwan the Umayyad caliph- could not sleep; therefore, he summoned a storyteller who told the following story:

“An owl in Mosul asked the hand of the daughter of an owl in Basra for her son. The owl of Basra stipulated that the dowry should be one hundred ruined villages. ‘Well,’ answered the owl of Mosul, ‘I cannot do so now. But if God perpetuates our governor for only one more year, I will easily do it.’”

Abdul-Melik was highly affected by this story. Since early morning, he dedicated all his efforts to repealing the injustice that befell some people, judging justly between individuals, and inspecting his officials’ deeds11 .

Notes

1. Quoted from al-Wafi; part 3 page 162 (as quoted from al- Kafi).

2. Quoted from al-Wafi; part 3 page 162 (as quoted from al- Kafi).

3. Quoted from al-Wafi; part 3 page 162 (as quoted from al- Kafi).

4. Quoted from Bihar ul-Anwar; 16/209 (as quoted from as- Saduq’s al-Khissal).

5. Ibn Yaqttin was holding a high position in the center of caliphate.

6. Quoted from al-Bahaai’s al-Kashkul; 124.

7. Quoted from al-Wafi; part 10 page 28 (as quoted from al- Kafi).

8. Quoted from al-Wafi; part 10 page 28 (as quoted from al- Kafi).

9. Quoted from al-Wafi; part 10 page 28 (as quoted from al- Kafi).

10. Quoted from al-Kashkul: 21. It is also in Hayat ul-Hayawan; THE PARTRIDGE

11. Quoted from Safinat ul-Bihar; 1/110. It is also recorded in Siraj ul-Mulouk.

Sincerity

Sincerity stands for purifying one’s deeds from blemishes of ostentation in order to make them purely intended to God Who says:

“Whoever desires to meet his Lord should strive righteously and should worship no one besides Him. (18:110)”

“Worship Allah and be devoted to His religion. The religion of Allah is certainly pure. (39:2-3)”

“They were only commanded to worship Allah, be uprightly devoted to His religion, steadfast in prayer and pay the zakat. This is truly the eternal religion (98:5).”

The Prophet (S) said: “As for anyone who works to Allah sincerely for forty days, Allah will make the springs of wisdom come out of his heart and tongue1 .”

“Man cannot be full knowledgeable before he considers people as camels with regard to relation with Allah, and considers himself the meanest2 .”

Amirul-Mu'minin (a) said: “This world is wholly ignorance except the situations of knowledge. Knowledge is wholly ignorance except that which is practiced. All the practices are showiness except those which are done heartily. Sincerity, likewise, is insecure before the end result is realized3 .”

Imam al-Jawad (a) said: “Sincerity is the best worship4 .”

Virtue of Sincerity

Values of deeds vary according to their purposes. The measure of decency and acceptance of deeds depends upon the nobility of purpose and purity from blemishes of cheating, defraud, and hypocrisy. In view of the Islamic Sharia, the only incentive is the intention that stirs the deed. Whenever such an intention is heartily provided to God and purified from the blemishes of showiness, it will be honored by the acceptance of God. Conversely, if cheating and showiness is mixed with the intention, the wrath and refusal of God will befall it. On that account, sincerity is the cornerstone of the beliefs and the factual stipulation that is specified for the validity of deeds. Sincerity, also, frees from inducements and deceptions of the Devil:

“He (the Shaitan) said, ‘By Your Glory, I shall seduce all of them (children of Adam) except Your sincere servants among them’ (38:82-3).”

Obstacles of Sincerity

Since sincerity is the brilliant lodestar that shows the courses of true obedience and honest worship of God, the Devil has used all snares for inducing people through a great variety of deceptive expectations, such as fondness of reputation and wealth, attainment of glory, and seeking for material desires. Sometimes, the devilish inspirations may come in the form of soft, deceptive whispering. Accordingly, one may practice acts of obedience to God with the intention of sincerity, but if he examines them closely, he will find them mixed with showiness. This is in fact one of the most dangerous slips that nobody can evade except the genuine disciples.

It is related that a man said: “For thirty years, I used to offer my prayers collectively in the mosque in the first row. One day, I was late because of something and I had to join the second row. As soon as I stopped, I felt embarrassed. Only then, I discovered that my previous prayers had been my source of pleasure.”

It is also narrated that a worshipper used to fast for forty years without letting anyone, including his relatives, notice so. He used to take his food to give it as alms in his way to the market so that his family member think that he would have his food in the market and the people in the market think that he had his food at home.

How to Obtain Sincerity?

The most important incentive of showiness is to attract people’s admirations and obtain their satisfaction. As a matter of fact, the obtainment of people’s satisfaction is an unattainable purpose, because people are unable to satisfy themselves; therefore, they cannot be satisfied with others. The only One Whose satisfaction should be sought is God Who possesses the reins of the affairs completely and can do everything. Hence, the true men of reason should direct towards Him and obey Him completely heartily.

Showiness and cheating cannot continue for a long time. They are soon revealed before everybody, and the showy will soon become the subject of loathing and disrespect.

It is narrated that a man from the Israelites decided to worship God so that people would praise him. For a long period, he observed an excessive worship to God, but every individual who passed by him realized that he was ostentatious. One day, he said to himself that he had tired himself and wasted his lifetime for nothing; hence, he should work heartily from now on. As he did, every individual who passed by him was admired by his worship and said that he was pious man.

Notes

1. Quoted from Bihar ul-Anwar; 15/87 (as quoted from Ibn Fahad’s Oddat ud-Daee).

2. Quoted from al-Wafi; 14/54 (within the Prophet’s commandment for Abu Dharr).

3. Quoted from Bihar ul-Anwar; 15/85 (as quoted from Al- Amali and at-Tawhid).

4. Quoted from Bihar ul-Anwar; 15/87 (as quoted from Ibn Fahad’s Oddat ud-Daee).

Showiness

Showiness stands for seeking high rank and respect of people by flaunting charity:

“The hypocrites try to deceive Allah but He, in fact, deceives them. They stand up in prayer lazily just to show that they pray, but, in truth they remember Allah very little. (4:142)”

“Whoever desires to meet his Lord should strive righteously and should worship no one besides Him. (18:110)”

“ Like the one who spends his property to show off and who has no faith in Allah or belief in the Day of Judgment. (2:264)”

The Prophet (S) said: “A time will come upon people in which their intentions will be evil and their appearances will be deceiving all out of their greediness for the worldly pleasures. Their deeds will not be heartily intended for the sake of Allah. Their religion will be showiness. They will not feel fearful at all. Then, Allah will inflict upon them with such harsh punishment that they will not be responded even if they pray for Him like the drowned1 .”

The Prophet (S) said: “(On the Day of Resurrection,) some people will be taken to Hell. The Lord will order Malik2 to tell Hell not to burn those individuals’ feet, because they used them for walking to the mosques, not to burn their faces, because they used to perform the (ritual) ablution so perfectly, not to burn their hands, because they used to raise them in supplications, and not to burn their tongues, because they used to recite the Quran very frequently. Then, the angel in charge of Hell will ask them about their manners. They will answer: We used to do all these things not for the sake of Allah. Hence, we were told to take the rewards of our deeds from those for whom we used to do3 .”

Imam as-Sadiq (a) said: “Any form of showiness is polytheism. Certainly, he who does something for the sake of people should take the reward from people, but whoever does purely for the sake of Allah will take his reward from Allah4 .”

“As for anyone who keeps secret a good deed, Allah will sooner or later reveal a good reputation for him. As for him who keeps secret an evil, Allah will sooner or later reveal an ill reputation for him5 .”

Categories of Showiness

1. Showiness of the Belief

This category of showiness stands for pretending faith and concealing disbelief. It is hypocrisy, which is the most serious and the gravest danger on Muslims.

2. Showiness of Acts of Worship

This category stands for practicing acts of worship openly before people so as to show them, while the same acts of worship are neglected in seclusions. As example of this category is to offer prayers openly, show the signs of fasting, prolong the gestures of the prayer, recite in a distinguishable way, frequent to the mosques, witness the collective prayers incessantly, and practice similar acts pretentiously. The showy, in this case, is considered as more sinful than the neglector of worship because he does so out of his disregarding God and trying to deceive people.

3. Practical Showiness

Under this category lie the pretence of being pious, having the beard unshaved, branding the forehead as a sign of frequent prostration, dressing hard clothes, and the like false appearances of ascetics.

4. Verbal Showiness

Under this category lie the false declamation of wisdom, pretence of enjoining good and forbidding evil, and mentioning the divine reward and punishment.

Incentives of Showiness

• Fondness of high rank is the most important incentive of showiness.

• The anticipation of criticism is a reason that pushes man to pretend to show acts of worship and charity in order to avoid censure.

• Greed is a strong incentive urging showiness.

• The criminals try to dress themselves with false appearances of piety so as to cover up themselves.

Some Facts

For the purpose of completing this discussion, it is suitable to refer to some facts:

Scholars have had different opinions regarding the preference of the concealment or exposure of the acts of obedience. In abstract, deeds are subject to intentions, and each will be rewarded according to his intention. Thus, there is no difference between concealed or open showiness. Likewise, the semi- showiness does not differ, whether it is hidden or shown. In definite situations, it is preferable for those who cannot stand their showiness, because of its intense incentives in their inner selves, to conceal it. On the other hand, if one’s deed is purified from blemishes of showiness and intended for a good purpose, such as enjoining charity, it is, in this case, preferable to show the appearances of piety.

 In case sincerity is heartily intended in the acts of worship, it is inoffensive to show people such appearances and to be pleased by them provided that the source of such pleasure is the expectation of God’s favor.

Once, Imam al-Baqir (a) was asked whether it is acceptable to be pleased by showing one’s good deeds before others. He answered: “This is not unacceptable. As a matter of fact, every single individual likes that Allah reveals his good deeds before others provided that such good deeds are not intended for showing off.”

 Since the Devil uses all trickeries for inducing people so as to prevent them from going on in the plans of charity and obedience, it is necessary to beware of him. The Devil urges to neglect the acts of worship. If he fails in this regard, he induces eagerly to show off. If he fails in this regard too, he casts in minds the idea that they are showing off and that all the deeds are mixed with showiness. Such being the case, it is necessary to reject the devilish inspirations and pay no attention to the inducements and insinuations of the Devil. The true sincere, however, cannot be cheated by such ill inspirations.

On the authority of his fathers, Imam as-Sadiq narrated that the Prophet (S) said: “If the Shaitan inspires you, during your prayers, that you are showing off, you should then offer your prayers as long as you like unless the time of another obligatory prayer begins. The same thing is said about any other act that is done for sake of the life to come. But if the act was for a worldly benefit, you should then rest yourselves6 .”

Disadvantages of Showiness

Showiness, being mere cheating and deception, is undesirable manner indicating self-humbleness. The fickle and the deviant take showiness for achieving their goals without feeling embarrassed. The showy, however, commits two grand sins: he first challenges God because he prefers the servants to their Lord and, second, cheats people by means of hypocrisy and pretense.

Regarding his impudence and foolhardiness, the showy looks like an individual stopping before a great king showing false loyalty, while he, in the meantime, is cheating that king by courting the bondmaidens or flirting with the servants. It is very appropriate for that king to punish such an individual so harshly for his disparagement and ridicule. The showy deserves a harsher punishment, because he disparages God and cheats His servants. Moreover, care is the share of the showy in the end: as he flatters for gaining the impossible; that is the content of all people, he gains nothing but disappointment.

In truth, ill-heartedness very soon floats on the surface to show the reality. Referring to this fact, the Prophet (S) said:

“As for anyone who keeps something in the mind, Allah will dress him with that thing. If it is good, the dress will be good, but if it is bad, the dress, likewise, will be bad7 .”

Treatment of Showiness

Practical Treatment of Showiness:

• To challenge the Devil and frustrate his trickeries and insinuations by using logical method of self- satisfaction.

• To reject the devilish inspirations of showiness completely by relying upon sincerity.

• To avoid the fields and appearances of showiness by concealing the acts of worship until self-confidence and sincerity are gained.

Within the anecdotes of showiness, it is narrated that a Bedouin, as he entered a mosque, was highly admired by the prayer offered by a person. ‘I was highly admired by your prayer,’ said the Bedouin. ‘What is more, I am fasting,’ said that person, ‘the prayer of the fasting people are rewarded doubly.’ The Bedouin then handed the reins of his camel to that person as a trust because he had something to do for a while. As the Bedouin left, that person took the camel and ran away. As he was back, the Bedouin did not find his camel or that person. He searched for him for a long time, but uselessly. He then left showing his grief for his camel that he lost because of that man’s showiness.

ï It is also narrated that Ali (a) threatened the Bedouin who did not offer his prayer properly with the stick8 that he had in the hand. The man repeated his prayer and, when he finished, asked whether this one had been better than the previous. ‘No,’ answered Ali, ‘the first one was better, because it was offered for the sake of God, while this one was offered out of fear of the stick.’

Notes

1. Quoted from al-Wafi; part 3 page 147 (as quoted from al- Kafi).

2. Malik is the angel in charge of Hell.

3. Quoted from Bihar ul-Anwar; Chapter: Showing off, page 53 (as quoted from Ilal ush-Sharayi and Thawab ul-Aamal).

4. Quoted from al-Wafi; part 3 page 137 (as quoted from al- Kafi).

5. Quoted from al-Wafi; part 3 page 147 (as quoted from al- Kafi).

6. Quoted from Bihar ul-Anwar; vol. 15 page 53 (quoted from Qurb ul-Isnad.).

7. Quoted from al-Wafi; part 3 page 147 (as quoted from al- Kafi).

8. ((It is unfamiliar to read that Amir ul-Mu'minin Ali, peace be upon him, who was famous of his extraordinary humanity and kindness used to have a stick in the hand for threatening or punishing people As a matter of fact, it was Omar ibn al- Khattab who used to have a stick in the hand about which tens of narrations were reported.)) The Translator

Introduction

In the Name of Allah, the Compassionate, the Merciful

Peace and blessings be upon Muhammad and his pure immaculate family

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Mahdi Sayyid Ali as-Sadr

Notes

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

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

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

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

Section One: General Ethics

Moral conduct

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

‘No, I do not,’ answered the Bedouin.

‘Why?’ asked the Prophet.

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

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

Amirul-Mu'minin14 (a) narrated:

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

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

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

Imam Abu Muhammad al-Askari (a) related:

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

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

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

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

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

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

The Imam, hence, ordered to release him.

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

The Imam, hence, forgave him.

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

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

Allah. I will also double your payment19 ”

As-Sawli narrated the following:

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

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

Muhammad Ibn Ja’far and others narrated the following:

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

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

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

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

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

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

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

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

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

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

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

Notes

1. Quoted from al-Kafi.

2. Quoted from al-Kafi.

3. Quoted from Men La Yahdhuruh ul-Faqih.

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

5. Quoted from al-Kafi.

6. Quoted from al-Kafi.

7. Mujahid is the performer of jihad.

8. Quoted from al-Kafi.

9. Quoted from al-Kafi.

10. Quoted from Tuhaf ul-Uqoul.

11. Quoted from Safinat ul-Bihar.

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

13. Quoted from Safinat ul-Bihar.

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

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

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

17. Quoted from Safinat ul-Bihar

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

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

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

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

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

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

Ill-Temper

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

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

Let us now refer to some texts in this regard:

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

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

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

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

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

Morals between Rectitude and Deviation

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

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

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

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

3. Poverty that causes frowning and rudeness,

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

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

Treatment of Ill-Temper

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

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

“The best jihad1 is self-control.”

Note

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

Truth

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

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

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

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

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

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

“The deeds of the truthful are growing.”

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

Achievements of Truth

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

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

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

Parts of Truth

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

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

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

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

Notes

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

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

Untruth

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

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

“Woe to every sinful liar!” (45:7)

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

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

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

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

“Telling untruths is the destruction of faith.”5

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

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

Disadvantages of Untruth

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

• Untruth causes mutual mistrust and creates feelings of apprehension.

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

• Untruth has many disadvantageous spiritual effects.

Reasons of Untruth

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

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

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

Sorts of Untruth

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

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

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

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

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

The holy Quran, also, warned against false wording:

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

Damages of false swearing and perjury

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

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

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

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

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

Breach of Promise

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

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

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

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

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

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

Mocking Untruth

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

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

Treatment of Untruth

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

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

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

Justifications of Untruth

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

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

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

Notes

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

2. Quoted from a-Tabirsi; Alihtijaj.

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

4. Quoted from al-Kafi.

5. Quoted from al-Kafi.

6. Quoted from al-Kafi.

7. Quoted from al-Kafi.

8. Quoted from al-Kafi.

9. Quoted from al-Kafi.

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

11. Quoted from al-Kafi

12. Quoted from Ilal ush-Sharayii.

13. Shaitan is the Devil; Satan.

14. Quoted from al-Kafi

15. Quoted from al-Kafi.