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Fifteenth Night of Shaban

This is the first of the White Nights. In the previous chapter about the recommended rites in Rajab, I have mentioned the prayers that are advisably offered at this night as well as the two nights after it. It is thus recommended to refer to these prayers.

FIFTEENTH NIGHT OF SHABAN

This night is extraordinarily honorable. Imam Ja’far al-Sadiq(a.s.) has narrated that when Imam Muhammad al-Baqir (a.s.) was asked about the merits of the fifteenth night of Sha’ban, he answered, “It is the most favorable night after the Qadr Night. At this night, Almighty Allah bestows upon His servants with His favors and grants them His pardon out of His conferral of benefits to them. Therefore, you should exert all efforts to seek nearness to Him at this night, because He - the Majestic and Honorable - has decided not to reject any asker as long as he does not ask for an act of disobedience to Him. Almighty Allah has chosen this night for us, the Ahl al-Bayt, just as He has chosen the Qadr Night for our Prophet - peace be upon him and his Household. You should thus pray and thank Him diligently.”

One of the marvelous blessings of this night is that it is the birth night of the Patron of the Age, Imam al-Mahdi(a.s.) - may Allah accept our souls as ransoms for him. He was born in Surra-man-ra’a (currently Samarra’) at the hour before daybreak in AH 255. This incident increases the merits of this honorable night.

However, narrations have carried may recommended rites to be carried out at this night:

First: It is highly recommended to bathe oneself at this night, for this act decreases the punishment for one’s sins.

Second: It is highly recommended to imitate Imam Ali ibn al-Husayn Zayn al-’Abidin (a.s.) who used to spend this whole night with acts of worship, prayers, supplications, invocations, and implorations for forgiveness. A tradition confirm that as for one who spends this whole night with acts of worship, his heart will not die when other hearts die.

Third: It is highly recommended to visit the tomb of Imam al-Husayn (a.s.). In fact, this is the most favorable act at this night. It also brings about forgiveness of one’s sins. If you desire that 124,000 Prophets shake hands with you, you may visit the holy tomb of Imam al-Husayn (a.s.) at this night. The least act of Ziyarah is to go up an elevated place, look to the right and the left, raise the head towards the heavens, and say these statements:

السَّلامُ عَلَيْكَ يَا اَبَا عَبْدِ اللّٰهِ السَّلامُ عَلَيْكَ وَ رَحْمَةُ اللّٰهِ وَ بَرَكَاتُهُ

One who performs this form of Ziyarah is expected to win the reward of one Hajj and one ‘Umrah. In the section of Ziyarat, we will mention further details about the peculiar merits of Ziyarah at this night.

Fourth: It is recommended to say the following supplicatory prayer, which stands for a form of Ziyarah for Imam al-Mahdi(a.s.). This supplicatory prayer has been mentioned by both Sayyid Ibn Tawus and Shaykh al-Tusi:

اللّٰهُمَّ بِحَقِّ لَيْلَتِنَا [هَذِهِ‏] وَ مَوْلُودِهَا وَ حُجَّتِكَ وَ مَوْعُودِهَا الَّتِي قَرَنْتَ اِلَى فَضْلِهَا فَضْلا فَتَمَّتْ كَلِمَتُكَ صِدْقا وَ عَدْلا لا مُبَدِّلَ لِكَلِمَاتِكَ وَ لا مُعَقِّبَ لِآيَاتِكَ نُورُكَ الْمُتَاَلِّقُ وَ ضِيَاؤُكَ الْمُشْرِقُ وَ الْعَلَمُ النُّورُ فِي طَخْيَاءِ الدَّيْجُورِ الْغَائِبُ الْمَسْتُورُ جَلَّ مَوْلِدُهُ وَ كَرُمَ مَحْتِدُهُ وَ الْمَلائِكَةُ شُهَّدُهُ وَ اللّٰهُ نَاصِرُهُ وَ مُؤَيِّدُهُ اِذَا آنَ مِيعَادُهُ وَ الْمَلائِكَةُ [فَالْمَلائِكَةُ] اَمْدَادُهُ سَيْفُ اللّٰهِ الَّذِي لا يَنْبُو وَ نُورُهُ الَّذِي لا يَخْبُو وَ ذُو الْحِلْمِ الَّذِي لا يَصْبُو مَدَارُ الدَّهْرِ وَ نَوَامِيسُ الْعَصْرِ وَ وُلاةُ الْاَمْرِ وَ الْمُنَزَّلُ عَلَيْهِمْ مَا يَتَنَزَّلُ [يَنْزِلُ‏] فِي لَيْلَةِ الْقَدْرِ ، وَ اَصْحَابُ الْحَشْرِ وَ النَّشْرِ تَرَاجِمَةُ وَحْيِهِ وَ وُلاةُ اَمْرِهِ وَ نَهْيِهِ اللّٰهُمَّ فَصَلِّ عَلَى خَاتِمِهِمْ وَ قَائِمِهِمْ الْمَسْتُورِ عَنْ عَوَالِمِهِمْ اللّٰهُمَّ وَ اَدْرِكْ بِنَا اَيَّامَهُ وَ ظُهُورَهُ وَ قِيَامَهُ وَ اجْعَلْنَا مِنْ اَنْصَارِهِ وَ اقْرِنْ ثَارَنَا بِثَارِهِ وَ اكْتُبْنَا فِي اَعْوَانِهِ وَ خُلَصَائِهِ وَ اَحْيِنَا فِي دَوْلَتِهِ نَاعِمِينَ وَ بِصُحْبَتِهِ غَانِمِينَ وَ بِحَقِّهِ قَائِمِينَ وَ مِنَ السُّوءِ سَالِمِينَ يَا اَرْحَمَ الرَّاحِمِينَ وَ الْحَمْدُ لِلَّهِ رَبِّ الْعَالَمِينَ وَ صَلَوَاتُهُ عَلَى [وَ صَلَّى اللّٰهُ عَلَى‏] سَيِّدِنَا مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ وَ الْمُرْسَلِينَ وَ عَلَى اَهْلِ بَيْتِهِ الصَّادِقِينَ وَ عِتْرَتِهِ النَّاطِقِينَ وَ الْعَنْ جَمِيعَ الظَّالِمِينَ وَ احْكُمْ بَيْنَنَا وَ بَيْنَهُمْ يَا اَحْكَمَ الْحَاكِمِينَ

Fifth: Shaykh Isma’il ibn Fadl al-Hashimi has narrated that Imam Ja’far al-Sadiq(a.s.) instructed him to say the following supplicatory prayer at the fifteenth night of Sha’ban:

اللّٰهُمَّ اَنْتَ الْحَيُّ الْقَيُّومُ الْعَلِيُّ الْعَظِيمُ الْخَالِقُ الرَّازِقُ الْمُحْيِي الْمُمِيتُ الْبَدِي‏ءُ الْبَدِيعُ لَكَ الْجَلالُ وَ لَكَ الْفَضْلُ وَ لَكَ الْحَمْدُ وَ لَكَ الْمَنُّ وَ لَكَ الْجُودُ وَ لَكَ الْكَرَمُ وَ لَكَ الْاَمْرُ وَ لَكَ الْمَجْدُ وَ لَكَ الشُّكْرُ وَحْدَكَ لا شَرِيكَ لَكَ يَا وَاحِدُ يَا اَحَدُ يَا صَمَدُ يَا مَنْ لَمْ يَلِدْ وَ لَمْ يُولَدْ وَ لَمْ يَكُنْ لَهُ كُفُوا اَحَدٌ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ وَ اغْفِرْ لِي وَ ارْحَمْنِي وَ اكْفِنِي مَا اَهَمَّنِي وَ اقْضِ دَيْنِي وَ وَسِّعْ عَلَيَّ فِي رِزْقِي فَاِنَّكَ فِي هَذِهِ اللَّيْلَةِ كُلَّ اَمْرٍ حَكِيمٍ تَفْرُقُ وَ مَنْ تَشَاءُ مِنْ خَلْقِكَ تَرْزُقُ فَارْزُقْنِي وَ اَنْتَ خَيْرُ الرَّازِقِينَ فَاِنَّكَ قُلْتَ وَ اَنْتَ خَيْرُ الْقَائِلِينَ النَّاطِقِينَ وَ اسْئَلُوا اللّٰهَ مِنْ فَضْلِهِ فَمِنْ فَضْلِكَ اَسْاَلُ وَ اِيَّاكَ قَصَدْتُ وَ ابْنَ نَبِيِّكَ اعْتَمَدْتُ وَ لَكَ رَجَوْتُ فَارْحَمْنِي يَا اَرْحَمَ الرَّاحِمِينَ

Sixth: It is recommended to say this supplicatory prayer, which the Holy Prophet (s.a.w.a.) used to say at this night:

اللّٰهُمَّ اقْسِمْ لَنَا مِنْ خَشْيَتِكَ مَا يَحُولُ بَيْنَنَا وَ بَيْنَ مَعْصِيَتِكَ وَ مِنْ طَاعَتِكَ مَا تُبَلِّغُنَا بِهِ رِضْوَانَكَ وَ مِنَ الْيَقِينِ مَا يَهُونُ عَلَيْنَا بِهِ مُصِيبَاتُ الدُّنْيَا اللّٰهُمَّ اَمْتِعْنَا بِاَسْمَاعِنَا وَ اَبْصَارِنَا وَ قُوَّتِنَا مَا اَحْيَيْتَنَا وَ اجْعَلْهُ الْوَارِثَ مِنَّا وَ اجْعَلْ ثَارَنَا عَلَى مَنْ ظَلَمَنَا وَ انْصُرْنَا عَلَى مَنْ عَادَانَا وَ لا تَجْعَلْ مُصِيبَتَنَا فِي دِينِنَا وَ لا تَجْعَلِ الدُّنْيَا اَكْبَرَ هَمِّنَا وَ لا مَبْلَغَ عِلْمِنَا وَ لا تُسَلِّطْ عَلَيْنَا مَنْ لا يَرْحَمُنَا بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِينَ

Actually, this supplicatory prayer is one of the perfect, comprehensive prayers that may be said at all times. In the word of the book of ‘Awali al-La’ali, the Holy Prophet (s.a.w.a.) used to say this supplicatory prayer at all times.

Seventh: It is recommended to say the prayers that are preferably said at middays. These prayers, previously mentioned, begin with the following statement:

اللّهم صلّ على محمّد و ال محمّد شجرة النّبوّة و موضع الرّسالة...

Eighth: It is recommended to say the famous supplicatory prayer known as Dua Kumayl, which has been cited in the previous section of this book. Narrations have mentioned that it is highly advisable to say this famous supplicatory prayer at this night.

Ninth: It is recommended to mention Almighty Allah by the following litany one hundred times so that one’s past acts of disobedience to Him will be forgiven and one’s worldly and religious needs will be granted:

سبحان اللّه و الحمد للّه و اللّه اكبر و لا اله الاّ اللّه

Tenth: Shaykh al-Tusi, in Misbah al-Mutahajjid, has narrated a tradition about the merits of the night of mid-Sha’ban entailing that Abu-Yahya asked Imam Ja’far al-Sadiq(a.s.) about the best of supplicatory prayers to be said at this night. The Imam (a.s.) instructed him, saying:

After you accomplish the obligatory Isha’ Prayer, you may offer a two unit prayer in the first unit of which you should recite Surah al-Faatehah and Surah al-Kafirun and in the second Surah al-Faatehah and Surah al-Tawheed. When you accomplish the prayer, you may repeat (the phrase of) subhanallah thirty-three times, (the phrase of) alhamdulillah thirty-three times, and (the phrase of) Allahu-akbar thirty-four times. You may then say the following supplicatory prayer:

يَا مَنْ اِلَيْهِ مَلْجَاُ الْعِبَادِ [يَلْجَاُ الْعِبَادُ] فِي الْمُهِمَّاتِ وَ اِلَيْهِ يَفْزَعُ الْخَلْقُ فِي الْمُلِمَّاتِ يَا عَالِمَ الْجَهْرِ وَ الْخَفِيَّاتِ [وَ] يَا مَنْ لا تَخْفَى عَلَيْهِ خَوَاطِرُ الْاَوْهَامِ وَ تَصَرُّفُ الْخَطَرَاتِ يَا رَبَّ الْخَلائِقِ وَ الْبَرِيَّاتِ يَا مَنْ بِيَدِهِ مَلَكُوتُ الْاَرَضِينَ وَ السَّمَاوَاتِ اَنْتَ اللّٰهُ لا اِلَهَ اِلا اَنْتَ اَمُتُّ اِلَيْكَ بِلا اِلَهَ اِلا اَنْتَ فَيَا لا اِلَهَ اِلا اَنْتَ اجْعَلْنِي فِي هَذِهِ اللَّيْلَةِ مِمَّنْ نَظَرْتَ اِلَيْهِ فَرَحِمْتَهُ وَ سَمِعْتَ دُعَاءَهُ فَاَجَبْتَهُ وَ عَلِمْتَ اسْتِقَالَتَهُ فَاَقَلْتَهُ وَ تَجَاوَزْتَ عَنْ سَالِفِ خَطِيئَتِهِ وَ عَظِيمِ جَرِيرَتِهِ فَقَدِ اسْتَجَرْتُ بِكَ مِنْ ذُنُوبِي وَ لَجَأْتُ اِلَيْكَ فِي سَتْرِ عُيُوبِي اللّٰهُمَّ فَجُدْ عَلَيَّ بِكَرَمِكَ وَ احْطُطْ خَطَايَايَ بِحِلْمِكَ وَ عَفْوِكَ وَ تَغَمَّدْنِي فِي هَذِهِ اللَّيْلَةِ بِسَابِغِ كَرَامَتِكَ وَ اجْعَلْنِي فِيهَا مِنْ اَوْلِيَائِكَ الَّذِينَ اجْتَبَيْتَهُمْ لِطَاعَتِكَ وَ اخْتَرْتَهُمْ لِعِبَادَتِكَ وَ جَعَلْتَهُمْ خَالِصَتَكَ وَ صَفْوَتَكَ اللّٰهُمَّ اجْعَلْنِي مِمَّنْ سَعَدَ جَدُّهُ وَ تَوَفَّرَ مِنَ الْخَيْرَاتِ حَظُّهُ وَ اجْعَلْنِي مِمَّنْ سَلِمَ فَنَعِمَ وَ فَازَ فَغَنِمَ وَ اكْفِنِي شَرَّ مَا اَسْلَفْتُ وَ اعْصِمْنِي مِنَ الازْدِيَادِ فِي مَعْصِيَتِكَ وَ حَبِّبْ اِلَيَّ طَاعَتَكَ وَ مَا يُقَرِّبُنِي مِنْكَ وَ يُزْلِفُنِي عِنْدَكَ سَيِّدِي اِلَيْكَ يَلْجَاُ الْهَارِبُ وَ مِنْكَ يَلْتَمِسُ الطَّالِبُ وَ عَلَى كَرَمِكَ يُعَوِّلُ الْمُسْتَقِيلُ التَّائِبُ اَدَّبْتَ عِبَادَكَ بِالتَّكَرُّمِ وَ اَنْتَ اَكْرَمُ الْاَكْرَمِينَ وَ اَمَرْتَ بِالْعَفْوِ عِبَادَكَ وَ اَنْتَ الْغَفُورُ الرَّحِيمُ اللّٰهُمَّ فَلا تَحْرِمْنِي مَا رَجَوْتُ مِنْ كَرَمِكَ وَ لا تُؤْيِسْنِي مِنْ سَابِغِ نِعَمِكَ وَ لا تُخَيِّبْنِي مِنْ جَزِيلِ قِسَمِكَ فِي هَذِهِ اللَّيْلَةِ لِاَهْلِ طَاعَتِكَ وَ اجْعَلْنِي فِي جُنَّةٍ مِنْ شِرَارِ بَرِيَّتِكَ رَبِّ اِنْ لَمْ اَكُنْ مِنْ اَهْلِ ذَلِكَ فَاَنْتَ اَهْلُ الْكَرَمِ وَ الْعَفْوِ وَ الْمَغْفِرَةِ، وَ جُدْ عَلَيَّ بِمَا اَنْتَ اَهْلُهُ لا بِمَا اَسْتَحِقُّهُ فَقَدْ حَسُنَ ظَنِّي بِكَ وَ تَحَقَّقَ رَجَائِي لَكَ وَ عَلِقَتْ نَفْسِي بِكَرَمِكَ فَاَنْتَ اَرْحَمُ الرَّاحِمِينَ وَ اَكْرَمُ الْاَكْرَمِينَ اللّٰهُمَّ وَ اخْصُصْنِي مِنْ كَرَمِكَ بِجَزِيلِ قِسَمِكَ وَ اَعُوذُ بِعَفْوِكَ مِنْ عُقُوبَتِكَ وَ اغْفِرْ لِيَ الذَّنْبَ الَّذِي يَحْبِسُ عَلَيَّ [عَنِّي‏] الْخُلُقَ وَ يُضَيِّقُ عَلَيَّ الرِّزْقَ حَتَّى اَقُومَ بِصَالِحِ رِضَاكَ وَ اَنْعَمَ بِجَزِيلِ عَطَائِكَ وَ اَسْعَدَ بِسَابِغِ نَعْمَائِكَ فَقَدْ لُذْتُ بِحَرَمِكَ وَ تَعَرَّضْتُ لِكَرَمِكَ وَ اسْتَعَذْتُ بِعَفْوِكَ مِنْ عُقُوبَتِكَ وَ بِحِلْمِكَ مِنْ غَضَبِكَ فَجُدْ بِمَا سَاَلْتُكَ وَ اَنِلْ مَا الْتَمَسْتُ مِنْكَ اَسْاَلُكَ بِكَ لا بِشَيْ‏ءٍ هُوَ اَعْظَمُ مِنْكَ .

You may prostrate yourself and repeat the following supplicatory phrase twenty times:

يا ربّ

And then repeat the following phrase seven times:

يا اللّه

And then repeat the following phrase seven times:

لاحول ولا قوة إلا بالله

And then repeat the following phrase ten times:

ماشااللهُ

And then repeat the following phrase ten times:

لاقوة إلا باللهِ

You may then invoke Almighty Allah’s blessings upon the Holy Prophet and beseech Him to grant your requests.

By Allah I swear, even if you pray for things that are as many as raindrops, Almighty Allah, out of His generosity and favors, will grant them all.

Eleventh: Shaykh al-Tusi and Shaykh al-Kaf’ami say: It is suitable to say the following supplicatory prayer at this night:

اِلَهِي تَعَرَّضَ لَكَ فِي هٰذَا اللَّيْلِ الْمُتَعَرِّضُونَ وَ قَصَدَكَ الْقَاصِدُونَ وَ اَمَّلَ فَضْلَكَ وَ مَعْرُوفَكَ الطَّالِبُونَ وَ لَكَ فِي هٰذَا اللَّيْلِ نَفَحَاتٌ وَ جَوَائِزُ وَ عَطَايَا وَ مَوَاهِبُ تَمُنُّ بِهَا عَلَى مَنْ تَشَاءُ مِنْ عِبَادِكَ وَ تَمْنَعُهَا مَنْ لَمْ تَسْبِقْ لَهُ الْعِنَايَةُ مِنْكَ وَ هَا اَنَا ذَا عُبَيْدُكَ الْفَقِيرُ اِلَيْكَ الْمُؤَمِّلُ فَضْلَكَ وَ مَعْرُوفَكَ فَاِنْ كُنْتَ يَا مَوْلايَ تَفَضَّلْتَ فِي هَذِهِ اللَّيْلَةِ عَلَى اَحَدٍ مِنْ خَلْقِكَ وَ عُدْتَ عَلَيْهِ بِعَائِدَةٍ مِنْ عَطْفِكَ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ الطَّيِّبِينَ الطَّاهِرِينَ الْخَيِّرِينَ الْفَاضِلِينَ وَ جُدْ عَلَيَّ بِطَوْلِكَ وَ مَعْرُوفِكَ يَا رَبَّ الْعَالَمِينَ وَ صَلَّى اللّٰهُ عَلَى مُحَمَّدٍ خَاتَمِ النَّبِيِّينَ وَ آلِهِ الطَّاهِرِينَ وَ سَلَّمَ تَسْلِيما اِنَّ اللّٰهَ حَمِيدٌ مَجِيدٌ اللّٰهُمَّ اِنِّي اَدْعُوكَ كَمَا اَمَرْتَ فَاسْتَجِبْ لِي كَمَا وَعَدْتَ اِنَّكَ لا تُخْلِفُ الْمِيعَادَ.

It is worth mentioning that this supplicatory prayer is advisably said immediately after the accomplishment of the Shaf’ Prayer at the last hours of night.

Twelfth: It is recommended to say the supplicatory prayer narrated by Shaykh al-Tusi and Sayyid Ibn Tawus after each two units of the Night Prayer (Salat al-Layl), the Shaf’ Prayer, and the Witr Prayer.

Thirteenth: It is recommended to do the prostrations and say the supplicatory prayers that are reported from the Holy Prophet (s.a.w.a.). One of these is that Shaykh al-Tusi has narrated on the authority of Hammad ibn ‘Isa on the authority of Aban ibn Taghlib on the authority of Imam Ja’far al-Sadiq(a.s.) recounted the following:

It was the fifteenth night of Sha’ban when the Holy Prophet (s.a.w.a.) was with ‘A’ishah, his wife. At midnight, the Holy Prophet (s.a.w.a.) left the bed. When ‘A’ishah woke up and could not find him, she felt jealous and thought that he had joined one of his other wives. She therefore left her bed and put on her cloak, which was made of neither silk, nor linen, nor cotton; rather, it was made of camel hair. In any event, ‘A’ishah searched for the Holy Prophet (s.a.w.a.) in all of the rooms of his other wives but she found him prostrating himself on the ground like a thrown dress. As she approached, she heard him saying:

سَجَدَ لَكَ سَوَادِي وَ خَيَالِي وَ آمَنَ بِكَ فُؤَادِي هَذِهِ يَدَايَ وَ مَا جَنَيْتُهُ عَلَى نَفْسِي يَا عَظِيمُ [عَظِيما] تُرْجَى [يُرْجَى‏] لِكُلِّ عَظِيمٍ اغْفِرْ لِيَ الْعَظِيمَ فَاِنَّهُ لا يَغْفِرُ الذَّنْبَ الْعَظِيمَ اِلا الرَّبُّ الْعَظِيمُ.

The Holy Prophet (s.a.w.a.) then raised his head and then prostrated himself again, saying:

اَعُوذُ بِنُورِ وَجْهِكَ الَّذِي اَضَاءَتْ لَهُ السَّمَاوَاتُ وَ الْاَرَضُونَ وَ انْكَشَفَتْ لَهُ الظُّلُمَاتُ وَ صَلَحَ عَلَيْهِ اَمْرُ الْاَوَّلِينَ وَ الْآخِرِينَ مِنْ فُجْاَةِ نَقِمَتِكَ وَ مِنْ تَحْوِيلِ عَافِيَتِكَ وَ مِنْ زَوَالِ نِعْمَتِكَ اللّٰهُمَّ ارْزُقْنِي قَلْبا تَقِيّا نَقِيّا وَ مِنَ الشِّرْكِ بَرِيئا لا كَافِرا وَ لا شَقِيّا

The Holy Prophet (s.a.w.a.) then attached his face to the ground and said:

عَفَّرْتُ وَجْهِي فِي التُّرَابِ وَ حُقَّ لِي اَنْ اَسْجُدَ لَكَ.

When the Holy Prophet (s.a.w.a.) accomplished these acts of worship and directed towards his bed, ‘A’ishah ran before him until she reached the bed before he did. When he heard her speedy breathes, the Holy Prophet (s.a.w.a.) wondered. He then said, “Do you know what this night is? This is the mid-Sha’ban night. At this night, shares of provisions are distributed, lifetimes are decided, and the pilgrims are appointed. Verily, Almighty Allah, at this night, forgives as many of His creatures as the hairs of the horses of Kalb Tribe. Almighty Allah also orders angels to descend to the earth, to Makkah, at this night.

Fourteenth: It is recommended to offer the famous Ja’far al-Tayyar’s Prayer (Salat Ja’far) as is narrated by Shaykh al-Tusi from Imam al-Rida(a.s.).

Fifteenth: It is recommended to offer the prayers that are dedicated to this night. In fact, these prayers are many. One of them is what is reported by Abu-Yahya al-San’ani, as well as other thirty trustworthy reporters, from Imam Muhammad al-Baqir (a.s.) and Imam Ja’far al-Sadiq(a.s.) as follows:

At the mid-Sha’ban night, you may offer a four unit prayer in each unit of which you may recite Surah al-Faatehah once and Surah al-Tawheed one hundred times. After accomplishment, you may say the following supplicatory prayer:

اللّٰهُمَّ اِنِّي اِلَيْكَ فَقِيرٌ وَ مِنْ عَذَابِكَ خَائِفٌ مُسْتَجِيرٌ اللّٰهُمَّ لا تُبَدِّلْ اسْمِي وَ لا تُغَيِّرْ جِسْمِي وَ لا تَجْهَدْ بَلائِي وَ لا تُشْمِتْ بِي اَعْدَائِي اَعُوذُ بِعَفْوِكَ مِنْ عِقَابِكَ وَ اَعُوذُ بِرَحْمَتِكَ مِنْ عَذَابِكَ وَ اَعُوذُ بِرِضَاكَ مِنْ سَخَطِكَ وَ اَعُوذُ بِكَ مِنْكَ جَلَّ ثَنَاؤُكَ اَنْتَ كَمَا اَثْنَيْتَ عَلَى نَفْسِكَ وَ فَوْقَ مَا يَقُولُ الْقَائِلُونَ.

It is worth mentioning that traditions have decided a great reward for one who offers a one hundred unit prayer at this night; in each unit, Surah al-Faatehah is recited once and Surah al-Tawheed ten times.

It has been previously mentioned, within the rites of Rajab, that it is recommended to offer a prayer composing of six units in each of which Surahs al-Faatehah, Yasin, al-Mulk, and al-Tawheed are recited.

THIRD CHAPTER: IMPORTANCE AND AMAAL OF THE MONTH OF RAMADHAN

HOLY PROPHET'S SERMON IN THE HOLY MONTH OF RAMADHAN

Shaykh al-Saduq has narrated on the authority of Imam al-Rida(a.s.) on the authority of his immaculate fathers on the authority of Imam AliAmeer al-Momineen(a.s.) who said that the Holy Prophet (s.a.w.a.), once, delivered a speech to the community, saying,

O people, the month of Allah has come upon you with blessings, mercy, and forgiveness. This month is the most favorable month in the view of Almighty Allah. Its days are the best days. Its nights are the best nights. Its hours are the best hours. In this month, you have been invited to the hospitality of Almighty Allah and you have been chosen to be within the people of Almighty Allah’s honoring. Your breaths in this month are (considered) glorification (of Almighty Allah). Your sleep in this month is (considered) an act of worship. Your deeds are accepted in this month. Your prayers are responded in this month. You may thus pray Almighty Allah with sincere intentions and pure hearts that He will guide you to observing fasting (properly) and to reciting His Book in this month. Verily, the true miserable is he whom is deprived of Almighty Allah’s forgiveness in this magnificent month.

As you feel hunger and thirst in this month, you should remember the hunger and thirst of the Resurrection Day. Give alms to the poor and the needy among you. Respect those who are older than you are. Have mercy upon those who are younger than you are. Esteem your ties with your relatives. Keep your tongues from obscenity. Cast down your looks from all that which is unlawful for you to gaze and close your hearings against all that which is unlawful for you to hear. Treat kindly the orphans among you so that your orphans will be treated kindly. Repent from your sins. Raise your hands towards Him (i.e. Almighty Allah) with supplications at the times of your prayers, for these times are the best hours at which Almighty Allah looks at His servants with mercy - He will respond to their prayers, answer their calls, and receive their supplications.

O people, truly, your souls are dependent upon your deeds; therefore, try to free them by means of imploring for forgiveness. Likewise, your backs are heavily burdened by your sins; therefore, try to lighten the burdens on your backs by means of long prostration (before your Lord). Let it be known to you that Almighty Allah has sworn by His Mighty that He shall not chastise the performers of prayers and those who prostrate before Him and that He shall not frighten them with Hellfire on that day when all humankind will stand before the Lord of the Worlds.

O people, if anyone of you gives food to a faster (i.e. an observer of fasting) to break his fastin this month, he shall be awarded by Almighty Allah the reward of manumitting a bond Muslim as well as a forgiveness of all his past sins.”

The attendants asked, “O Allah’s Messenger, not all of us can do this!”

The Holy Prophet (s.a.w.a.) answered, “Show fearfulness of Almighty Allah even by a half of a date. Show fearfulness of Almighty Allah even by a single drink of water. Verily, Almighty Allah shall give this great reward to those who do the least of their capability if they cannot do the much.

O people, as to those among you who behave politely in this month, they shall be permitted to pass the Discriminating Bridge (sirat) on the day when many feet will slip (i.e. the Resurrection Day). As to those among you who relieve their servants from a part of their jobs, Almighty Allah shall make easy for them the interrogation on the Resurrection Day. As to those who stop bothering the others, Almighty Allah shall save them from His ire on the day when they shall meet Him. As to those who honor an orphan in this month, Almighty Allah shall honor them on the day when they will meet Him. As to those who keep good ties with their relatives in this month, Almighty Allah will keep good ties with them through His mercy on the day when they will meet Him. On the other hand, as to those who rupture their relations with their relatives in this month, Almighty Allah will prevent them from receiving His mercy on the day when they will meet Him. As to those who voluntarily offer a prayer in this month, Almighty Allah will release them from Hellfire. As to those who perform a religious rite in this month, they shall be given the reward of performing seventy religious rites in other months. As to those who very frequently invoke Almighty Allah’s blessings upon me in this month, Almighty Allah shall make their scales heavy (i.e. full of good deeds) when the others’ scales will be light (i.e. lacking good deeds). As to those who recite a single verse of the Qur’an in this month, they shall have the reward of one who has recited the whole Qur’an in other months.

O people, certainly, the gates of Paradise are open wide in this month; therefore, pray your Lord not to close them before you. Similarly, the gates of Hellfire are close in this month; therefore, pray your Lord not to open them for you. Devils are tied up in this month; therefore, pray your Lord not to set them up over you...”

Shaykh al-Saduq has also narrated that the Holy Prophet (s.a.w.a.) used to release all prisoners and give all beggars when the month of Ramadan comes upon him.

To sum it up, the month of Ramadan is the month of Allah. It is the most honorable of all months. In this month, the doors of heavens, gardens of Paradise, and mercy are opened while the doors of Hellfire are closed. In this month too, there is a night at which the acts of worship are more favorable than the worship of one thousand months. In view of that, you are advised to take notice of this and consider how to spend the nights and days of this month and how to keep your organs and senses against committing any act of disobedience to Almighty Allah.

Beware of being one of those who spend the nights of Ramadan with sleeping and its days with negligence of mentioning your Lord. In this respect, a Hadith reads, “Verily, Almighty Allah releases one million persons from Hellfire at the last of each day in Ramadan and, more specifically, at the hour of breaking the fasting. At the last night and on the last day of Ramadan, He releases from Hellfire as same as the number of all those whom He has released all over the month of Ramadan.”

Dear reader: Beware lest the holy month of Ramadan comes upon you and ends while you have still had some sins owing to which you will be punished. Beware lest you are included with the sinners whom are deprived of imploring for the forgiveness of their sins and praying Almighty Allah for granting your desires.

Imam Ja’far al-Sadiq(a.s.) is reported to have said, “Verily, one whom is not forgiven in Ramadan will not be forgiven up to the next Ramadan unless (he participates in the season of the Hajj and thus) he witnesses the ritual of the Halting at Mount ‘Arafat (al-wuquf ‘ala‘arafah).”

Moreover, try to keep yourself against all that which is deemed forbidden by Almighty Allah and try your best not to break your fasting with a forbidden thing. Finally, you should act upon the following recommendation of our master, Imam Ja’far al-Sadiq(a.s.):

“When you begin your day observing fasting, you should make sure that your hearing, your sight, your hair, your sink, and all your organs are also observing fasting, that is abstaining from not only the forbidden acts but also the discommended ones.”

Imam al-Sadiq(a.s.) has also said, “Do not allow the day on which you observe fasting to be like your other days.”

He has also said, “Verily, fasting is not the abstinence from food and drink; rather, when you observe fasting, you should keep your tongues from uttering falsehood, keep your sights from seeing forbidden views, do not engage yourselves in disputes, do not envy each other, do not backbite each other, do not quarrel with each other, do not swear, whether falsely or truly, do not insult each other, do not revile at each other, do not wrong each other, do not engage yourselves in shameless disputes, do not be bored, do not be careless of mentioning Almighty Allah or of prayers, abide by silence, quietness, patience, truthfulness, and avoidance of the evildoers, avoid perjury, lie, slander, contention, evil thinking, backbiting, and talebearing, ready yourselves for the Next World and for your happy days; that is the Advent of the Rising Imam from the Household of Muhammad - peace be upon them all - expecting that which Almighty Allah has promised you, preparing yourselves for meeting Almighty Allah with tranquility, solemnity, piety, submission, and humiliation of the slaves who fear and hope for their masters. O observer of fasting, purify your heart from defects, clean your inner self from filth, wash your body from dirt, disavow the enemies of Almighty Allah, act sincerely in His presence, abstain from all that which He has deemed unlawful for you to do in secret and in public, fear Almighty Allah as exactly as He deserves in secret and in public, dedicate yourself to Almighty Allah during the days of your fasting, empty your heart from all things save Him, and ready yourself to do whatever is commanded by Him and to do whatever He has ordered you to do. After you do all these, only then you are considered fasting for the sake of Almighty Allah as truly as it should be. Carry out all that which He has ordered you to do. But if you violate any of these matters, this will decline the degree of your fasting. My father - peace be upon him - narrated that when the Holy Messenger of Allah - peace be upon him and his Household - heard a woman, who claimed observing fasting, insulting one of her bondwomen, he summoned her, brought her some food, and ordered her to eat. ‘I am observing fasting!’ she stated. But the Holy Prophet - peace be upon him and his Household - answered, ‘How can you be fasting while you have insulted your bondwoman?’ Verily, fasting is not to abstain from eating and drinking; rather, Almighty Allah has decided fasting to be screen from all spoken and done evildoings. Too little is the fasting and too much is the feeling of hunger!’”

Imam AliAmeer al-Momineen(a.s.) has said, “Too many are the fasting ones who suffer nothing but thirst. Likewise, too many are the worshippers who suffer nothing but fatigue. How wonderful the sleeping and eating of the courteous ones are!”

It has been narrated on the authority of Jabir ibn Yazid that Imam Muhammad al-Baqir (a.s.) narrated that the Holy Prophet (s.a.w.a.) said to Jabir ibn ‘Abdullah al-Ansari, “Listen, Jabir! This is the month of Ramadan. If one observes fasting on the days of this month, spends a part of its nights with acts of worship, wards off his stomach and private parts, and suppresses his tongue - if one does all these things, he will dispose of all his sins in the same way as the month ends.” Jabir commented, “O Allah’s Messenger, what wonderful these words

are!” The Holy Prophet (s.a.w.a.) answered, “But how difficult these terms are!”

The recommended rites of the month of Ramadan will be presented in two parts and an epilogue.

GENERAL AAMAL FOR THE DAYS & NIGHTS OF RAMADHAN

Sayyid Ibn Tawus has narrated that Imam al-Sadiq and Imam al-Kazim (a.s.) instructed to say the following supplicatory prayer after each and every obligatory prayer all over the month of Ramadan:

اللّٰهُمَّ ارْزُقْنِي حَجَّ بَيْتِكَ الْحَرَامِ فِي عَامِي هٰذَا وَ فِي كُلِّ عَامٍ مَا اَبْقَيْتَنِي فِي يُسْرٍ مِنْكَ وَ عَافِيَةٍ وَ سَعَةِ رِزْقٍ وَ لا تُخْلِنِي مِنْ تِلْكَ الْمَوَاقِفِ الْكَرِيمَةِ وَ الْمَشَاهِدِ الشَّرِيفَةِ وَ زِيَارَةِ قَبْرِ نَبِيِّكَ صَلَوَاتُكَ عَلَيْهِ وَ آلِهِ وَ فِي جَمِيعِ حَوَائِجِ الدُّنْيَا وَ الْآخِرَةِ فَكُنْ لِي اللّٰهُمَّ اِنِّي اَسْاَلُكَ فِيمَا تَقْضِي وَ تُقَدِّرُ مِنَ الْاَمْرِ الْمَحْتُومِ فِي لَيْلَةِ الْقَدْرِ مِنَ الْقَضَاءِ الَّذِي لا يُرَدُّ وَ لا يُبَدَّلُ اَنْ تَكْتُبَنِي مِنْ حُجَّاجِ بَيْتِكَ الْحَرَامِ الْمَبْرُورِ حَجُّهُمْ الْمَشْكُورِ سَعْيُهُمْ الْمَغْفُورِ ذُنُوبُهُمْ الْمُكَفَّرِ عَنْهُمْ سَيِّئَاتُهُمْ وَ اجْعَلْ فِيمَا تَقْضِي وَ تُقَدِّرُ اَنْ تُطِيلَ عُمُرِي [فِي طَاعَتِكَ‏] وَ تُوَسِّعَ عَلَيَّ رِزْقِي وَ تُؤَدِّيَ عَنِّي اَمَانَتِي وَ دَيْنِي آمِينَ رَبَّ الْعَالَمِينَ .

You may also say the following supplicatory prayer after all obligatory prayers in Ramadan:

يَا عَلِيُّ يَا عَظِيمُ يَا غَفُورُ يَا رَحِيمُ اَنْتَ الرَّبُّ الْعَظِيمُ الَّذِي لَيْسَ كَمِثْلِهِ شَيْ‏ءٌ وَ هُوَ السَّمِيعُ الْبَصِيرُ وَ هٰذَا شَهْرٌ عَظَّمْتَهُ وَ كَرَّمْتَهُ وَ شَرَّفْتَهُ وَ فَضَّلْتَهُ عَلَى الشُّهُورِ وَ هُوَ الشَّهْرُ الَّذِي فَرَضْتَ صِيَامَهُ عَلَيَّ وَ هُوَ شَهْرُ رَمَضَانَ الَّذِي اَنْزَلْتَ فِيهِ الْقُرْآنَ هُدًى لِلنَّاسِ وَ بَيِّنَاتٍ مِنَ الْهُدَى وَ الْفُرْقَانِ وَ جَعَلْتَ فِيهِ لَيْلَةَ الْقَدْرِ وَ جَعَلْتَهَا خَيْرا مِنْ اَلْفِ شَهْرٍ فَيَا ذَا الْمَنِّ وَ لا يُمَنُّ عَلَيْكَ مُنَّ عَلَيَّ بِفَكَاكِ رَقَبَتِي مِنَ النَّارِ فِيمَنْ تَمُنُّ عَلَيْهِ وَ اَدْخِلْنِي الْجَنَّةَ بِرَحْمَتِكَ يَا اَرْحَمَ الرَّاحِمِينَ

In al-Misbah and in al-Balad al-Amin, Shaykh al-Kaf’ami, as well as Shaykh al-Shahid in al-Majmu’ah, have narrated that the Holy Prophet (s.a.w.a.) said that one who says the following supplicatory prayer after each obligatory prayer in Ramadan will have all his sins forgiven up to the Resurrection Day:

اللّٰهُمَّ اَدْخِلْ عَلَى اَهْلِ الْقُبُورِ السُّرُورَ اللّٰهُمَّ اَغْنِ كُلَّ فَقِيرٍ اللّٰهُمَّ اَشْبِعْ كُلَّ جَائِعٍ اللّٰهُمَّ اكْسُ كُلَّ عُرْيَانٍ اللّٰهُمَّ اقْضِ دَيْنَ كُلِّ مَدِينٍ اللّٰهُمَّ فَرِّجْ عَنْ كُلِّ مَكْرُوبٍ اللّٰهُمَّ رُدَّ كُلَّ غَرِيبٍ اللّٰهُمَّ فُكَّ كُلَّ اَسِيرٍ اللّٰهُمَّ اَصْلِحْ كُلَّ فَاسِدٍ مِنْ اُمُورِ الْمُسْلِمِينَ اللّٰهُمَّ اشْفِ كُلَّ مَرِيضٍ اللّٰهُمَّ سُدَّ فَقْرَنَا بِغِنَاكَ اللّٰهُمَّ غَيِّرْ سُوءَ حَالِنَا بِحُسْنِ حَالِكَ اللّٰهُمَّ اقْضِ عَنَّا الدَّيْنَ وَ اَغْنِنَا مِنَ الْفَقْرِ اِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ .

DUA AL HAJJ

In al-Kafi, al-Kulayni has narrated on the authority of Abu-Basir that Imam al-Sadiq(a.s.) used to say the following supplicatory prayer in Ramadan:

اللّٰهُمَّ اِنِّي بِكَ وَ مِنْكَ اَطْلُبُ حَاجَتِي وَ مَنْ طَلَبَ حَاجَةً اِلَى النَّاسِ فَاِنِّي لا اَطْلُبُ حَاجَتِي اِلا مِنْكَ وَحْدَكَ لا شَرِيكَ لَكَ وَ اَسْاَلُكَ بِفَضْلِكَ وَ رِضْوَانِكَ اَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ اَهْلِ بَيْتِهِ وَ اَنْ تَجْعَلَ لِي فِي عَامِي هٰذَا اِلَى بَيْتِكَ الْحَرَامِ سَبِيلا حِجَّةً مَبْرُورَةً مُتَقَبَّلَةً زَاكِيَةً خَالِصَةً لَكَ تَقَرُّ بِهَا عَيْنِي وَ تَرْفَعُ بِهَا دَرَجَتِي وَ تَرْزُقَنِي اَنْ اَغُضَّ بَصَرِي وَ اَنْ اَحْفَظَ فَرْجِي وَ اَنْ اَكُفَّ بِهَا عَنْ جَمِيعِ مَحَارِمِكَ حَتَّى لا يَكُونَ شَيْ‏ءٌ آثَرَ عِنْدِي مِنْ طَاعَتِكَ وَ خَشْيَتِكَ وَ الْعَمَلِ بِمَا اَحْبَبْتَ وَ التَّرْكِ لِمَا كَرِهْتَ وَ نَهَيْتَ عَنْهُ وَ اجْعَلْ ذَلِكَ فِي يُسْرٍ وَ يَسَارٍ وَ عَافِيَةٍ وَ مَا اَنْعَمْتَ بِهِ عَلَيَّ وَ اَسْاَلُكَ اَنْ تَجْعَلَ وَفَاتِي قَتْلا فِي سَبِيلِكَ تَحْتَ رَايَةِ نَبِيِّكَ مَعَ اَوْلِيَائِكَ وَ اَسْاَلُكَ اَنْ تَقْتُلَ بِي اَعْدَاءَكَ وَ اَعْدَاءَ رَسُولِكَ وَ اَسْاَلُكَ اَنْ تُكْرِمَنِي بِهَوَانِ مَنْ شِئْتَ مِنْ خَلْقِكَ وَ لا تُهِنِّي بِكَرَامَةِ اَحَدٍ مِنْ اَوْلِيَائِكَ اللّٰهُمَّ اجْعَلْ لِي مَعَ الرَّسُولِ سَبِيلا حَسْبِيَ اللّٰهُ مَا شَاءَ اللّٰهُ

This supplication is called Dua al-Hajj. It has been narrated by Sayyid Ibn Tawus in al-Iqbal who said that Imam al-Sadiq(a.s.) used to say this supplicatory prayer after the Maghrib (sunset) Prayers in Ramadan. Moreover, Shaykh al-Kaf’ami, in al-Balad al-Amin, has narrated that it is recommended to say this supplicatory prayer every day in Ramadan and especially at the first night of it. As to Shaykh al-Mufid, he, in his book of al-Muqni’ah, has mentioned that this supplicatory prayer is exclusively said at the first night of Ramadan after the Maghrib Prayer.

RECITATION OF THE HOLY QUR’AN IN RAMADAN

In fact, the best of deeds at the nights and on the days of Ramadan is the recitation of the Holy Qur’an. It is thus highly advisable to recite it in this month in a way different from reciting it in the other months, since its revelation was in Ramadan. A Hadith reads that everything has a springtime; and the springtime of the Holy Qur’an is the month of Ramadan. It is recommended to recite the whole Qur’an once a month or once each six days in the other months, according to some narrations. As to the month of Ramadan, it is required to recite it wholly once every three days. If possible, it will be better if it is recited wholly every day. ‘Allamah al-Majlisi has narrated that some of the Holy Imams (a.s.) used to recite the whole Qur’an forty times, or even more, in Ramadan. The reward of reciting the whole Qur’an is doubled when its recitation is dedicated to the souls of the holy fourteen Infallibles (a.s.) by dedicating each recitation to each one of them respectively. According to some narrations, the reward of one who dedicates the recitation of the Holy Qur’an to the Holy Infallibles (a.s.) is that one shall be included with them on the Resurrection Day.

It is also advisable to say supplications, offer prayers, implore for Almighty Allah’s forgiveness, and confess His Oneness (by repeating the phrase of la-ilaha illal-lahu –there is no god save Allah-) as much as possible in Ramadan. In this regard, Imam Ali ibn al-Husayn Zayn al-’Abidin (a.s.) used to stop talking in Ramadan except with phrases of prayers, glorification of Almighty Allah, implorations of His forgiveness, and phrases of confessing of His magnificence (i.e. Takbir –saying: Allahu-akbar).

It is finally recommended to pay a great interest to the reported acts of worship as well as the supererogatory prayers at nights and days.

Ill-Nature

The Value of Friendship

Love is a natural human feeling. It is for this reason we see every man is attracted by an internal power to other members of his kind. Thus, this instinctive need must be fulfilled and every one must establish brotherly relations with certain individuals or groupsso as to benefit socially from such relations.

Love is the foundation of security and comfort. It is the most enjoyable spiritualneed which develops with time. There isnot amore valuable thing in this world than love.

The pain and suffering which result from losing a beloved one are most disastrous to man; spirits need other spirits for refuge or we would become torn in the hands of insecurity and anxiety, thus, becoming the victims of our own world’s oppression.

A certain scholarwas quoted as saying in this regard,“The secret to happiness is to maintain brotherly relations with our world, instead of creating chaos. Those who cannot love their ownkind, cannot live an anxiety-free and secure life.”

Theties which best bring the various elements of a society to each other are those which are built on true feelings and real love.Harmony which exists between two souls is what makes them unit in the worlds of love and unity. It is from here that the basis of eternal happiness stems. Yet, in order for such happiness to survive, one must set differences aside and compromise with others on some of theissues which they rightly reject.

The most valuable friendships arethose which are not built on personal interests but are twin with the feeling of brotherhood and are able to satisfy the human soul which needs love and comfort. A person who presents himself as a faithful friend should not allow any factor to shake his feelings towards that friend; infact he should endeavor to remove the calamities and pains which befall his friend’s heart, and demonstrate to him the gardens of hopes and comfort.

Those who ask for the love of others should have the ability to give them the same prior to living in the shadow of their emotions. According to one scholar,“Our lives are like a mountainous area, whenever one makes a sound he hears the echo coming back at him; those whose hearts are full of love for others will experience the same from them.

It is true that it is our material life thatis built on exchange. We do not wish to say the spiritual lifeis built on the same basis, but how is it possible to expect faithfulness from others without being faithful to them? And how can one ask for love from others without loving them first?”

Interacting with others can be very harmful if itis not built on love and honesty from both sides.

If the nightmare of hypocrisy overtakes the hearts and lives of men; if flattery replaces honesty and friendship, harmony and sympathy will be weakened and the spirit of cooperation will be stolen from the society.

Undoubtedly, many of us have met others in society in whose hearts lay no real love or emotions; they conceal their real selves behind the cover of love.But frequently we are able to reach beyond that cover to their realities and actual feelings, and as a result, our relationship with them results in the destruction of their masks.

Indeed one of the prerequisites of happiness and an effective method of spiritual development is real friendship with righteous people. This is because personal thoughts develop under the shadow of such relationships, wherein the spirit rises to levels of piety and excellent traits.

Therefore, it is essentialto carefully examine individuals to be taken as friends. It is an unforgivable error to establish friendships with any one whose honesty and purityare not verified - because man was created susceptible to the characteristics of others through his interactions with them. Negative relationships are a threat to the happiness of humanity.

Ill-Natured Individuals are Resentful

Certain characteristics and unwanted habits weaken the ties of love and sometimes result in breaking up excellent relationships. Hot-tempered individuals, who are unable to keep the love of others, erect an indestructible wall between them and society, which prevents them from realizing the light of love.

Ill nature, therefore, destroys the basis of happiness and devalues man’s character. It is indisputable that bad manners keep people away from each other, for man suffers from the treatment of those whom he resents or cannot relateto . Thus, bad manners force people to give up many abilities, which could be very useful in the path of their advancement in life had they beenwell-mannered .

It is necessary for one who wishes to interact in his societyto first realize the art of interaction, and after becoming familiar with it, put it to use according to the acceptable social rules. Without this process, a person cannot live in harmony with his society, nor can interpersonal conduct move towards perfection in such a society.

Good conduct, therefore, is the main basis of happiness between people. It is also an important factor in bettering individual personalities. In fact, good conduct allows man to make use of his abilities and become effective on the general level of managing society. There is not another characteristic equal to good conduct in attracting the love and affection of others and reducing thepains which maybe faced in life.

Those who enjoy such good traits do not manifest their sad sides to others, hence preventing them from reaching beyond their privacy. Such individuals struggle to create a rainbow of happiness and affection around themselves to make those who interact with them, forget their own miseries by giving them a sense of security. They also present their own security despite any troubles they may have, thus, increasing the chances of their success and victory.

Good manners are a strong element in securing success for many individuals.Needless to say, the success of commercial establishments is directly related to the good conduct of its employees.

A manager of a company who enjoys good manners is usually active and attracts many vital connections tohimself . In conclusion, good manners are the secret behindbeing accepted by others. People cannot bear with ill-natured people regardless of their positions. A personal survey would reveal the reasons behind the inclinations towards certain individuals over others.

A western scholar recorded the following regarding his experience in this field:

“One day I decided to conduct an experiment on how my attentiveness and cheerful face affected my life. Prior to that dayI was sad and depressed; on that morning I left the house with the intention of being cheerful.I thought to myself.I have noticed many times that other’s attentiveness and cheerful faces give me strength.

I wanted to discover if I, myself, could be influential to others in the same way.I repeated to myself while on my way to work, my resolution to be attentive and have a cheerful face; I even convinced myself that I was a very lucky man. As aresult I felt a sense of comfort overtake my body.I felt as if I was flying.I looked at my surroundings with a wide smile on my face; yet I still saw many faces around me on which the features of sadness were apparent.

My heart burnt for these people and I wished I could grant them some of the light from my heart.

“That morning I entered my office and greeted the accountant in a manner that hewas not used to. Prior tothis I rarely smiled and never greeted him like this even if my life was on the line. The accountant could not help but greetme with warmth and great affection. At thatmoment I felt that my happiness had truly affected him.

“The president of the company where I work is the kind of man who never lifts his head to talk to others, he is very unpleasant. On thatday he harshly reprehended me, more that day than on any other day. I would not have put up with it; yet, because of my decision not to let any incident bother me, I answered him in such a manner that made some of the wrinkles on his face disappear.

This was the second incident that day. Later on thatday Iendeavoured to keep my attentiveness and cheerfulness and pass them on to my co-workers.

“As such, I was able to practice this method with my family which resulted in positive consequences. As a result,I discovered that I could be active, happy and make others around me feel the same way.

This is possible for you too. Meet people with this attitude, have a cheerful face and the flowers of happiness will bloom in your life, as roses bloom in the spring-time, and you will gain many friends who will bring peace and tranquility to you eternally.”

No one denies the great effect of this characteristic on softening the hearts of the enemies. Respect and good manners also play an important role in convincing one’s opponents of the adherence to ideologies.

Another western writer said in this regard,“All gates are opened towards him whose face is cheerful and who enjoys good manners; while the ill-natured individuals have to knock down doors to open them just like gangsters. The best of matters are those related to kindness,good-manners and cheerfulness.”

Moreover, I would like to add that good manners necessitate happiness and lead good-natured individuals to perfection, but only if such manners and traits stem deep from one’s heart far from hypocrisy and pretense.

In other words, the feeling of love must be a manifestation of what is in the heart. The outside appearance is not necessarily a reflection of whatis hidden in the hearts of men. It is possible that some of the good traits of an individual contradict his disturbed and misguided heart. Many are the devils that dress themselves in the garments of angels, hence concealing their fearful faces under a curtain of beauty.

The Prophet of Islam, the Perfect Exemplar

We all know that one of the most important factors of Islam’s advancement was the perfect conduct of tile Prophet (S). This factis stated in the Holy Qur’an where Allah, the Almighty, says:

“And had you been rough, hard hearted they would certainly have dispersed from around you.” (Qur’an 3:158).

The Prophet of Allah (S) treated all people equally. His deep and indescribable love for humanitywas perfectly manifested in his angelic being. He attended to all Muslims’ needs equally.

“And the Messenger of Allah (S) divided his moments between his companions: he would attend to this and attend to that equally.” 1

He (S) also condemned ill nature; he (S) repeatedly said:“Ill nature is evil and the worst of you are those who are ill-natured.” 2

And he (S) also said:“O sons of AbdulMuttalib , surely you will not (he able to) satisfy people with your money, therefore meet them with cheerful faces and joyful conduct.” 3

Anas ibn Malik , the Prophet’s servant, used to say when he remembered his (the Prophets) excellent traits:“I have served the Prophet (S) for ten years; during this time he has never said ‘woe’ (as if complaining) to me, regardless of what I did or did not do.” 4

Furthermore, good conduct and cheerfulness arefactors which prolong life. Imam as-Sadiq (a.s .) said in this regard:“Kindness and good manners make land flourish and prolong lives.” 5

Dr. Sanderson has written this on the subject:

“Kindness is an important factor in treating and preventing Illnesses. Most medications result in unwanted side - effects along with a temporary cure, while kindness causes everlasting cures to all parts of the body (...) kindness moves all powers of the body. Blood circulation in those who enjoy good manners is excellent, and their breathing is better...” 6

There is a beautiful point in Imam as-Sadiq’s (a.s .) statement. He (a.s .) says there is a direct relationship between kindness and good manners and stated that they are among the factors which prolong life. The reason behind this is that kind people enjoy a sense of happiness and satisfaction, thus, both kindness and good manners have the same desired effects.

Imam as-Sadiq (a.s .) also considered these traits elements for achieving happiness when he said:

“Part of man’s happiness is his good manners”. 7

Samuel Smiles added on the same topic:

“Good manners and emotional balance have their effects on man’s development and happiness just like other powers and Instincts do. As a matter of fact, individual’s happiness is greatly related to their affections and good manners.” 8

In addition, good manners make life easier and increase subsistence and harmony, Imam ‘Ali (a.s .) said:“Good manners bestow subsistence lavishly and make friends (more) intimate.” 9

S.Marden wrote the following in his book:

“I know a restaurant manager who became very wealthy and popular because of his good conduct.I learned that travelers and tourists traveled long distances to reach his restaurant; they did so because in this restaurant they liked the privacy and the pleasant atmosphere. When the customers are at the restaurant, the said manager cheerfully greets them in a manner that is not duplicated anywhere.

In fact, in this restaurant they do not experience the cold nuisance complaints that you find in other restaurants. In thisrestaurant the employees try to show affection and build friendly relationships with the customers, instead of the usual seller - buyer relationships.

The employees smile a lot and give special attention to serving their customers, this attention stems from love and affection for their guests. The employees establish such relationships with their guests that the guests not only feel that they should come back but also bring their friends. It is clear how effective this method is in attracting new customers”

Headded: “Good Manners have not played a more important role throughout history than at this time. They have become the capital of those who wish to bring happiness and success to their lives” .10

Imam as-Sadiq (a.s .) included cheerfulness among the signs of man’s ability to reason. He said:

“Those who have the most perfect reasoning amongst people are those who have the best manners” .11

Samuel Smiles says:

“History shows us that the greatest geniuses were happy and Optimistic men, for they realized the real meaning of life and tried to manifest their reason in their flesh. When one reflects on their achievements, he can clearly notice their healthy souls and thinking and their kindness and enthusiasmThe greatest souls and most intelligent people all enjoy cheerful faces and happiness. Their manners were examples for those who adhered to them and were influenced by their conduct, hence they followed the light of’ their kindness and natural happiness” 12

The Honorable Messenger (S) said:

“The most important traits which will lead my nation to Paradise are fear of Allah and good manners” 13

Consequently it is incumbent upon him whose leader is reason and who desires to lead an honorable life to achieve this priceless spiritual capital, good manners. In order to eradicate an unwanted characteristic, man needs earnest desire to reach his goal. A glance at the disadvantages that bad manners leave provides an incentive to lead him into struggling to eradicate such manners.

Notes

1.Rawdah al-Kafi .p.268.

2.Nahj a1-Fasahah, p.371.

3.Wasa’il ash-Shia v.2, p. 222.

4.Fada’il al-Khamsah , v.1. p. 119.

5.Wasa’il ash-Shia , v.2, p. 221.

6.Pirozi Fikr .

7.Musadrak al-Wasa’il , v.2, p.83.

8.Akhlaq .

9.Ghurar al-Hikam p. 279

10.Khish tanSazi

11.Wasa’il ash-Shiah , v.2 , p. 221.

12.Akhlaq .

13.Wasa’il ash-Shiah , v.2 , p. 221.

Optimism

Trust and Peace of Mind

Man needs stability more than any other thing in his unstable life. Those who engage themselves struggling to achieve goals without being equipped with the weapon of stability face failure anddefeat . In fact, as one’s responsibilities increase, his need for stability and assurance also increases. In light of this fact, it becomes the duty of everyone to learn how to avoid anxiety and revert to stability and assurance.

Struggling to acquire wealth, power, fame, and other material gains is not but falsehood. Efforts made in this path will go to waste, because man’s happiness lies in his own soul, just as the spring of misery lies deep in the heart. Medicine, according to Imam ‘Ali, the Prince of the Faithful (a.s .), is within man’s own soul, so we cannot find in outside influences the same effect that lies within the powerful resources of the human soul. Because outside influences are temporary, it is impossible that they would lead man to complete satisfaction.

Apictatus says: “We must let people know that cannot find happiness and good luck in places they randomly search for themselves. Real happiness does not lie in power and ability. BothMirad andAgluis were miserable people despite the great power they had.

Likewise, happiness does not lie in wealth and large amounts of money. Croesus, for example, was not happy even though he had vast wealth and treasures. Happiness also cannot be achieved by governmental powernor by political chokes.

The RomanCeasers were unhappy despite their great power. Actually, happinesscan not be achieved by acquiring the above mentioned gains together. Nero,Sandnapal andAghamnin were known for their continuous weeping because they were like toys in the hands of misfortune.

Yet they had all the benefits of wealth,power and fame. Therefore, man has to search for the means of real happiness in his own soul and conscience.”

We must admit that the solution for many unsolved questions innature, and the rapid increase in machinery are not enough to bring about a worry free life. This new machinery isnot only unable to reduce the amount of suffering in the world, but has also brought with it many new problems and uncertainties.

Therefore, in order to free ourselves from the continuous sufferings of life and go beyond the blackclouds which darken our souls, we urgently need rightly guided minds. The mind can secure human happiness the same way it was able to bring aboutmany advancements in our material living. It is here that the power of thinkingbecomes clearly manifested and shows its astonishing influence on man’s life.

Clear mindedness is a fluent spring which advance man to a more excellent degree than material gains can by introducing him to a vast new world. Righteous thinking prevents clever individuals from becoming toys in the hands of money. Those whose thinking abilities grow to become the center of their existence can steadfastly stand in the way of infliction when it befalls them, by adopting a positive outlook.

In order to safeguard ourselves from being victims of various events, and to protect ourselves from the waves of negligence and exaggeration we must establish a scale of thinking for ourselves by which we can judge our behavior and conduct; hence guiding our souls to correct thinking that may equip us with spiritual powers to defeat anxiety.

A leading western scholar says:

“Perhaps we are unable to elect the counted individualswho’s conduct and ways of thinking are most hike ours, but we are free to select our thoughts. We are the judges of our minds. We may choose that which we deem appropriate. The external causes andinfluences which we observe are not part of us that they may force us to think in a certain way.

Therefore, we must choose the correct way of thinking and eradicate disadvantageous ones. Our soulsare directed to the path of our thoughts. In other words, our thoughts direct us in any manner they wish; because ofthis we should not allow ourselves to hold any evil thoughts or to occupy our minds with that which we resent.

Such thoughts can capture us and make us victims of different kinds of misery. We must struggle continuously towards achieving perfection and reaching the noblest hopes and most honorable goals as the secret of success and happiness lie in righteous thinking only.”

The Effects of Optimism

In the same manner in which the body system becomes disturbed by various illnesses, the harmony of thoughts, which are held by one’smind becomes disturbed by different factors and evil traits. Despite the powers of the mind, itcannot be independent of a person’s conduct. Therefore, man can only feel happiness when he enjoys good manners that conform to his thinking,conduct and enthusiasm.It is the responsibility of men to eradicate the roots of the traits that blacken his comfort and happiness.

Two elements that help create harmonious thinking are optimism and a positive outlook towards life and others. Optimism and positive expectations of those around you are guaranties of comfort for those who live in the field of humanity. Contrary to optimism are pessimism andill-thinking of others which bring a halt to the ability of righteous thinking and reduce the ability to move towards perfection.

Optimism can best be described as a light in darkness which widens as the horizon of thinking does. Withit the love of kindness grows in man, thus counting a new development in his view on life and in his outlook at it. Enabling man to see a more beautiful color of life, hence, achieving the ability to observe all people in a new light and the powerto equally and justly judge each one of them. An optimistic man’s sufferings vanish and his hopes increase while keeping his apparent and spiritual relations with the various elements of the society in the best manners.

There is not a factor able to reduce the number of problems in a man s lifelike optimism can. The features of happiness are more apparent on the faces of optimists, not only in the instances of satisfaction but throughout life in positive and negative situations alike. The light of happiness shines from the optimist’s comfortable soul of the optimist at all times.

The need to acquire other’s trust is essential. In order for trust to exist between individuals, optimism must become part of their lives. This is afact which has its direct influence on the happiness of the individual and society. Trust among the members of any society is an important factor in the advancement of that society.

The opposite is also true, for mistrust can always be a destructive element in the future of any social entity. The deeper the communication is between the various elements of the society, the faster development and advancement are. Also, among the leading social fruits of optimism are harmony,cooperation and trust. Moreover, peace in any social life can only be enjoyed if therelationship between the members of that life are built on affection along with trust and good expectations of others.

A scholar in this field of study said:

“Good expectation is a feature of belief, and nothing can be achieved without belief and hope.”

When one’s trust in others increases, his trust in himself also increases; this is one of the naturaloccurrences which happen in all societies with no exceptions. At thispoint we should not ignore the fact that there does exist a big difference between optimism and trust in others, and the unreasonable quick belief in any person.

Trust does not mean that a Muslim should totally submit to those he does not know or listen to what they say without investigating their realities and examining them. Likewise, we cannot generalize the concept of trust to include those who are open in their crimes and injustices.

In other words, trust has exceptions and should exclude some members of the society under certain conditions. In fact, a trusting person practices scrutiny and studies the expected conclusions of every matter.

Therefore, his conductis built upon precaution and carefulness, and his actions depend on careful examination and deep reflections.

Islam Calls for Optimism and Trust

Islam has planted root in the believers by filling their hearts with faith. It is in this manner that our religion leads its adherents to comfort and stability. The Holy Qur’an states that the Honorable Messenger (S) was so confident that the hypocrites criticized him for it.

Islam commands its followers to trust each other, and to assume that another’s intentions are good. Therefore, itis not permitted for anyone to judge a Muslim’s actions as corrupt without proper evidence for such a judgment.

The Prince of the Faithful (a.s .) said:“Expect good from your brothers, unless something happen that makes you rule otherwise; and do not assume a word of his is evil when there is still the possibility of it being good” .1

When people trust each other, it increases their love towards each other and brings harmony into their lives. The Muslims’ Imams expressed the importance of trust in many ways. Imam ‘Ali (a.s .) once said:“He who trusts others gains love from them.” 2

Dr.Mardin is quoted as saying:

“When you establish a friendship with someone, try to observe only his positive points: then try to appreciate in your consciences those good traits von have found in him. If you are able to center this advise in your mind, on will live a good and satisfactory life, and will discover that everyone presents his good and kind sides to you while trying to win your friendship forhimself .” 3

It is even possible that optimism and trust affect the thinking and conduct of the misguided ones. In summary, they (trust and optimism) provide grounds for the salvation of such people.

Imam ‘Ali (a.s .) once said:“Trust rescues him who indulged in sin.”

Dr. Dale Carnegie states:

“Recently I met the manager of a franchise of restaurants. This particular chain of restaurant is called “The Honorable Deal”. In these restaurants, which were established in 1885, the employees never presented a bill to the customers;instead thecustomers order what they wish to eat and after the meal they calculate the charges and pay the cashier without any questions.

“I said to the manager: ‘Of course you have a secret inspector?! You can’t trust all the customers of your restaurant?’ He answered: ‘No, we do not secretly watch ourcustomers, yet, we do know that our method is appropriate, otherwise we would not have been able to advance during this last half century.’ The customers of this restaurant feel that they are dealt with honorably, it stems from the idea that the poor, rich, thief, and beggar all try to conform to the good conduct which is expected of them here.”

Mr. Louis, a social psychologist, has said:

“If you interact with an unstable, ill-natured man and are trying to lead him to goodness and stability, try to make him feel that you trust him, treat him like a respected and honorable man. You will find that he tries to keep the trust that you have placed in him. Consequently, in order for him to prove that he is worth your trust, he will try to do what makes him qualified for your trust.”

How to Win Friends

Dr. GilbertRoben wrote:

“Trust children. WhatI mean is deal with them as if they have never made a mistake. In otherwords erase their past and forgive their wrong conduct. Try to assign important duties to those who do not behave well. With every new job that yougive them make it appear as if they have improved their behavior, and that they have become qualified for the job you have given them.

It is possible to remove theobstacles which stand in the way of correction by good conduct and trusting the ones to be corrected. From here we can say that most of the unwanted are not but reactions to fill space in the lives of the individuals.”

SirYal Bint used to suggestto trust children who have a habit of stealing with some money, and give them jobs which conform to the ability of those who are lazy. Trust guarantees comfort to the person.

Imam ‘Ali (a.s .) said:“Trust is a comfort to the heart and security in faith.” 4

Trust also releases the pressure created by the miseries and misfortunes of life.

Imam ‘Ali (a.s .) stated:“Trust reduces depression.”

Dr.Mardin said: “There is not a thing that makes life more beautiful in our eyes, reduces our sufferings, and paves the way for success like optimism and trust do. Therefore, be careful of painful thoughts just as you are cautious of illnesses and their dangerous effects. Open your minds to optimistic thinking and you will see how easily you can rescue yourself from existing thoughts.” 5

It is essential for Muslims to behave with each other in such a way that does not leave room for ill expectations to penetrate their society. Imam ‘Ali (a.s .), on this subjects, used to advise the Muslims to think positively about each other and not to act in a manner that would make others mistrust them. He (a.s .) also recommended that people should avoid places of suspicion. He is quoted as saying:“He who holds hope in you has given you his trust, therefore do not disappoint him” .6

Imam ‘Ali (a.s .) made the judging point for man’s reason his thinking about others when he said:

“Man’s expectation is the scale for his reason, and his conduct is the most truthful witness to his authenticity.” 7

Because an individual whose expectations of people is negative lacks the ability to reason logically, Imam ‘Ali (a.s .) made the Muslim’s refusal of ill-thinking a sign of their spiritual power. He also said:“One who refuses ill expectations of his brother, has healthy reason and his heart is at peace.” 8

Samuel Smiles said:

“It has been proven that those who have strong natures andspirits, are naturally happy and hopeful in life. They look at everyone and everything with trust and ease. Wise men see beyond every cloud a shining sun, and realize that behind every misery and infliction, exists the happiness they long for. These people find new power every time theyare inflicted with a new problem; and find hope with every depression or sadness.

Such nature enjoys real happiness, and its advocates are lucky. The light of gladness shines in their eyes and theycan always be seen smiling. The hearts of these individuals sparkle like stars and they see everything with an understanding eye and with the color they wish.”

Imam as-Sadiq (a.s .) considered good expectation to be one of the Muslim’s rights on each other.

“Among the rights of a believer to another believer.., is not to doubt him.” 9

Truly the element most capable of giving man optimism and trust is faith. Had all people been one nation who believed in Allah, His Messenger, and the Last Day, it would have been natural for everyoneto truly trust each other. The lack of faith among people is the reason for the acute disease of mistrust in society. A believer, whose heart is comfortable with belief and trust in Allah, depends on that unlimited power whenever heis inflicted with weakness. He seeks refuge in Allah during hardships: this trains his souls and deeply affects his morals.

Notes

1. Jami’ as-Sa’adat v.2, p. 28.

2.Ghurar al-Hikam .

3.Pirozi Fikr (Persian).

4.Ghurar al-Hikam p. 376.

5.Pirozi Fikr (Persian).

6.Ghurar al-Hikam p. 680.

7.Ghurar al-Hikam p. 474.

8.Ghurar al-Hikam p. 676.

9.Usul al-Kafi V 1. p. 394.

Ill-Nature

The Value of Friendship

Love is a natural human feeling. It is for this reason we see every man is attracted by an internal power to other members of his kind. Thus, this instinctive need must be fulfilled and every one must establish brotherly relations with certain individuals or groupsso as to benefit socially from such relations.

Love is the foundation of security and comfort. It is the most enjoyable spiritualneed which develops with time. There isnot amore valuable thing in this world than love.

The pain and suffering which result from losing a beloved one are most disastrous to man; spirits need other spirits for refuge or we would become torn in the hands of insecurity and anxiety, thus, becoming the victims of our own world’s oppression.

A certain scholarwas quoted as saying in this regard,“The secret to happiness is to maintain brotherly relations with our world, instead of creating chaos. Those who cannot love their ownkind, cannot live an anxiety-free and secure life.”

Theties which best bring the various elements of a society to each other are those which are built on true feelings and real love.Harmony which exists between two souls is what makes them unit in the worlds of love and unity. It is from here that the basis of eternal happiness stems. Yet, in order for such happiness to survive, one must set differences aside and compromise with others on some of theissues which they rightly reject.

The most valuable friendships arethose which are not built on personal interests but are twin with the feeling of brotherhood and are able to satisfy the human soul which needs love and comfort. A person who presents himself as a faithful friend should not allow any factor to shake his feelings towards that friend; infact he should endeavor to remove the calamities and pains which befall his friend’s heart, and demonstrate to him the gardens of hopes and comfort.

Those who ask for the love of others should have the ability to give them the same prior to living in the shadow of their emotions. According to one scholar,“Our lives are like a mountainous area, whenever one makes a sound he hears the echo coming back at him; those whose hearts are full of love for others will experience the same from them.

It is true that it is our material life thatis built on exchange. We do not wish to say the spiritual lifeis built on the same basis, but how is it possible to expect faithfulness from others without being faithful to them? And how can one ask for love from others without loving them first?”

Interacting with others can be very harmful if itis not built on love and honesty from both sides.

If the nightmare of hypocrisy overtakes the hearts and lives of men; if flattery replaces honesty and friendship, harmony and sympathy will be weakened and the spirit of cooperation will be stolen from the society.

Undoubtedly, many of us have met others in society in whose hearts lay no real love or emotions; they conceal their real selves behind the cover of love.But frequently we are able to reach beyond that cover to their realities and actual feelings, and as a result, our relationship with them results in the destruction of their masks.

Indeed one of the prerequisites of happiness and an effective method of spiritual development is real friendship with righteous people. This is because personal thoughts develop under the shadow of such relationships, wherein the spirit rises to levels of piety and excellent traits.

Therefore, it is essentialto carefully examine individuals to be taken as friends. It is an unforgivable error to establish friendships with any one whose honesty and purityare not verified - because man was created susceptible to the characteristics of others through his interactions with them. Negative relationships are a threat to the happiness of humanity.

Ill-Natured Individuals are Resentful

Certain characteristics and unwanted habits weaken the ties of love and sometimes result in breaking up excellent relationships. Hot-tempered individuals, who are unable to keep the love of others, erect an indestructible wall between them and society, which prevents them from realizing the light of love.

Ill nature, therefore, destroys the basis of happiness and devalues man’s character. It is indisputable that bad manners keep people away from each other, for man suffers from the treatment of those whom he resents or cannot relateto . Thus, bad manners force people to give up many abilities, which could be very useful in the path of their advancement in life had they beenwell-mannered .

It is necessary for one who wishes to interact in his societyto first realize the art of interaction, and after becoming familiar with it, put it to use according to the acceptable social rules. Without this process, a person cannot live in harmony with his society, nor can interpersonal conduct move towards perfection in such a society.

Good conduct, therefore, is the main basis of happiness between people. It is also an important factor in bettering individual personalities. In fact, good conduct allows man to make use of his abilities and become effective on the general level of managing society. There is not another characteristic equal to good conduct in attracting the love and affection of others and reducing thepains which maybe faced in life.

Those who enjoy such good traits do not manifest their sad sides to others, hence preventing them from reaching beyond their privacy. Such individuals struggle to create a rainbow of happiness and affection around themselves to make those who interact with them, forget their own miseries by giving them a sense of security. They also present their own security despite any troubles they may have, thus, increasing the chances of their success and victory.

Good manners are a strong element in securing success for many individuals.Needless to say, the success of commercial establishments is directly related to the good conduct of its employees.

A manager of a company who enjoys good manners is usually active and attracts many vital connections tohimself . In conclusion, good manners are the secret behindbeing accepted by others. People cannot bear with ill-natured people regardless of their positions. A personal survey would reveal the reasons behind the inclinations towards certain individuals over others.

A western scholar recorded the following regarding his experience in this field:

“One day I decided to conduct an experiment on how my attentiveness and cheerful face affected my life. Prior to that dayI was sad and depressed; on that morning I left the house with the intention of being cheerful.I thought to myself.I have noticed many times that other’s attentiveness and cheerful faces give me strength.

I wanted to discover if I, myself, could be influential to others in the same way.I repeated to myself while on my way to work, my resolution to be attentive and have a cheerful face; I even convinced myself that I was a very lucky man. As aresult I felt a sense of comfort overtake my body.I felt as if I was flying.I looked at my surroundings with a wide smile on my face; yet I still saw many faces around me on which the features of sadness were apparent.

My heart burnt for these people and I wished I could grant them some of the light from my heart.

“That morning I entered my office and greeted the accountant in a manner that hewas not used to. Prior tothis I rarely smiled and never greeted him like this even if my life was on the line. The accountant could not help but greetme with warmth and great affection. At thatmoment I felt that my happiness had truly affected him.

“The president of the company where I work is the kind of man who never lifts his head to talk to others, he is very unpleasant. On thatday he harshly reprehended me, more that day than on any other day. I would not have put up with it; yet, because of my decision not to let any incident bother me, I answered him in such a manner that made some of the wrinkles on his face disappear.

This was the second incident that day. Later on thatday Iendeavoured to keep my attentiveness and cheerfulness and pass them on to my co-workers.

“As such, I was able to practice this method with my family which resulted in positive consequences. As a result,I discovered that I could be active, happy and make others around me feel the same way.

This is possible for you too. Meet people with this attitude, have a cheerful face and the flowers of happiness will bloom in your life, as roses bloom in the spring-time, and you will gain many friends who will bring peace and tranquility to you eternally.”

No one denies the great effect of this characteristic on softening the hearts of the enemies. Respect and good manners also play an important role in convincing one’s opponents of the adherence to ideologies.

Another western writer said in this regard,“All gates are opened towards him whose face is cheerful and who enjoys good manners; while the ill-natured individuals have to knock down doors to open them just like gangsters. The best of matters are those related to kindness,good-manners and cheerfulness.”

Moreover, I would like to add that good manners necessitate happiness and lead good-natured individuals to perfection, but only if such manners and traits stem deep from one’s heart far from hypocrisy and pretense.

In other words, the feeling of love must be a manifestation of what is in the heart. The outside appearance is not necessarily a reflection of whatis hidden in the hearts of men. It is possible that some of the good traits of an individual contradict his disturbed and misguided heart. Many are the devils that dress themselves in the garments of angels, hence concealing their fearful faces under a curtain of beauty.

The Prophet of Islam, the Perfect Exemplar

We all know that one of the most important factors of Islam’s advancement was the perfect conduct of tile Prophet (S). This factis stated in the Holy Qur’an where Allah, the Almighty, says:

“And had you been rough, hard hearted they would certainly have dispersed from around you.” (Qur’an 3:158).

The Prophet of Allah (S) treated all people equally. His deep and indescribable love for humanitywas perfectly manifested in his angelic being. He attended to all Muslims’ needs equally.

“And the Messenger of Allah (S) divided his moments between his companions: he would attend to this and attend to that equally.” 1

He (S) also condemned ill nature; he (S) repeatedly said:“Ill nature is evil and the worst of you are those who are ill-natured.” 2

And he (S) also said:“O sons of AbdulMuttalib , surely you will not (he able to) satisfy people with your money, therefore meet them with cheerful faces and joyful conduct.” 3

Anas ibn Malik , the Prophet’s servant, used to say when he remembered his (the Prophets) excellent traits:“I have served the Prophet (S) for ten years; during this time he has never said ‘woe’ (as if complaining) to me, regardless of what I did or did not do.” 4

Furthermore, good conduct and cheerfulness arefactors which prolong life. Imam as-Sadiq (a.s .) said in this regard:“Kindness and good manners make land flourish and prolong lives.” 5

Dr. Sanderson has written this on the subject:

“Kindness is an important factor in treating and preventing Illnesses. Most medications result in unwanted side - effects along with a temporary cure, while kindness causes everlasting cures to all parts of the body (...) kindness moves all powers of the body. Blood circulation in those who enjoy good manners is excellent, and their breathing is better...” 6

There is a beautiful point in Imam as-Sadiq’s (a.s .) statement. He (a.s .) says there is a direct relationship between kindness and good manners and stated that they are among the factors which prolong life. The reason behind this is that kind people enjoy a sense of happiness and satisfaction, thus, both kindness and good manners have the same desired effects.

Imam as-Sadiq (a.s .) also considered these traits elements for achieving happiness when he said:

“Part of man’s happiness is his good manners”. 7

Samuel Smiles added on the same topic:

“Good manners and emotional balance have their effects on man’s development and happiness just like other powers and Instincts do. As a matter of fact, individual’s happiness is greatly related to their affections and good manners.” 8

In addition, good manners make life easier and increase subsistence and harmony, Imam ‘Ali (a.s .) said:“Good manners bestow subsistence lavishly and make friends (more) intimate.” 9

S.Marden wrote the following in his book:

“I know a restaurant manager who became very wealthy and popular because of his good conduct.I learned that travelers and tourists traveled long distances to reach his restaurant; they did so because in this restaurant they liked the privacy and the pleasant atmosphere. When the customers are at the restaurant, the said manager cheerfully greets them in a manner that is not duplicated anywhere.

In fact, in this restaurant they do not experience the cold nuisance complaints that you find in other restaurants. In thisrestaurant the employees try to show affection and build friendly relationships with the customers, instead of the usual seller - buyer relationships.

The employees smile a lot and give special attention to serving their customers, this attention stems from love and affection for their guests. The employees establish such relationships with their guests that the guests not only feel that they should come back but also bring their friends. It is clear how effective this method is in attracting new customers”

Headded: “Good Manners have not played a more important role throughout history than at this time. They have become the capital of those who wish to bring happiness and success to their lives” .10

Imam as-Sadiq (a.s .) included cheerfulness among the signs of man’s ability to reason. He said:

“Those who have the most perfect reasoning amongst people are those who have the best manners” .11

Samuel Smiles says:

“History shows us that the greatest geniuses were happy and Optimistic men, for they realized the real meaning of life and tried to manifest their reason in their flesh. When one reflects on their achievements, he can clearly notice their healthy souls and thinking and their kindness and enthusiasmThe greatest souls and most intelligent people all enjoy cheerful faces and happiness. Their manners were examples for those who adhered to them and were influenced by their conduct, hence they followed the light of’ their kindness and natural happiness” 12

The Honorable Messenger (S) said:

“The most important traits which will lead my nation to Paradise are fear of Allah and good manners” 13

Consequently it is incumbent upon him whose leader is reason and who desires to lead an honorable life to achieve this priceless spiritual capital, good manners. In order to eradicate an unwanted characteristic, man needs earnest desire to reach his goal. A glance at the disadvantages that bad manners leave provides an incentive to lead him into struggling to eradicate such manners.

Notes

1.Rawdah al-Kafi .p.268.

2.Nahj a1-Fasahah, p.371.

3.Wasa’il ash-Shia v.2, p. 222.

4.Fada’il al-Khamsah , v.1. p. 119.

5.Wasa’il ash-Shia , v.2, p. 221.

6.Pirozi Fikr .

7.Musadrak al-Wasa’il , v.2, p.83.

8.Akhlaq .

9.Ghurar al-Hikam p. 279

10.Khish tanSazi

11.Wasa’il ash-Shiah , v.2 , p. 221.

12.Akhlaq .

13.Wasa’il ash-Shiah , v.2 , p. 221.

Optimism

Trust and Peace of Mind

Man needs stability more than any other thing in his unstable life. Those who engage themselves struggling to achieve goals without being equipped with the weapon of stability face failure anddefeat . In fact, as one’s responsibilities increase, his need for stability and assurance also increases. In light of this fact, it becomes the duty of everyone to learn how to avoid anxiety and revert to stability and assurance.

Struggling to acquire wealth, power, fame, and other material gains is not but falsehood. Efforts made in this path will go to waste, because man’s happiness lies in his own soul, just as the spring of misery lies deep in the heart. Medicine, according to Imam ‘Ali, the Prince of the Faithful (a.s .), is within man’s own soul, so we cannot find in outside influences the same effect that lies within the powerful resources of the human soul. Because outside influences are temporary, it is impossible that they would lead man to complete satisfaction.

Apictatus says: “We must let people know that cannot find happiness and good luck in places they randomly search for themselves. Real happiness does not lie in power and ability. BothMirad andAgluis were miserable people despite the great power they had.

Likewise, happiness does not lie in wealth and large amounts of money. Croesus, for example, was not happy even though he had vast wealth and treasures. Happiness also cannot be achieved by governmental powernor by political chokes.

The RomanCeasers were unhappy despite their great power. Actually, happinesscan not be achieved by acquiring the above mentioned gains together. Nero,Sandnapal andAghamnin were known for their continuous weeping because they were like toys in the hands of misfortune.

Yet they had all the benefits of wealth,power and fame. Therefore, man has to search for the means of real happiness in his own soul and conscience.”

We must admit that the solution for many unsolved questions innature, and the rapid increase in machinery are not enough to bring about a worry free life. This new machinery isnot only unable to reduce the amount of suffering in the world, but has also brought with it many new problems and uncertainties.

Therefore, in order to free ourselves from the continuous sufferings of life and go beyond the blackclouds which darken our souls, we urgently need rightly guided minds. The mind can secure human happiness the same way it was able to bring aboutmany advancements in our material living. It is here that the power of thinkingbecomes clearly manifested and shows its astonishing influence on man’s life.

Clear mindedness is a fluent spring which advance man to a more excellent degree than material gains can by introducing him to a vast new world. Righteous thinking prevents clever individuals from becoming toys in the hands of money. Those whose thinking abilities grow to become the center of their existence can steadfastly stand in the way of infliction when it befalls them, by adopting a positive outlook.

In order to safeguard ourselves from being victims of various events, and to protect ourselves from the waves of negligence and exaggeration we must establish a scale of thinking for ourselves by which we can judge our behavior and conduct; hence guiding our souls to correct thinking that may equip us with spiritual powers to defeat anxiety.

A leading western scholar says:

“Perhaps we are unable to elect the counted individualswho’s conduct and ways of thinking are most hike ours, but we are free to select our thoughts. We are the judges of our minds. We may choose that which we deem appropriate. The external causes andinfluences which we observe are not part of us that they may force us to think in a certain way.

Therefore, we must choose the correct way of thinking and eradicate disadvantageous ones. Our soulsare directed to the path of our thoughts. In other words, our thoughts direct us in any manner they wish; because ofthis we should not allow ourselves to hold any evil thoughts or to occupy our minds with that which we resent.

Such thoughts can capture us and make us victims of different kinds of misery. We must struggle continuously towards achieving perfection and reaching the noblest hopes and most honorable goals as the secret of success and happiness lie in righteous thinking only.”

The Effects of Optimism

In the same manner in which the body system becomes disturbed by various illnesses, the harmony of thoughts, which are held by one’smind becomes disturbed by different factors and evil traits. Despite the powers of the mind, itcannot be independent of a person’s conduct. Therefore, man can only feel happiness when he enjoys good manners that conform to his thinking,conduct and enthusiasm.It is the responsibility of men to eradicate the roots of the traits that blacken his comfort and happiness.

Two elements that help create harmonious thinking are optimism and a positive outlook towards life and others. Optimism and positive expectations of those around you are guaranties of comfort for those who live in the field of humanity. Contrary to optimism are pessimism andill-thinking of others which bring a halt to the ability of righteous thinking and reduce the ability to move towards perfection.

Optimism can best be described as a light in darkness which widens as the horizon of thinking does. Withit the love of kindness grows in man, thus counting a new development in his view on life and in his outlook at it. Enabling man to see a more beautiful color of life, hence, achieving the ability to observe all people in a new light and the powerto equally and justly judge each one of them. An optimistic man’s sufferings vanish and his hopes increase while keeping his apparent and spiritual relations with the various elements of the society in the best manners.

There is not a factor able to reduce the number of problems in a man s lifelike optimism can. The features of happiness are more apparent on the faces of optimists, not only in the instances of satisfaction but throughout life in positive and negative situations alike. The light of happiness shines from the optimist’s comfortable soul of the optimist at all times.

The need to acquire other’s trust is essential. In order for trust to exist between individuals, optimism must become part of their lives. This is afact which has its direct influence on the happiness of the individual and society. Trust among the members of any society is an important factor in the advancement of that society.

The opposite is also true, for mistrust can always be a destructive element in the future of any social entity. The deeper the communication is between the various elements of the society, the faster development and advancement are. Also, among the leading social fruits of optimism are harmony,cooperation and trust. Moreover, peace in any social life can only be enjoyed if therelationship between the members of that life are built on affection along with trust and good expectations of others.

A scholar in this field of study said:

“Good expectation is a feature of belief, and nothing can be achieved without belief and hope.”

When one’s trust in others increases, his trust in himself also increases; this is one of the naturaloccurrences which happen in all societies with no exceptions. At thispoint we should not ignore the fact that there does exist a big difference between optimism and trust in others, and the unreasonable quick belief in any person.

Trust does not mean that a Muslim should totally submit to those he does not know or listen to what they say without investigating their realities and examining them. Likewise, we cannot generalize the concept of trust to include those who are open in their crimes and injustices.

In other words, trust has exceptions and should exclude some members of the society under certain conditions. In fact, a trusting person practices scrutiny and studies the expected conclusions of every matter.

Therefore, his conductis built upon precaution and carefulness, and his actions depend on careful examination and deep reflections.

Islam Calls for Optimism and Trust

Islam has planted root in the believers by filling their hearts with faith. It is in this manner that our religion leads its adherents to comfort and stability. The Holy Qur’an states that the Honorable Messenger (S) was so confident that the hypocrites criticized him for it.

Islam commands its followers to trust each other, and to assume that another’s intentions are good. Therefore, itis not permitted for anyone to judge a Muslim’s actions as corrupt without proper evidence for such a judgment.

The Prince of the Faithful (a.s .) said:“Expect good from your brothers, unless something happen that makes you rule otherwise; and do not assume a word of his is evil when there is still the possibility of it being good” .1

When people trust each other, it increases their love towards each other and brings harmony into their lives. The Muslims’ Imams expressed the importance of trust in many ways. Imam ‘Ali (a.s .) once said:“He who trusts others gains love from them.” 2

Dr.Mardin is quoted as saying:

“When you establish a friendship with someone, try to observe only his positive points: then try to appreciate in your consciences those good traits von have found in him. If you are able to center this advise in your mind, on will live a good and satisfactory life, and will discover that everyone presents his good and kind sides to you while trying to win your friendship forhimself .” 3

It is even possible that optimism and trust affect the thinking and conduct of the misguided ones. In summary, they (trust and optimism) provide grounds for the salvation of such people.

Imam ‘Ali (a.s .) once said:“Trust rescues him who indulged in sin.”

Dr. Dale Carnegie states:

“Recently I met the manager of a franchise of restaurants. This particular chain of restaurant is called “The Honorable Deal”. In these restaurants, which were established in 1885, the employees never presented a bill to the customers;instead thecustomers order what they wish to eat and after the meal they calculate the charges and pay the cashier without any questions.

“I said to the manager: ‘Of course you have a secret inspector?! You can’t trust all the customers of your restaurant?’ He answered: ‘No, we do not secretly watch ourcustomers, yet, we do know that our method is appropriate, otherwise we would not have been able to advance during this last half century.’ The customers of this restaurant feel that they are dealt with honorably, it stems from the idea that the poor, rich, thief, and beggar all try to conform to the good conduct which is expected of them here.”

Mr. Louis, a social psychologist, has said:

“If you interact with an unstable, ill-natured man and are trying to lead him to goodness and stability, try to make him feel that you trust him, treat him like a respected and honorable man. You will find that he tries to keep the trust that you have placed in him. Consequently, in order for him to prove that he is worth your trust, he will try to do what makes him qualified for your trust.”

How to Win Friends

Dr. GilbertRoben wrote:

“Trust children. WhatI mean is deal with them as if they have never made a mistake. In otherwords erase their past and forgive their wrong conduct. Try to assign important duties to those who do not behave well. With every new job that yougive them make it appear as if they have improved their behavior, and that they have become qualified for the job you have given them.

It is possible to remove theobstacles which stand in the way of correction by good conduct and trusting the ones to be corrected. From here we can say that most of the unwanted are not but reactions to fill space in the lives of the individuals.”

SirYal Bint used to suggestto trust children who have a habit of stealing with some money, and give them jobs which conform to the ability of those who are lazy. Trust guarantees comfort to the person.

Imam ‘Ali (a.s .) said:“Trust is a comfort to the heart and security in faith.” 4

Trust also releases the pressure created by the miseries and misfortunes of life.

Imam ‘Ali (a.s .) stated:“Trust reduces depression.”

Dr.Mardin said: “There is not a thing that makes life more beautiful in our eyes, reduces our sufferings, and paves the way for success like optimism and trust do. Therefore, be careful of painful thoughts just as you are cautious of illnesses and their dangerous effects. Open your minds to optimistic thinking and you will see how easily you can rescue yourself from existing thoughts.” 5

It is essential for Muslims to behave with each other in such a way that does not leave room for ill expectations to penetrate their society. Imam ‘Ali (a.s .), on this subjects, used to advise the Muslims to think positively about each other and not to act in a manner that would make others mistrust them. He (a.s .) also recommended that people should avoid places of suspicion. He is quoted as saying:“He who holds hope in you has given you his trust, therefore do not disappoint him” .6

Imam ‘Ali (a.s .) made the judging point for man’s reason his thinking about others when he said:

“Man’s expectation is the scale for his reason, and his conduct is the most truthful witness to his authenticity.” 7

Because an individual whose expectations of people is negative lacks the ability to reason logically, Imam ‘Ali (a.s .) made the Muslim’s refusal of ill-thinking a sign of their spiritual power. He also said:“One who refuses ill expectations of his brother, has healthy reason and his heart is at peace.” 8

Samuel Smiles said:

“It has been proven that those who have strong natures andspirits, are naturally happy and hopeful in life. They look at everyone and everything with trust and ease. Wise men see beyond every cloud a shining sun, and realize that behind every misery and infliction, exists the happiness they long for. These people find new power every time theyare inflicted with a new problem; and find hope with every depression or sadness.

Such nature enjoys real happiness, and its advocates are lucky. The light of gladness shines in their eyes and theycan always be seen smiling. The hearts of these individuals sparkle like stars and they see everything with an understanding eye and with the color they wish.”

Imam as-Sadiq (a.s .) considered good expectation to be one of the Muslim’s rights on each other.

“Among the rights of a believer to another believer.., is not to doubt him.” 9

Truly the element most capable of giving man optimism and trust is faith. Had all people been one nation who believed in Allah, His Messenger, and the Last Day, it would have been natural for everyoneto truly trust each other. The lack of faith among people is the reason for the acute disease of mistrust in society. A believer, whose heart is comfortable with belief and trust in Allah, depends on that unlimited power whenever heis inflicted with weakness. He seeks refuge in Allah during hardships: this trains his souls and deeply affects his morals.

Notes

1. Jami’ as-Sa’adat v.2, p. 28.

2.Ghurar al-Hikam .

3.Pirozi Fikr (Persian).

4.Ghurar al-Hikam p. 376.

5.Pirozi Fikr (Persian).

6.Ghurar al-Hikam p. 680.

7.Ghurar al-Hikam p. 474.

8.Ghurar al-Hikam p. 676.

9.Usul al-Kafi V 1. p. 394.