Self-Recognition for Self-Improvement

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Self-Recognition for Self-Improvement

Self-Recognition for Self-Improvement

Author:
Publisher: Islamic Propagation Organization
English

This book is corrected and edited by Al-Hassanain (p) Institue for Islamic Heritage and Thought

Reply to Several Questions

First Question

If man's true objective is to reach proximity with Allah and if man experiences the greatest and the most lasting pleasures as a result of reaching it, how is it that the majority of people are not bent on having this fulfilled, even though they all seek pleasure and prosperity by nature?

In reply to this question, it must be said that man's endeavour to reach true perfection and prosperity and to reap benefit of its pleasure hinges on recognition and confirmation of its being pleasant. As the majority of the people do not know the main objective behind creation and their own true perfection as is due and as they have not tasted the pleasure of reaching it, they do not seek to find and obtain it. They however, recognize material and worldly perfection and sense the pleasure of reaching them.

For this reason, they use up all their energy to reach them, even though the people are different in their choice of worldly goods and states and (even though) each person, on the basis of his own perception and discernment, regards a group of these perfections as more important and more valuable or as less expensive and easier to find and thus exerts his efforts mainly to reach it.

Even though recognition of the true perfection has an innate basis, it will not spontaneously reach the degree of sufficient awareness and consciousness in the majority of the people and requires sound guidance and training.

For this purpose, one of the greatest responsibilities of the messengers is to awaken this innate unconscious instinct and to remind (the people) of the forgotten divine covenant.

وَاصْطَفى سُبْحَانَهُ مِنْ وَلَدَهِ أَنْبيَاءَ أَخَذَ عَلَى الْوَحْيِ مِيثَاقَهُم، وَعَلَى تَبْليغِ الرِّسَالَةِ أَمَانَتَهُمْ، لَمَّا بَدَّلَ أَكْثَرُ خَلْقِهِ عَهْدَ اللهِ إِلَيْهِمْ، فَجَهِلُوا حَقَّهُ، واتَّخَذُوا الاْنْدَادَ مَعَهُ، وَاجْتَالَتْهُمُ الشَّيَاطِينُ عَنْ مَعْرفَتِهِ، وَاقتَطَعَتْهُمْ عَنْ عِبَادَتِهِ، فَبَعَثَ فِيهمْ رُسُلَهُ، وَوَاتَرَ إِلَيْهِمْ أَنْبِياءَهُ، لِيَسْتَأْدُوهُمْ مِيثَاقَ فِطْرَتِهِ، وَيُذَكِّرُوهُمْ مَنْسِيَّ نِعْمَتِهِ، وَيَحْتَجُّوا عَلَيْهِمْ بَالتَّبْلِيغِ، وَيُثِيرُوا لَهُمْ دَفَائِنَ الْعُقُولِ، وَيُرُوهُمْ آيَاتِ الْمَقْدِرَةِ: مِنْ سَقْف فَوْقَهُمْ مَرْفُوع، وَمِهَاد تَحْتَهُمْ مَوْضُوع، وَمَعَايِشَ تُحْيِيهِمْ، وَآجَال تُفْنِيهمْ، وَأَوْصَاب تُهْرِمُهُمْ، وَأَحْدَاث تَتَابَعُ عَلَيْهِمْ،

“From his (Adam’s) progeny Allah chose prophets and took their pledge for His revelation and for carrying His message as their trust. In course of time many people perverted Allah’s trust with them and ignored His position and took compeers along with Him. Satan turned them away from knowing Him and kept them aloof from His worship. Then Allah sent His Messengers and series of His prophets towards them to get them to fulfill the pledges of His creation, to recall to them His bounties, to exhort them by preaching, to unveil before them the hidden virtues of wisdom and show them the signs of His Omnipotence namely the sky which is raised over them, the earth that is placed beneath them, means of living that sustain them, deaths that make them die, ailments that turn them old and incidents that successively betake them.”1

At this juncture, this grand responsibility is vested with people who have well recognized the path of the messengers and who have the power to make it known to others, so as to bring to the right track those who have swerved from the highways of prosperity and to inform them of their innate desire.

Second Question

If the main goal behind man's creation is to reach such a status, then why has man's nature been vested with instincts which constantly draw him towards material pleasures and alluring appearances of the world and which preclude him from proceeding towards the major goal? Is not this a breach of purpose and contrary to wisdom? And if in place of these, there were motives which directed man only towards Allah and the Hereafter, would it not have been more compatible with this objective?

To clarify the answer to this question, two points should be taken into consideration:

(1) The value of man's perfection lies in its being voluntary. This privilege has carried man to the state where he is served and worshipped by the angels. To promote the operation of the will-power, there must forcibly be various means and different attraction, so that treading the path of prosperity would not be done by force and by compulsion.

(2) As man's development is gradual and as it is possessed of linear stages, it is necessary for the will-power to carry on its operation for a considerable length of time, so that in each phase, man could freely choose his way and even change direction.

These two points reveal the secret behind man's worldly and gradual life. Evidently, man's survival in the world of movement, change and gradual development necessitates means, tools, conditions and specific facilities. In fact, natural instincts are motives to provide these means and conditions. In the meantime, they also pave the way for the will-power and if the correct path is chosen, they can considerably promote man's progress towards the main objective and the ultimate perfection. As a consequence, their presence is not contradictory to the motive behind creation. Rather, their inexistence is contrary to Allah's absolute wisdom.

Third Question

Supposing that man's ultimate perfection is in attaining curb with Allah and in giving up all demands and wishes to reach it and supposing that reaching this position is possible, such an aspiration would undoubtedly exist only in a case of a rare number of individuals. Consequently, reaching the desired perfection is exclusive to them. And others, who constitute the majority of the people, are deprived of it.

In this case, can it be said that only the select individuals deserve the name of man and that the others are in fact animals that have no vestige of humanity other than their appearance and are all doomed to eternal adversity and wretchedness?

In response to this question, it must be said:

As we have repeatedly noted, man's true perfection has various stages. If all people cannot reach its greatest degree, they can get to its lowest state. This can be materialized by believing in Allah and taking a step in the way of His servitude. Dispensing with all demands and using all powers for Allah's satisfaction is a prerequisite of reaching the greater degrees.

Of course, the signs deriving from proximity with Allah are not the same in all phases. For example, full knowledge of the realities, power to create anything or complete pleasure in seeing Allah is not fulfilled for every believer in this world. But those who safeguard their belief to the end of their lives and who do not dispense with their faith due to greatness of sin and offence will ultimately reach eternal prosperity, even though it might take long and even though, in the course of it, the believers might undergo difficult and painful stages as punishment of their indecent deeds.

It goes without saying that reaching eternal prosperity and everlasting paradise also have various degrees. In the world hereafter, each person will be rewarded commensurate with the basis of his knowledge, belief, gravity of deeds and ethics. Perhaps in each state, the individuals have the capacity to perceive the pleasures of that state alone and their will-power would tend towards reaching them.

As a result, it is not true that whoever does not reach the peak of human perfection and the ultimate point of proximity with Allah does not deserve to be called human and will finally be doomed to eternal wretchedness and suffering.

Note

1. Nahjul - Balaghah, First Sermon

Qurb (Proximity) with Allah

Qurb (proximity) with Almighty Allah, which is man's ultimate objective and which must be reached with will-power, does not mean bridging the gap of time and place, because Almighty Allah is the creator of time and place and encompasses all times and places and has no relationship in time and place with any being:

“… هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ”

"He is the first and the last and the Ascendant (over all) and the knower of hidden things... (57:3)."

“… وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ …”

"... And He is with you wherever You are... (57:4)."

“… فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ …”

"... Therefore, wherever you turn, there is Allah's face... (2:115)."

In addition, the spontaneous bridging of time and place is not deemed a perfection. So what is actually meant by this proximity?

“ أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُحِيطٌ …”

"... Now surely He encompasses all things (41:54)."

The being and all the existential states of all creatures are within Allah's power and linked to His will-power. Rather, the existence of everything hinges on connection with and dependence on Him. As a result, He is closer (than aught) to everything:

“ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ …”

"... And We are nearer to him than his life vein (50:16)."

“ فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ”

"And We are nearer to it than you, but you do not see (56:85)."

And this is a true existential proximity but it is not acquired. For this purpose, it cannot be regarded as the ultimate point and destination of man's development.

For proximity, one can conceive a meaning which is acquired and which is compatible with man's ultimate perfection. And that is a proximity based on credit and honour. That is to say, man is subjected to Allah's special grace such that all his demands come true:

A servant who reaches such a degree has reached his objective. In common usage too, a person who is loved by an eminent person is called "muqarrab". The Holy Qur'an also uses the term muqarribun to refer to the forerunners of the path of man's development:

“ فِي جَنَّاتِ النَّعِيمِ .أُولَٰئِكَ الْمُقَرَّبُونَ ”

"And the foremost are the foremost, these are the ones who are drawn nigh (to Allah) (56:10-11).

But here we do not intend to conduct a verbal discussion and to find a suitable meaning for the term qurb. The intention is rather to draw greater attention to man's ultimate goal, so that in its light, we would get to know the general path and the main road towards development. We must therefore, focus on the reality lurking beyond this honour and credit.

The reality which is regarded as man's ultimate perfection and which is called the qurb of Allah is a phase of being wherein man's innate gifts become active through their own voluntary movement. This movement can be quick and speedy (like that of some messengers and divine guardians who proceeded with development from the very first moment of their lives and who reached great perfection in a very small span of time) as Isa ibn Maryam (AS) said (the following) in the cradle:

“ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا …”

"... Surely I am a servant of Allah; He has given me the Book and made me a prophet (19:30)."

According to Shi'ah narrations, the Imams of the Ahlul-Bayt (AS) praised Allah even in the prenatal state and were born bowing down (to Him). And these are the sadiqun. Or if the movement is average or slow in speed like that of other believers, it is diametrically opposed to the declining movement and retrogressive trend pursued by the disbelievers and the hypocrites.

The perfection derived from this voluntary trend does not depend on time and place and on material and physical conditions. It is rather related to man's heart and soul, and material conditions have a role only in paving the way for (this) movement, else the body's quantitative and qualitative move or transferring from one place to another have no impact on man's development, except that they assist man's spiritual and moral progress and that they are indirectly effective in man's development.

Thus man's true development consists of a scientific movement within the soul to reach a state where it could see itself dependent on and linked with Him, where it could see no independence in being, features, and deeds for itself and for other creatures, and where no incident would prevent it from making this observation. The sciences and observations acquired by man in the course of this movement will heighten his existential status and will gradually make his essence more perfect.

As a result of this, the less man feels in need of Allah, the more he deems himself independent in managing the affairs and providing the means of living and performing physical and mental activities. And the more independence he considers for other objects, the more ignorant, the more imperfect and the farther away from Allah will he be. The more he sees himself in need of Allah, the more he removes the veils of means, and the more the dark and bright veils are lifted from his eyes, the more aware, the more perfect and closer to Allah will he be, so much so that he will become a monotheist in acts and impacts and will see no independence for traits and beings. This is a state which the deserving and sincere servants and Allah's chosen friends will reach. Then there will remain no veil between them and their Beloved.

Thus true qurb with Allah is for man to realize that he would have everything while having Allah's love and satisfaction and that he would have nothing without Allah.

The Means of Achieving Qurb with Allah

All beings in the world of existence are the creatures of Almighty Allah and are dependent on Him in existence and existential states and have no independence whatever:

“… ذَٰلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ ”

"That is Allah, your Lord, the Creator of everything... (40:62)."

“ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ …”

"... You are they one who stand in need of Allah, and Allah is He who is the Self-sufficient the Praised One (35:15)."

And the reality of their existence is dependence on and attachment to Him, as well as absolute captivity and servitude.

“… كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ …”

"... Every thing is perishable but He... (28:88)."

“… وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ …”

"And the faces shall be humbled before the Living, the Self-subsistent God... (20:111)."

“ إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَٰنِ عَبْدًا ”

"There is no one in the heavens and the earth but will come to the Beneficent God as a servant (19:93)."

And the acts that they perform are the signs of dependence, servitude and needfulness. Thus ontologically, each person serves Allah:

“… وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ …”

"... while to Him submits whoever is in the heavens and the Earth..(3:83)."

“… وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ ”

"And whatever creature that is in the heavens and that is in the earth makes obeisance to Allah (only)... (16:49)."

“… وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ …”

"... And there is not a single thing but glorifies Him with His praise, but you do not understand their glorification... (17:44)."

Man is not exempted from this general rule, but normally he is not aware of his ontological servitude. In other words, he has been created in such a way in this world that he regards himself and other objects as being independent:

"Allah created the creatures as ignorants."1

That is to say, man does not see himself linked with Allah. In like manner, he sees his perfections as emerging from himself and deems himself independent in carrying out various deeds. He sets this independence in existence and in existential signs for other beings as well. He constantly endeavours to expand the sphere of his being and to obtain greater perfections and to find power to carry out more deeds and to make the foundation of his independence stronger. Among his conscious perceptions and desires, there is nothing contradictory to this "imagined independence." Of course he possesses an innate, unconscious perception of his inherent needfulness and his existential dependence, but the dominance of that material and animal aspect precludes this innate perception from reaching awareness except in specific conditions.

After reaching rational development, man can more or less, become aware of his own needfulness through mental activities and rational analysis and can realize the presence of Allah. Gradually with the development of his reason and with expertise in reasoning, he will gain more knowledge about his fundamental needs and his dependence, until in the ultimate phase of his rational progress, he will reach acquired awareness of his dependence. But this mental progress will not bring about an intuitive knowledge by itself. The domination of instincts and feelings and the attraction of desires and sentiments will often leave no room for the appearance and manifestation of innate knowledge, unless man decides to prevent their inundation, so as to reach self-realization, to prepare a means deep within his soul and to initiate a spiritual movement towards haqq. That is to say, he should focus on Allah and by continuing and strengthening sincere regards (for Allah), polish his innate knowledge and draw himself close to Allah.

In such a state, man's development in the way of the true destination and innate objective commences. That is to say, with free will and choice, he will make a conscious effort to realize his connection with Allah. He will confess his own need, weakness, meanness and finally his inherent poverty and needfulness. Then he will return to their true Owner the servants of Allah whom he unjustly attributed to himself and to others. And he will return the garb of divine power:

“ إِنَّهُ كَانَ ظَلُومًا جَهُولًا …”

"... Surely he is unjust, ignorant (33:72)."

This movement continues till man becomes a sincere servant. As a consequence, man's ultimate perfection lies in becoming a sincere servant or in seeing one's inherent and complete needfulness. To reach it, one must worship Allah and strive to please Him. That is to say, he should prefer the will of Allah to that of himself:

“ إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ ”

"Except the seeking of the pleasure of his Lord, the Most High (92:20)."

Thus, the main course of development, the right path of humanity, and the correct way of reaching proximity with Allah is worshipping Him, declaring imagined independence null and void, and confessing one's complete and all-embracing need of Allah:

“ وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ ”

"And I have not created the jinn and the men except that they should worship Me (51:56)."

“ وَأَنِ اعْبُدُونِي هَٰذَا صِرَاطٌ مُسْتَقِيمٌ ”

"And that you should worship Me; this is the right way (36:61)."

Only an effort and endeavour which has a hue of the servitude and worship of Allah can be deemed as being directed towards proximity with Allah and towards true development. Nothing other than worshipping Allah could be regarded as leading towards true perfection.

Note

1. Biharul-Anwar, Vol 3, 15

The Truth of Worship

Worship has various meanings and applications which are different in scope:

(1) Worship is an act which is done only to express servitude to Almighty Allah. Basically it does not bear any relationship with aught but Allah (SWT). Acts of worship include salat, sawm and Hajj.

(2) Worship applies to an act which is done with the intention of qurbah, even if it does not primarily bear the title of servitude and even if it is related to the servants of Allah. These include khums, zakat, jihad, al-amrbil-maruf and al-nahy anil-munkar.

(3) Worship is done with the intention of qurbah, even if its correctness does not hinge on this intention. These include all acts which bring about the satisfaction of Allah (SWT). If these are carried out with the intention of qurbah, it will be deemed worship in this sense.

(4) Worship refers to obeying one who is independently regarded as wajibul-ita'ah, even if there is no intention of paying homage to him and expressing servitude to him.

With lexical analysis and application of the rules of discourse, we might prefer some of these meanings or we might regard them as having ambiguity and as being applicable to all cases while maintaining difference in degree. But obviously in this discussion, we do not intend to resolve issues related to discourse.

In proving that worship is a means to reach qurbah with Allah (SWT), we do not rely on traditional proofs. On the contrary, through moral and rational preliminaries, we have reached results from which we found the terms qurbah and worship applicable to these acts. As a consequence, it is fitting to carry on the discussion along the same lines and to clarify the matter using issues which explicitly confirm.

Issues which have been proven so far and which can be used to resolve these matters are as below:

(1) Man is a being who should reach ultimate perfection by his voluntary progress and development. Reaching his main goal depends on his free and conscious choice.

(2) The natural and inherent powers, as well as the facilities placed at his disposal are means to reach ultimate perfection. None of them is futile in and foreign to the process of his development.

(3) Man's main goal is to reach qurbah with Allah (SWT). The essence of qurbah is to intuitively learn of one's existential attachment to and relationship with Allah (SWT).

(4) The movement towards such a destination is an internal journey commencing from the depths of man's heart and soul and having no direct relationship with material things.

With regard to these preliminaries, we can derive the following as conclusion:

First: Human development and attainment of qurbah with Allah (SWT) depends on positive and progressive movements. Divestive and negative directions could not be considered as a step towards perfection. As a consequence, abandoning the worship of idols and obedience of the tyrants, secluding oneself and giving up sociability could not be by themselves, considered as means towards qurbah with Allah due to their divestive quality.

Second: Any form of activity would be along the course of man's development in case it has a positive relationship with his ultimate aim and perfection (i.e. qurbah with Allah and realization of one's existential attachment to and dependence on Almighty Allah).

Third: Such a relationship could be directly sought only among the concerns of the heart and the spiritual and moral states. Consequently the most genuine worship is an activity, freely and consciously, carried out by the heart to find its inherent desire.

Fourth: Other activities of man should be somehow related to this activity of the heart so as to be in the path of development; else they should be either completely abandoned (supposing this could be done, it is contrary to the philosophy of existence of inherent attractions and would require restriction of voluntary development) or they should be considered as means which are excessive and foreign to man's development. In this case, an important part of activities of life should be placed outside the sphere of development. One should have no hope in their contribution to reaching the objective. And this is not correct either.

Thus the only sound means is to transform into worship the various activities of life in the light of intention and niyyah and to grant them a development form, so that human faculties would not be wasted and the zone of will-power and choice would expand to the extent demanded by and provided for by Allah (SWT).

A group of people have conceived that since man's process of development starts from the heart and moves towards Allah (SWT), one must dispense with all but the necessary activities of life and choose a remote corner for dhikr and heartfelt concern (for Allah) and sever ties with everyone and everything.

Although this group has correctly determined the goal and the summary course (of action), it has missed the mark in determining the sound path and the precise plan which leads to man's specific perfection (which is marked by being all-embracing and comprehensive) and has overlooked the various dimensions of man's soul.

It must be borne in mind that man's main privilege is the free choice of the path of prosperity and the attainment of a perfection beyond those of the angels. This could be materialized amidst conflicts, struggles, and combats in the light of an all-embracing endeavour. Eradication of some innate desires or severance of social relations would in fact, limit the range of will-power, tighten the zone of struggle and bar many of the ways of progress and development.

Of course, it must be kept in mind that people have different capacities and talents. Each person should select a field commensurate with his capacity and talent. Not every bird could soar like the eagle and not every athlete could test in combat with a champion. But at any rate, the correct means of development is to gradually and proportionately, lead to growth in all dimensions of existence.

The Role of knowledge in Development

We found that in the process of man's development, the heart is the main wayfarer that proceeds towards Allah (SWT) in the way of servitude. In the wake of the activities of the heart, other efforts would assume a form of servitude and would bear an impact on man's development.

The genuine process of development would commence when man recognizes the means and the end, and treads the path (towards this end) with will-power and choice. Thus its main condition is (to have) learning and knowledge. Now we must consider the role of knowledge in the process of development. Is it a perfection or not? And if it is a perfection, is it genuine, relative or preferential?

On the value and importance of knowledge, various extreme views have been expressed. Some, like the Mashsha philosophers, regarded knowledge and philosophy not only as a perfection but also as a principle and the ultimate point of all human perfection. As already pointed out, the perfect human being is one who has logical knowledge of all facts of existence. On the other hand, another group of persons are of the view that acquired knowledge has no relationship with human perfection. "Official learning is a hubbub altogether." They have not sufficed even with this. They have regarded learning as a block and barrier in development. They have even called it "al-Hifalbul-Akbar".

At this point, we do not intend to analyze and interpret these statements or to justify and find a way to bring them together. Rather, on the basis of the method of this discussion and issues we have so far proven, we intend to find the position of knowledge in the process of development.

After realizing that man's ultimate perfection is to reach qurbah with Almighty Allah and to establish an intuitive link with Him, there is no question that the final stage of man's process (of development) is of a speculative type. Such speculative knowledge is an innate desire and genuine perfection. It is even the ultimate point of all perfection. But the point is in acquired and mental knowledge. In this regard, the following must be pointed out:

According to the interpretation already mentioned for perfection, one can regard knowledge as man's perfection, because knowledge is an existential trait acquired by man. Through knowledge, man rejects non-existence and imperfection. For this purpose, knowledge is naturally sought by man.

We however explained that each existential trait is not absolutely the perfection of that which is qualified with it. Rather existential traits are at times genuine perfections and at other times, preferential and relative perfections. Relative perfections will be deemed the true perfection of a being, in case they serve as means to reach genuine perfection.

If they are used contrary to the direction of the ultimate perfection, they will be a prelude to imperfection and ultimate downfall, even though they are perfections as compared to lower degrees.

Knowledge is either acquired, theoretical or practical. Although theoretical sciences have no direct relationship with the trend of development, some of them such as divine sciences, facilitate the recognition of the objective for man. In case they are employed to reach qurbah with Allah (SWT), they will serve as an invaluable preferential perfection.

Although other theoretical sciences are not a prelude to the recognition of the objective or a means to reach it, they can greatly contribute to the required recognitions. These are especially those sciences which unveil the mysteries and philosophies of existence and which can play an effective role in eliminating vital requirements which are a preferential value. Enjoyment of these blessings could be a motive to thank and worship Allah (SWT) and thus it can establish connection with man's true prosperity. However the relationship between practical sciences and man's process of development and its preliminaries needs no explanation. Obviously man's conscious development hinges on them.

We must emphasize that all acquired sciences pave the way and broaden the facilities for man's true progress. They never bear a certain and indispensable impact on man's prosperity. As a result, learning, in the form of mental reserves, could not be considered as a potential perfection for man, unless it becomes a means to reach qurbah with Allah (SWT), to promote theism, to show the means, to enjoy divine blessings so as to thank (Almighty Allah) or to prepare the ground for the development of oneself and others.

With respect to the issues set forth, our position vis a vis pragmatism becomes clear.

The advocates of pragmatism which is a manifestation of humanism, are of the view that science and art are valid if they provide a better standard of living. What is essentially valid according to the pragmatists is useful work for living.

In response to these, we mark that neither worldly life nor efforts made for individual and social welfare are possessed of genuine value, so that science and art would become valid in the light of them. The only thing which is essentially valid for man is the qurbah of the Almighty Allah and whatever facilitates this qurbah will be valuable to the same extent and to degree that it serves as a means. The perfect human being bears no label other than theism and accepts no ism other than Ilahiism and regards genuineness exclusive to Allah.

“… ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ ”

"That is because Allah is the Truth, and that what they call upon besides Him, that is, the falsehood... (22:62)."

As a consequence, neither acquirement of knowledge and art nor individual and social work possesses absolute validity. All of them will gain validity only in case they are done to serve Allah (SWT) and are carried out in the light of (establishing) relationship with Him.

The following might be set forth: Even though pragmatism regards validity based on usefulness in earthly life and cannot be approved as such, a pragmatic inclination towards genuineness of work for life in the Hereafter is acceptable. Consequently, performing deeds useful for life in the Hereafter has relative validity but science and art are deprived of even this relative validity.

It must however, be borne in mind that man's prosperity is rooted in the heart and not in body organs and limbs and the means. The heart has the principal role in moving towards qurbah with Allah (SWT). 'Thus relative validity belongs to the activities of the heart and external deeds become valid in the light of them and not the vice versa In the same way that science could become valid as a prelude to decent deeds, it could play a more important role as a prelude to belief which is prior to action and its basis.

The Relationship of Science, Belief and Action

If taken in the sense of mental acknowledgement, belief is the same as science and its permanence is not optional because reason takes in some science extemporaneously and man has no power to acquire or confirm them.

Although some sciences are normally acquired optionally with their preliminaries, they are not kept up by choice. That is to say, these preliminaries might involuntarily come to mind upon hearing a sound or seeing a line. Man might involuntarily perceive and confirm them. Indeed, when the preliminaries of knowledge are prepared by choice and will, there will necessarily be motives for acquiring them.

This motive might be the sense of curiosity. Or it might be the attainment of honour, material enjoyment or the satisfaction of Allah (SWT). Only in the latter case will it be deemed worship. The materialization of such worship should however, have the precedents of knowing and recognizing Allah (SWT).

Belief, as stressed in this discussion and as deemed the basis of prosperity in the Qur'an and the religious texts, refers to a truth diametrically opposed to kufr and giving up faith. It is different from knowing and recognizing. Many a time, man knows something but his heart does not accept and admit it. As a result, he deliberately opposes it and when necessary, denies it verbally as well. Such a negation which is knowingly done is worse than one carried out unknowingly and is more disadvantageous for man's development as stated by the Holy Qur'an:

“... وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا ”

"And they denied them unjustly and proudly while their soul had been convinced of them... (27:14)."

Quoting Hadrat Musa (AS), it addresses Fir'awn as:

“… لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ …”

"...Truly you know that none but the Lord of the heavens and the earth has sent down these... (17:102)."

In the meantime, Fir'awn said:

“… مَا عَلِمْتُ لَكُمْ مِنْ إِلَٰهٍ غَيْرِي …”

"...I do not know of any god for you besides myself... (28:38)."

In the period of the Messenger (SA) of Allah and afterwards, there were people like Fir'awn who denied the realities. There still exist such people as well. The psychological motive behind such a denial is that man sees the acceptance of some realities as a barrier in his freedom and slovenliness and as obtrusive in the strong desires which he cannot give up. The Holy Qur'an states:

“ بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ ”

“Nay! Man desires to give the lie to what is before him (75:5)."

More explanation will be later given in this regard.

The conclusion is (as follows): Belief means the heart's acceptance of that which reason and the mind have confirmed, the (heart's) undertaking of all its means, and the (heart's) summary decision to carry out its practical requirements. Thus belief hinges and depends on recognition. But it is not the same as knowledge and it is not its permanent requirement.

Hence the relationship between belief and action is made clear, because belief requires action but is not the same as outward action. It is rather its root and provides direction for belief. The worth, merit and active advantage of the action depends on belief. If an act does not spring from belief in Allah (SWT), it will have no effect in man's true prosperity, even if it is a good act and brings about great worldly rewards for the agent and for others:

’’ وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاءً حَتَّىٰ إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئًا وَوَجَدَ اللَّهَ عِنْدَهُ فَوَفَّاهُ حِسَابَهُ “…

" And (as for) those who disbelieve, their deeds are like the mirage in a desert, which the thirsty man deems to be water; until when he comes to it he finds it to be naught, and there he finds Allah, so He pays back to him his reckoning in full... (24:39)."

’’ مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لَا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَىٰ شَيْءٍ “…

" The parable of those who disbelieve in their Lord; their actions are like ashes on which the wind blows hard on a stormy day; they shall not have power over anything out of what they have earned... (14:18)."

“ وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا ”

"And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust (25:23)."

Thus belief is man's first step in his trend of development towards the ultimate perfection, i.e., the qurbah of Almighty Allah. This step is the root of step taken later and the essence of all stages of perfectibility.

The second step in man's process of development is an activity performed by the heart after establishing belief in Allah (SWT) and without the interference of body organs and limbs. This means remembrance of Allah (SWT) known as dhikr.

“ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ …”

"... And remember Allah much, that you may be successful (62:10)."

The stronger and more concentrated this remembrance is, the more effective it will be in man's progress. It may be that a moment's complete remembrance is more effective than years of physical worship.

The third step constitutes other spiritual acts performed by man while remembering Allah (SWT). These include thinking and reflection on divine verses and on the signs of His power, grandeur and wisdom. Permanence of dhikr and reflection will bring about cordial attachment and affection:

“… الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ ”

"Those who extol Allah, standing, sitting and (lying) on their sides and reflect on the creation of the heavens and the earth (3:191)."

Then it is the turn of various body activities. In other words, the summary decision which is a requisite of belief becomes evident in various manifestations and in the form of major and minor will-powers. 'These will-powers which are, in one respect, secondary to the main will-power strengthen dhikr and belief.

“ وَأَقِمِ الصَّلَاةَ لِذِكْرِي …”

"...Keep up prayer for My remembrance (20:14)."

“ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ ”

"... And the good deeds lift them up... (35:10)."

Likewise if will-power is contrary to the demands of belief, it will gradually weaken belief. Thus the relationship between belief and action is exactly the same as that between the root of a plant and the vegetable functions. That is to say, intake of nutritious food would lead to the growth and solidification of the root and intake of poisonous and disadvantageous material would weaken and finally dry the tree from the root. In like manner, decent deeds are effective in the permanence and solidification of belief. Doing indecent deeds and committing sins would weaken and finally dry belief from the root:

“ فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ ”

"So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies (9:77)."

“ ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَنْ كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ ”

"Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them (30:10)."

The Eighth Talk

1. Cultivating The Habit Of Sin

The things that become the cause of departure of Allah's blessings from a person or a household are the sins that are perpetrated within in. There are many types of sins. Sins are categorized into major and minor. But this categorization is not the subject of discussion here. Sins are also categorized into 'permanent' and 'temporary' sins. Sometimes a person commits a sin, for example, he tells a lie. This is a forbidden act and he must repent and make efforts not to repeat it. On repenting, it goes into the category of temporary sins. But if the person becomes a compulsive liar and keeps telling lies again and again, he renders himself a permanent sinner. If a person always talks ill of others, regularly gossips, is always finding faults in others and is a habitual oppressor - this type of sinning is so dangerous that the Holy Quran says:

    ثُمَّ كاَنَ عَقِبَةَ الَّذِينَ أَسَُواْ السُّوأَى أَن كَذَّبُواْ بَِايَتِ اللَّهِ وَ كاَنُواْ بهَِا يَسْتَهْزِءُون

Then evil was the consequence to those who dealt in evil because they denied the revelations of Allah and made a mock of them. (Sura ar-Rum, 30: 10)

Those who commit sins as a habit must beware and forsake this habit. These sinners come to such a pass that they start ridiculing the Ulama, the minbar and the mehrab! They even start denying the verses of the Holy Book!

Imam Jafar al-Sadiq (a.s.) says that when a person commits a sin, a black spot appears in his heart. If the person repents, this black spot disappears. But if he continues sinning, unrepentant, then the black spot starts spreading, and the darkness of sins surrounds the whole heart, which can never be rectified. As good Muslims we must all try to refrain from sinning. Due to our fallible nature, if we commit a sin then immediate repentance is the only remedy, along with the determination not to repeat the act again.

There is another category of sins: When a man commits sins, he should realize that he is committing a great wrong. For example when a man looks at a namahram female, he should experience an uneasiness within himself. If he tells a lie or backbites, he should also realize that he is committing a great wrong. Sometimes this realization that he is committing a great offense also goes away. This happens when a person sins repeatedly. When a person commits sins again and again, the instinct that reminds him that he is sinning becomes dormant thus rendering him a perpetual sinner. When this feeling is lost, it is worst than repeating sins, because at this stage the chances of repentance and reform remain very slim.

2. Abandoning The Veil Is A Moral Exhibitionism

Once at a marriage party a lady came dressed improperly. She knew that this was a wrong thing to do. Later, if she regrets her action, repents cries out to her Lord, and tries to mend her ways, then it is good. But if she continues with this improper style of dressing, it will, slowly, become her habit. In all respects she is a decent person. It upsets her to even hear about sexual deviations. If she hears that someone has committed adultery, she criticizes them and acknowledges it as a great wrong. But this improperly dressed lady herself is committing a greater offence. When she applies makeup, wears sleeveless blouses and transparent stockings, and then goes to shops, without hijab, talks and laughs, her act is worse than committing adultery. The reason for this is she has been shameless, which is a sin bigger than adultery itself. The Holy Quran says:

    إِنَّ الَّذِينَ يحُِبُّونَ أَن تَشِيعَ الْفَحِشَةُ فىِ الَّذِينَ ءَامَنُواْ لهَُمْ عَذَابٌ أَلِيمٌ فىِ الدُّنْيَا وَ الاَْخِرَة

Lo! Those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter... (Sura An-Nur, 24 : 19)

Those who adopt such shameless and uncouth ways and promote such habits, for example, a youth taking pleasure in staring at namahram young girls, or a repair-man on a house visit, talks to the ladies of the house, who in turn joke and laugh with him. The Quran says that such shameless friendliness invites double punishment. This is sin more serious than committing adultery. The Holy Quran says in this regard:

    وَ مَن يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا

..... and whoso doth this shall pay the penalty.( Sura al- Furqan, 25: 68)

A person who presents himself for adultery, or does the act, will, in both situations, qualify himself to go to the Hell, and remain there permanently. He will not only go to the Hell but will get the most horrible treatment therein. It is said in the traditions that the person who offers himself for adultery, or perpetrates the act in this world will have such stench emanating from his private part that the other inhabitants of the Hell will get disturbed. But the sin of shamelessness is an even bigger sin. Women who don't cover their heads in public, wear half-sleeve blouses, transparent stockings and then walk in the streets in full view of namahram men, or travel by public transport tempt others to emulate them. These women not only adopt sinful ways, but set a bad example for others to follow. She goes shopping and the shopkeeper instead of advising her appropriately, talks to her. Sometimes we find that a woman is chaste and upright, but she does not realize the gravity of her sin. Coming in front of namahram and talking to them is something very normal for her. She converses freely with her husband's elder and younger brothers, she exposes her arms and hair in their presence. She must mend her ways and express repentance over such acts of the past. What is very regrettable is that we become oblivious of the fact that we have adopted sinful ways. We even fail to realize that we are doing something wrong. I very fervently appeal to the ladies that they should avoid unnecessarily going to the bazaar and the malls. If they have to go out, then they should be properly dressed and covered.

Amir al Mu’minin (a.s.) says that a time will come for the followers of the Prophet (s) that women will wear transparent stockings and roam about on the streets. He further said that when such things happen, it will be the period of intrigue and turmoil. Such women will be consigned to Hell, where they will remain for eternity. They will face retribution there for thousands of years. The women, therefore, should take special care of their dress. If they wish to wear flimsy stockings, they should fold them twice to ensure that their limbs are not exposed to strange eyes. If the sleeves of their blouse are short, they should ensure to change into a proper garment while going out or else cover their arms properly. When a lady goes to a shop, and pays the shopkeeper, she should not forget that she is a namahram for him. If she has to talk to the shopkeeper she should not prolong the conversation, but keep it to the point.

3. The Second Trait

A second, and positive, trait of a good lady is that she remains aloof in the presence of namahram males. When she talks to them, she gives short answers. Laughing and joking in front of namahram is a sin. The late Kulaini writes a back-breaking narrative in al-Kaafi that Imam Jafar al-Sadiq (a.s.) said if a woman narrates a lewd joke to a strange man, as a retribution for the act, she will be consigned to the Hell for one hundred years! Businessmen should be careful. If their wealth that comes from such sources is spent in their home, their homes cannot be blessed abodes.

4. To Make Excuses For Sin

A person commits a sin, accepts that he has sinned, but then tries to condone it by making some excuse. This is a very dangerous situation. Some women expose their faces in public places and wear improper dresses and then condone it by saying this is progressiveness and liberation. In the name of modernity, some people converse freely and joke with namahram women and backbite. Some men create dissensions in the society through gossip and falsehood terming it as political expedient. Such irresponsible acts fall in the category of gheebah (backbiting) and will attract acute retribution.

Therefore I appeal to you that there should be no sins in your life. A sin whether big or small brings about degradation for man. The second appeal I make to you is that dread of sinning should never leave your heart. Even after due care, if one commits a sin, he should not try to condone it. If the fear of sin is not there in the heart of a person and he falls into the habit of making excuses for and condoning such acts, then he can never be repentant in his life. He renders himself a compulsive sinner. Such persons can never hope to get the intercession of the Ahl al Bayt on the Day of Judgment!

I would like to draw the attention to another thing that is seen in every household. It is to be found amongst the businessmen as well as the laborers, the educated and the illiterate, the revolutionary and the non-revolutionary. The dread of this sin has left our hearts and we even make excuses for it. Even if we shed tears of blood over this problem it will not be enough of repentance. This is the bad habit of backbiting and slandering. Similarly people indulge in sins like listening to music and songs; seeing passionate videos and pornographic films etc.one can only pity the homes where there is music and lewd things. It is not I who is using this word pity but it is the word used by Imam Jafar al Sadiq (a.s.). A person came to the Imam (a.s.) and said, “O son of the Prophet (s)! There is no music in my house, or dance! But my neighbor has employed a dancing girl who dances and sings. When I go to my toilet, I listen to her singing for a while! What effect it will have on me?" The Imam (a.s.) replied, “Pity on you! Go and have a ghusl (bath) of repentance! Offer a prayer and then repent" Then Imam Jafar al-Sadiq (a.s.) added, "Music and dance is not compatible with our Shia households!"

Definitely amoral films, music and dance are not compatible with our households! The children, who are raised in homes where these things are common, can only be pitied! As said by the Prophet (s) Satans live in such homes and these are devoid of Allah's blessings and the presence of the angels!

5. Backbiting And Slander

I am mentioning two things with a lot of regret. There are very few homes where backbiting and slander, spreading of rumors and lies don't exist. These are major sins. The consequences of these habits, according to the Holy Quran, are very serious.

    وَيْلٌ لِّكُلّ‏ِ هُمَزَةٍ لُّمَزَة

Woe to every scandal-monger and slanderer. (Sura Humaza, 104: 1)

Woe be to the person who searches for faults of people in front of them. For example, a wife has prepared the food that the husband has not liked. In such an event, he starts ridiculing the wife. Or when a husband buys something and brings it home and the wife doesn't approve of it, she starts criticizing it severely. The Holy Quran disapproves of such persons. They should know that they will be consigned to the Hell where not only their skins, but their very bones will burn! The same goes for gheebah. Backbiting is tantamount to eating a mu'min brother’s flesh. Do not backbite. Backbiting is like eating the flesh of dead animals. There can be no felicity, no piety and no mercy of Allah in homes where carrion is eaten and where dogs are raised.

There is a tradition quoted from Imam Husayn (a.s.) which is also quoted in Tohaf al Uqool from Imam Zain al Abedeen (a.s.):

Backbiting is the food of the dogs of Hell

The meaning of this saying of the Imam (a.s.) is that a person, who backbites again and again, becomes a habitual backbiter. The backbiter goes to the Hell in the form of a dog. When these dogs become hungry, according to Imam Husayn (a.s.) and Imam Sajjad (a.s.), they are fed with the backbiting they had done in the world in the form of rotten, foul smelling, putrefied fleash! It is a pity, that in most of our homes, people indulge in backbiting. Which is the home where people don't ridicule their friends behind their backs?!

O ladies! Don't be harsh while dealing with your children. Be especially mindful about respecting the children. If, their feelings are hurt and they start speaking ill of you behind your back, the fear of the sin of gheebah will leave their hearts, and they will fall into the habit of sinning. Then, they forget the norms of decency and turn into beasts. Slander is falsely attributing something to a person, behind his back. The difference between backbiting and slander is that in the case of the former, one takes pleasure in recounting the person's failing behind his back. In the case of the latter, the slanderer concocts false stories about the person in his absence.

It is observed in our society that when a person is backbiting, and someone forbids him to do so, the backbiter retorts that the person about whom he is backbiting does in fact have this shortcoming. This is a satanic talk. If a person does indeed have the fault about which you are talking in his absence, it is backbiting. If you backbite you will be turned into a dog. If there is no fault in a person that you attribute to him, then it is downright slander. Do you know about the retribution for these sins?

    إِنَّمَا يَفْترَِى الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بَِايَتِ اللَّهِ وَ أُوْلَئكَ هُمُ الْكَذِبُون

Only they invent falsehoods who believe not Allah's revelations, and (only) they are the liars. (Sura al Nahl, 16: 105)

The Holy Quran asserts that those who blame each other falsely are not Muslims. They are downright liars.

Imam Jafar al-Sadiq (a.s.) says that those who practice slander will be stationed in putrid pools of their own blood. They will stand in there for fifty thousand years, till everyone has given their accounts. Then in a state of humiliation, these people will be taken to Hell. I regret to say here, that most of our homes are the abodes of slanderers. The angels see your house in its true form. You cannot see it, but they can see that your house is full of filth and blood. With our limited vision we are unable to see this awful state of affairs! The angels don’t even want to look at your home, because your house is overflowing with blood. When did this happen? When the inhabitants of the house did not repent to undo the damage. The filth and blood of Qiyamah is prepared in this world. When you were backbiting in the world, it gave rise to this filth. On the day of Qiyamah you will have to stand on this very filth. The vision of people will be very sharp on the Day of Judgment. They will be able to clearly see the filth and gore surrounding them! We should take utmost care to see that we don't attribute anything to a person without making sure of the truth in the matter. Is there anyone in our midst who can say with confidence that he neither listens to any talk about any person without positive proof nor does he say anything about a person unless he is sure of the veracity of what he says! We are such people that even while fasting we indulge in slanderous gossip! Even if we shed tears of blood over this heinous habit, it won't be sufficient! The Holy Quran says: Pity the person who spreads false rumours. Pay attention to this sin, it is indeed a great sin. The Quran says:

    إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكمُ‏ْ وَ تَقُولُونَ بِأَفْوَاهِكمُ مَّا لَيْسَ لَكُم بِهِ عِلْمٌ وَ تحَْسَبُونَهُ هَيِّنًا وَ هُوَ عِندَ اللَّهِ عَظِيم

When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grevious. (Sura An-Nur, 24 : 15)

The Quran says that what you speak, and has become a habit for you, is considered an easy matter and you attach no importance to it, but remember that Allah attaches great importance to it.

    وَ لَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤَادَ كلُ‏ُّ أُوْلَئكَ كاَنَ عَنْهُ مَسُْولا

And pursue thou not that which thou hast not the knowledge of: Verily, the hearing and the sight and the heart, all of these shall be questioned about it. (Sura al-’Isra’, 17: 36)

Don't go after things about which you don't have absolute knowledge. Allah will question your hearts, eyes and ears about what you thought, heard and saw. The Quran tells us not to follow doubts. When you hear about something accept it only in the presence of proof. If you want to say something you must not say it unless you have evidence, failing which, be assured that your heart, your tongue, your ears will give evidence against you.

    الْيَوْمَ نخَْتِمُ عَلىَ أَفْوَهِهِمْ وَ تُكلَِّمُنَا أَيْدِيهِمْ وَ تَشهَْدُ أَرْجُلُهُم بِمَا كاَنُواْ يَكْسِبُون

This Day We seal up mouths, and hands speak out and feet bear witness as to what they used to earn. (Sura Ya Sin, 36: 65)

On the Day of Judgment a seal will be put on the mouths. The ears and the tongues of people will bear witness against them for their misdeeds, and say that they had heard gheebah, they had uttered and accepted slander and they used to spread false rumours. Think about what you are doing in this world. The husbands have to be truthful with their wives and the wives too should be honest with the husbands. One should never resort to lies. If the chain of lies takes root in a house, then angels will abandon the place. Angels don’t enter such houses instead they curse them. It is narrated in the traditions that if a person utters one falsehood, immediately a foul smell emanates from his mouth and goes towards the Firmament and the angels start cursing him. Wives should never utter a lie to their husbands and similarly the husbands should always tell the truth to the wives. More important is that they should never resort to lying in front of the impressionable children. If parents make any promise to the children, they should ensure its fulfillment. Do not make false promises to the children. If you want to be a real Muslim, you should be truthful. Pity on the home where there exists hypocrisy, where the husband lies to his wife, and the wife lies to the husband. This house gives out a stench like that of a garbage dump. When the angels look at such homes, they curse these homes, they curse these couples and say: You are Muslims and yet you lie?

The Holy Quran says that Muslims must refrain from two things. One is that they should avoid idol worship and the second is to avoid telling lies. This means that the Holy Book places the heinous acts of idol worship on par with lying! Despite this, lying and falsehood is rampant in our homes! Our society is engulfed with this curse. A settlement where people are habitual liars sends out a foul stench towards the firmament and the angels curse such a place!

The Ninth Talk

1. Formation of a Household

Today's discussion is concerning the formation of the family and the importance that Islam gives to it. This is a very useful topic for discussion and I do hope that we shall be able to discuss several issues concerning our society. Formation of families gives tremendous advantages to people and the satisfaction of the sexual instinct becomes insignificant when compared to the benefits that are concomitant with the formation of the family structure. In the previous talk we have stressed the point that suppressing the sexual instinct is not right from the Islamic point of view. Satisfying the sex instinct is absolutely necessary and the benefits accruing to the family from this are very distinct. The first step for the formation of a family is to respond positively to the urge of nature because man and woman are absolutely necessary for each other. The progeny emanates from the mating of man and wife. When the human beings first set foot on the world, one woman was chosen for one man and they parented a few offspring. The first example of a human couple has been Adam (a.s.) and his wife Hawwa. If the family can give virtuous offspring to the society, then, in the eyes of Islam, there is, probably, nothing more blessed and rewarding than this act.

A verse from the Holy Quran stresses on the great value of human life:

    مَن قَتَلَ نَفْسَا بِغَيرِْ نَفْسٍ أَوْ فَسَادٍ فىِ الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَ مَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

.....whosoever killeth a human being for other than man-slaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one,it shall be as if he had saved the life of all mankind. (Sura al Maidah, 5: 32)

What we have mentioned here is the apparent meaning of the Verse. Imam Jafar al-Sadiq (a.s.) has given another, finer (lateef), meaning to the verse. He says that if a person misguides a person from the right path, his sin is as severe as if he has massacred the entire population of the world. Similarly, if a person guides another person to the right path, saves him from going astray and turns him into a pious and truthful person, then the act will be equivalent to giving life to the entire population of the world.

Imam Jafar al-Sadiq (a.s.) says, “Beware! Don't lead men astray with your talk. In your homes you should not implant in the minds of the children, distorted notions about the Faith, the scholars, the prayer niche and the pulpit. If you let this happen, it will be tantamount to massacring the entire population of the world. You should always use your tongue, your pen, your manners and behavior to bring people to the right path to the best of your ability. If you do this, it will be equivalent to giving life to the entire population of the world!"

The interpretation of the verse given by Imam Jafar al Sadiq (a.s.) highlights another meaning of the verse. If a husband and wife train pious offspring for the society, the reward will not only be equivalent to making a mosque or a school, nor equivalent to giving life to one or two persons, but it will be equal to giving life to the entire population of the world! The recompense for giving noble and pious offspring to the society is more than that for any other pious act. This is possible only if the family is established on the right path!

There are several traditions of the Prophet of Islam (s) and the infallible Imams on the subject. When a person dies, his actions are terminated and he will not earn any further benefits on account of his actions. But a person who has left behind Baqiyatus Salehat (pious assets), will continue to get more and more rewards. Pious and truthful offspring are included in the Baqiyatus Salehat of a person. When a person leaves behind a pious son or a daughter, and they offer prayers, recite the Holy Quran and perform other pious deeds, then the parents will share the rewards that the children earn! When a son or daughter earns reward for a good deed, an equivalent reward will be allocated for the dead parents too. The good deeds of such parents will not stop with their death!

One tradition that is very popular with both Sunni and Shia scholars is quoted by Sheikh Saduq (a.r.) in his book, Sawaab al Aamaal:

'If a person leaves behind Baqiyatus Salehat in the world like building a mosque, establishing a school, building a bridge or any other constructive activity, he will get rewards. But a better Baqiyatus Salehat is a person leaving behind pious and noble offspring in the society. In addition when the child performs any good deed, one reward is for the child himself, another is for his father and a third reward is given to his mother.'

There are umpteen traditions of this nature. Therefore people should strive to form families of a pious and noble character, so that good offspring can be turned over to the society. This is the demand of Islam, which is a faith that conforms with nature! But the enemies of humanity have, from times immemorial, perpetrated such activities that hamper the growth of pious and noble generations in the human race. The Quran says about them: mufsid fil ardh - their work is to spread mischief on the face of the earth

    وَ مِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فىِ الْحَيَوةِ الدُّنْيَا وَ يُشْهِدُ اللَّهَ عَلىَ‏ مَا فىِ قَلْبِهِ وَ هُوَ أَلَدُّ الْخِصَام

And among the people is he whose conversation on the life of this world pleases you and he calls Allah to witness as to that which is in his heart; yet he is the most rigid of opponents. (Sura al Baqarah, 2: 204)

This verse means that some people make sweet talks and win the hearts of the people till they form their own school of thought. Some examples of such persons are Marx, Freud, Nietze etc. They write books, and establish their schools of thought which then take root in the East and the West. But Allah knows what is in their hearts. The Holy Quran says that such men are the worst enemies of humanity. The Quran doesn't say that such men are enemies only of Islam. It says huwa 'aladdul-khisaam which means that they are the enemies of the human race! The Holy Quran enumerates one of their characteristics that if they are unable to usurp power, then they create discord in the minds of the people. But if they are able to attain power, then:

    وَ إِذَا تَوَلىَ‏ سَعَى‏ فىِ الْأَرْضِ لِيُفْسِدَ فِيهَا وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ وَ اللَّهُ لَا يحُِبُّ الْفَسَاد

And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief. (Sura al Baqarah, 2: 205)

When they attain power, they misguide people. They loot assets and destroy entire generations. The same thing happened with Iran after the Revolution. The American bred dog attacked hapless populations in the villages and perpetrated general massacre. He not only destroyed the buildings and mosques, but also uprooted the trees and destroyed crops. Quran says, yuhlikal harsa wan-nasl, meaning that when aggressors like Saddam get power, they lead the people astray or massacre people. Their aim is always to destroy the habitations.

Another meaning of the verse is that those who are the enemies of humanity try to mislead the young generations. They entice women to discard their hijab. In the name of progress they introduce forbidden habits in the society. They misguide men into forbidden ways. They make people engrossed in serving their selfish ends and satisfying their base desires, and thus the present generation is destroyed. This way they ensure that not only the present generation is ruined but the future generations, too, are destroyed. This is the reason that they work more in the schools, colleges and the universities. They try to keep the children away from the pulpit and the mosque. If they don't succeed with their foul motives on the present generation, they turn their attention to ruining the future generations. Russel is a well known British philosopher. The world recognizes him as a philosopher of high caliber. He very foolishly thought it unnecessary to have a family. Even the Pharoah was of the same opinion. But the Quran says

    إِنَّ فِرْعَوْنَ عَلَا فىِ الْأَرْضِ وَ جَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائفَةً مِّنهُْمْ يُذَبِّحُ أَبْنَاءَهُمْ وَ يَسْتَحْىِ نِسَاءَهُمْ إِنَّهُ كاَنَ مِنَ الْمُفْسِدِين

Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption. (Sura al Qasas, 28: 4)

Pharaoh was an evil person. He created major problems for the Bani Israel when he established power over them. First he created differences amongst the people, and thus ensured his own success. Generally all the commentators of the Holy Quran interpret the words, yudhabbihu 'abnaaa-'ahum, to mean that he arranged killing of all new-born males to ensure that Prophet Musa (a.s.) was prevented from coming in the world! He left the new-born females of the tribe unharmed. But some researchers interpret the verse saying that Pharaoh did this to demoralize men and make the women shameless and hand them over to the society as play-things!

One act of Pharaoh was to destroy the future generations of Bani Israel. His plan was to make the women totally shameless. Pity on the society in which women render themselves shameless! We read in the traditions that haya (shame) or bashfulness is divided into ten parts. Nine are for women and only one for men. It is a shame for a society where all the nine parts of modesty in women disappear. That is the stage when a woman wears perfume and comes out in public, scantily dressed. So shameless does she become that she exposes her face and bares her bosom. In this condition she moves about in the bazaar or goes to a shop, talking and laughing with namahrams. Shame on such a society and more shame on such women! Pharaoh was enforcing these shameful things to strengthen his hold over the tribe of Bani Israel and to weaken their future generation. Today's exploiters too have similar plans to destroy the coming generations.

2. Modesty And Bashfulness

When these people succeed in their nefarious schemes, they destroy modesty and bashfulness in women. They involve the women in sensual acts and destroy the manliness of men. A father sees namahram males eyeing his daughter sensually, but it does not affect him. Men see their wives, daughters and sisters going to the market in see-through dresses, without hijab, they know that their women have dressed up for others. When a society comes to this pass, we should offer a silent prayer for it! You might wonder why the autocratic Reza Shah and the king of Turkey ordered general massacres. They did this to succeed in rendering women immodest through their tyrannical force! Whenever Reza Khan came to any meetings, he used to say that he personally did not want the women to come out of the veil, but that they were themselves insisting on this change in their lifestyle! He said that the only thing he wanted was that the women should not wear the chador. When Reza Shah had gone to Isfahan, the elders had gone to meet him with a request. He told them that the women could be in hijab, only they should not wear the chador (full body covering). The Westerners knew it well that if women don't wear the chador, there will be no stopping them; they will spiral towards complete immodesty! And, unfortunately, we saw that women reached the stage where they were seen moving semi-naked on the streets. In addition, they were proud of their immodest behavior!

Reza Shah and the king of Turkey wanted to make Iran and Turkey “liberated” and immodest in this manner. Whether it is the Pharaoh, or the foreigners, Haman or America, they all aim to misguide the future generations and promote immodesty. Therefore it is binding on Muslims that they implicitly follow the commandments of Islam, otherwise they will be dragged towards evil. Pharoh planned to make men weak and the women immodest. He used to start with the girls when they were still small, so that they grew up to be immodest women, and men feel no compunction. When a society is reduced to this state, then it becomes very easy to dominate and overpower the people. When you see the Quran and traditions stressing on the formation of the family, do not be surprised. Only a pious generation can truly bring about sound progress. Only a virtuous generation can make scientific progress to the extent that others envy them. Islam calls on us to look after our children so that we can turn over a virtuous son and a modest daughter over to the society. The reward for doing so is more than constructing a mosque, or visiting the Kaaba or any other worship. If a person does a lot of good deeds and another gives two virtuous children to the society which deed is better? According to Islam handing over virtuous children to the society is better. Hence I congratulate the ladies who stay within the four walls of the house, and raise virtuous children. These ladies are like the mujahideen (soldiers) who are fighting the enemy on the frontline. In addition their house is also like a school. They are rewarded so much, as if they have given life to the whole world.

3. Giving Virtuous Progeny To The Society

Islam wants men and women to pay attention to certain things. A wife and husband, while in the act of copulation, should not think of others. For example, the man thinking of some other woman or the wife, may Allah forbid, thinking of some other man at that time. If a child born out of such mating turns out to be an adulterer when he grows up, it is the parents who should be blamed and not the child. Islam is so particular about the upbringing of the child that it forbids the parents to display sexual behavior even if the child is still in the cradle! They must go to another room to fulfill their urge, if they desire to do so. It is mandated that during copulation no third person should hear even the breathing of the couple. They should exercise care that no third person sees their faces or the bodies during their conjugal act. Islam forbids its followers looking at namahram persons. All these commandments are to protect the future generations from going astray. The person who stares at namahram or the trader who looks at namahrams cannot give virtuous progeny to the society. Try and become modest. Islam has warns you against immodesty! Islam has warned of grave danger for a lady who doesn't mind looking at and dealing with a namahram.

The day a child is born, Islam says that the adhaan is to be recited in its right ear and the Iqamah in the left ear. If you wish the child to be a good Shia, put a little soil from the graveside of Abi Abdallah al Husayn (a.s.) near his lips prior to feeding the mother's milk.

Feed the child mother's milk. Mother's milk is most important for the baby's health and welfare. However the milk should be one that is from Halal sustenance. The Prophet of Islam (s) used to say:

If the child becomes foul mouthed, the sin will go into the nama-e-Aamaal (the Account of Deeds) of the parent, as well as that of the child because he is the one who has used abusive and foul language. This will go in to the accounts of the father and the mother, even if they are dead and gone! (Bihar al-Anwar, Vol 1, page 71)

A person who has given immodest progeny to the society, the traditions mention, will get retribution for the sins of the offspring in addition to the retribution of the perpetrator of the sins himself.

A lady told me once that whenever she wanted to fight with her husband, she used to leave her children with their maternal grand-parents. After the fight was over and a truce declared, she used to bring the children home! What a thoughtful way it is!

Ladies and gentlemen! If you want to fight and abuse each other, please take the child in the cradle somewhere else so that he doesn't hear your foul talk! I wish to tell you something. Our ladies, in the days when they never stirred out of their homes, kept some pebbles in their mouths when they were required to speak with strange men. The purpose was to make their voices as unattractive as possible to the strange men! Our fathers were men who used to recite the Quran and were regular at offering prayers. But what is our status? What is the status of our children? Such women have been endowed to the society that they take out their young daughters without a chador. It is a pity that they visit the mausoleum of Hadhrat Masoomae Qom in the same state!

One lady told me that she saw Hadhrat Masooma in her dream. Hadhrat Masooma told her that in the past she used to cry about the pitiable state of others. But now she cries over the state of affairs of our own people!

Pity the children that in the laps they witness and are raised in an environment of sexually provocative scenes, provocative songs, backbiting, slander, abuse, shouting and fights. I appeal to you again and again! Please have concern for the coming generations! At least think of your own self. God forbid you are addressed as the murderer of human beings! You will say that I have never committed such a crime in the world. He will be answered that you have killed a whole world of people .as you did not take care of proper upbringing of your children!

The Eighth Talk

1. Cultivating The Habit Of Sin

The things that become the cause of departure of Allah's blessings from a person or a household are the sins that are perpetrated within in. There are many types of sins. Sins are categorized into major and minor. But this categorization is not the subject of discussion here. Sins are also categorized into 'permanent' and 'temporary' sins. Sometimes a person commits a sin, for example, he tells a lie. This is a forbidden act and he must repent and make efforts not to repeat it. On repenting, it goes into the category of temporary sins. But if the person becomes a compulsive liar and keeps telling lies again and again, he renders himself a permanent sinner. If a person always talks ill of others, regularly gossips, is always finding faults in others and is a habitual oppressor - this type of sinning is so dangerous that the Holy Quran says:

    ثُمَّ كاَنَ عَقِبَةَ الَّذِينَ أَسَُواْ السُّوأَى أَن كَذَّبُواْ بَِايَتِ اللَّهِ وَ كاَنُواْ بهَِا يَسْتَهْزِءُون

Then evil was the consequence to those who dealt in evil because they denied the revelations of Allah and made a mock of them. (Sura ar-Rum, 30: 10)

Those who commit sins as a habit must beware and forsake this habit. These sinners come to such a pass that they start ridiculing the Ulama, the minbar and the mehrab! They even start denying the verses of the Holy Book!

Imam Jafar al-Sadiq (a.s.) says that when a person commits a sin, a black spot appears in his heart. If the person repents, this black spot disappears. But if he continues sinning, unrepentant, then the black spot starts spreading, and the darkness of sins surrounds the whole heart, which can never be rectified. As good Muslims we must all try to refrain from sinning. Due to our fallible nature, if we commit a sin then immediate repentance is the only remedy, along with the determination not to repeat the act again.

There is another category of sins: When a man commits sins, he should realize that he is committing a great wrong. For example when a man looks at a namahram female, he should experience an uneasiness within himself. If he tells a lie or backbites, he should also realize that he is committing a great wrong. Sometimes this realization that he is committing a great offense also goes away. This happens when a person sins repeatedly. When a person commits sins again and again, the instinct that reminds him that he is sinning becomes dormant thus rendering him a perpetual sinner. When this feeling is lost, it is worst than repeating sins, because at this stage the chances of repentance and reform remain very slim.

2. Abandoning The Veil Is A Moral Exhibitionism

Once at a marriage party a lady came dressed improperly. She knew that this was a wrong thing to do. Later, if she regrets her action, repents cries out to her Lord, and tries to mend her ways, then it is good. But if she continues with this improper style of dressing, it will, slowly, become her habit. In all respects she is a decent person. It upsets her to even hear about sexual deviations. If she hears that someone has committed adultery, she criticizes them and acknowledges it as a great wrong. But this improperly dressed lady herself is committing a greater offence. When she applies makeup, wears sleeveless blouses and transparent stockings, and then goes to shops, without hijab, talks and laughs, her act is worse than committing adultery. The reason for this is she has been shameless, which is a sin bigger than adultery itself. The Holy Quran says:

    إِنَّ الَّذِينَ يحُِبُّونَ أَن تَشِيعَ الْفَحِشَةُ فىِ الَّذِينَ ءَامَنُواْ لهَُمْ عَذَابٌ أَلِيمٌ فىِ الدُّنْيَا وَ الاَْخِرَة

Lo! Those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter... (Sura An-Nur, 24 : 19)

Those who adopt such shameless and uncouth ways and promote such habits, for example, a youth taking pleasure in staring at namahram young girls, or a repair-man on a house visit, talks to the ladies of the house, who in turn joke and laugh with him. The Quran says that such shameless friendliness invites double punishment. This is sin more serious than committing adultery. The Holy Quran says in this regard:

    وَ مَن يَفْعَلْ ذَلِكَ يَلْقَ أَثَامًا

..... and whoso doth this shall pay the penalty.( Sura al- Furqan, 25: 68)

A person who presents himself for adultery, or does the act, will, in both situations, qualify himself to go to the Hell, and remain there permanently. He will not only go to the Hell but will get the most horrible treatment therein. It is said in the traditions that the person who offers himself for adultery, or perpetrates the act in this world will have such stench emanating from his private part that the other inhabitants of the Hell will get disturbed. But the sin of shamelessness is an even bigger sin. Women who don't cover their heads in public, wear half-sleeve blouses, transparent stockings and then walk in the streets in full view of namahram men, or travel by public transport tempt others to emulate them. These women not only adopt sinful ways, but set a bad example for others to follow. She goes shopping and the shopkeeper instead of advising her appropriately, talks to her. Sometimes we find that a woman is chaste and upright, but she does not realize the gravity of her sin. Coming in front of namahram and talking to them is something very normal for her. She converses freely with her husband's elder and younger brothers, she exposes her arms and hair in their presence. She must mend her ways and express repentance over such acts of the past. What is very regrettable is that we become oblivious of the fact that we have adopted sinful ways. We even fail to realize that we are doing something wrong. I very fervently appeal to the ladies that they should avoid unnecessarily going to the bazaar and the malls. If they have to go out, then they should be properly dressed and covered.

Amir al Mu’minin (a.s.) says that a time will come for the followers of the Prophet (s) that women will wear transparent stockings and roam about on the streets. He further said that when such things happen, it will be the period of intrigue and turmoil. Such women will be consigned to Hell, where they will remain for eternity. They will face retribution there for thousands of years. The women, therefore, should take special care of their dress. If they wish to wear flimsy stockings, they should fold them twice to ensure that their limbs are not exposed to strange eyes. If the sleeves of their blouse are short, they should ensure to change into a proper garment while going out or else cover their arms properly. When a lady goes to a shop, and pays the shopkeeper, she should not forget that she is a namahram for him. If she has to talk to the shopkeeper she should not prolong the conversation, but keep it to the point.

3. The Second Trait

A second, and positive, trait of a good lady is that she remains aloof in the presence of namahram males. When she talks to them, she gives short answers. Laughing and joking in front of namahram is a sin. The late Kulaini writes a back-breaking narrative in al-Kaafi that Imam Jafar al-Sadiq (a.s.) said if a woman narrates a lewd joke to a strange man, as a retribution for the act, she will be consigned to the Hell for one hundred years! Businessmen should be careful. If their wealth that comes from such sources is spent in their home, their homes cannot be blessed abodes.

4. To Make Excuses For Sin

A person commits a sin, accepts that he has sinned, but then tries to condone it by making some excuse. This is a very dangerous situation. Some women expose their faces in public places and wear improper dresses and then condone it by saying this is progressiveness and liberation. In the name of modernity, some people converse freely and joke with namahram women and backbite. Some men create dissensions in the society through gossip and falsehood terming it as political expedient. Such irresponsible acts fall in the category of gheebah (backbiting) and will attract acute retribution.

Therefore I appeal to you that there should be no sins in your life. A sin whether big or small brings about degradation for man. The second appeal I make to you is that dread of sinning should never leave your heart. Even after due care, if one commits a sin, he should not try to condone it. If the fear of sin is not there in the heart of a person and he falls into the habit of making excuses for and condoning such acts, then he can never be repentant in his life. He renders himself a compulsive sinner. Such persons can never hope to get the intercession of the Ahl al Bayt on the Day of Judgment!

I would like to draw the attention to another thing that is seen in every household. It is to be found amongst the businessmen as well as the laborers, the educated and the illiterate, the revolutionary and the non-revolutionary. The dread of this sin has left our hearts and we even make excuses for it. Even if we shed tears of blood over this problem it will not be enough of repentance. This is the bad habit of backbiting and slandering. Similarly people indulge in sins like listening to music and songs; seeing passionate videos and pornographic films etc.one can only pity the homes where there is music and lewd things. It is not I who is using this word pity but it is the word used by Imam Jafar al Sadiq (a.s.). A person came to the Imam (a.s.) and said, “O son of the Prophet (s)! There is no music in my house, or dance! But my neighbor has employed a dancing girl who dances and sings. When I go to my toilet, I listen to her singing for a while! What effect it will have on me?" The Imam (a.s.) replied, “Pity on you! Go and have a ghusl (bath) of repentance! Offer a prayer and then repent" Then Imam Jafar al-Sadiq (a.s.) added, "Music and dance is not compatible with our Shia households!"

Definitely amoral films, music and dance are not compatible with our households! The children, who are raised in homes where these things are common, can only be pitied! As said by the Prophet (s) Satans live in such homes and these are devoid of Allah's blessings and the presence of the angels!

5. Backbiting And Slander

I am mentioning two things with a lot of regret. There are very few homes where backbiting and slander, spreading of rumors and lies don't exist. These are major sins. The consequences of these habits, according to the Holy Quran, are very serious.

    وَيْلٌ لِّكُلّ‏ِ هُمَزَةٍ لُّمَزَة

Woe to every scandal-monger and slanderer. (Sura Humaza, 104: 1)

Woe be to the person who searches for faults of people in front of them. For example, a wife has prepared the food that the husband has not liked. In such an event, he starts ridiculing the wife. Or when a husband buys something and brings it home and the wife doesn't approve of it, she starts criticizing it severely. The Holy Quran disapproves of such persons. They should know that they will be consigned to the Hell where not only their skins, but their very bones will burn! The same goes for gheebah. Backbiting is tantamount to eating a mu'min brother’s flesh. Do not backbite. Backbiting is like eating the flesh of dead animals. There can be no felicity, no piety and no mercy of Allah in homes where carrion is eaten and where dogs are raised.

There is a tradition quoted from Imam Husayn (a.s.) which is also quoted in Tohaf al Uqool from Imam Zain al Abedeen (a.s.):

Backbiting is the food of the dogs of Hell

The meaning of this saying of the Imam (a.s.) is that a person, who backbites again and again, becomes a habitual backbiter. The backbiter goes to the Hell in the form of a dog. When these dogs become hungry, according to Imam Husayn (a.s.) and Imam Sajjad (a.s.), they are fed with the backbiting they had done in the world in the form of rotten, foul smelling, putrefied fleash! It is a pity, that in most of our homes, people indulge in backbiting. Which is the home where people don't ridicule their friends behind their backs?!

O ladies! Don't be harsh while dealing with your children. Be especially mindful about respecting the children. If, their feelings are hurt and they start speaking ill of you behind your back, the fear of the sin of gheebah will leave their hearts, and they will fall into the habit of sinning. Then, they forget the norms of decency and turn into beasts. Slander is falsely attributing something to a person, behind his back. The difference between backbiting and slander is that in the case of the former, one takes pleasure in recounting the person's failing behind his back. In the case of the latter, the slanderer concocts false stories about the person in his absence.

It is observed in our society that when a person is backbiting, and someone forbids him to do so, the backbiter retorts that the person about whom he is backbiting does in fact have this shortcoming. This is a satanic talk. If a person does indeed have the fault about which you are talking in his absence, it is backbiting. If you backbite you will be turned into a dog. If there is no fault in a person that you attribute to him, then it is downright slander. Do you know about the retribution for these sins?

    إِنَّمَا يَفْترَِى الْكَذِبَ الَّذِينَ لَا يُؤْمِنُونَ بَِايَتِ اللَّهِ وَ أُوْلَئكَ هُمُ الْكَذِبُون

Only they invent falsehoods who believe not Allah's revelations, and (only) they are the liars. (Sura al Nahl, 16: 105)

The Holy Quran asserts that those who blame each other falsely are not Muslims. They are downright liars.

Imam Jafar al-Sadiq (a.s.) says that those who practice slander will be stationed in putrid pools of their own blood. They will stand in there for fifty thousand years, till everyone has given their accounts. Then in a state of humiliation, these people will be taken to Hell. I regret to say here, that most of our homes are the abodes of slanderers. The angels see your house in its true form. You cannot see it, but they can see that your house is full of filth and blood. With our limited vision we are unable to see this awful state of affairs! The angels don’t even want to look at your home, because your house is overflowing with blood. When did this happen? When the inhabitants of the house did not repent to undo the damage. The filth and blood of Qiyamah is prepared in this world. When you were backbiting in the world, it gave rise to this filth. On the day of Qiyamah you will have to stand on this very filth. The vision of people will be very sharp on the Day of Judgment. They will be able to clearly see the filth and gore surrounding them! We should take utmost care to see that we don't attribute anything to a person without making sure of the truth in the matter. Is there anyone in our midst who can say with confidence that he neither listens to any talk about any person without positive proof nor does he say anything about a person unless he is sure of the veracity of what he says! We are such people that even while fasting we indulge in slanderous gossip! Even if we shed tears of blood over this heinous habit, it won't be sufficient! The Holy Quran says: Pity the person who spreads false rumours. Pay attention to this sin, it is indeed a great sin. The Quran says:

    إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكمُ‏ْ وَ تَقُولُونَ بِأَفْوَاهِكمُ مَّا لَيْسَ لَكُم بِهِ عِلْمٌ وَ تحَْسَبُونَهُ هَيِّنًا وَ هُوَ عِندَ اللَّهِ عَظِيم

When you received it with your tongues and spoke with your mouths what you had no knowledge of, and you deemed it an easy matter while with Allah it was grevious. (Sura An-Nur, 24 : 15)

The Quran says that what you speak, and has become a habit for you, is considered an easy matter and you attach no importance to it, but remember that Allah attaches great importance to it.

    وَ لَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ إِنَّ السَّمْعَ وَ الْبَصَرَ وَ الْفُؤَادَ كلُ‏ُّ أُوْلَئكَ كاَنَ عَنْهُ مَسُْولا

And pursue thou not that which thou hast not the knowledge of: Verily, the hearing and the sight and the heart, all of these shall be questioned about it. (Sura al-’Isra’, 17: 36)

Don't go after things about which you don't have absolute knowledge. Allah will question your hearts, eyes and ears about what you thought, heard and saw. The Quran tells us not to follow doubts. When you hear about something accept it only in the presence of proof. If you want to say something you must not say it unless you have evidence, failing which, be assured that your heart, your tongue, your ears will give evidence against you.

    الْيَوْمَ نخَْتِمُ عَلىَ أَفْوَهِهِمْ وَ تُكلَِّمُنَا أَيْدِيهِمْ وَ تَشهَْدُ أَرْجُلُهُم بِمَا كاَنُواْ يَكْسِبُون

This Day We seal up mouths, and hands speak out and feet bear witness as to what they used to earn. (Sura Ya Sin, 36: 65)

On the Day of Judgment a seal will be put on the mouths. The ears and the tongues of people will bear witness against them for their misdeeds, and say that they had heard gheebah, they had uttered and accepted slander and they used to spread false rumours. Think about what you are doing in this world. The husbands have to be truthful with their wives and the wives too should be honest with the husbands. One should never resort to lies. If the chain of lies takes root in a house, then angels will abandon the place. Angels don’t enter such houses instead they curse them. It is narrated in the traditions that if a person utters one falsehood, immediately a foul smell emanates from his mouth and goes towards the Firmament and the angels start cursing him. Wives should never utter a lie to their husbands and similarly the husbands should always tell the truth to the wives. More important is that they should never resort to lying in front of the impressionable children. If parents make any promise to the children, they should ensure its fulfillment. Do not make false promises to the children. If you want to be a real Muslim, you should be truthful. Pity on the home where there exists hypocrisy, where the husband lies to his wife, and the wife lies to the husband. This house gives out a stench like that of a garbage dump. When the angels look at such homes, they curse these homes, they curse these couples and say: You are Muslims and yet you lie?

The Holy Quran says that Muslims must refrain from two things. One is that they should avoid idol worship and the second is to avoid telling lies. This means that the Holy Book places the heinous acts of idol worship on par with lying! Despite this, lying and falsehood is rampant in our homes! Our society is engulfed with this curse. A settlement where people are habitual liars sends out a foul stench towards the firmament and the angels curse such a place!

The Ninth Talk

1. Formation of a Household

Today's discussion is concerning the formation of the family and the importance that Islam gives to it. This is a very useful topic for discussion and I do hope that we shall be able to discuss several issues concerning our society. Formation of families gives tremendous advantages to people and the satisfaction of the sexual instinct becomes insignificant when compared to the benefits that are concomitant with the formation of the family structure. In the previous talk we have stressed the point that suppressing the sexual instinct is not right from the Islamic point of view. Satisfying the sex instinct is absolutely necessary and the benefits accruing to the family from this are very distinct. The first step for the formation of a family is to respond positively to the urge of nature because man and woman are absolutely necessary for each other. The progeny emanates from the mating of man and wife. When the human beings first set foot on the world, one woman was chosen for one man and they parented a few offspring. The first example of a human couple has been Adam (a.s.) and his wife Hawwa. If the family can give virtuous offspring to the society, then, in the eyes of Islam, there is, probably, nothing more blessed and rewarding than this act.

A verse from the Holy Quran stresses on the great value of human life:

    مَن قَتَلَ نَفْسَا بِغَيرِْ نَفْسٍ أَوْ فَسَادٍ فىِ الْأَرْضِ فَكَأَنَّمَا قَتَلَ النَّاسَ جَمِيعًا وَ مَنْ أَحْيَاهَا فَكَأَنَّمَا أَحْيَا النَّاسَ جَمِيعًا

.....whosoever killeth a human being for other than man-slaughter or corruption in the earth, it shall be as if he had killed all mankind, and whoso saveth the life of one,it shall be as if he had saved the life of all mankind. (Sura al Maidah, 5: 32)

What we have mentioned here is the apparent meaning of the Verse. Imam Jafar al-Sadiq (a.s.) has given another, finer (lateef), meaning to the verse. He says that if a person misguides a person from the right path, his sin is as severe as if he has massacred the entire population of the world. Similarly, if a person guides another person to the right path, saves him from going astray and turns him into a pious and truthful person, then the act will be equivalent to giving life to the entire population of the world.

Imam Jafar al-Sadiq (a.s.) says, “Beware! Don't lead men astray with your talk. In your homes you should not implant in the minds of the children, distorted notions about the Faith, the scholars, the prayer niche and the pulpit. If you let this happen, it will be tantamount to massacring the entire population of the world. You should always use your tongue, your pen, your manners and behavior to bring people to the right path to the best of your ability. If you do this, it will be equivalent to giving life to the entire population of the world!"

The interpretation of the verse given by Imam Jafar al Sadiq (a.s.) highlights another meaning of the verse. If a husband and wife train pious offspring for the society, the reward will not only be equivalent to making a mosque or a school, nor equivalent to giving life to one or two persons, but it will be equal to giving life to the entire population of the world! The recompense for giving noble and pious offspring to the society is more than that for any other pious act. This is possible only if the family is established on the right path!

There are several traditions of the Prophet of Islam (s) and the infallible Imams on the subject. When a person dies, his actions are terminated and he will not earn any further benefits on account of his actions. But a person who has left behind Baqiyatus Salehat (pious assets), will continue to get more and more rewards. Pious and truthful offspring are included in the Baqiyatus Salehat of a person. When a person leaves behind a pious son or a daughter, and they offer prayers, recite the Holy Quran and perform other pious deeds, then the parents will share the rewards that the children earn! When a son or daughter earns reward for a good deed, an equivalent reward will be allocated for the dead parents too. The good deeds of such parents will not stop with their death!

One tradition that is very popular with both Sunni and Shia scholars is quoted by Sheikh Saduq (a.r.) in his book, Sawaab al Aamaal:

'If a person leaves behind Baqiyatus Salehat in the world like building a mosque, establishing a school, building a bridge or any other constructive activity, he will get rewards. But a better Baqiyatus Salehat is a person leaving behind pious and noble offspring in the society. In addition when the child performs any good deed, one reward is for the child himself, another is for his father and a third reward is given to his mother.'

There are umpteen traditions of this nature. Therefore people should strive to form families of a pious and noble character, so that good offspring can be turned over to the society. This is the demand of Islam, which is a faith that conforms with nature! But the enemies of humanity have, from times immemorial, perpetrated such activities that hamper the growth of pious and noble generations in the human race. The Quran says about them: mufsid fil ardh - their work is to spread mischief on the face of the earth

    وَ مِنَ النَّاسِ مَن يُعْجِبُكَ قَوْلُهُ فىِ الْحَيَوةِ الدُّنْيَا وَ يُشْهِدُ اللَّهَ عَلىَ‏ مَا فىِ قَلْبِهِ وَ هُوَ أَلَدُّ الْخِصَام

And among the people is he whose conversation on the life of this world pleases you and he calls Allah to witness as to that which is in his heart; yet he is the most rigid of opponents. (Sura al Baqarah, 2: 204)

This verse means that some people make sweet talks and win the hearts of the people till they form their own school of thought. Some examples of such persons are Marx, Freud, Nietze etc. They write books, and establish their schools of thought which then take root in the East and the West. But Allah knows what is in their hearts. The Holy Quran says that such men are the worst enemies of humanity. The Quran doesn't say that such men are enemies only of Islam. It says huwa 'aladdul-khisaam which means that they are the enemies of the human race! The Holy Quran enumerates one of their characteristics that if they are unable to usurp power, then they create discord in the minds of the people. But if they are able to attain power, then:

    وَ إِذَا تَوَلىَ‏ سَعَى‏ فىِ الْأَرْضِ لِيُفْسِدَ فِيهَا وَ يُهْلِكَ الْحَرْثَ وَ النَّسْلَ وَ اللَّهُ لَا يحُِبُّ الْفَسَاد

And when he turneth away (from thee) his effort in the land is to make mischief therein and to destroy the crops and the cattle; and Allah loveth not mischief. (Sura al Baqarah, 2: 205)

When they attain power, they misguide people. They loot assets and destroy entire generations. The same thing happened with Iran after the Revolution. The American bred dog attacked hapless populations in the villages and perpetrated general massacre. He not only destroyed the buildings and mosques, but also uprooted the trees and destroyed crops. Quran says, yuhlikal harsa wan-nasl, meaning that when aggressors like Saddam get power, they lead the people astray or massacre people. Their aim is always to destroy the habitations.

Another meaning of the verse is that those who are the enemies of humanity try to mislead the young generations. They entice women to discard their hijab. In the name of progress they introduce forbidden habits in the society. They misguide men into forbidden ways. They make people engrossed in serving their selfish ends and satisfying their base desires, and thus the present generation is destroyed. This way they ensure that not only the present generation is ruined but the future generations, too, are destroyed. This is the reason that they work more in the schools, colleges and the universities. They try to keep the children away from the pulpit and the mosque. If they don't succeed with their foul motives on the present generation, they turn their attention to ruining the future generations. Russel is a well known British philosopher. The world recognizes him as a philosopher of high caliber. He very foolishly thought it unnecessary to have a family. Even the Pharoah was of the same opinion. But the Quran says

    إِنَّ فِرْعَوْنَ عَلَا فىِ الْأَرْضِ وَ جَعَلَ أَهْلَهَا شِيَعًا يَسْتَضْعِفُ طَائفَةً مِّنهُْمْ يُذَبِّحُ أَبْنَاءَهُمْ وَ يَسْتَحْىِ نِسَاءَهُمْ إِنَّهُ كاَنَ مِنَ الْمُفْسِدِين

Lo! Pharaoh exalted himself in the earth and made its people castes. A tribe among them he oppressed, killing their sons and sparing their women. Lo! he was of those who work corruption. (Sura al Qasas, 28: 4)

Pharaoh was an evil person. He created major problems for the Bani Israel when he established power over them. First he created differences amongst the people, and thus ensured his own success. Generally all the commentators of the Holy Quran interpret the words, yudhabbihu 'abnaaa-'ahum, to mean that he arranged killing of all new-born males to ensure that Prophet Musa (a.s.) was prevented from coming in the world! He left the new-born females of the tribe unharmed. But some researchers interpret the verse saying that Pharaoh did this to demoralize men and make the women shameless and hand them over to the society as play-things!

One act of Pharaoh was to destroy the future generations of Bani Israel. His plan was to make the women totally shameless. Pity on the society in which women render themselves shameless! We read in the traditions that haya (shame) or bashfulness is divided into ten parts. Nine are for women and only one for men. It is a shame for a society where all the nine parts of modesty in women disappear. That is the stage when a woman wears perfume and comes out in public, scantily dressed. So shameless does she become that she exposes her face and bares her bosom. In this condition she moves about in the bazaar or goes to a shop, talking and laughing with namahrams. Shame on such a society and more shame on such women! Pharaoh was enforcing these shameful things to strengthen his hold over the tribe of Bani Israel and to weaken their future generation. Today's exploiters too have similar plans to destroy the coming generations.

2. Modesty And Bashfulness

When these people succeed in their nefarious schemes, they destroy modesty and bashfulness in women. They involve the women in sensual acts and destroy the manliness of men. A father sees namahram males eyeing his daughter sensually, but it does not affect him. Men see their wives, daughters and sisters going to the market in see-through dresses, without hijab, they know that their women have dressed up for others. When a society comes to this pass, we should offer a silent prayer for it! You might wonder why the autocratic Reza Shah and the king of Turkey ordered general massacres. They did this to succeed in rendering women immodest through their tyrannical force! Whenever Reza Khan came to any meetings, he used to say that he personally did not want the women to come out of the veil, but that they were themselves insisting on this change in their lifestyle! He said that the only thing he wanted was that the women should not wear the chador. When Reza Shah had gone to Isfahan, the elders had gone to meet him with a request. He told them that the women could be in hijab, only they should not wear the chador (full body covering). The Westerners knew it well that if women don't wear the chador, there will be no stopping them; they will spiral towards complete immodesty! And, unfortunately, we saw that women reached the stage where they were seen moving semi-naked on the streets. In addition, they were proud of their immodest behavior!

Reza Shah and the king of Turkey wanted to make Iran and Turkey “liberated” and immodest in this manner. Whether it is the Pharaoh, or the foreigners, Haman or America, they all aim to misguide the future generations and promote immodesty. Therefore it is binding on Muslims that they implicitly follow the commandments of Islam, otherwise they will be dragged towards evil. Pharoh planned to make men weak and the women immodest. He used to start with the girls when they were still small, so that they grew up to be immodest women, and men feel no compunction. When a society is reduced to this state, then it becomes very easy to dominate and overpower the people. When you see the Quran and traditions stressing on the formation of the family, do not be surprised. Only a pious generation can truly bring about sound progress. Only a virtuous generation can make scientific progress to the extent that others envy them. Islam calls on us to look after our children so that we can turn over a virtuous son and a modest daughter over to the society. The reward for doing so is more than constructing a mosque, or visiting the Kaaba or any other worship. If a person does a lot of good deeds and another gives two virtuous children to the society which deed is better? According to Islam handing over virtuous children to the society is better. Hence I congratulate the ladies who stay within the four walls of the house, and raise virtuous children. These ladies are like the mujahideen (soldiers) who are fighting the enemy on the frontline. In addition their house is also like a school. They are rewarded so much, as if they have given life to the whole world.

3. Giving Virtuous Progeny To The Society

Islam wants men and women to pay attention to certain things. A wife and husband, while in the act of copulation, should not think of others. For example, the man thinking of some other woman or the wife, may Allah forbid, thinking of some other man at that time. If a child born out of such mating turns out to be an adulterer when he grows up, it is the parents who should be blamed and not the child. Islam is so particular about the upbringing of the child that it forbids the parents to display sexual behavior even if the child is still in the cradle! They must go to another room to fulfill their urge, if they desire to do so. It is mandated that during copulation no third person should hear even the breathing of the couple. They should exercise care that no third person sees their faces or the bodies during their conjugal act. Islam forbids its followers looking at namahram persons. All these commandments are to protect the future generations from going astray. The person who stares at namahram or the trader who looks at namahrams cannot give virtuous progeny to the society. Try and become modest. Islam has warns you against immodesty! Islam has warned of grave danger for a lady who doesn't mind looking at and dealing with a namahram.

The day a child is born, Islam says that the adhaan is to be recited in its right ear and the Iqamah in the left ear. If you wish the child to be a good Shia, put a little soil from the graveside of Abi Abdallah al Husayn (a.s.) near his lips prior to feeding the mother's milk.

Feed the child mother's milk. Mother's milk is most important for the baby's health and welfare. However the milk should be one that is from Halal sustenance. The Prophet of Islam (s) used to say:

If the child becomes foul mouthed, the sin will go into the nama-e-Aamaal (the Account of Deeds) of the parent, as well as that of the child because he is the one who has used abusive and foul language. This will go in to the accounts of the father and the mother, even if they are dead and gone! (Bihar al-Anwar, Vol 1, page 71)

A person who has given immodest progeny to the society, the traditions mention, will get retribution for the sins of the offspring in addition to the retribution of the perpetrator of the sins himself.

A lady told me once that whenever she wanted to fight with her husband, she used to leave her children with their maternal grand-parents. After the fight was over and a truce declared, she used to bring the children home! What a thoughtful way it is!

Ladies and gentlemen! If you want to fight and abuse each other, please take the child in the cradle somewhere else so that he doesn't hear your foul talk! I wish to tell you something. Our ladies, in the days when they never stirred out of their homes, kept some pebbles in their mouths when they were required to speak with strange men. The purpose was to make their voices as unattractive as possible to the strange men! Our fathers were men who used to recite the Quran and were regular at offering prayers. But what is our status? What is the status of our children? Such women have been endowed to the society that they take out their young daughters without a chador. It is a pity that they visit the mausoleum of Hadhrat Masoomae Qom in the same state!

One lady told me that she saw Hadhrat Masooma in her dream. Hadhrat Masooma told her that in the past she used to cry about the pitiable state of others. But now she cries over the state of affairs of our own people!

Pity the children that in the laps they witness and are raised in an environment of sexually provocative scenes, provocative songs, backbiting, slander, abuse, shouting and fights. I appeal to you again and again! Please have concern for the coming generations! At least think of your own self. God forbid you are addressed as the murderer of human beings! You will say that I have never committed such a crime in the world. He will be answered that you have killed a whole world of people .as you did not take care of proper upbringing of your children!


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