Alhassanain(p) Network for Heritage and Islamic Thought

Discourse27: Warnings And Preparedness

عَنْ إِبْنِ عَبَّاسِ قَالَ: قَالَ رَسُولُ اللٌّهِ فِي بَعْضِ خُطَـبِهِ أَوْ مَوَاعِظِهِ: أَيُّهَا النَّاسُ، لاَ يَشْغَلَنَّكُمْ دُنْـيَاكُمْ عَنْ آخِرَتِكُم، فَلاَ تُؤْثِرُوا هُوَاكُمْ عَلى طَاعَةِ رَبِّكُمْ، وَ لاَ تَجْعَلُوا إِيْمَانَكُمْ ذَرِيعَةً إِلـى مَعَاصِيكُمْ، وَ حَاسِبُوا أَنْـفُسَكُمْ قَبْلَ أَنْ تُحَاسَـبُوا، وَ مَهِّدُوا لَهَا قَبْلَ أَنْ تُعَذَّبُوا، وَ تَزَوَّدُوا لِلرَّحِيلِ قَبْلَ أَنْ تُزْعَجُوا …

It has been narrated from Ibne ‘Abbas that he said, “The Messenger of Allah (S) said the following in one of his speeches or words of admonition, 'O people! Do not let this, your transient world keep you busy from your next life; do not let your lower desires and passions take control over you over the obedience to your Lord; do not let your faith be that which leads you to committing sins; take account of yourself before your actions are taken to account (by someone else); prepare yourself before you end up punishing (yourself); prepare yourself for the journey (of the next life) before you are forced to make the journey… ”1

In this tradition, the Noble Prophet of Islam (S) has told the people to be careful that the transient world does not keep them pre-occupied and negligent of the next life. This is a warning from the greatest leader of humanity - the Prophet Muhammad b. ‘Abdullah (S) - who understood the transient world and its true nature.

It is mentioned in Suratul Hadid (57), verse 20, that:

إِعْلَمُوا أَنَّمَا الْحَيٌوةُ الدُّنْـيَا لَعِبٌ و لَهْوٌ وَ زِيـنَةٌ وَ تَفَاخُرٌ بَيْـنَكُمْ وَ تَكَاثُرٌ فِي الأََمْوَالِ وَ الأَوْلاَدِ …

“Know that surely the life of this world is (nothing but) a plaything and game and an ornament of beauty and a means of competition between yourselves and the (competition) in the multiplication in wealth and children…”

Around us, there are people whose intellectual level is like that of a child. They are always busy playing in the sand-box of life and have hearts which are attracted to the transient world. However, the one whose intellect is complete would never fall for the temptations and the gold and glitter of the world.

We see that young children sometimes play “house” - one child is the police officer, another child plays the head of the house while the other children play other roles. Even older people enjoy watching these children play this game, laugh at them and lovingly say to themselves, “What are these young children doing!?”

At the same time, other people look at us and what we do and laugh at us! What do they say in regards to us: “What, do these people think they are doing?! Do they think that they are going to live in this world forever [that they are carrying on in this fashion]?”

After this warning, the Noble Prophet (S) presents five commandments, each of which he has mentioned at other occasions. In reality, each of these sayings forms an independent plan of action for our life:

1. The first part of the tradition tells us, “Do not prefer your lower desires over the obedience to your Lord.”

The vigilant and spiritually awake person is one who places the obedience of Allah (SwT) over the obedience of the passions of his soul. When such a person is at the crossroads of life, it is made clear who is the Muslim and who is not, just as it has been mentioned in verse 20 of Suratul Nisa in which we read:

وَ يَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَ نَكْفُرُ بِبَعْضٍ

“And they say, we believe in a part of it, and we disbelieve in a part of it…”

In regards to these types of people, it is clear that they have not yet become Muslims - those who have truly submitted!

The true believer (Mo`min) and one who has truly submitted (Muslim) do not place their lower desires and wishes above the wishes of Allah (SwT). The true believer (Mo`min) and one who has truly submitted (Muslim) are not the sort of people who would do whatever their lower desires and wishes want them to do, throwing the rulings of Allah (SwT) under their feet and trampling upon them!

Those who follow their lower desires instead of Allah (SwT) state, “Whenever I want something and realize that it is according to what my lower self desires, however at the same time it is also exactly the same as the rulings and commandments of Allah (SwT), I say to myself, 'That which Allah (SwT) wants is contained in this ruling, and thus, I will follow it. However when it comes to the rulings of Allah (SwT) which go against my own lower desires and passions, then I state, 'This ruling of His is difficult to follow' and this action is a matter of necessity (to perform) and since it is stated that:

أَلضَّرُورَاتُ تُبِيحُ الْمَحْذُورَاتِ

Thus, it is not a problem if I perform this act.'”

2. The second part of the tradition tells us, “Do not make your faith as the spring-board to perform sins.”

How do people use their faith to commit sins? They say things like: “If we are already corrupt and polluted with sins, then Allah (SwT) is the All-Generous (al-Karim). With faith in the generousness of Allah (SwT), we will commit sins, as He will forgive us.”

There is a sentence which is commonly heard amongst the people that, “We are all drowning in our sins, however we have Husayn.” It is here that such people use the Wilayah of the Ahlul Bait (as) as the means through which they can sin even more! In reality, this is not faith, rather, this is a precursor to the disobedience of Allah (SwT)!

One who speaks like this is actually lying to himself as if he had complete reliance (Tawakkul) upon Allah (SwT), then he would obey Him and he would not use his supposed belief in complete reliance to commit more sins!

This discussion has also been mentioned in relation to intercession (Shafa’at) in our commentary of the Qur’an, Tafsir-e-Namuna.

A poet once uttered the following poem in “praise” of the Commander of the Faithful, ‘Ali b. Abi Talib (as):

حاجب، اگر معامله حشر با على است من ضامنم كه هرچه بخواهى گناه كن

“O' hajib (Gatekeeper of Paradise), if the negotiation on the plain of Resurrection (in regards to one's sins and good deeds) is done with ‘Ali; then I am guaranteed that I can do whatever I want to do, even sin!”

That night in his sleep, he saw the Commander of the Faithful, ‘Ali b. Abi Talib (as) who said to him, “You has composed a very bad poem and must change it.”

The man said, “What should I change it to?” The Imam (as) replied to him: “Say the following:

حاجب، اگر معامله حشر با على است شرم از رخ على كن و كمتر گناه كن

“O' hajib (Gatekeeper of Paradise), if the negotiation on the plain of Resurrection (in regards to one's sins and good deeds) is done with ‘Ali; then (I must) have modesty in the face of Allah, and sin less.”

The person who has firm belief in the Wilayah or guardianship of the Ahlu'l Bayt (as) knows that atleast once or twice every week, all of his actions are presented to Imam Sahibul Zaman (as).

In the 105th verse of Suratul Tawbah we read:

قُلِ اعْمَلُوا فَسَيَرَى اللٌّهُ عَمَلَكُمْ وَ رَسُولُهُ وَ الْمُؤْمِنُونَ

And say: Work! Allah will surely see your actions and so will His Messenger and the true believers.”

Since Allah (SwT), the Prophet (S) and the Imam (as) see our actions, we should have some humility in their presence - especially the Imam of our time (as), and not perform any sins. If the record of our actions was to be given to the Imam of our time, would he see anything other than sins in it?! Sins such as lying, false accusations, backbiting, cursing, using foul language, and many other actions…

If we are true believers, then we must not do anything that would hurt our Imam nor anything which would earn the condemnation of the Imam of our time! In addition to our own personal issues, there are also many societal issues which we are plagued with and which lead to the discomfort and torture of Imam al-Hujjah (as).

3. The third point mentioned is that we must take account of own souls before are actions are taken to account (by someone else).

How spiritually awake a person truly is who takes account of his actions before someone else does this for him!

If we truly believe in the Day of Resurrection and the accountability for all of our deeds, then why do we not sit and account for our actions?

If on the Day of Judgment, we were told to judge ourselves and were instructed, “Each one of you come forward and judge your own actions instead of having Allah (SwT) or anyone else sit in judgment over you, this is your deed of actions which lists everything which you performed in the world and now it is up to you to judge for yourselves whether you should be of the people of Paradise or of the Hell fire”, what would we say? Did we actually perform pure and sincere actions in the world? Really, what positive actions have we done that Allah (SwT) would find us worthy of Paradise?

4. The forth point mentioned in this tradition is that we must prepare ourselves for the next life before we end up punishing ourselves.

Before one prepares his own punishment (in the hell) and is plagued with having to put up with that, one must prepare the tools necessary for prosperity and happiness through obedience and worship of Allah (SwT) and by purchasing the happiness of both worlds.

5. The fifth point mentioned in this tradition is that we must prepare ourselves for the journey before we are forced to make the trip.

For this (final) trip, one must prepare the goods needed before he is forcefully taken, as the transient world is like a temporary stop upon which the traveler dismounts and gather some provisions for the long journey ahead.

At this temporary stop, if one becomes busy with playing games and all of a sudden the call is made that the next part of the journey is underway and that one must get up and continue on with the rest of the trip, however the person has not prepared anything for the rest of the journey, then it shall be his own loss! !

Notes

1. Bihar al-Anwar, vol. 74, pg. 181

Discourse 28: The True Shi’a

دَخَلَ رَجُلٌ عَلى مُحَمَّدِ بْنِ عَلِيٍّ الرِّضَا وَ هُوَ مَسْرُورٌ فَقَالَ: مَا لِي أَرَاكَ مَسْرُوراً؟ قَالَ: يَا بْنَ رَسُولِ اللٌّه سَمِعْتُ أَبَاكَ يَقُولَ: أَحَقُّ يَوْمَ بِأَنَّ يَسِّرُ الْعَبْدَ فِيهِ يَوْمٌ: يَرْزُقُهُ اللٌّهُ صَدَقَاتِ وَ مُبَرَّاتِ وَ مُدَّخَلاَتِ مِنْ إِخْوَانِ لَهُ مُؤْمِنِينَ فَإِنَّهُ قَصَدَنِي الْيَوْمَ عَشْرَةَ مِنْ إِخْوَانِي الْفُقُرَآءِ لَهُمْ عَيَالاَتٌ فَقَصَدُونِي مِنْ بَلَدِ كَذَا وَ كَذَا فَأَعْطَيْتُ كُلَّ وَاحِدٍ مِنْهُمْ فَلِهٌذَا سُرُورِي

فَقَالَ مُحَمَّدُ بْنُ عَلِـيِّ لِعُمْرِي إِنَّكَ حَقِيقٌ بِأَنَّ تَسِرُّ إِنْ لَمْ تَكُنْ أَحْبَطَتْهُ أَوْ لَمْ تَحْبَطْهُ فِيمَا بَعْدَ. فَقَالَ الرَّجُلُ: فَكَيْفَ أَحْبَطَتْهُ وَ أَنَا مِنْ شِيعَتِكُمْ الْمُخْلِصُ؟ قَاَل: هَاهَ قَدْ أَبْطَلَتْ بِرِّكَ بِإِخْوَانِكَ وَ صَدَقَاتِكَ. قَالَ: وَ كَيْفَ ذَاكَ يَابْنَ رَسُولِ اللٌّهِ؟ قَالَ لَهُ مُحَمَّدِ بْنِ عَلِـيِّ: إِقْرَأْ قَوْلِ اللٌّهِ عَزَّ وَجَلَّ يَا أَيُّهَا الَّذِينَ آمَنُوا لاَ تُبْطِلُوا صَدَقَاتِكُمْ بِا لْمَنِّ وَ الأََذى. قَالَ يَا بْنَ رَسُولِ اللٌّهِ مَا مَنَنْتَ عَلى الْقَوْمِ الَّذِينَ تَصَدَّقَتْ عَلَيْهِمْ! قَالَ لَهُ مُحَمَّدُ بْنُ عَلِـيٍّ: إِنَّ اللٌّهَ عَزَّ وَجَلَّ إِنَّـمَا قَالَ لاَ تُبْطِلُوا صَدَقَاتِكْمُ بِالْمَنِّ وَ الأَذى وَلَمْ يَقُلْ بِالْمَنِّ عَلى مَنْ تَتَصَدَّقُونَ عَلَيْهِ وَ بِالأَذى لِـمَنْ تَتَصَدَّقُونَ عَلَيْهِ وَ هُوَ كُلِّ أَذى إِفْتَرى أَذَاكَ الْقَوْمَ الَّذِينَ تَصَدَّقَتْ عَلَيْهِمْ أَعْظَمُ أَمْ أَذَاكَ لِحِفْظَتِكَ وَ مَلاَئِكَةُ اللٌّهِ الْمُقَرَّبِينَ مَوَالِيكَ أَمْ أَذَاكَ لَنَا؟ فَقَالَ الرَّجُلُ: بَلْ هٌذَا يَابْنَ رَسُوِل اللٌّهِ. فَقَالَ: لَقَدْ آذَيْتَنِـي و آذَيْتَهُمْ وَ أَبْطَلَتْ صَدَقَتِكَ قَالَ: لِمَاذَا؟

قَالَ: وَ كَيْفَ أَحَبَّبْتَهُ وَ أَنَا مِنْ شِيعَتِكُمُ الْخَلَّّصُ؟ ثُمَّ قَالَ: وَيْحَكَ أَتَدْرِي مَنْ شِيعَتِنَا الْخلّص؟ قَالَ: لاَ. قَالَ: فَإِنَّ شِيعَتُنَا الْخلّص حِزْبِيلُ الْمُؤْمِنُ مُؤْمِنُ آلِ فِرْعَونَ وَ صَاحِبُ يَسِ الَّذِي قَالَ اللٌّهُ تَعَالـى وَ جَآءَ مِنْ أَقْصى الْمَدِينَةِ رَجُلٌ يَسْعى وَ سَلْمَانَ وَ أَبُوذَرَّ وَ الْمِقْدَادَ وَ عَمَّارَ سَوِّيَتْ نَفْسَكَ بِهٌؤُلاَءِ أَمَّا آذِيتَ بِهٌذَا الْمَلاَئِكَةِ وَ آذِيتَنَا؟ فَقَالَ الرَّجُلُ: أَسْتَغْفِرُ اللٌّهُ وَ أَتُوبُ إِلَيهِ وَ كَيْفَ أَقُولُ؟ قَالَ قُلْ: أَنَا مِنْ مَوَالِيكَ وَ مُحِبِّيكَ وَ مُعَادِي أَعْدَائِكَ وَ مَوَالِـي أَوْلِيَائِكَ. قَالَ: فَكَذٌلِكَ أَقُولُ فَكَذٌلِكَ أَنَا يَا ابْنَ رَسَولِ اللٌّهِ وَ قَدْ تَبَّتْ مِنَ الْقَوْلِ الَّذِي أَنْكَرْتَهُ وَ أَنْكَرْتَهُ الْمَلاَئِكَةَ فَمَا أَنْكَرْتُمْ ذٌلِكَ إِلاَّ لإِنْكَارِ اللٌّهِ عَزَّ وَجَلَّ. فَقَالَ مُحَمَّدُ بنُ عَلِـيٍّ: أَلآنَ قَدْ عَادَتْ إِلَيْكَ مَثُوبَاتِ صَدَقَاتِكَ وَ زَالَ عَنْهَا الأَحْبَاطِ

The text of this tradition itself is a lesson for us and it shows us that in Islam, physically helping others is something very important. This is something which we too must give importance to and encourage other people towards. This is also one of the things which removes the adversities in people's lives and if done while on the spiritual path, would permit one to reach Allah (SwT).

However in this tradition, the Imam wishes to spiritually awaken his students and point them to an even more important issue. It is for this reason that he told his companion that they should not make their charity null and void through laying an obligation upon and harassing those who whom they have helped.

The companion told the Imam that he neither lays an obligation nor does he harass the person whom he helps to which the Imam replied, “Harassing the person (whom you have helped) does not only relate to the person whom you have assisted (materially). Rather you have actually harassed the Angels of Allah (SwT) and us (the Ahlu'l Bayt) as well.”

This companion asked, “How is it that I have harassed you (the Ahlu'l Bayt) and the Angels of Allah (SwT) where as I am one of your sincere Shi’a (followers)?”

The Imam replied, “This claim of yours that you are one of our sincere Shi’a has made all of your actions void since the true, sincere Shi’a are only the true believer from amongst the people of Pharaoh (as mentioned in the Qur’an), the true believer mentioned in Surat Yasin, Salman, Abu Dharr, Miqdad and ‘Ammar. The true believer from amongst the people of Pharaoh had true faith in Musa (as) however was forced to hide it [and this is one of the proofs for the permissibility of Taqiyyah.

In this verse of the Qur’an, the man spoke to the oppressors and said to them, “Why are you dealing with Musa in such a harsh manner? Maybe he is speaking the truth. If he is lying, then his lies are on his own record of deeds and if he is speaking the truth, then why do you need to deal with him such? According to the principal of deflecting danger (from yourselves), deal with him in the way of 'probability' (that he may be truthful in his words).”

Since these people of Fir’awn did not pay any attention to these words from this man, he said, (Surely I entrust all of our affairs to Allah.)“ At this point, these oppressors drew up plans to kill this believer, however Allah (SwT) protected him - (So then Allah protected him from their evil plots…)]

At this point, the Imam (as) said, “This is our Shi’a (true follower) who was alone and isolated amongst the enemies however stood firm as a mountain.

The other true believer was the one mentioned in Surat Yasin: (And came a man to them from the furthest part of the city, running to them…) [The history of revelation of this verse is in relation to two individuals form amongst the Messengers of Allah (SwT) whose names were Shim’awn and Yuhna who lived in the city of Antakiyah (the country previously known as Shamat which is present day Turkey) and who began their propagation work there.

The Surah continues on and says, (When We sent to them two (Messengers)) and these Messengers were ordered to guide the people towards Allah (SwT) and to command them to refrain from idol worship, however they were not triumphant in this endeavour of theirs (since the people did not listen to them). The verse continues and says, (So then We strengthened them with a third (Messenger).)1

Even with this third person sent, they still were not able to dissuade their people from the worship of the idols. At this point, we read that, (And came a man to them from the furthest part of the city, running to them…)2 Thus, it was at this point that Allah (SwT) send habib Najjar, however he was stoned to death and became a martyr in the way of Allah (SwT).]

In continuation of the tradition, the Imam said, “Do you compare yourself to people like this?”

Obviously the goal of the Imam in saying this was to train the person and it is for this reason that when this companion heard these words, he said, “I ask forgiveness (for the claims I have made).” and then said to the Imam, “Please tell me, now what should I do?”

The Imam replied to him, “Say: I am from amongst your friends and lovers and of those who has hatred for your enemies and…”

The Imam then said, “Now, your reward (for your previous acts) has returned back to you and you have been compensated.” [It should be noted that amongst the traditions, it is something very rare to see a tradition in which one's Divinely granted rewards are given back after they have been considered null and void.]

This tradition shows us that to claim to be a follower (a Shi’a) is an easy thing and to truly be a Shi’a is something very difficult.

We pray that we are able to spiritually build ourselves and that we are also able to guide others to this path.3

Notes

1. Surat Yasin (36), verse 14

2. Ibid., verse 20

3. Bihar al-Anwar, vol. 65, pg. 159

Discourse 29: The Sincere Shi’a

قَالَ الإِمَامُ جَعْفَرُ بْنُ مُحَمَّدٍ الصَّادِقُ: إِنَّ شِيعَتَنَا هُمُ الَّذِينَ يَتَّـبِعُونَ آثَارَنَا وَ يُطِيعُونَا فِي جَمِيعِ أَوَامِرِنَا وَ نَوَاهِينَا فَأُولٌــئِكَ شِيعَتَنَا. فَأَمَّا مَنْ خَالَفَنَا فِي كَـثِيرٍ مِمَّا فَرَضَهُ اللٌّهُ عَلَيْهِ فَلَيْسُوا مِنْ شِيعَتِنَا

Imam Ja’far b. Muhammad as-Sadiq (as) has said: “Surely our Shi’a (true followers) are those who follow our virtues (those who follow all of the good and noble practices which we have established and left behind - our Sunnah) and who obey us in all of the things which we command towards and which we prohibit - surely these people are our Shi’a. However, as for those who go against us in most of the things which Allah has made obligatory upon him, they are not our Shi’a.”1

The word “أثار ” mentioned in this tradition refers to the customs that remain even after a person has left this world. Sometimes these are good customs and practices while other times, they are corrupt and immoral practices.

In this tradition, the Imam has said that, “Our Shi’a not only uphold and protect the obligatory and refrain from the prohibited, rather, they also protect the (good) customs and practices.”

One of the established customs of the A`immah (as) is that they used to help people in need through direct means. Historical narrations mention that in the middle of the night, they would go to a needy person's house and give them whatever they needed.

Another custom of the A`immah (as) was the humility which they displayed.

Yet another of their habits was that when they came face to face with the anger and rage of another person, they restrained themselves and would repel evil with goodness - not with evil!

Therefore, according to the directives given in the tradition under review, the person who keeps their traditions (Sunnah) alive, acts according to all of the permissible things and refrains from the impermissible, are the true Shi’a of the A`immah!

We should note that in this tradition, the Imam has used the term, 'all of the commandments and prohibitions'. Therefore, if a person was to go against even one of their commandments or perform even one prohibited act, he would no longer be classified as a Shi’a!

However at the end of the tradition, the Imam has said that if a person does not follow a great number of their commandments, then and only then is he classified as not being from amongst their Shi’a. Is there some discrepancy between the beginning and end of this tradition?

In our opinion, the meaning of “not following some of our commandments” is the same as “not following all of our commandments” and is similar to the phrase used in the Qur’an which states:

وَ يَشْـتَرُونَ بِهِ ثَــمَناً قَلِيلاً

“And then they sell it (the communications of Allah) for a miserable and low price…”

This sort of phrase has been repeated in the Qur’an in many times. However, does this verse mean that if a person was to take a large amount of money as a bribe for the act of alteration and distortion of the verses of the Tawrat, then this would be permissible - thus relegating the meaning of this verse to be that it is no permissible to take a small amount of money? The answer is that obviously, a “large amount” is equal to a “small amount” and that even if a person was to give the entire transient world in exchange for the distortion of the verses of Allah (SwT), that would still be a little amount!

Therefore, sometimes we see that 'a little' is actually 'a lot'.

With this said, in the tradition under discussion and as it has been mentioned by the infalliable A`immah (as), even one ounce or an atom's weight of opposition to their teachings is too much! If the meaning of this tradition was anything other than this, then we could definitely say that there is a disparity between the beginning and end of the tradition.

Therefore the correct meaning of the tradition is that if a person goes against the dictates of the A`immah (as) in even a small amount, it is the same as going against many of their commandments and thus, such a person would cease to be a Shi’a.

The tradition goes on to speak about a very frightful and moving event that was previously mentioned in two other traditions. In those other discussions we mentioned that once, a person was plagued with difficulties and was in need of help and thus, introduced himself (to the Imam) as a Shi’a of the Ahlu'l Bayt.

Another person asked the Imam if that person was truly a Shi’a and follower of the Ahlu'l Bayt to which the Imam replied that he was not a Shi’a! Some time later, the person was relieved from his difficulties and asked the Imam why he said that he was not a Shi’a?

The Imam replied, “I did so since in this issue which you were engulfed in, you were not under a great deal of pressure and now that you are freed from your difficulties you should know that you are our lover, you are not our Shi’a - thus, this statement of yours is nothing more than a false claim. Therefore, you must say that you are a lover of the Ahlu'l Bayt.”

However, we should not become discouraged from these sorts of traditions. Rather, they should instil a feeling of hope within us and we should realize that being a Shi’a is something extremely difficult! It is easy to love someone, however it is difficult to be a follower (Shi’a) of that person.

We are merely at the beginning of the journey of becoming true Shi’a, and therefore, we must seek assistance to complete this journey so that we can truly become and be counted as the Shi’a.

The tradition under review also shows us that if the claim of being a follower (Shi’a) is made, however there are no characteristics of being a Shi’a present within the person, then not only is this a false and void claim, rather, it also has retributions associated with it (as we mentioned in our previous two discussions).

We pray that through the divine blessings of the A`immah (as), we are able to stay on the path of being the true Shi’a!

Notes

1. Ibid., vol. 65, pg. 162

Discourse 30: The Signs of a Person With Character

عَنِ الصَّادِقِ: ثَلاَثَةٌ تَدُلُّ عَلـى كَرْمِ الْـمَرْءِ: حُسْنُ الْخُلْقِ وَ كَظْمُ الْغَيْظِ وَ غَضُّ الْبَصَرِ

[Imam Ja’far b. Muhammad] as-Sadiq (as) has said: “There are three things which show the character of a person: good etiquette; swallowing one's anger and lowering the eyes [to that which one is not permitted to look at].”1

The word “كرم ” in sometimes used in the ‘Arabic language to refer to the traits of munificence, charity, and generosity. In the verses of the Qur`an and the traditions, it refers to the character or temperament and the spiritual worth of a person. For example it has been mentioned in the Qur`an that:

إِنَّ أَكْرَمَكُمْ عِنْدَ اللٌّهِ أَتْقٌكُمْ

“Surely the one with the most character, worth, noblest of traits and ethical values amongst you in the sight of Allah is the one who is the most Allah-Conscious (one with Taqwa).”

According to the tradition we started our discussion with, the person with character is the one who possesses the following three traits:

1. A good demeanour: Having pleasant encounters with others, enjoyable to be around and observing the proper etiquette are all things that come under the heading of a good demeanour. In addition, these are things which have been emphasized in the verses of the Qur`an and the traditions, and one of the miracles of the Prophet (S) was his good demeanour and etiquette.

If a person with character is given something or has something taken away from him, he does not let this get to him and is able to control himself. However, as can be seen in a person who has no character or has a negative disposition, even if a small amount of difficulties abound him, he becomes childlike and immature and begins to argue with everyone!

2. Swallowing the Anger: The word “كظم ” refers to closing the mouth, as anger is like a fire raging inside a person which is manifest when one speaks. It engulfs the one who is in his presence and is at the receiving end of the anger and it is for this reason that the word “كظم ” has been used for 'anger' and the act of swallowing one's anger is one of the traits of a person with character. Of course there is also a form of 'sacred anger' and this is necessary to have.

3. Lowering the Eyes [to that which a person should not be looking at]. The word “غمص ” refers to closing one's eyes, however the word “غضّ ” is in the meaning of lowering the gaze and look.

What must we lower our eyes from? The meaning of lower one's eyes or refraining from looking at certain things has a very wide meaning to it:

1. Refraining from staring at people whom one is not related to by blood or marriage (Maharim);

2. Turning a blind eye to the shortcomings of the people;

3. Turning a blind eye to the minor mistakes of the people;

4. Abd refraining from staring and desiring the gold and glitter of the transient world.

We pray that we can all struggle to enliven these characteristics within ourselves and pray that Allah (SwT) gives us the Divine providence to be able to possess these traits!

Notes

1. Ibid., vol. 75, pg. 232

Discourse 31: The Effects of Sins

عَنِ الْبَاقِرِ: مَا مِنْ عَـبْدٍ يَمْـتَنِعُ مِنْ مَعُونَةِ أَخِيهِ الْمُسْلِمِ وَ السَعى لَهُ فِي حَاجَتِهِ قُضِـيَتْ أَوْلَمْ تَقْضِ إِلاَّ أَبْتَلى بِالسَّعى فِي حَاجَةِ فِيمَا يَأْثِمُ عَلَيْهِ وَ لاَ يُوْجَرُ. وَ مَا مِنْ عَبْدٍ يَبْخَلُ بِنَفَقَةِ يَنْفَقُهَا فِيمَا يَرْضى اللٌّهُ إِلاَّ أَبْتَلى بِأَنَّ يُنْفِقُ أَضْعَافَهَا فِيمَا أَسْخَطَ اللٌّهُ

[Imam Muhammad b. ‘Ali] al-Baqir (as) has said: “There is no servant who sees his Muslim brother in need, however does not help him or tries to alleviate his difficulties, except that he will face a tribulation in that his energies will be expended in an area in which there is no reward for the next life and no reward for the transient world.

There is not a single servant (of Allah) who is miserly in spending his wealth in that which pleases Allah except that his wealth will end up being spent in the forbidden and prohibited channels where in lies Allah's anger.”1

Both the acts of obedience and sinning against Allah (SwT) have two effects to them:

1. Effects within the physical world;

2. Effects within the spiritual world.

Taking interest (from the banks or other institutions) has a spiritual effect which is the punishment on the Day of Resurrection and the squeezing in the grave; as for the effects in the physical world, the person who takes interest will be accursed and hated by others!

The effects within the physical world are broken up into two categories:

1. Some of them have a logical reasoning which we can understand with logical proofs. For example, we read in the Qur’an that:

وَ لاَ تَنَازَعُوا فَتَفْشَلُوا وَ تَذْهَبُ رِيـحَكُمْ

“…and do not quarrel with one another for then you will be weak, and your power will depart…”2

Thus, the effects in the physical world include arguments and differences amongst the people. We are able to understand the logic of this outcome since when there is an argument between people, naturally their power is dissipated. Instead of fighting the enemy, one would end up fighting with those of the same faith and close to the person!

In addition, the Qur`an also tells us (as another example of this phenomena):

إِدْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَ بَيْنَهُ عَدَاوَةٌ كَــأَنَّهُ وَلِيُّ حَمِيمٌ

“…repel (evil) with what is best. [If you do so,] behold, between you and the person for which there was enmity will be as though he were a sympathetic friend.”3

Therefore, we must respond in a nice way to one who says something bad as this goodness would lead to the stubborn enemy having a change of heart and inclining such that he would become a close, loving friend! The A`immah (as) and the Noble Prophet (S) were the embodiment of this verse and it is through their love that they were able to humble the enemies.

2. Another effect in the physical world is a relationship which, although may not be exactly clear to us and which we cannot understand, nonetheless does exist. For example, it is mentioned in the traditions that:

صِلَّةُ الرَحْمِ تُعْمَرُ الدَيَّارَ وَ تَزِيدُ فِي الأَعْمَارِ

“Silatul Rahm (the act of the keeping the family bonds strong) enable the cities to be fortified and increases the life span.”

This is another physical act related to the world, however it is not clear how the life span increases through maintaining family ties.

In addition we read in the Qur`an:

وَ مَنْ يَـتَّقِ اللٌّهَ يَجْعَلْ لَهُ مَخْرَجاً وَ يَرْزُقْهُ مِنْ حَيْثُ لاَ يَحْتَسِبُ

“…and whoever is careful of (his duty to) Allah, He will make for him a means out (of his difficulties) and will grant him sustenance from where he imagines not (that it would come)…”4

What is the relationship between Taqwa of Allah (SwT) and sustenance coming from places where one cannot even imagine? Truly, this is something we cannot understand!

It is important to keep in mind that all types of worship and acts of transgression carry these forms of effects with them.

It is possible that after committing a sin, a person would repent and Allah (SwT) would accept his forgiveness, however the effect of that sin remains with the person in the physical world. Thus, the repentance for a sin merely takes away the effect of the act in the spiritual realm, however its spiritual effects remain for a time period. This is similar to poison which enters into a person's body and is not immediately taken out of the body forcing the person to ingest an antibody so that the effects of the poison do not stay with the person.

In the tradition quoted, we see that it refers to two effects of one's actions in the physical realm. If the society were to pay attention to these effects, then they would definitely correct themselves much quicker than the current pace of reformation.

We pray that Allah (SwT) grants all of us the opportunity to be able to pay close attention to the various educational programs and injunctions that Islam has blessed us with!

Notes

1. Tuhafatul Uqul under the short sayings of the 5th Imam and also Bihar al-Anwar, vol. 75, pg. 173

2. Surat al-Anfal (8), verse 46

3. Surat al-Fussilat (41), verse 34

4. Surat al-talaq (65), verses 2 and 3