Alhassanain(p) Network for Heritage and Islamic Thought

A Glance at the Life of the Holy Prophet

Author: Dar Rah Haqq's Board of Writers

Translator(s): N. Tawheedi

Publisher(s): Mostazafan Foundation of New York

WWW.ALHASSANAIN.ORG/ENGLISH

Table of Contents

Chapter 1: The Pre-Islamic World 5

ARABIA DURING THE DARK PRE-ISLAMIC TIMES 5

Chapter 2: The Prophet's Birth and Childhood 8

THE WONDERFUL BABY 8

HALIMA, THE PROPHET'S NURSE 8

IN THE STORM OF EVENTS 9

A GLIMPSE INTO THE PROPHET'S CHARACTER 9

Chapter 3: Some scenes from the Prophet's childhood and youth 11

A FEW SCENES 11

BAHIRA'S INTERVIEW WITH THE PROPHET 11

THE PROPHET AS A SHEPHERD AND A CONTEMPLATIVE MAN 12

THE PROPHET'S CHASTITY 12

Chapter 4: The Prophet's First Marriage14

KHADIJA'S BUSINESS PROPOSAL 14

KHADIJA 14

PROPHET'S JOURNEY TO DAMASCUS 14

KHADIJA'S PROPOSAL OF .MARRIAGE 15

Chapter 5: The Philosophy of the Marriages of the Holy Prophet of Islam 17

SOME EXAMPLES OF THE ACCUSATIONS BROUGHT AGAINST HIM BY CHRISTIANS17

THE JUDGMENTOF HISTORY 17

GROUNDLESS VIEWS OF BIGOTED CRITICS 17

THE NUMBER OF WIVES OF THE HOLY PROPHET 18

1. To take care of the orphans and the destitute18

2. To establish proper laws and customs18

False Accusations19

3. To set free the slaves like Juwayriya19

4. To form friendly relations19

Chapter 6: The Character of the Holy Prophet before the actualization of the prophetic mission21

THE PRINCIPLE OF HARMONY 21

THE ENVIRONMENT OF ARABIA BEFORE THE ADVENT OF ISLAM21

PROPHETS WERE NOT PRODUCTS OF THEIR ENVIRONMENTS: THEY CREATED THEM22

THE INSTALLATION OF THE BLACK STONE 22

Chapter 7: The Beginning of the Revelation 24

THE PROPHET AT THE AGE OF FORTY 24

REVELATION AND TODAY'S SCIENCE 26

Chapter 8: The Prophet's Method of Propagating Islam 28

KHADIJA WAITING FOR THE PROPHET 28

'ALI, THE FIRST MALE WHO CAME TO BELIEVE IN THE PROPHET'S FAITH29

THREE YEARS OF PROPAGATION IN PRACTICE 29

THE INVITATION TO HIS RELATIVES AND THE FIRST MIRACLE30

Chapter 9: The Public Mission of the Prophet of Islam 32

THE PROPHET'S SPEECH ON MOUNT SAFA 32

THE EFFECT OF THE SPEECH OF THE HOLY PROPHET 32

THE QURAYSH COMPLAIN TO ABU TALIB 33

THE QURAYSH TRY TO BRIBE THE HOLY PROPHET 34

Chapter 10: The Obstacles on the Way and the Tortures Inflicted by the Quraysh35

Chapter 11: The Migration of the Prophet: the Source of Historical Transformation38

GOING INTO EXILE PTO ACHIEVE THE DIVINE GOAL 38

YATHRIB - READY TO SUBMIT TO ISLAM 38

THE PLOT TO MURDER THE HOLY PROPHET OF ISLAM 38

'ALIS SELF-SACRIFICE 39

THE HOLY PROPHET OF ISLAM GOES TO THE THAWR CAVE 39

ON THE WAY TO YATHRIB 39

YATHRIB EAGERLY AWAITING THE HOLY PROPHET 40

A LESSON FROM THE HIJRA 40

Chapter 12: Laying the Foundation for an Islamic Fraternity in Medina 42

Laying the Foundation for an Islamic Fraternity in Medina42

THE PROPHET'S INITIATIVE IN CREATING ISLAMIC BROTHERHOOD42

ISLAMIC BROTHERHOOD: BYWORD OF UNITY AND FRATERNITY42

Economic Cooperation: This responsibility is related to meeting 43

ISLAMIC BROTHERHOOD IN THE PRESENT AGE 44

Chapter 13: Jihad: Religious and Spiritual Struggle in the Way of God 45

Blessing Prophet45

THE PURPOSE OF JIHAD 45

GOD'S WORDS 46

CONCLUSION 47

Chapter 14: The Motives of the Wars of the Prophet49

The Idology of International Understanding 49

THE WAR OF BADR 49

THE WAR OF UHUD 50

THE AHZAB (TRENCH) WAR 50

THE BANI QURAYZAH WAR 50

THE BANI MUSTALAQ WAR 51

THE KHAYBAR WAR 51

THE MUTAH WAR 51

THE CONQUEST OF MAKKAH 51

HUNAYN AND TA'IF 52

Chapter 15: The Universal Mission of the Prophet of Islam: A Faith for both East and West53

MAKKAH: THE STARTING PLACE FOR THE PROPHET'S PROPAGATION OF ISLAM54

ANOTHER TESTIMONY TO ISLAM'S UNIVERSALITY 54

A LETTER TO KHUSROW, THE KING OF IRAN 54

A LETTER TO HARQAL, THE KING OF ROME 55

A LETTER TO THE RULER OF YAMAMAH 55

A LETTER TO THE JEWS 55

A LETTER TO BISHOP NAJRAN 55

OUR DUTY IS TO CONVEY THE MESSAGE OF ISLAM 55

Chapter 16: Muhammad, the Last Prophet57

ISLAM: THE IMMORTAL FAITH 58

THE END OF PROPHECY WITH THE PROPHET 59

Chapter 17: Ghadir and the Prophet's Successor61

THE NARRATORS OF GHADIR 63

THE PURPORT OF THE DISCOURSE ON GHADIR 63

Chapter 18: The Morals and Behaviour of the Holy Prophet65

THE PROPHET AMONG THE PEOPLE 66

THE PROPHET'S TOLERANCE AND FORGIVENESS 67

THE PROPHET'S CLEANLINESS AND ORDERLINESS 67

THE PROPHET WAS A PIOUS AND SINCERE WORSHIPPER OF GOD68

Notes70

Chapter 1: The Pre-Islamic World

Before the advent of Islam, people all over the world were sadly impoverished in thought, opinions, and individual and social attitudes. Although such conditions were not the same in all parts of the world, generally speaking, all the people of the world shared superstitious beliefs, intellectual deviations, inhumane social traditions, myths and social and moral conflicts.

Before Islam emerged, the Jews had changed the religion of Moses into hidebound dogma and its principles into hollow, lifeless rules and precepts. The spirit of materialism had penetrated into people's lives. Unfortunately, Christianity, which had been presented for the moral rectification and spiritual refinement of the people, was changed in nature by the Christian clergy and became a vehicle for the passionate ambitions of most of them. Since it lacked complete, comprehensive laws and regulations for social systems, it proved unable to provide the people with deliverance and comprehensive guidance.

It was due to such conditions that people all over the world shared superstitious ideas, inhuman social traditions, myths, social and moral conflicts.

The fire of corruption and perdition was raging. Superstitions and false views ruled people in the name of religion! Paganism and the concept of the Trinity had been imposed upon them. Many worshipped idols, fire, cows and stars. Most shameful of all was the widespread worship of the sexual organs of men and women.[1] This same moral and spiritual corruption and regression, which had spread everywhere, caused dishonesty, darkness and deviations in human societies. Bloodshed, murder, tyranny, and oppression prevailed all over the world. In fact, humanity had been put on the verge of the abyss of total destruction!

ARABIA DURING THE DARK PRE-ISLAMIC TIMES

Arabia, which has been called 'the burnt land', was then a strange place. A collection of red-hot deserts, valleys, and sand hills was called 'Arabia'. There was hardly any water or plant life in it.

It would have been a mistake to name the people's dwellings 'houses'. They were rather catacombs in which living beings named 'human beings' fidgeted and lived miserably on dates and stinking water! Tribal fights and disputes formed the basic principle of the Arabian social system. Makkah was no more than an idol-temple. Its inhabitants included traders and usurers who even exchanged human life for money.

The people of the Arabian Peninsula suffered from their tribal and pastoral life in the deserts, coupled with blood-thirsty feudalism. The economic crisis resulting from the exploitation of the people by the ruling class and by bands of usurers had robbed human life of its meaning and darkened the horizon of social well-being.

The wealthy usurers who engaged in trade in Makkah had amassed enormous amounts of wealth by illegitimate means and exploited the weak and poor classes of society. In fact, they increasingly exacerbated anti-human social class differences through usury and oppressive exploitation.

Due to their ignorance, the Arab tribes in those days generally engaged in worshipping natural phenomena and in idolatry. The House of God, the Ka'aba, was used as the idol-temple of the Arabs.[2]

Any one of the indecent, degrading social and moral customs in Arabia at that time was enough to destroy the honour of a whole nation. Before Islam, the anti-human deviations of the Arabs had created a situation whereby the fruit was crime and corruption, the nourishment was corpses, the motto was fear and dread, and the logic was the sword.

The Arabs wrongly believed that only those were superior who descended from the Arab race and had Arab blood! As a matter of fact, the twentieth-century form of nationalism and racism was quite prevalent among the Arabs during the first pagan period.[3]

In addition, the Arabs vainly gloried in their wealth and the number of their children. Each tribe having wealth and a large number of offspring prided itself on them and considered them to be among its crowning achievements.

Plunder, robbery, savagery, aggression, and treachery were their obvious characteristics, and genocide was considered a sign of bravery and courage. As the Arabs before the time of Muhammad (peace and the mercy of God be upon him and his descendants) believed the birth of a daughter to be harmful or were either afraid of poverty and destitution, they either killed their innocent daughters or buried them alive. If a man was given the news that his wife had borne a baby daughter, his face would become red with rage. He would then seclude himself plotting what to do with his newborn daughter! Should he bear the shame and disdain and take care of her or should he bury her alive and banish the disgrace and disdain from himself because in some cases even the existence of one daughter in a family was considered shameful.

'And they ascribe daughters to God, glory be to Him, and for themselves (they would have) what they desire. And when a daughter is announced to one of them, his face becomes black and he is full of wrath. He hides himself from the people because of the evil of that which is announced to him. Shall he keep it with disgrace or bury it (alive) in the dust? Now surely evil is what they judge' (16:58-59).

'And do not kill your children for fear of poverty; We give them sustenance and yourselves (too); surely to kill them is a great wrong' (17:31).

In the Nahj ul-Balaghah, Imam 'Ali has described the social conditions of the Arabs in the following way,'... And you Arabs were at that time followers of the worst beliefs and lived in a land of burning deserts. You lived on the stony ground amidst poisonous snakes that fled no voice or sounds. You drank polluted water, ate rough, unwholesome foods, shed each other's blood, and removed yourselves from your relatives. Idols had been set all around you and you did not avoid sins...'.[4]

Thus the Arabs lived in a filthy, depraved environment and as a result of misdirection and immaturity, had turned into brutal, plundering, and seditious people. Like most people of that time, they had adopted superstitious, illusive myths, and false notions as 'religion'.[5]

It goes without saying that for a basic reformation of such a society, a fundamental, comprehensive, and all-embracing revolution was quite necessary. However, the leader of such a vital movement and revolution had to be a divine man sent down by God so he would be and would remain devoid of tyranny, and any aggressive, selfish tendencies, and would not destroy his enemies for his own selfish interests, under the pretext of purification, but would try to reform and rectify them, working solely for God's sake, for the people's welfare,

and for the improvement of human societies.

There is no doubt that a leader who is himself immoral, unscrupulous, and without praise-worthy human characteristics is unable to rectify human societies and save the people. It is only divine leaders who, inspired by Almighty God, are able to make profound basic transformations in all phases of the people's individual and social life.

Now we must try to understand what kind of person such a leader of the worldwide revolution was and what changes he made in the world.

Chapter 2: The Prophet's Birth and Childhood

Makkah was covered by a heavy blanket of darkness. No signs of life and activity could be observed in it. Only the moon slowly emerged from behind tie darkened surrounding mountains and cast its pale, delicate rays upon the simple, austere houses and upon the sandy regions outside the city.

Little by little, midnight gave way to dawn. A gentle breeze rustled through the burning land of the Hijaz and prepared it for a short rest. Now the stars, too, added to the beauty of this pure banquet of nature and smiled at the residents of Makkah.

It was now early dawn and the early rising, vigilant night birds were singing beautifully in that heavenly weather. They seemed to be speaking in a romantic language to their Beloved! The horizon was on the verge of the brightness of dawn but still a mysterious silence prevailed over the city. All were asleep. Only Amina was awake, feeling the contractions she had been expecting.

Gradually the contractions became stronger. Suddenly Amina saw several unknown women in her room. The room was filled with light and there was fragrance in the air. She wondered who they were and how they had entered her room through the closed door.[6]

Soon her baby was born, and thus, after several months of waiting, Amina had the pleasure of seeing her child in the early dawn of the 17th of Rabi ul-Awwal.[7]

All were overjoyed with the child's birth. But when Muhammad (peace and the mercy of God be upon him and his descendants) illuminated Amina's dark and silent room of prayer, her young Abdullah, was not present. He had passed away in Medina while returning from Damascus and had been buried there, leaving Amina alone.[8]

THE WONDERFUL BABY

The Prophet was born and his blessed birth gave rise to numerous wonderful incidents in the sky and on the earth, especially in the East, the cradle of civilization.

News of these events spread quickly and informed the people of an imminent, very significant incident. Since this newborn child was predestined to destroy the people's old superstitious beliefs and customs and to lay new foundations for human progress and prosperity, from the very beginning he sounded the reveille.

On that blessed night, the Persian monarch Anushiravan's magnificent palace, which incarnated a false fantasy of power and eternal monarchy and upon which people looked with fear and awe, trembled.[9] Fourteen of its turrets collapsed, and the fire in the fire-temple of Persia, which had been flaming for 1,000 years, was suddenly extinguished.[10]

So the humiliated worshippers of that false, destructive object of worship, whose minds had been blocked by the obstacles of prejudice and false imitation and who thus could not reflect upon nature took notice of the truth and were attracted toward a totally different direction. The drying out of the Savah Lake awakened the people of another great region."

HALIMA, THE PROPHET'S NURSE

For many centuries it had been customary among the Arabs to give their newborn children to women from the tribes around the city to be wet-nursed. This was done so that their children would grow up in the fresh air and the natural environment of the desert and also learn the eloquent Arabic dialect whose purest form was to be found at that time in the desert.[12]

For this reason and since Amina had no milk to feed her child, Abdul Muttalib, his grandfather and guardian, felt it necessary to employ an honorable, trustworthy lady to look after the child of his dear son, Abdullah. After making appropriate inquiries, he selected Halima, who was from the Bani Sa'd tribe (a tribe famous for bravery and eloquence) and who was rated among the most chaste, noble women.

Halima took the infant to her own tribe and looked after him as though he were her own child. The Bani Sa'd tribe had long been suffering from famine in the desert. The dry desert and lack of rains had added much to their poverty and misery.

But from the very day lie entered Halima's house, good fortune and blessings entered with him. Her life, which had been filled with poverty and destitution, suddenly changed into a happy and prosperous one. The pale faces of Halima and her children became rosy and full of life. Her dry breasts swelled with milk, and the pasture of the sheep and camels of that region turned fresh and green, whereas before he came to their tribe, people lived in poverty and faced many difficulties.

He grew up more rapidly than other children, ran more nimbly, and did not stammer like them. Good fortune and auspiciousness so accompanied him that all the people around him easily realized this fact and admitted it. Halima's husband, Harith, told her, 'Do you know what a blessed baby we have been given?'[13]

IN THE STORM OF EVENTS

The Prophet was just six years old[14] when his mother, Amina, left Makkah for Medina to visit her relatives and probably to pay a respectful visit to her husband's grave. He accompanied his mother on that trip. But after visiting her relatives and expressing love and loyalty to her husband at Abdullah's graveside, on her way back to Makkah, Amina passed away at a place named Abwa'.[15] Thus, the Prophet had lost both his mother and father by that tender age when every child needs a father's affections and a mother's loving embrace.

A GLIMPSE INTO THE PROPHET'S CHARACTER

Just as the Prophet's birth and the events that followed his blessed birth were extraordinary and suggestive of his majesty and supreme character, so his behaviour and manner of speaking in childhood also made him different from other children. Abdul Muttalib realized this fact and respected his majesty greatly.[16]

Abu Talib, the Prophet's uncle, used to say, 'We have never heard any lies from Muhammad, nor have we seen him misconduct himself or make mischief. He never laughs unduly nor speaks idly and he is mostly alone'.[17]

The Prophet was seven years old when the Jews remarked, 'In our Books we have read that the Prophet of Islam refrains from eating any food which is religiously prohibited or doubtful. Let's try him'.

So they stole a hen and sent it to Abu Talib. Not knowing that the hen had been stolen, all ate from the cooked hen but Muhammad, who avoided even tasting it. When they asked the reason for this avoidance of the food, he answered, 'This food is forbidden by God, and God protects me against anything that He has forbidden...'.

Then the Jews took a hen from a neighbour, intending to pay for it later on, and sent it to Abu Talib's house. Again he avoided eating the hen, saying, 'This food is doubtful and...'.

Then the Jews said, 'This child has an extraordinary character and a supreme position'.[18]

Abdul Muttalib, the chief of the Quraysh tribe, did not treat his grandson like other children, but held him in great respect and reverence.

When a special place was arranged for Abdul Muttalib at the Ka'aba, his offspring surrounded that special place, inhibited by Abdul Muttalib's dignity and glory from stepping into his abode. But the Prophet was by no means impressed by so much grandeur and honour and would always directly go to that particular seat. Abdul Muttalib's sons tried to hinder him, but he protested and said, 'Let my son go. I swear by God that he has a glorified, majestic position'.

Then Muhammad sat beside the chief of the Quraysh, Abdul Muttalib, and spoke with him.[19]

Chapter 3: Some scenes from the Prophet's childhood and youth

A FEW SCENES

Muhammad went through the difficulties of orphanhood in his childhood with the support of his high-spirited grandfather, Abdul Muttalib, and his a,ffectionate uncle, Abu Talib. It seems that the heart-rendering pains of orphanhood must have severely tormented his pure delicate soul. It is logical to believe that these sufferings were necessary for the foundation of his supreme character and that such difficulties taught him how to resist the hardships of life and to bear the heavy responsibility later to be put on his blessed shoulders.

As time went on, Muhammad grew up and his childhood gave place to youth, when instincts and potentials bloom. Although he was deprived of a mother's care and a father's affection, he received affectionate care and attention from Abu Talib, who, due to his moral attitudes and in obedience to his father's emphatic order, protected and supported him. In fact, Muhammad represented three things to Abu Talib: a son, a reminder of his brother, Abdullah, and of his father, Abdul Muttalib. So the Prophet became a beloved member of Abu Talib's family, lived in his house, and was treated as his own son. To the Prophet, Abu Talib was an affectionate father, a loyal uncle, and a compassionate preceptor. These two - uncle and nephew - were so fond of each other that their lives seemed to be intertwined. This very intense affection had caused Abu Talib to refuse to ever part from him. He would take his hand in his own and go with him to the famous Arab markets of 'Akaz, Majnah, and Zil-Majaz. Even when he was to accompany the caravan on travelling on business from Makkah to Damascus, he could not bring himself to part with his nephew. So Abu Talib took him along to Damascus. Riding on a camel, the Prophet started the long journey to Yathrib and Damascus.[20]

BAHIRA'S INTERVIEW WITH THE PROPHET

On the day the Quraysh caravan was nearing Basra,[21] Bahira, a devout monk, caught sight of it through his monastry's window. He observed the caravan shaded by a little cloud that kept pace with it.

Bahira came out of his monastry, stood in a corner and instructed his servant, 'Go and tell them that today they are all my guests'.

All came to him but the Prophet, who was standing beside the property and equipment of the caravan. Seeing that the cloud had ceased to move, Bahira asked his guests, 'Are all the members of the caravan present here?' They answered, 'All but a youth who is the youngest'. Bahira said, 'Tell him to come as well'. So he was asked to come to the monk's room. The keen eyes of Bahira noticed that the cloud over his head moved with him. Taken by surprise, Bahira kept staring at the young boy. When the meal was over, the pious monk told him, 'I have a question to ask you and you must swear by Lat and 'Uzza[22] to answer my question'.

Muhammad said, 'These two you have asked me to swear by are the most detestable things to me'. Bahira said, 'Swear by Allah to answer my question'.

He said, 'Ask your question'.

After a short interview with him, Bahira knelt down before him and started kissing his hands and feet, saying, 'If I live till you start your divine mission, I will most faithfully aid you and fight your enemies. You are superior to all of Adam's offspring...'.

Then he asked, 'Whose son is this youth?' The caravan members pointed to Abu Talib, saying, 'His son'. Bahira said, 'No. His father must be dead!'

Abu Talib said, 'You are right. He is my nephew'. Bahira then said, 'This youth will have a brilliant, extraordinary future. If the Jews find out what I have realized about him, they will destroy him. Take great care lest the Jews should hurt him'.

Abu Talib said, 'What is he destined to do? What have the Jews to do with him?' Bahira said, 'He is predestined to become a Prophet, and the angel of inspiration will come down and make divine revelations to him'. Abu Talib said, 'God will not leave him alone and will Himself protect him against the Jews and his malevolent enemies'.

THE PROPHET AS A SHEPHERD AND A CONTEMPLATIVE MAN

Although Abu Talib was rated as a man of status among the Quraysh, his income, was not sufficient to support his family. Now that Muhammad was of mature age, he was naturally inclined to find a job to ease the heavy burden upon his uncle's shoulders. But what kind of job should he engage in to suit his supreme character?

Since he was destined to become a great Prophet and a sublime leader, to face unrestrained obstinate people, to fight against the superstitious beliefs and wrong customs of the period of ignorance, and to lay the foundations of the magnificent palace of justice and proper laws and regulations, he found it expedient to become a herdsman.

Our Holy Prophet would take the sheep and cattle of his relatives and those of the people of Makkah to the surrounding deserts to graze. He gave his uncle the wages he received in return.[24]

This engagement outside the noisy, agitated environment of the city and away from people's disputes and conflicts gave him an invaluable opportunity to acquire much experience, of which the sweet fruits appeared during his prophethood and time of leadership.

Indeed, during this period, he acquired many superior human characteristics such as generosity, good temper, magnanimity, good behaviour towards neighbours, tolerance, truthfulness, trustworthiness, and avoidance of vices. He became known as 'Muhammad, the Trustworthy'[25]

THE PROPHET'S CHASTITY

When childhood gives its place to maturity and human instincts and potentialities bloom, youngsters suddenly find themselves in the stormy stage of maturity - much more exciting and agitating than childhood. During this critical period of life, various kinds of deviations, seditions, moral deteriorations, and forms of heedlessness threaten the young and their future life. Unless they are properly directed and carefully looked after, or themselves endeavour to control and restrain their overflowing instincts, they will so fall into the terrible abyss of misery and immorality that they can hardly attain happiness and prosperity for the rest of their lives.

The Prophet lived in a severely polluted environment, the atmosphere of which was darkened with all kinds of moral deteriorations and sins. In the Hijaz, not only the youth, but also the aged had become most shamefully involved in sexual deviations and unchasity. In every alley and neighbourhood, black flags had been hung over some houses as a sign of corruption, inviting un-virtuous people inside.

The Prophet grew up in such a foul society, but though he remained unmarried until the age of 25, the sordid environment could not affect him the least bit, nor did anybody observe any immoral action springing from him. Both his friends and his enemies regarded him as the best model of chastity and virtue.

The poems commemorating his blessed marriage with Khadija - the great lady of the Quraysh - remind its of modesty, Addressing Khadija, the poet says, '...O Khadija, among all the people of the world, you have attained a sublime position, the most honourable position. You have been granted the honour of being wife to Muhammad, the great man whose peer has not been born by any woman in the whole world. All praiseworthy virtues and majestic qualities plus modesty are to be found in him and will be so forever'[26]

Another poet had said, 'If Ahmad is weighed against all other creatures, he will outweigh them, and truly his virtues are obvious to the Quraysh'.[27]

Chapter 4: The Prophet's First Marriage

Youth is the period of the blooming of instincts and the emergence of one's sexual potencies. When youngsters, both male and female, are of mature age, they are drawn to the opposite sex, and a fire of passion starts flaming in their hearts that will not be extinguished unless they form a union of marriage. It is only in this way that they will find peace of mind.

Therefore, to make the proper use of such potentials and to prevent the various deviations that overflowing sexual instincts may create in human societies, Islam has emphatically ordered that the youth should marry as soon as possible and not shun the command of marriage on the pretext that they may be unable to support their family later on.

'And marry those among you who are single and those who are fit among your male slaves and your female slaves; if they are needy, God will make them free from want out of His grace; and God is:

Most Generous, Knowing. And let those who do not find the means to marry keep chaste until God makes them free from want out of His grace' (4:31-32).

But there may be times when financial conditions do not permit one to undertake the responsibilities of married life. No doubt, under such circumstances, marriage must be postponed until conditions are favourable, and, all through this period of celibacy, the youth must necessarily acquire virtue and chastity.

Muhammad suffered just such hard conditions. Due to financial problems, he was unable to take a wife until he was 25.[28] So he found it advisable to temporarily refrain from marriage and to wait for a suitable occasion when life's conditions would allow the formation of a family.[29]

KHADIJA'S BUSINESS PROPOSAL

Khadija, who was an honourable wealthy woman, used to put her wealth at the disposal of others who traded for her and received wages in return for their services.

As Muhammad's fame for honesty, virtue and trustworthiness spread throughout Arabia and reached Khadija, she started seeking his cooperation. Then she made this proposal to him: 'I will put at your disposal some property plus a servant, Masara, and pay you more than others'.

Being well aware of his uncle's financial problems due to his old age, low income, and large family, Muhammad accepted Khadija's ofher.[30]

KHADIJA

Khadija, the daughter of Khuwalid, was a lady of supreme character. She had been twice married, to Abu Halah and Atigh Makhzumi, and twice widowed. Though she was forty years old, her enormous wealth, popularity, and prestige had led many wealthy and powerful Quraysh to court her.

But she did not accept any of them as her husband and avoided marriage, for she knew well that they either were interested in her wealth or were men whose character she detested.[31]

PROPHET'S JOURNEY TO DAMASCUS

When the commercial caravan of the Quraysh was ready to start moving towards Damascus and the Prophet, too, had made provisions for the trip and was about to join the caravan, Khadija ordered her servant, Masara, to accompany him to Damascus and be always ready to serve him.

Obviously, it is not possible to explain in detail this historical journey, and we content ourselves with mentioning the following points: This journey brought about many blessings and much good fortune, such as enormous profits in commerce, the manifestation of the Prophet's wonderful personality to the people in the caravan, the meeting with the Christian monk, the prediction of his prophecy,[32] and the preliminary causes of an auspicious matrimonial union. When the trading was over, the caravan returned from Damascus.

Masara explained the trip to Khadija in detail, reporting the huge, unprecedented profits they had gained. She also spoke about the Prophet's excellent character and his generosity, as well as his many other virtues manifested during this journey.[33]

Upon hearing this and hearing about the predictions of a learned Jewish man about his divine character and his marriage with the most honorable woman of the Quraysh, Khadija not only started to cherish his love in her pure heart, but also came to realize that he was her ideal husband.[34]

Also, her uncle, Warqa ibn Nawfal, had talked to her about tile predictions of the last prophets, and about the good news of his marriage with Khadija.[35] These words, too, added to her love and enthusiasm.

But how was she to talk to him about her desire and heavenly affection? This was not so easy for Khadija, who was herself the most respected woman of the Quraysh.

KHADIJA'S PROPOSAL OF .MARRIAGE

Khadija asked Nafisa, who was her close friend and whom she always trusted with her secrets, to speak to the Prophet about marriage. Nafisa went to him and asked, 'Why do you not get married?' He answered, 'My living conditions and financial situation do not allow me to get married'. Nafisa said, 'Will you agree to get married if this problem is solved and a rich, beautiful, and honorable woman from a well-known family asks you to marry her?'

He asked, 'Who is this woman you are talking about?' Nafisa answered, 'Khadija'.

He said, 'How is it possible? She has rejected the proposals of many of the Quraysh aristocrats and rich men. Would she marry me?' Nafisa said, 'This union is possible and I will arrange it'.

When he became quite sure of Khadija's inclination towards marriage with him, the Prophet talked to his uncles about the matter. They were very pleased with this good news, and they attempted to arrange the marriage for their blessed nephew. And finally this auspicious marriage was celebrated with special ceremonies.[37]

The Prophet spent 25 years of his life with Khadija, who was not only a loving wife for him, but also his best and most helpful mate.[38] This period is considered to be the best period of his married life.

Khadija, peace be upon her, was the first woman who believed in the Prophet's divine prophecy. She put all her wealth at his disposal to propagate and promote Islam.[39] Six children were born of his marriage: two sons named Qasim and Tahir who passed away as infants in Makkah and four daughers named Ruqiyah, Zaynab, Umm Kulsum, and Fatima, who was the most prominent and honoured of them all.[40]

Khadija was so devoted to her husband and showed such great sympathy and self-sacrifice for him and for the promotion of his religion that not only did he love her dearly and respect her highly during her lifetime, but even after her death. Each time he remembered her, his blessed heart filled with sorrow[41] and he wept at her loss. Khadija's brilliant sun of life set at the age of 65, ten years after the actualization of the prophetic mission of the Prophet.[42] In this way, the house of our Holy Prophet became deprived of the light of Khadija's existence forever.

Generosity

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

“This is a generous Quran (56:77).”

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

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

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

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

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

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

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

Advantages of Generosity

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

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

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

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

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

Fields of Generosity

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

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

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

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

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

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

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

Incentives of Generosity

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

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

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

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

Notes

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

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

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

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

5. Quoted from al-Kafi.

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

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

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

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

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

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

Altruism

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

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

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

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

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

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

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

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

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

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

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

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

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

Ibn Abbas narrated:

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

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

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

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

Notes

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

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

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

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

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

Stinginess

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

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

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

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

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

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

Disadvantages of Stinginess

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

Forms of Stinginess

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

Treatment of Stinginess

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Regarding God’s saying,

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

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

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

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

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

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

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

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

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

Notes

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

2. Quoted from Nahj ul-Balagha.

3. Quoted from Nahj ul-Balagha.

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

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

Chastity

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

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

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

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

Reality of Chastity

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

The Sought Moderation

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

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

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

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

Advantages of Chastity

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

Notes

1. Umma stands for the Islamic community.

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

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

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

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

Gluttony

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

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

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

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

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

“The sated stomach overdoes4 .”

“Allah hates the overeating5 .”

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

Disadvantages of Gluttony

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

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

Treatment of Gluttony

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

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

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

The treatment of the sexual gluttony is as follows:

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

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

Notes

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

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

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

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

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

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

Faithfulness and Breach

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

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

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

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

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

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

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

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

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

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

Advantages of Faithfulness and Disadvantages of Breach

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

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

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

Forms of Breach

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

Notes

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

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

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

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

Fraternity

Spiritual Fraternity

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

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

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

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

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

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

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

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

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

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

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

As a model, we provide the following:

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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

Generosity

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

“This is a generous Quran (56:77).”

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

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

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

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

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

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

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

Advantages of Generosity

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

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

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

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

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

Fields of Generosity

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

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

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

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

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

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

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

Incentives of Generosity

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

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

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

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

Notes

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

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

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

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

5. Quoted from al-Kafi.

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

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

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

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

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

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

Altruism

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

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

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

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

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

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

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

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

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

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

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

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

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

Ibn Abbas narrated:

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

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

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

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

Notes

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

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

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

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

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

Stinginess

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

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

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

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

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

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

Disadvantages of Stinginess

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

Forms of Stinginess

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

Treatment of Stinginess

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Regarding God’s saying,

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

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

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

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

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

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

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

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

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

Notes

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

2. Quoted from Nahj ul-Balagha.

3. Quoted from Nahj ul-Balagha.

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

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

Chastity

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

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

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

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

Reality of Chastity

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

The Sought Moderation

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

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

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

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

Advantages of Chastity

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

Notes

1. Umma stands for the Islamic community.

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

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

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

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

Gluttony

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

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

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

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

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

“The sated stomach overdoes4 .”

“Allah hates the overeating5 .”

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

Disadvantages of Gluttony

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

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

Treatment of Gluttony

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

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

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

The treatment of the sexual gluttony is as follows:

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

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

Notes

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

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

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

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

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

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

Faithfulness and Breach

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

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

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

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

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

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

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

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

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

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

Advantages of Faithfulness and Disadvantages of Breach

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

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

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

Forms of Breach

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

Notes

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

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

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

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

Fraternity

Spiritual Fraternity

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

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

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

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

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

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

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

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

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

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

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

As a model, we provide the following:

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

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

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

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

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

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

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

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

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

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

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

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

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

Notes

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

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

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

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

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

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

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

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

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