Alhassanain(p) Network for Heritage and Islamic Thought

Question 28: Role of Women in the government of Imam al-Mahdi

Question: What role will women play in the government of Imam al-Mahdi (ع)?

Brief Answer

Detailed Answer

Islam incited a revolutionary change in the status of women within the family and in society, in a historically unprecedented manner. In the pre-Islamic period, women throughout the world were viewed solely as a means of satisfying the sexual needs of men and as spineless labourers whose job was to bear children and breastfeed them. They had virtually no human rights to speak of. In the Arabian Peninsula, women were passed hand to hand as inheritance. In exceptional cases, newborn girls were buried alive beneath the sand.

Islam however, views women as the counterpart of men in terms of their humanity. It places the responsibility of the bridal gift (al-mahr) and the provision of her basic necessities on the shoulders of the man. It views the woman as man’s partner in life to such an extent that not only is she no longer inherited by men, but rather she herself inherits from men! Like a man, it is possible for her to participate in society in the areas of religion, culture, governance and economics, on condition that she preserves her humanity and chastity.

The quintessential examples from early Islamic history of women who played pivotal roles in the family and society are Khadijah (ع) and Fatimah al-Zahra` (ع), the wife and daughter of Muhammad (ص), and Zaynab b. ‘Ali (ع), the daughter of Imam ‘Ali b. Abi Talib (ع).

The reappearance of Imam al-Mahdi (ع), like the original appearance of Islam itself, will instigate revolutionary changes in the world. In particular, his movement will challenge the modern “Age of Ignorance” that has witnessed a revival in the pre-Islamic values associated with women.

As for the particular governmental roles that will be offered to qualified women at that time, little can be said with certainty because our knowledge of the particularities of that time is limited to the Qur`an and sunnah, and little has reached us concerning this issue.

The woman of today has witnessed a regression to a modern “Age of Ignorance.” By way of deceiving platitudes such as “the equality of men and women,” “freedom,” “women’s suffrage,” and “human rights,” the political and economic leaders of the world have turned women into cheap labourers and playthings in the hands of men, thereby stripping them of their very humanity. A woman’s chastity, no matter what position she holds, is vulnerable to such exploitation.

In the wake of this regression, the nuclear family, which is the very backbone of society, is crumbling. It is for these reasons that the world is

once again in dire need of a movement like the revolution of the Prophet Muhammad (ص) to restore humanity to all people-but especially women, and to show mankind the way to true perfection.

The Shi’a-from the time of the Prophet himself-have taken the promised appearance of the Mahdi (ع) to heart, and have been in a constant state of anticipation. His shall be a revolution to overturn the world. In particular, the regression in the status of women will be reversed.

In the pre-Islamic “Age of Ignorance,” women were not considered human. It followed that they were offered no rights, and in some cases, their very existence was considered such a source of embarrassment, that newborn girls were buried alive. The Prophet Muhammad (ص) injected new life into that society. He granted women rights and responsibilities that corresponded to the rights and responsibilities of men. The same women, who before the rise of Islam, were property in the hands of man to be gifted at his will and to be bequeathed to his sons, were themselves granted the right to hold property and to inherit property from men.

Islam raised the station of women to such an extent that the Prophet Muhammad (ص) accepted their pledges of allegiance. They were allowed to accompany the Muslim armies to the battlefield as teachers and nurses and moral support for the troops. The Muslim woman could be a teacher and defender of the law, and by fulfilling these roles could rise above the station of the angels. From one perspective the importance of her role exceeds man’s role, for she “creates” other human beings and rears them. In the words of Ayatullah Khumayni, “It is because of the upbringing of the mother that a man ascends to his perfection.”

However, with the passing of time, the status of women in both non-Islamic and Islamic societies has once again sunk to pre-Islamic levels.

Imam al-Mahdi’s (ع) revolution will overturn the world order and unify the entire world under the banner of true Islam. The status of women will be no exception from this new order, for women will be returned to their rightful station.

Our knowledge of what is to occur in the age following this revolution is limited to what we can glean from the ahadith concerning what is known as “Mahdawiyyah” (the study of the Mahdi) and historical documentation of the formative years of Islam. In some ways the Islamic Revolution in Iran and its aftershocks throughout the world as well as the pivotal role played by women during and after that revolution, may serve as weak indicators of what the role of women might be during the rule of the Mahdi (ع).

The following ahadith concern the role of women after the Mahdi’s (ع) revolution: Ja’far al-Ju’afi narrates from Imam Muhammad b. ‘Ali al-Baqir (ع): “The Mahdi will rise up … along with 313 men and fifty women without any previous arrangement among themselves, like separate clouds

clustering in the sky, one after another. This is the meaning of the verse where Allah says, ‘Wherever you may be, Allah will gather you together. Allah is capable of all things.’1 They will pledge their allegiance to the Mahdi between the Black Stone (of the Ka’bah) and the Station of Ibrahim, and the Mahdi will rise up with them from Mecca.”2

‘Abd Allah bin Bukayr narrates from Humran bin A’yan who narrates from Imam Muhammad b. ‘Ali al-Baqir (ع): “In the Age of the Mahdi, knowledge will be so pervasive that even a woman in her house will judge according to the Book of Allah and the sunnah of the Prophet.”3

The vast majority of narrations concerning the Mahdi mention theological arguments to establish his Imamate, teleological phenomena that will occur before his appearance, and the new order that will take form during his rule.

With respect to many of the details and the division of labour between men and women, the narrations are silent.

Ayatullah Khumayni said, “Islam wants men and women to attain perfection. Islam saved women from the Age of Ignorance. Islam has not served men as much as it has served women. You do not realize what woman was and what she has become.” He also said, “Not only does Shi’ism not sideline women in societal matters, it places them in their rightful position as human beings. We approve of the technological advancements of the West. However, we reject the corruption of the West.” In another statement he says, “Women hold a pivotal role in societal structure. Islam has lifted women to the extent that they can break free from being a mere commodity and assume their position as human beings. Accordingly, they can assume responsibilities within an Islamic government.”

Notes

1. Surat al-Baqarah (2), Verse 148:

 أَيْنَ مَا تَكُونُوا يَأْتِ بِكُمُ اللٌّهُ جَمِيعًا إِنَّ اللٌّهَ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

2. Bihar al-Anwar, vol. 52, pg. 223:

    َ يَجِي‏ءُ وَ اللَّهِ ثَلاَثُ مِائَةٍ وَ بِضْعَةَ عَشَرَ رَجُلًا فِيهِمْ خَمْسُونَ امْرَأَةً يَجْتَمِعُونَ بِمَكَّةَ عَلَى غَيْرِ مِيعَادٍ قَزَعاً كَقَزَعِ الْخَرِيفِ يَتْبَعُ بَعْضُهُمْ بَعْضاً وَ هِيَ الْآيَةُ الَّتِي قَالَ اللَّهُ أَيْنَ ما تَكُونُوا يَأْتِ بِكُمُ اللَّهُ جَمِيعاً إِنَّ اللَّهَ عَلى‏ كُلِّ شَيْ‏ءٍ قَدِيرٌ فَيَقُولُ رَجُلٌ مِنْ آلِ مُحَمَّدٍ ص وَ هِيَ الْقَرْيَةُ الظَّالِمَةُ أَهْلُهَا ثُمَّ يَخْرُجُ مِنْ مَكَّةَ هُوَ وَ مَنْ مَعَهُ الثَّلاَثُمِائَةٍ وَ بِضْعَةَ عَشَرَ يُبَايِعُونَهُ بَيْنَ الرُّكْنِ وَ الْمَقَام‏

3. Bihar al-Anwar, vol. 52 pg. 352:

كَأَنَّنِي بِدِينِكُمْ هَذَا لاَ يَزَالُ مُوَلِّياً يَفْحَصُ بِدَمِهِ ثُمَّ لاَ يَرُدُّهُ عَلَيْكُمْ إِلاَّ رَجُلٌ مِنَّا أَهْلَ الْبَيْتِ فَيُعْطِيكُمْ فِي السَّنَةِ عَطَاءَيْنِ وَ يَرْزُقُكُمْ فِي الشَّهْرِ رِزْقَيْنِ وَ تُؤْتَوْنَ الْحِكْمَةَ فِي زَمَانِهِ حَتَّى إِنَّ الْمَرْأَةَ لَتَقْضِي فِي بَيْتِهَا بِكِتَابِ اللَّهِ تَعَالَى وَ سُنَّةِ رَسُولِ اللَّهِ ص

Question 29: The reason for Imam al-Zaman’s prolonmgued age

Question: Why wasn’t Imam al-Zaman’s birth postponed to the era of his re-emergence (zuhur)?

The answer to this question is on one hand dependent on clarifying the underlying logic of occultation and the concept of intidhar-awaiting the reemergence of the final Imam. On the other hand, it is also dependent on addressing the question of whether there are advantages to the presence of Imam al-Mahdi (ع) while in occultation. But before delving into the logic and benefits of intidhar, we must point out that the [real underlying] cause of occultation is one of the Divine secrets to which we have no access.1 Nevertheless, with recourse to hadith and reason we can decipher some aspects of the occultation. These aspects can be presented in two groups:

1. those that relate to Imam Mahdi (ع), and

2. those that pertain to other issues.

The first group are as follows:

a. It has been recorded in the hadith corpus that the Imam went into occultation so that he would not be burdened by anyone’s allegiance.2

b. In some cases, the reason provided for the occultation is safety from the danger of murder.

c. It has been destined that the Imam should transform the world, carry out an all-encompassing reformation, uprooting all civilizations that are founded on power, wealth, and deception, after which he would build a new civilization based on Divine values. Such would not be possible without an abundant amount of knowledge and experience. This is achievable only through witnessing the ups and downs of bygone civilizations. This in turn necessitates a prolonged life, hence his occultation.

The second group are as follows:

a. Putting the servant of Allah (awj) to test is among the issues mentioned regarding the logic of occultation. Imam Musa ibn Ja’far al-Kadhim (ع) says, “When the fifth son of the progeny of the Seventh Imam goes into occultation, be aware of your faith. Be cautious that no one should convince you to abandon your faith. O my son, the occultation of the Possessor of Authority (sahib al-amr) is inevitable and consequently some believers will abandon their faith. Allah will test His servants by means of the occultation.”3

b. The expectation for the faraj (literally “relief”, namely the reemergence of the Twelfth Imam) is a factor conducive to self-building. This anticipation is meaningful only in the context of the occultation. Without the occultation, expectation would be meaningless.

Awaiting the rule of Truth is in essence composed of two elements, one negative and one positive: being discontent with the status quo and the hope and desire for a better situation.

If these two elements penetrate into the inner of the human spirit, they bring about two results: the abandonment of any type of cooperation and

compromise with the agents of oppression and corruption on the one hand, and the physical and spiritual preparation for the formation of the unifying and universal government on the other hand.

These two elements propel the human being into motion, awareness, and awakening. It is for this reason that awaiting the Relief has been considered a form of worship4 and those who await the Relief have been described analogously as those gathered in Imam al-Mahdi’s tent, unified under his banner.

Looking forward to a revolution in which sinners and oppressors are not involved stimulates the believer to embark on self-building such that he would not be of those groups.

Juxtaposing this reality with the ahadith that explain that in his occultation Imam al-Zaman (ع) constantly supervises the state of his followers (reviewing their performance on a weekly basis)5 , it becomes apparent that belief in a living Imam wields a much stronger influence on the spiritual training of the believers than belief in an Imam born in some future time and who would be responsible for forming the universal and unifying government.

c. In addition to stimulating personal self-building, awaiting the reemergence of the Imam is also a potent factor in generating social cooperation, for the program that the believers are anticipating is not a personal one, and thus the faithful believer also endeavours to reform the state of others.

d. The faithful believers do not loose hope in the face of the proliferation of corruption, for they view the goal ahead of them and so avoid being implicated in the corruption that surrounds them. Although remaining hopeful and avoiding corruption is also possible if Imam al-Zaman (ع) were to be born in the designated time of the age of his reemergence, nevertheless it is obvious that believing in a living Imam broadens and perpetuates these two elements (i.e., remaining hopeful and avoiding corruption).

Brief Answer

The answer to this question can be clarified by expounding the underlying philosophy of the occultation and the waiting for his reemergence, as well as by becoming aware of the advantages and blessings that benefit us from his existence even as he is in occultation. On the one hand it is said that among the reasons for his occultation is that he not be burdened by anyone’s allegiance, or that he is secure from any attempt to murder him. On the other hand there are other reasons that necessitate his being alive, i.e., there are benefits and advantages because of his mere existence.

The Imam, who is to build a new civilization on the ruins of bygone materialist civilizations, must be equipped with the appropriate knowledge and experience. This is can only be achieved by means of witnessing the ups and downs of many civilizations and in the due course of the passage of time.

Moreover, the occultation of Imam al-Zaman (ع) is a trial for and a means of testing the servants of Allah (awj). Hence, the reasons which call for believers being tested can also support the existence of a living yet hidden Imam, who in this case becomes a vessel for the arealization of this Divine norm.

Closely associated with the term occultation is the term intidhar, “awaiting”the reemergence of the Twelfth Imam. This awaiting is very effective both in personal self-building and also in social cooperation. Although these two effects can also be achieved without believing in a living yet hidden Imam, the presence of such a belief strengthens these two effects exponentially.

The Blessings of Imam al-Zaman’s (ع) Existence in the Period of Occultation

In the corpus of Shi’a hadith, Imam al-Zaman’s (ع) life in the period of occultation has been likened to the sun hidden behind clouds. The following are a number of benefits that emanate from the proverbial sun of his existence:

1. The presence of the leader in the battlefield is a heart warming support for the soldiers’ morale. In the same vein, the presence of Imam al-Zaman gives hope to the believers.

2. The supervision of a living Imam who oversees the conduct of his followers leaves a peculiar instructive impression on the believers, which is conducive to their spiritual self-building.

3. All the Infallible Imams (ع), the Divine Deputies, (of whom the last one is Imam al-Zaman (ع)) in every age and time, are treasurers of Divine grace and knowledge. They are the vaults for Divine secrets and the guardians of the proofs of the luminous religion that is Islam, whether they are visible or hidden. They are responsible for the safekeeping of Islam from the shortsighted attempts of some to add unnecessary items or divest it of some of its elements, so as to preserve the timeless Islamic concepts in their original form and to bring the Final Religion-which was finalized and completed with the termination of Revelation-into the body of society. This great Divine task is realized in our age through the existence of Imam al-Zaman (ع).

4. There are those who are capable of ascending the clouds, directly enjoying the rays of the sun of Imam al-Mahdi’s (ع) existence, thereby gradually purifying themselves in light of this relationship, which would in turn lead to the spiritual improvement of the masses.

5. We believe that Imam al-Zaman (ع) has Divine authority over the inner beings and the actions of people (al-wilayat al-takwiniyyah). That is, guidance-felicity and wretchedness-is under his command. It is his

obligation to guide people to the Destination, which requires that he be alive.

6. The Universal Man (al-Insan al-Kamil) is the goal of creation; if some day the Universal Man would be absent from the earth, it would collapse. And there is no one else who can claim to be the Universal Man but the Imam.

7. In order to link the two realms of Essential Unity and Outer Multiplicity, there needs to be a being that has a foot in both realms, i.e., a being that is the combination of Truth and the creation. This being would serve as the vessel for the Divine effusion. This being is no other than the Universal Man-the Divine Proof-who must be present in all ages.

Detailed Answer

The Blessings of the Presence of Imam al-Mahdi ( ع) during the Period of Occultation

1. Inspiriting Hope

The belief in a living Imam who might reappear at any time is similar to the presence of the leader of an army in the battlefield, which is heart warming and animates the troops with the hope of victory.

2. Stimulating Spiritual Improvement and Self-building

As was mentioned earlier, awareness of the Imam’s (ع) monitoring the performance of his followers on a weekly basis can have a beneficial influence on the believers. For, the Qur`anic verses (Such as:

“And say, “Go on working: Allah will see your conduct, and His Apostle and the faithful [as well].” 6

and the numerous ahadith7 narrated regarding the presentation of the performance of the virtuous and the debauched and sinners on a daily basis, or every Monday, or Thursday-depending on the narration-to the dignified Prophet of Islam (ص) and the infallible Imams (ع) clearly demonstrate the necessity of examination of one’s conduct and of self-vigilance. The faithful see themselves in the presence of the honourable Imam and so do not dare to make any mistake lest they should upset his holiness. They struggle ever more vigorously in the way of progress and self-preparation in an attempt to draw ever closer to him.

3. Safeguarding the Divine Religion

The Commander of the Faithful, Imam ‘Ali b. Abi Talib (ع), elucidates in an illuminating saying the necessity of the presence of Divine leaders in all eons and times: “Yes, the earth is never empty of one who stands up with Divine Proof. He might be apparent or hidden. But he must be present lest the Divine signs should perish and be forgotten.”8

With the passing of time and the incorporation of personal tastes and thoughts into the original religious tenets, various trends have developed

that are inclined toward programs that might appear attractive to the masses but are deviations from the authentic religion, setting the stage for the exploitation of celestial concepts by corrupt opportunists, resulting in the alteration of a part of the religious tenets. This is very harmful.

This Pure Water which has descended from the Heaven of Revelation gradually looses its purity by being channelled through the minds of various people. The shortsighted alterations of fallible individuals might become so tightly intertwined in the original body of religion that they render any attempt to rediscover the original doctrines very difficult.

Considering this reality, should not there be someone to preserve the imperishable doctrines of Islam in their original form for the benefit of future generations? Should future generations be expecting the arrival of a new Celestial Revelation?

Without doubt the answer is negative. The gate of revelation has been locked by the Seal of the Prophets. Then how should the original religion be preserved? How should this religion be kept unsullied from the impurities of human alterations and superstitions for the benefit of future generations? Is there any other option but that the line of infallible leaders must continue, whether apparent and visible or hidden and unnoticed?

4. Training a Task Force

Imam al-Zaman’s (ع) occultation benefits the world like the sun hidden behind clouds.9 The sun blocked by clouds is still beneficial for existents. One of the blessings of Imam al-Zaman’s (ع) presence during the period of occultation is that the elite of the faithful can ascend beyond the clouds, benefiting directly from the rays of the sun of his existence, building themselves through this association and in turn training the larger community of the faithful.

5. Spiritual Influence: Existential Training by Means of Existential Guardianship (al-wilayat al-takwiniyyah)

Imam al-Zaman (ع) is a peerless personage whose penetrating rays of existence influence the hearts of all those ready to receive them, regardless of where they are. It is by this means that the Infallible Imam works to improve the souls of people, although they themselves might not be fully aware of it. The Imam (ع) has authority in an inward fashion on the performance of people.

He is aware of all hidden matters related to the crux and truth of the issue of guidance vis-à-vis the souls and performance of people. The good and bad conduct of humans are unveiled before him. It is he who monitors the paths to felicity and wretchedness. Thus, the station of Imamate is concomitant with the Divine authority of guidance. This guidance is not limited to showing the path, which is the duty of all Divine prophets and even believers. Rather, his is the duty to shepherd the servants of God toward the Destined Goal.10

6. Purpose of Creation

The world of creation is like a garden. The human beings who are on their way to perfection are its fruitful trees, the deviants its wild and useless weeds. The purpose of watering this garden would be to quench the fruitful trees, not the weeds:

“Indeed my righteous servants shall inherit the earth.” 11

And if some day all the trees of this garden die and the righteous believers become extinct, there would be no reason to continue watering the garden and the Divine effusion would cease to be. The Infallible Imam (ع) is the Universal Man who is the crown of the party of the righteous and thus the main purpose of creation. It is for this reason that God addresses him so: “If not for you, I would not have created the Spheres [i.e., the universe],”12 or in another instance it, “If the earth is left without an Imam, it would collapse,”13 and also, “It is due to the blessing of his existence that all else is nourished, and it is for his existence that the earth and the heaven remain in place.”14

7. Being the Intermediary in Effusion

In the disciple of gnosis it is explained that the Truth in Its essential manifestations is absolute unity, while in the realm of multiplicity and Divine activity It manifests Itself through particular individuations. However, the former lacks any hue of multiplicity, while the latter lacks any trace of real unity.

Thus, there needs to be a third form of manifestation which could combine the Station of Union with the Station of Separation, serving as the isthmus between the realm of Divine Lordship and the realm of Vassaldom, forming the fusion of Truth and creation; in a word: linking the world of nature and the world of Unity. The Universal Man-the Infallible Imam being the clearest instance-is this link and as such is the intermediary in effusion to the realm of utter multiplicity. Hence he is the manifestation of the lordship of the Truth.

On the basis of this exposition, it becomes clear that the following tradition describing the role of the Infallible Imams is not an overstatement: “It is due to them that Allah nourishes His servants; it is due to them that rain descends from the heaven, and it is due to them that the blessings of the earth surface [to benefit the creatures].”15 And it is in allusion to this reality that Imam Muhammad ibne ‘Ali al-Baqir (ع) says, “We are the Beautiful Divine Names.”16

In conclusion, the materialization of the matrix of creation, the effusion of Divine blessings to other-than-Allah, the guidance and training and spiritual perfection of human beings, etc., are all contingent on the existence of a living Imam.

Notes

1. Bihar al-Anwar, vol. 52 pg. 91:

إِنَّ لِصَاحِبِ هَذَا الْأَمْرِ غَيْبَةً لاَ بُدَّ مِنْهَا يَرْتَابُ فِيهَا كُلُّ مُبْطِلٍ فَقُلْتُ لَهُ وَ لِمَ جُعِلْتُ فِدَاكَ قَالَ لِأَمْرٍ لَمْ يُؤْذَنْ لَنَا فِي كَشْفِهِ لَكُم

2. Bihar al-Anwar, vol. 51, pg. 152

عَنْ الرِّضَا عَلَيْهِ السَّلاَمُ أَنَّهُ قَالَ : كَأَنِّيْ بِالشِّيْعَةِ عِنْدَ فَقْدِهِمُ الثَّالِثَ مِنْ وُلْدِيْ يَطْلُبُونَ الْمَرْعى فَلاَ يَجِدُوْنَهُ قُلْتُ لَهُ : وَلِمَ ذَلِكَ يَا ابْنَ رَسُوْلِ اللهِ ؟ قَالَ : لأَنَّ إمَامَهُمْ يَغِيْبُ عَنْهُمْ فَقُلْتُ : وَلِمَ ؟ قَالَ لِئَلاَّ يَكُوْنَ فِيْ عُنُقِهِ لاَحَدٍ بَيْعَةً إذَا قَامَ بِالسَّيْفِ

3. Bihar al-Anwar, vol. 51 pg. 113:

إِذَا فُقِدَ الْخَامِسُ مِنْ وُلْدِ السَّابِعِ فَاللَّهَ اللَّهَ فِي أَدْيَانِكُمْ لاَ يُزِيلُكُمْ أَحَدٌ عَنْهَا يَا بُنَيَّ إِنَّهُ لاَ بُدَّ لِصَاحِبِ هَذَا الْأَمْرِ مِنْ غَيْبَةٍ حَتَّى يَرْجِعَ عَنْ هَذَا الْأَمْرِ مَنْ كَانَ يَقُولُ بِهِ إِنَّمَا هِيَ مِحْنَةٌ مِنَ اللَّهِ عَزَّ وَ جَلَّ امْتَحَنَ بِهَا خَلْقَه.

4. Bihar al-Anwar, vol. 52, pg. 22:

أَفْضَلُ أَعْمَالِ شِيعَتِنَا اِنْتِظَارُ الْفَرَجِ.

5. al-Kafi, vol.1 pg. 219-220

6. Surat al-Tawbah (9), Verse 105:

 وَقُلِ اعْمَلُوا فَسَيَرى اللٌّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ...

7. al-Kafi, vol. 1, pp. 219-220

8. Al-Kafi, vol. 1, pp. 178-180:

أَللٌّهُمَّ بَلى لاَتَخْلُوا الأَرْضَ مِنْ قَائِمٍ لِِلٌّهِ بِحُجَّةٍ إَمَّا ظَاهِراً مَشْهُوراً أَوْخَائِفاً مَغْمُوراً لِئَلاَّ تُبْطِلَ حُجَجُ اللٌّه وَ بَيِّنَاتُهُ.

9. Bihar al-Anwar, vol. 52, pg. 92

10. al-Mizan, vol. 1, pp. 275-276

11. Surat al-Anbiya` (21), Verse 105:

 أَنَّ الأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ...

12. Bihar al-Anwar, vol. 15, pg. 28:

لَوْلاَكَ لَمَا خَلَقْتُ الأَفْلاَكَ.

13. al-Kafi, vol. 1, pg. 179:

لَوْ بَقِيَتِ الأَرْضُ بِغَيْرِ الإِمَامِ لَسَاخَتْ.

14. Mafatih al-Jinan, Du’a al-’Adilah:

بِيُمْنِهِ رِزْقُ الوَرى وَبِوُجُوْدِهِ تَثْبُتُ الأَرْضُ وَالسَّمَاءُ

15. Bihar al-Anwar, vol. 23 pg. 19:

بِهِمْ يَرْزُقُ اللهُ عِبَادَهُ ، وَبِهِمْ يُعَمَّّرُ بِلاَدُهُ ، وَبِهِمْ يَنْزِلُ الْقَطَرُ مِنَ السَّمَاءِ ، وَبِهِمْ تَخْرُجُ بَرَكَاتُ الأرْضِ

16. Al-Kafi, vol. 1, no. 4

Question 30: Possbility of Decline in Imam al-Mahdis government

Question: Historically, we see that every civilization eventually declines. Is it not possible that the government of Imam al-Mahdi (ع) will also decline? In particular, might not people eventually become discontent with his government?

Brief Answer

Detailed Answer

Such a decline in the government of Imam al-Mahdi (ع) is inconceivable.

Governments decline for one of two reasons: either corruption creeps into the system and the government ceases to be just; or forces outside the government act treacherously by turning the people against the government. Since neither cause can exist in Imam al-Mahdi’s (ع) government, it will not decline.

Governments fail for one of two reasons:

1. The foundations of the government break down due to injustice and deviation from within. This leads either to a revolt of the people against the government’s injustice or to the invasion of foreign powers. Historically, many governments have fallen for this very reason. For instance, in Islamic history, the Sasanian Empire fell in the wake of the Muslim expansion; the Umayyad dynasty fell to the ‘Abbasids; and the ‘Abbasids, in turn, fell to the Mongols.

In each case, injustice had reached such a level that the people felt no sense of loyalty to their rulers that they should defend their government. Rather, they sought succour in the invading forces. Similarly, the Islamic revolution in Iran stemmed from the injustices of the Pahlavi government. In general, all unjust governments eventually fall either because of internal revolt or at the hands of an invader who finds little or no resistance from a people who are disenchanted with their rulers.

2. The people are deceived and tricked into disenchantment with their ruler. The government of Imam ‘Ali b. Abi Talib (ع) faced just such difficulties. The propaganda with which his political enemies bombarded his people and the wars that he was forced to fight prevented his people from being able to think clearly about the issues at hand.

In addition, in the years leading up to his caliphate, corruption had crept into the upper classes of society to such an extent that the Imam (ع) was reluctant to accept the caliphate since he knew the insurmountable difficulties that such corruption would cause. In particular, he knew that the people, after seeing the decadence of high society, and the discrepancy between Islamic teachings and what was being practiced by the upper echelons, would not have the resolve to defend his government. The

inevitable result of these conditions was the assassination of the Imam (ع) and the decline of his government.

In the government of Imam al-Mahdi (ع), the first factor is inconceivable because like Imam ‘Ali b. Abi Talib (ع) government, his government will be absolutely just. For several reasons the second factor will also not come into play. For one thing, the people will have an increased level of Islamic awareness. Secondly, his government will have control over all forms of media and information technology; hence his enemies will not be able to incite the people against him. Lastly, at that time all aspects of Islamic law will have been put in place. In particular, enjoining the good and forbidding the evil, will be practiced in its full manifestation, so neither corruption will creep into society, nor will the people become disenchanted with the rule of Allah (awj).

It should be kept in mind however, that at that time Satan will be as active as ever. He will be successful in deceiving some; however the vast majority of people will follow the truth for the aforementioned reasons.

Question 31: Difference in blood money between man and a woman in Islamic Jurisprudence

Question: Why is the blood money of a woman half of that of a man?

Brief Answer

According to jurisprudential and historical studies, blood money is an economical matter. It has been legislated in order to compensate for the loss incurred by the injured. From another point of view, in an ideal society, which Islam attempts to create, most of the economic activity is carried out by men. When we look at the general economic responsibilities of men we find that men have duties that women have been excused from. While the most important responsibility of a woman, but not the only one, is to manage the cornerstone of society, in other words the family, the most important duty of man, but not the only one, is to provide for the economic needs of the family.

When we pay attention to this matter we can easily conclude that Islam must strengthen those matters that have financial consequences for men and amongst these matters is blood money. Men play a pivotal role in the economic life of the family. From another point of view, blood money is related to the physical aspect of the human being. Hence, if someone’s body were stronger his blood money would be more. Since men are more productive economically than women, their blood money is more than that of women. This does not mean of course that in Islam the position and status of a woman is less than that of a man. If blood money was related to the worth and position of individuals, then the blood money of a scholar or the leader of society would not be equal to that of an average worker.

Another important point pertains to the role a man plays in the security of his household. It is very clear that it is the man that protects the family. This would imply that the loss inflicted on a family if the man was not present would be far greater than if the woman was not there. In the end it is necessary to keep this in mind that in every case the laws that have been presented by a religion or school of thought are always in line with the principles that that religion or school of thought has formed in regards to that matter. It is in accordance to the sum total of those viewpoints that the law been passed. In regards to blood money as well, Islam has formed its law while taking into consideration the responsibilities and rights of both men and women and the general laws that pertain to the family system. We cannot therefore look at them in a separately and object.

Detailed Answer

All of the laws of Islam are based upon certain benefits. Every law has wisdom. If something has been prohibited in Islam it is because it is harmful. If something has been made obligatory it is because it has a benefit. Of course perhaps it is not possible for us to find out all of the benefits and harms of all the laws and prohibitions, but if we rely on a sound intelligence and base ourselves on realities and of course on the sayings of the Infallibles (ع) we can understand some of these things.

In regards to the blood money of a woman being half of that of a man there is definitely some wisdom behind such a law to which we will briefly refer:

1. If Islam was purely a materialistic school of thought and if the foundations of its laws were monetary and economic matters and, given this, women’s blood money was half of that of men’s, then this objection would be proper that why is the value of women half of that of men and why have they valued women at half the price of men. But these are not the foundations that are used and in Islam the value of human beings is according to their Spirit and their spiritual qualities. In Islam that which is valuable is piety. Human beings can be like Musa (ع) who spoke with Allah (awj) or be like Maryam (ع) who used to receive heavenly revelations. In regards to traversing the path of felicity and obtaining spiritual positions, men and women are equal. There is no difference between them in this regard in principle, and in fact, the matter depends upon their personal ambition and effort. But blood money is an economic matter. Blood money is a matter related to the physical aspect of human beings, therefore in this regard there is no difference between the blood money of a prominent member of the Islamic society and an average labourer.

2. Generally speaking we can say that human beings, whether they be men or women, have three dimensions to their existence:

a. The human or divine dimension: In this dimension there is no difference between men and women. The path to human and divine perfection is open to both of them and both of them can progress in these regards as far as they want. In verse number 97 of Surat al-Nahl (16), Allah (awj) says:

“Whoever amongst you whether they be man or woman and they have faith without a doubt we will give them pure life in this world and in the hereafter we will give them a reward in recompense to their good deeds.”

In Surat al-Ahzab (33), the same matter has also been alluded to.

b. The intellectual dimension: According to the intellectual dimension there is no difference between men and women. Islam does not believe that there is a difference between men and women as regards the gaining of knowledge. “Gaining knowledge is an obligation on both men and women.” The Qur`anic verses that have been revealed as regards knowledge and learning have not discriminated between men and women and these verses are almost 40 in number.

c. The economic dimension: In Islam men and women differ from each other in the economic responsibilities that been placed on each of their shoulders. These responsibilities have been divided according to the bodily and psychological strengths and weaknesses of both. Principally women are weaker than men in economic matters.

Even in this age and in societies that have apparently not discriminated between men and women, the economic output of women is less than that of men. The truth of the matter is that women must become pregnant and after giving birth they must breastfeed their children. They subsequently must

take care of their children. The pregnancy and breastfeeding takes quite a bit of time and energy from the women.

Even though this is a valuable matter in itself, it is not an economic matter. There is no economic output produced by such work. From another point of view the body of men and women differ drastically from one another. Women have delicate bodies and they can be injured with the slightest accident while the bodies of men are strong and generally powerful and therefore more suited for difficult tasks. For this very reason, many of the difficult jobs of society that require much power have been placed in the hands of men. It is very obvious that without men the family is more at an economic loss. It is therefore necessary that men’s blood money be more than that of women.

3. The vacuum felt by a family with the loss of a man is far greater than the loss felt at the absence of a woman. According to jurisprudential and historical studies, blood money is an economical matter. It has been legislated in order to compensate for the loss incurred by the injured. From another point of view, in an ideal society, which Islam attempts to create, most of the economic activity is carried out by men.

When we look at the general economic responsibilities of men we find that men have duties that women have been excused from. While the most important responsibility of a woman, but not the only one, is to manage the cornerstone of society, in other words the family, the most important duty of man, but not the only one, is to provide for the economic needs of the family. Aside from this, the daily expenses of the children are upon the shoulders of the man not the woman. Therefore with his departure some people who should be looked after find themselves at a loss.

This vacuum must be filled by some means. It is only natural then that the blood money of a man should be more than that of a woman. This matter has no relation to the essence of men and women. Rather it relates to the external accidents that are incurred by a family. When we take into consideration all that has been just said, we can come the conclusion that blood money is not a means by which we value men and women. Their difference in this matter is not something to be objected to. From another point of view the economic responsibilities of a man necessitate that in some matters (like blood money) that are directly related to economics a certain difference between men and women show up. There is no difficulty in this matter.

Men are stronger than women and are capable of performing more difficult tasks than women. Their existence provides peace and tranquillity to the family. From another point of view, with their loss some people are left without a helper and provider. It is therefore natural that their blood money be more than that of women.

We conclude this answer by turning our attention to a point that is not without subtlety and by answering two questions.

First of all, man’s blood money is double that of woman’s in the case that the blood money should reach one third of the required portion. In any other case, their blood money is equal. If her blood money’s being half were a proof of her inferiority to that of man, then in all cases it should be half.

Secondly, just as men have more blood money than women, they are also responsible to participate in the money paid to the family of someone killed or injured by one of their family members. This is while women are excused from such an obligation.

It is possible that someone may object by saying that in this era men and women work side by side in the workforce. Therefore there is no reason that in this age her blood money should be half of men’s.

In answer to this objection we can say that first of all, it is true that women today participate in economic activities alongside men but in no instance can they provide the security that men can provide for their family. Secondly, there are many high paying jobs that do not suit the fragile composition of women and are therefore exclusively for men. It is natural that this would raise the economic status of men over women. At the same time we can object by saying that if the economic output of women were really equal to that of men as some of these countries that are advocates of equality between the sexes claim, then why is it that most of the dignitaries and managers and ministers are men?

Another objection that is likely to be raised is this: Is the fact that the blood money of women is half of that of men a discrimination against her in favour of men? The answer to this question is that Islam is a religion of equality. To be male or female is no superiority in this religion but in the matter of blood money there is a wisdom that necessitates that men’s be more than that of women’s. There are laws in Islam that are to the benefit of women based on a certain wisdom that lies in such laws. For example if a man becomes an apostate, according to the view of many jurisprudents he is to be killed even though he may repent afterwards. But if a woman becomes an apostate and repents then she is returned to her ordinary life. Or for instance if a man becomes insane after getting married the wife has a right to end the marriage, while if the same thing happens to a woman the man has no such right.

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.

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.