Alhassanain(p) Network for Heritage and Islamic Thought

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Islamic Morals

Author: Gulam Reza Sultani

www.alhassanain.org/english

Notice:

This version is published on behalf of www.alhassanain.org/english

The composing errors are not corrected.

Table of Contents

Introduction- 2nd Edition 10

Introduction- 1st Edition 12

Part I- Development in the light of morality 13

Lesson: 1- Knowledge and Wisdom: Islamic Viewpoint 14

Encouragement for the learned 16

Lesson: 2- Rebuke for those who know, but do not act accordingly 17

Inactive scholars from the viewpoint of Quran 17

Balam Baoor: A materialist and a deviated scholar 18

Non-practising scholars: Viewpoint of traditions 19

Lesson: 3- Duty of people regarding deviated Scholars 21

The serious danger of issuing Fatwa without knowledge 21

Lesson: 4- Sincerity of Intention in Teaching and Learning 23

Sincerity and wisdom 24

The reality of sincerity 24

Lesson: 5- Hypocrisy 25

Prohibition of making a show in Quranic verses 25

Some noteworthy points in this verse 25

Prohibition of Riyaa in Traditions 26

Advice and warning 27

Lesson: 6- Self - deception and Egotism 30

The Otherworldly Harm of Egotism 32

Sign of Ujb 32

Lesson: 7- Remedy for Egotism 33

Detailed Remedy 33

Lesson: 8- Pride and Its Kinds 37

Lesson: 9- Pride (continued) 39

1- Causes and Reasons of Pride 39

2 - Kinds of Pride 40

3 - Grades of Pride 40

4 - Signs of Pride 40

5 - Harm of Pride 41

6 - The Way of Remedying Pride 41

7 - What Should Society Do While Confronting the Arrogant? 41

8 - Who shows pride? 42

Lesson: 10- Love of Status and Fame 43

Condemnation of the over ambitious in the Quran 43

Lesson: 11- Love for the world 45

Verses condemning materialism 45

Ayats and Traditions Praising the World 46

Praise for benefiting from the permissible things in the world 47

The world which is beneficial for the Hereafter 47

Lesson: 12- Jealousy and its harmfulness 48

Meaning for jealousy and its difference from envy 48

Kinds of Jealousy 48

Condemnation and Prohibition of Jealousy 48

Signs of Jealousy 49

Harms of Jealousy 49

Causes of Jealousy 50

Remedy for this Dangerous disease 51

Lesson: 13- Greed and its harms 52

1 – Greed 52

2 - Signs of Greed 52

3 - Harms of Greed 52

Lesson: 14- Covetousness and its harms 54

The way of remedying this dangerous disease 54

Lesson: 15- One of the branches of worldly love is a lengthy ambition 56

Result of high ambitions 56

Remedy for This illness 56

Lesson: 16- One of the branches of worldly love is stinginess 57

Harms of Niggardliness 58

Remedy for this mental Illness 58

Lesson: 17- Oppression 60

Meaning and Kinds of Zulm 60

Causes of Zulm 60

Verses and Narrations Indicating Ugliness of Zulm 60

Vicious effects of injustice 61

Harms of oppression 61

The Worst Oppressions 64

Lesson: 18- Help in oppression 65

The Oppressed is also Oppressor if He Becomes Excessive 66

Remedy 66

Tawbah of the Oppressor 66

Lesson: 19- Tyrants should not be relied upon or supported 68

Fabricated narrations 69

Lesson: 20- Hypocrisy 73

Lesson: 21- Discussion of hypocrisy & hypocrites continued 78

Some Important Points 78

A Warning to Hypocrites 80

The Ominous Signs of Hypocrisy 80

Lesson: 22- One of the Signs of Hypocrisy is Lying 81

1 - Hypocrites 82

2 - Those who give false witness 82

3 - Those who swear falsely 82

4 - Those who break Promises 82

Lesson: 23- Self-acquaintance or self-awareness 85

A - Necessity of Self-awareness 85

B - Vies of World-famous Philosophers 86

Lesson: 24- Reality of Faith 87

Lesson: 25- Recognition of faith 90

Faith is of two types: Mustaqarr and Mustavda 92

Lesson: 26- Justice and equity 94

Justice is one of the important foundations of Islam 96

Sign of Adalat 96

With two mentioning we end the discussion of Adl 96

Lesson: 27- Fear and Hope 99

The best fear 100

A faithful person is both fearful and hopeful 102

Lesson: 28- Courtesy and Humility 104

Reality and the meaning of courtesy and humility 104

Signs of Humility 104

Whose Humility is Better? 104

Verses and traditions Praising Courtesy 105

Lesson: 29- Forbearance and firmness 106

Traditions 106

Kinds of patience 107

Lesson: 30- Reliance and Trust in Allah 110

Verses and Narrations about Reliance 110

Traditions 110

Reliance and its meaning 111

Philosophy of Reliance 112

Grades of the Confidents (Mutawakkileen) 113

The Way to Gain Reliance needs two things 114

Peace of Mind in the shade of Reliance on and Trust in Allah 114

Hearts Get rest by Remembrance of Allah 114

How to Remove the Causes of Restlessness and Worry? 114

Be Fearful of this State 115

Lesson: 31- Contentment, submission and Authorisation 116

What is Razaa (concurrence)? 117

The Philosophy of Rezaa and Tasleem 118

Lesson: 32- Thankfulness and Praise 120

Quranic verses 120

Traditions 120

Stages of Gratitude Thankfulness- Shukr 121

Lesson: 33- Fulfilment of promise from the view point of Islam 123

Man’s Covenant with Allah 123

Promise Keeping between Man and Man 124

Hypocrisy and Breach of a Vow 125

Lesson: 34- Honesty 126

Some Traditions Relating to Trust 126

Lesson: 35- Modesty and Chastity 129

Some Important points 130

First point 130

Second point 130

Third point 130

Part II- Perfection in the light of Morals 132

Preface 132

Lesson: 36- Self respect 133

Words of Religious Leaders about Ghairat 133

Some Rules for preventing Corruption 134

Lesson: 37- Favourable Opinion 136

The third problem - Misgiving about men 136

Traditions regarding Conjecture 137

Evil Consequences of Conjecture 137

Ways of Curing This Dangerous Disease 137

Some Essential Advice 138

Lesson: 38- Pardon and Tolerance 139

Some Questions 140

On whose part pardon and Connivance Is More Beneficent? 141

Lesson: 39- Good manners and the Islamic behaviour 142

Verses 142

Traditions 142

Verses 142

Traditions 143

Lesson: 40- Self-restraint and Piety 144

Definition of Taqwa 144

Verses 144

Narrations 145

Difference between Taqwa and Wara 145

Lesson: 41- Taqwa Continued 146

Traditions 146

Consequences of Taqwa 146

Clear-sightedness as a result of Piety 146

Lesson: 42- Taqwa Contd 148

Admonition and Counsel Proves Effective for the Pious 148

Islam Has Removed All Fanciful Prejudices 148

Signs of Piety 149

Ranks of Piety 150

Lesson: 43- Piety and the Pious 151

Section Two: Censure of the World 152

Attributes or virtues of a Zahid 152

Degrees of Piety 153

The Philosophy of Piety 153

Lesson: 44- Relation between worship and perfection 156

Verses 156

Narrations 157

Peace and tranquillity under the shade of worship 157

Some Points Regarding Worship 158

Lesson: 45- The Importance of Thinking 161

Verses 161

Traditions 161

Some points regarding reason 161

The Lord of the Universe has, in this verse, invited attention to some issues 161

Lesson: 46- Love and eagerness for Allah 163

Signs of love of Allah 163

How To earn love of Allah 164

Lesson: 47- Anger 167

Remedy 168

Lesson: 48- The hardening of heart 170

Signs of Hard-heartedness 170

Lesson: 49- The Ugliness of Ignorance, Doubt and Confusion 172

Doubt and confusion 172

Verses 172

Traditions 173

Lesson: 50- Remedy for removing doubtfulness and ignorance 174

Traditions 174

Signs of certainty 174

Stages or certainty 175

Kinds of makaashifaat 176

Lesson: 51- Hatred and animosity 178

Narrations in Connection with Hiqd and Keenah 178

A warning to the faithful 179

Lesson: 52- Undue prejudice 180

The meaning of prejudice 180

Verses 180

Traditions 181

Sinister results of prejudice 181

Lesson: 53- Weakness of Ambition and its Harms 183

Traditions 183

Lesson: 54- Extravagance and squandering 186

Verses 187

Traditions 187

Lesson: 55- Advantage of consultation and condemnation of despotism 188

Verses 188

Traditions 188

Results of consultation 189

The duty of a consultant 190

Traditions censuring despotic thinking 190

Lesson: 56- Man’s duty with regard to his parents 191

After God worship, respect for Parents 191

Verses 191

Extremely extraordinary points about parents 191

Thought provoking point 192

Traditions 192

Lesson: 57- Duties of parents toward children 194

Traditions 194

Warning to parents 195

Lesson: 58- Family relationship Blood relations 197

Traditions 197

Lesson: 59- Behaviour with neighbours and their rights 199

Islam has made much recommendation in this matter 199

Lesson: 60- Rights of family members and Islamic Behaviour in marital life 201

Grave responsibility of women 202

Lesson: 61- Rights and collusion between government and the people 204

Lesson: 62- Islamic brotherhood: The basis and foundation of human unity 205

Traditions 205

Explanation 206

Traditions 206

Another example of the result of Islamic unity 207

Lesson: 63- Permanent peace 208

Exploring peace 208

Lesson: 64- Islam and racial supremacy 210

Verses 210

Traditions 210

Lesson: 65- Backbiting prohibited 212

Reasons of backbiting 213

Harms of backbiting 213

Lesson: 66- The calamity called spying 215

Lesson: 67- The crime of defamation or slander 216

Verses 216

Traditions 216

Lesson: 68- What is the spreading of indecency? 217

Conclusion 218

The man in Quran 218

Notes 220

Introduction- 2nd Edition

Though man, by divine inspiration or natural instinct finds out the roots of good and bad and through natural guidance, differentiates between the desirable and the undesirable, it does not mean that people can understand all the problems facing them in the field of morality by themselves without a teacher. That they can easily distinguish virtues from vices and answer all the questions in this regard. This is so because the knowledge of morals is so difficult and complex that despite deep studies by great philosophers throughout the centuries, some parts of the problem have remained unsolved even today and they have not become as clear as they should be and scholars are not able to give a definite reply to some questions pertaining to morals. Therefore, we should try to grasp their realities and subtleties from the Holy Quran and words of the infallibles

We must understand that in the school of thought of the Holy Prophets (s.a.w.s.), man is a being having two dimensions, that is to say, human nature has both a positive and a negative dimension. Man can travel upward as well as downward. In his temperament, he has inclination both toward good and bad. Man possesses both an intelligence and heart. Intelligence guides him to the good and the graceful and he also has a lustful heart, which drives him toward the bad and the lowly.

Human heart possesses both a constructive power and a destructive one. The Holy Quran points to both of them in various verses and says. Nay! I swear by the Day of Resurrection. Nay! I swear by the self-accusing soul.[1] Regarding the second it says: Most surely man’s self is wont to command him to do evil, except such as my Lord has had mercy on,[2]

Man, naturally has an inclination toward God due to the positive dimension. The Quran says in the same background. In the right state - the nature made by Allah in which He has made men.[3]

He has power to travel toward good and become a lofty being. He has the capacity to lift himself up to the state of Nafse Mutmainnah (Restful soul) How beautiful is the Word of Allah: O soul that art at rest! Return to your Lord, well pleased with Him, well pleasing Him. So enter among My servants. And enter into My garden.[4]

In the negative dimension, too, the human nature has been recognised as stingy, greedy, quarrelsome, hasty and thankless. Hence we find these subjects in the Holy Quran:

And man is niggardly.[5]

Surely man is created of a hasty temperament.[6]

And man is most of all given to contention.[7]

And man is ever hasty.[8]

Most surely man is ungrateful to his Lord.[9]

The negative dimension of man’s self is such that he can drag himself down unto the lowest of the low. The Holy Quran says: Then we render him the lowest of the low except those who believe and do good.[10]

These verses tell us clearly that man can become lower than all the lowly creatures. Thus from the viewpoint of Quran and Divine schools of thought, there is, in the nature of man, a fathomless expanse of difference. On the one hand it develops so much that it reaches the Aalaa illiyyeen The Highest places in the Hereafter as, the Holy Quran says about the noble Prophet Muhammad (s.a.w.s.):

Then he drew near, then he bowed, so he was at the measure of two bows or closer still.[11]

On the other side, it is possible that he drops down so low that he reaches the Asfalus Saafileen (lowest of the low.)

Now that we have read some of the Quranic verses describing graceful morals and their importance as well as the ayats which mention how much low a man becomes by immorality, we should know that, for training and guidance of man, it is necessary for us to take maximum benefit from the teachers of morality who themselves have been the epitomes of moral virtues and who had kept themselves far away from vices so that, we too, slowly, become graceful. If we do not do so and if we leave ourselves free, then surely we may reach the place mentioned by the Holy Quran regarding such licentious people, They are as cattle, nay, they are in worse errors.[12]

So, from this aspect, we must know that the importance of morality is so great that the perfection of human destiny lies in the gracefulness of his morals.

Gulam Reza Sultani

Introduction- 1st Edition

Before we discuss morality, we must understand that from the viewpoint of Islam, man has a very high status. The Lord Almighty says about his creation, So blessed be Allah, the best of the creator.[13]

Also regarding the creation of Adam, He tells the angels, I am going to place in the earth a Khalif … Surely I know what you do not know[14] He also says, And surely We have honoured the children of Adam, and We carry them in the land and the sea, and We have given them of the good things, and We have made them to excel by an appropriate excellence over most of those whom We have created.[15]

It is obvious that man by his painstaking efforts reaches such a status that his eyes, ear and heart become divine; and then whatever he desires, happens.

In some narrations we read: A man who performs deeds honestly for forty days, the Lord Almighty fills up his heart with wisdom. So also: Knowledge is the light with which God fills the heart of whomever He wills.

Now, in order to be able to gain the status of humanity and to seek this high station, it is necessary to, first, understand our selves and then only we would know our Lord, because, One who knows himself, known his Lord.

We should know that reaching this stage is not possible except under the shade of submission to the Divine laws and by removing all despicable vices from ourselves and by adorning ourselves with precious virtues like knowledge, truthfulness, Piety , moral heroism, humility, sincerity and Takhliyah and Tahliyah (consuming and expelling).

In this book, we describe some qualities which either raise man to perfection or drag him down to abyss, from the viewpoint of the Holy Quran and the Hadith so that, with the blessings of the Holy Quran and the words of the Holy Prophet and his pure progeny, both the author and the readers may be blessed with light. Then, after contemplation, examination and analysis we shall come to a conclusion that man reaches perfection only in the shade of morals and ethics and understands the aim of creation.

I hope that this book having 32 lessons of ethics shall prove effective for cleansing and purifying and will help us and the readers in our journey toward the Lord and human perfection.

Ghulam Reza Sultani

Part I- Development in the light of morality

Lesson: 1- Knowledge and Wisdom: Islamic Viewpoint

We begin our first lesson with Knowledge and Wisdom, which is the first and original pillar of human distinctions and specialities.

In the very first revelation to the Holy Prophet (s.a.w.s.) we read, Read in the name of your Lord Who created. He created man from a clot. Read and your Lord is Most Honourable, Who taught to write with the pen, taught man what he knew not.[16]

Also at the beginning of Surah Rahman we read, The Beneficent God, taught the Quran. He created man, taught him the mode of expression.

In these two verses, first attention has been drawn to the grant of Ilm (Knowledge) and then to Khilqat (creation) of man.

Also in many verses of this kind, wise people have been addressed with inspiration like, And He it is who has made the stars for you that you might follow the right way thereby in the darkness of the land and the sea; truly We have made plain the communications for a people who know.[17]

In another verse He says, And He it is who has brought you into being from a single soul, then there is for you a resting-place, and a depository; indeed we have made plain the communications for a people who understand.[18]

Also He says about Adam the Father of mankind, And He taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right.[19]

It is not out of place here to remember that as a rule of Arabic grammar if before a noun there comes Al, it denotes a common category. On this ground it can be said that God taught all the sciences/knowledge to Adam. Then He orders the angels to bow before Adam and whosoever does not bow respectfully is being regarded as one of the unbelievers.

In Islam, upgradation of stages is reserved for Mo-mineen and the learned. Therefore He says, Allah will exalt those of you who believe, and those who are given knowledge, in high degrees; and Allah is aware of what you do.[20]

In another verse, it is said about the one who is wise, He grants wisdom to whom He pleases, and whoever is granted wisdom, he indeed is given a great good and none but men of understanding mind.[21]

The word Hikmat (wisdom) has been defined in many ways, like knowing and being acquainted with the secrets of the world, Awareness of the Truths about of Quran, Reaching to the truth through word and deed and Knowing Allah. Each one of these meanings has, in it, a deep meaning and wisdom for man and it is through piety and strenuous efforts that man has raised himself to the heights of intellect. Moreover, fear of Allah is reserved for the wise, Those of His servants only who are possessed of knowledge fear Allah.[22]

Yet in another Ayat the aim behind creation of the skies and the earth and everything between them is mentioned, Allah is He Who created seven heavens, and of the earth the like of them; the decree continues to descend among them, that you may know[23]

Obviously the meaning of this Ilm (knowledge) is the ability of knowing God and this knowledge has no end. Allah asks His Messenger, (who knows more than all other creation) to pray,

O my Lord! Increase me in knowledge.[24]

Here we mention some sayings of the Masoomeen (a.s.) regarding the importance of knowledge and wisdom.

A - Amirul Mo-mineen Ali (a.s.) was once asked about Khair (Good). He said, Good is not that you have more wealth and children. Good is that your knowledge increases.

Kumail says, Amirul Mo-mineen (a.s.) held my hand and took me out of the town. When we reached wilderness he took a deep breath and said, O Kumail! These hearts are the treasures of wisdom and knowledge. The best of heart are those that provide room for more knowledge and wisdom. Remember forever what I tell you.

There are three kinds of people: First - One who knows the Lord; Second: A student of the path of salvation and truth; and third - a group like flies who follow every voice; and who are dragged in any direction the wind blows.

O Kumail! Knowledge is better than money and property. Knowledge is your security and you have to guard wealth. Money and possessions decrease by using but knowledge increases with its dispersion.

O Kumail! Knowledge is the only faith of man and man must always follow it. Every man must, during his lifetime, adopt a way of obedience and must leave after his death a good remembrance. Knowledge is the ruler while money is the ruled.

O Kumail, the possessors of wealth and treasures have vanished but the wise and the learned are living. The learned are alive till the world exists. Their bodies have disappeared but their high examples exist in the hearts of people.

Then pointing to his chest said: Here is the abundance of knowledge and wisdom. I wish I could find bearers for it.[25]

B - Amirul Mo-mineen (a.s.) narrates from the Holy Prophet (s.a.w.s.), that he said, In Qiyamat the blood of the martyrs will be weighed against the ink and writings of the learned and finally the ink of the learned will be held heavier than the blood of the martyrs.

C - It is narrated from Imam Sadiq (a.s.), On the Day of Judgement Almighty Allah will call the learned and the worshipper. Then He would tell the Aabid to proceed to Paradise but the Aalim would be asked to wait and intercede for those whom he had taught.

D -Imam Baqir (a.s.) says: The value of one learned man who has benefited the society is more than the worship of seventy thousand worshippers.

E - Imam Sadiq (a.s.) said: One Rakat of prayer of Aalim is more valuable then seventy thousand Rakats of an Aabid.

G - It has been recorded from the Holy Prophet (s.a.w.s.) that,

The superiority of a learned man over a worshipper is like that of the full moon over other stars.

H - It is reported that the Holy Prophet (s.a.w.s.) once addressed Ali (a.s.), The sleep of a learned man is better than a thousand Rakats Namaz of a worshippers. O Ali! No poverty is harder than ignorance and no worship can equal contemplation.

I -The Holy Prophet (s.a.w.s.) said: For the devil, the existence of one Faqeeh (jurisprudent) is more intolerable than the existence of a thousand worshippers.[26]

J -Imam Zainul Abideen (a.s.) says, Had people known what benefit learning gives, they would have run after it even if it required the blood of hearts and diving deep into oceans.[27] It is to convey that they would try to learn unto the time of their death.

K - The Holy Prophet (s.a.w.s.) is reported to have said, The loss of running after an affair without learning about it is more than its benefit.[28]

L - Imam Sadiq (a.s.) is reported to have said, Working without knowledge is like travelling off the road. The more a blind man walks the more he gets away from his path.[29]

Verses and traditions regarding knowledge are so many that it is impossible for us to include all of them here. Yet it should not also be forgotten that no other school of thought has given so much importance to knowledge except Islam. So much so that Islam has made it almost obligatory for a Muslim. We read in traditions: Learning knowledge is compulsory under every circumstance.

Question: Is obtaining knowledge obligatory? In case it is obligatory is it Kifaai or Ainee? That is, is it compulsory for some or for each and everyone in the society?

Answer: The great jurisprudents of Islam are of the opinion that obtaining Ilm is waajib-e-Ainee so far as it refers to the matters of belief like the principles of religion and those practical affairs without which duties cannot be fulfilled; and that beyond it, it is Waajib-e-Kifaai. But a group of jurisprudents think it is absolutely compulsory even in that case for those who can afford to obtain knowledge.

Encouragement for the learned

Islam has encouraged learning. Great religious leaders have always actively inspired scholars giving them preference over all others. Hence, the Holy Prophet (s.a.w.s.), during the war of Muslims against Romans, gave the standard to a youth named Usama bin Zaid and ordered that entire army to follow him.

Also when a group from Bani Hashim was sitting near Imam Sadiq (a.s.) in a grand gathering, Hishaam bin Hakam who was then a youth arrived. The Imam got up to greet him, pulled him toward him, kissed his lips and seated him beside him. This happening displeased all the elders sitting there. Imam said, “Don’t you know that this young man had, during a discussion, put Amr bin Ubaid (who was a great Sunni scholar) to shame to such an extent that Amr said: So long as this youth is present in the class I will not talk?”

Lesson: 2- Rebuke for those who know, but do not act accordingly

After describing the verses and traditions showing the excellence of the learned we now come to the ayats and traditions condemning those learned people who do not act according to their knowledge.

Inactive scholars from the viewpoint of Quran

And recite to them the narrative of him to whom We give Our communications, but he withdraws himself from them, so the Shaitan overtakes him, so he is of those who go astray. And if We had pleased, We would certainly have exalted him thereby; but he clung to the earth and followed his low desire, so his parable is as the parable of the dog; if you attack him he lolls out his tongue; and if you leave him alone he lolls out his tongue; this is the parable of the people who reject Our communications; therefore relate the narrative that they may reflect.[30]

This verse first turns toward the Holy Prophet (s.a.w.s.) and says: The story of those to whom We gave Our signs but who disobeyed and fell into the doubts raised by the Devil and finally went astray be recited to them. The earlier verses had hinted clearly toward the story of those who had been previously in the line of the Believers and who were regarded as the carriers of Divine Signs and Knowledge but who, at the end, stepped out of the line of true path and the Devil too drove them in the wrong direction with his doubts and as a result they lost the true path.

The meaning of ansalakha (withdrew) which is from the root word insalaakh is originally to come out of the skin and it hints that the verses and the Divine sciences had enveloped them initially in such a way that it had almost become their skin. But suddenly they came out of that skin and changed their course entirely.

It can be understood from the phrase faatbaahush shaitaan the Devil overtook them that in the beginning Shaitan had become almost disappointed with them, as they had stood firmly on the True Path. But after the aforesaid diversion, the Shaitan followed them vigorously, reached them and sat in their path and began to raise doubts in their hearts and minds and finally brought them in the line of the deviated people.

Thereafter the next verse concludes the subject saying: Had We willed we could have forcibly kept them on the same path and, could have, through the said ayats and sciences, given the high status.

But it is well known that keeping people by force on the True Path does not fit with the will of Allah which gives man the freedom of will and that it would not indicate ones personality and status. So, without any break He adds: We left him on the path of his choice and he, instead of adopting a day to day progress toward heights with the help of his knowledge and wisdom, turned toward the low level and, following his passions and desires crossed the downhill stages.

Thereafter the Holy Quran compares this scholar without deeds with a dog that always keeps its tongue hanging out of its mouth like thirsty animals. It is here that the Holy Quran says: If you attack him he lolls out his tongue; and if you leave him alone he lolls out his tongue.

He, under the effect of passions and lust for material tastes, acquired or brought on himself a state of unlimited and unquenching thirst which runs parallel to his world-worship. This is not because of need, but is in the form of an illness like that of a mad dog who suffers from unquenching thirst and is never satisfied. The same is the condition of the materialists who are coward and are never gratified no matter how much they hoard.

Thereafter the Holy Quran adds that this state is not limited to a particular person but It is the example of all the societies that refute the verses of God.

So O Prophet! Tell these stories to them perhaps they may ponder over them and find that true path.

Balam Baoor: A materialist and a deviated scholar

As you have observed, the above verses have not mentioned anyone’s name but they talk about a learned scholar who had started walking on the true path in such a manner that no one imagined he would deviate at any time. Yet world-worship, lust, greed and passion dragged him to such an extent that finally he entered the line of the deviators and became a follower of the Devil.

However, many traditions and commentaries tell us that the name of the man in question was Balam Baoor who lived in the time of Moosa (a.s.) and was regarded as one of the famous scholars of Bani Israel. So much so that even Moosa (a.s.) benefited from him as a powerful propagator. He had advanced so much in the right path that God answered his prayer. But due to his inclination toward Firaun, and his promises and threats he deviated from the true path and lost all his value and finally became an opponent of Moosa (a.s.).

Though this verse has come in context of Balam Baoor, it is not limited to him. So Imam Baqir (a.s.) is reported to have said, Originally the ayat refers to Balam Baoor, then the Lord Almighty mentioned it as an example of one who gave preference to passion, lust and greed over God-worship.[31]

The likeness of those who were charged with the Taurat, then they did not observe it, is as the likeness of the ass bearing books, evil is the likeness of the people who reject the communications of Allah; and Allah does not guide the unjust people.[32]

What! Do you enjoin men to be good and neglect your own souls while you read the Book; have you then no sense?[33]

The Holy Quran, in this verse, rebukes Bani Israel and asks them: Why do you call upon people to do good but keep yourselves away from that good deed and forget to give admonition and advice to yourselves?

Woe, then, to those who write the book with their hands and then say: This is from Allah, so that they may take for it a small price; therefore woe to them for what their hands have written and woe to them for what they earn.[34]

Though this ayat has been revealed about Bani Israel it is not restricted to them and includes all the learned people who hide the truth and give preference to their personal interests over truths of religion.

O you who believe! Why do you say that which you do not do? It is most hateful to Allah that you should say that which you do not do.[35]

Non-practising scholars: Viewpoint of traditions

It has been narrated from the Holy Prophet (s.a.w.s.), One who earns knowledge so much that he encounters the ignorant, or flaunts with the scholars, or invites people toward himself and imagines himself to be a leader and finally lands himself in Hell is not fit for any leadership, except for only his family. So if a man draws people to himself even if among them there is a wiser person who is wiser than him, God will not shed His Mercy on such person.[36]

2 - It has been narrated from Amirul Mo-mineen (a.s.), Anyone who makes himself a leader of people must, before teaching others, teach himself. Thereafter he should discipline the society through his own behaviour. Only after that he should teach others through his tongue. One who teaches and disciplines himself is more respectable and more honourable than one who teaches and disciplines people and forgets himself.[37]

3 - It is narrated from Hazrat Ali (a.s.), How many are the learned men whose character and ignorance destroyed them and who did not benefit from their learning.[38]

4 - In one of his sermons delivered from the pulpit Amirul Mo-mineen (a.s.) said, O people! Whenever you learn something, act according to it so that you may be guided. A learned man who acts against his knowledge is like a wandering ignorant who has not come to his senses but has proved that he is worse than a wandering ignorant and both are fruitless failures.[39]

5 - Sulaim bin Qais says, I heard from Amirul Mo-mineen (a.s.) who had quoted the Holy Prophet (s.a.w.s.) that, The wise are of two kinds:

1 -Scholars who act according to their knowledge. Obviously this is the kind which is successful.

2 - A scholar who does not act according to his knowledge - All the dwellers of Hell are troubled by the foul smell emanating from the scholar without good deeds. Among the people of Hell more ashamed and more disappointed is a man who invited others to himself in the world, who respond to his call and by their good deeds go to Paradise but he himself due to his inaction, lust, passion and worldly longings goes to Hell. Following ones own lust and passion prevents man from treading the true path and his lengthy aspirations make him forget the Day of Judgement.[40]

6 - It is recorded from Amirul Mo-mineen (a.s.) that he said, Two types of people have broken my back: 1 - A sinner scholar who speaks nicely. 2 - Unwise and foolish people. Then he adds: I have heard from the Holy Prophet (s.a.w.s.) that: My people will be destroyed by the hypocrite who speaks nicely and has also a lot of knowledge.[41]

7 -The Holy Prophet (s.a.w.s.) said: One who loves the material world loses the fear of the Day of Judgement. If the Lord Almighty increases someone’s knowledge and the latter, in exchange, gets connected with the world, such a person gets away from Gods Mercy and the Divine anger increases against him.[42]

8 - It has been quoted from the Holy Prophet (s.a.w.s.) that, One whose knowledge increases but his Piety and piety or righteousness does not grow gets away from Divine Mercy.[43]

Lesson: 3- Duty of people regarding deviated Scholars

It is obvious that Islam and man’s collective responsibility demands that every individual should be serious in facing what is going on all around him. He must also prepare himself courageously for reforming the society he lives in. It should not be so that if now he become inactive and retire from public life.

Yes, every Muslim is a responsible for defending the Islamic way of life. He must try his best for spreading justice. He should remove all the hindrances from the path leading to Islamic aims and objects.

Obviously all of us are responsible regarding one another. If we see that somebody has strayed away from law and order we must try to guide him. In case we are not able to change his wrongful course we should keep ourselves away from him and make the matter known to the society so that society may not be drawn into corruption. The following narrations explain the individuals duty:

1 - Imam Sadiq (a.s.) said: When you notice that a learned man Aalim has indulged in the material worlds consider him a criminal against religion and do not trust or rely on him because every lover goes round the thing he loves.

The Holy Prophet (s.a.w.s.) said: God Almighty revealed to Dawood (a.s.): Do not make a worldly scholar a mediator between Me and you; that he may prevent you from loving Me because they are robbers lurking on My path. The least that I do about them is that I take back the sweetness of prayers from their hearts.

2 - It is reported from the Holy Prophet (s.a.w.s.): So long as they are not inclined toward the material world, the religious scholars and jurisprudents are trustees of the Prophet. Being asked what inclination towards world meant, the Holy Prophet (s.a.w.s.) replied, Obedience to a ruler. So beware of them in the matter of your religion when they begin to obey a ruler.[44]

These traditions do not even contradict the narrations like Al Hikmat…??? or Al Hikmatu…... because the intention of these sayings is that man must take up good words even if the sayer is a hypocrite. But the former tradition tells us that we must not trust the Ulama who are undeserving and hence they must not be made out leaders or teachers in spiritual matters.

It is for the same reason that the Imam (a.s.), concerning the verse Falyanzur…??? says: Man must see what he eats, that is, from whom he is learning.

Some other narration says: See from whom you are getting your knowledge.[45]

The serious danger of issuing Fatwa without knowledge

One of the duties of the wise and the learned is that he should not give an opinion regarding something he is ignorant of and must not make himself guilty of issuing a Fatwa without knowledge. If he does, the following narrations will apply to him:

1 -The Holy Prophet (s.a.w.s.) said: The angels on the earth and in the sky curse the one who issues Fatwa or opinion without knowledge.[46]

2 -Imam Sadiq (a.s.) said: Verily it is the meaning of faith that you must hold truth above untruth even if it harms you and that your words should not exceed your knowledge.[47]

3- Imam Sadiq (a.s.) also said: One who rushes to reply all the queries is a mad man.[48]

That is, it is not possible for an individual to reply every question in every respect. Doing so shows that he has no wisdom.

4 -Amirul Mo-mineen (a.s.) says: When a learned man is asked about a thing which he does not know he must not feel ashamed to say that he doesn’t know.[49]

Despite all these traditions it is observed that some people are so proud that they try to answer every question. They give opinion about everything. Often they are not satisfied about its correctness. Sometimes they even rush to speak in the gatherings of experts who are well versed in given matters.

It must be mentioned here that our religious leaders were not like that. Not only that, they even refrained from giving verdicts and were not prepared to make their neck a stepping stone for people.

They were true followers of this saying of Imam Sadiq (a.s.): And flee from issuing verdicts just as you run away from a tiger and do not make your head a ladder for people.[50]

Lesson: 4- Sincerity of Intention in Teaching and Learning

It is necessary for us to understand that anything that is not done purely for God and without sincerity gives no benefit to man, rather, it is harmful for the hereafter.

Imam Sadiq (a.s.) says: Anyone who aims at getting worldly gains from knowledge has no share in the Hereafter and one who intends to earn in the Aakhirat gets both; worldly and otherworldly benefits from Allah.[51]

Amirul Mo-mineen (a.s.) says: In truth, this world is total ignorance and senselessness except the places of learning and all the knowledge is an evidence against man except that on which proper action is taken and all the deeds are hypocrisy except that which is done with a purity of intention and this purity too is dangerous unless man sees in what way his life ends.[52]

The Holy Prophet (s.a.w.s.) says: Deeds of man are mortgaged by his intention and everyone gets what he intends. If anybody fights for the Cause of Allah his reward is with Allah and if one wages a war for worldly gain his reward remains limited only to this world.[53]

Imam Sadiq (a.s.) said: Allah would gather people on the Day of Judgement according to their intentions.[54]

An Arab came to the Holy Prophet (s.a.w.s.) and said:

O Messenger of God! Some people wage jihad on the basis of racial or national prejudices and some to exhibit their bravery, and some only for the sake of Allah. In response the Holy Prophet (s.a.w.s.) said: The way of only that person is the Way of Allah who fights for the victory of truth over falsehood.[55]

The Holy Prophet (s.a.w.s.) said: Many a times a man who fasts does not derive anything from his fast except hunger and thirst and many worshippers worshiping during nights will not get from their awakening except sleeplessness.[56]

The Holy Prophet (s.a.w.s.) has reportedly said: The reward of every deed depends upon and is according to the intention and it is the intended thing that everyone gets; so one who migrates toward Allah and His Messenger has his migration toward Allah and His Prophet; and if one migrates for any worldly benefit or for marrying a woman, his migration is for that thing which he intended.[57]

There are many narrations on this subject and we should know that nobody is safe from the conspiracy of Shaitan except when under the shade of purity of deed. The Holy Quran says: He said: My Lord! Because Thou hast made life evil to me, I will certainly make evil fair seeming to them on earth, and I will certainly cause them all to deviate, except Thy servants from among them, the devoted ones.[58]

At another place Shaitan is quoted: Then by Thy Might I will surely make them live an evil life, all except Thy servants from among them, the purified ones.[59]

So it is well known that special rewards of the Lord reach only the honest. Likewise it is said about Yusuf (a.s.): Thus it was that We might turn away from him evil and indecency, surely he was one of Our sincere servants.[60]

It is said about Moosa (a.s.): And mention Moosa in the Book; surely he was one purified; and he was an apostle, a Prophet.[61]

Sincerity and wisdom

1 - The Holy Prophet (s.a.w.s.) said: No slave shows sincerity for forty days except that streams of wisdom begin to flow from his heart to his tongue.[62]

2 - Imam Baqir (a.s.) said: No slave purifies his Faith for Allah for forty days, or said: no slave remembered Allah honestly but the Almighty made him devout and taught the ills and their remedies regarding the world. Then poured wisdom in his heart and made him talk likewise.

3 - Imam Sadiq (a.s.) says: Verily, everyone fears a Faithful man and holds him great and respectable. Then added: When his deed is only for the sake of Allah, He makes everything afraid of him, even the beasts walking on earth as well as the birds in sky.[63]

4 - Imam Baqir (a.s.) said: Allah says: None of My slaves has sought My nearness through a deed which I have made obligatory for him and indeed My slave comes close to Me through voluntary good deeds until I love him and when I love him I become his ear by which he hears; and become his eyes with which he sees; and become his tongue by which he speaks; and become his hand by which he attacks. If he calls Me, I respond and if he asks something from Me, I give him.[64]

In every circumstance, doing ones duty in the path of Allah with purity of intention raises one to a great station. Nobody can say that this is not possible for me, rather, when one starts walking on the way of Allah, ones strength increases and ones difficulties are solved. As the Holy Quran says: And as for those who strive hard for Us, We will most certainly guide them in Our ways; and Allah is most surely with the doers of good.[65]

The reality of sincerity

The Holy Prophet (s.a.w.s.) said: Verily for every fact there is a reality and the reality of sincerity is that man does not attain sincerity unless he dislikes a praise by the people for his deeds.[66]

Imam Sadiq (a.s.) has reportedly said: A man does not become a sincere slave unless his praise or his denial by the people becomes alike in this eyes and knows that such testification or falsification makes no difference in the reality of a thing. So do not be pleased by the praise of anyone because such praise does make man nearer to his God has does not make him needless from whatever that has already been destined for him.[67]

Maybe somebody asks himself whether this is at all possible to achieve? Yes. A little thought will make you understand that if man makes efforts and suppresses his whims and passions, truth becomes more and more clear for him and the Holy Quran also says: And as for those who strive hard for Us we will most certainly guide them. If man does not try to reform himself, many a times, his good deeds are likely to result in polytheism and pretence.

Lesson: 5- Hypocrisy

The word Riyaa is derived from Rooyat which means pointing to or showing of a deed. Man’s aim behind this deed is to attract peoples towards him. He does it in various ways:

A - By his deeds or actions; for example, he prolongs his actions during namaz and makes his face appear fearful and courteous.

B - By his words: For example, during his admonitions and sermons he tries to attract others towards his own person.

C - Sometimes he makes his face appear like that of one who remains awake through nights in worship.

D - Sometimes he presents himself in such a way that he appears full of concern for Islam and Muslims.

There is no doubt that all these things do have an aspect of worship as there are several narrations and verses dealing with them. In the book Urwatul Wuthqa, in the chapter about ablution (Wuzoo), the late Syed Muhammad Kazim Tabatabai has quoted nearly ten kinds from which we point to the following four:

1 - The aim of doing a good deed is only showing of self to people.

2 - The deed has, behind it the intention of both Divine Reward and show but the latter is greater than the former.

3 - Both the intentions are equal and that each one of the two can make him do a good deed.

4 - He has the intention of both show, as well as Divine pleasure but the wish to gain Allah’s pleasure is greater.

In other manner this division can also be made like this: Sometimes Riyaa is in the root of Islam, like the hypocrite who makes him appear like a Faithful. Sometimes it is in the matter of worship by accepting the basic beliefs of Islam. But in non-worship acts it can be divided in five orders viz. Waajib (obligatory), Haraam (prohibited), Mustahab (preferable), Makrooh (detestable) and Mubaah (admissible).

Prohibition of making a show in Quranic verses

O you who believe! Do not make your charity worthless by reproach and injury, like him who spends his property to be seen of men and does not believe in Allah and the last day; so his parable is as the parable of a smooth rock with earth upon it, then a heavy rain falls upon it, so it leaves it bare; they shall not be able to gain anything of what they have earned; and Allah does not guide the unbelieving people.[68]

Some noteworthy points in this verse

A - From the sentence Do not make your charity worthless we are enlightened that some of the deeds, it is possible, can snatch away rewards of good deeds, and this is that very problem of Ahbaat??? We have explained this in our book Maad yaa aakhareene saire takaamul.

B - The parable of a deed of hypocrisy, that it is like a of rock on which there is a thin layer of dust is very meaningful, because, hypocrites hide their coarse and barren inside with a face showing benevolence and beneficence. They perform deeds that do not have any firm root. But events in life soon tear off this curtain to expose their inner selves.

C - The phrase and Allah does not guide the unbelieving people in this verse mean that a hypocrite is an unbeliever.

And those who spend their property in alms to be seen of the people and do not believe in Allah nor in the last day; and as for him whose associate is the Shaitan, an evil associate is he![69]

We get two points:

A -Company of evil people can affect man’s life to such an extent that it may drag him to the last degree of downfall.

B - The connection of hypocrites or the devil and the devilish deeds is a continuing connection or relation and not a temporary one.

Surely the hypocrites strive to deceive Allah, and He shall requite their deceit to them, and when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah save a little.[70]

It should be noted that in this Ayat Riyaa has been considered one of the attributes of hypocrites.

Therefore whoever hopes to meet his Lord, he should do good deeds, and not join anyone in the service of his Lord.[71]

So woe to the praying ones, Who are unmindful of their prayers, Who do good to be seen.[72]

Prohibition of Riyaa in Traditions

1 - Imam Sadiq (a.s.) said to Ibaad bin Kaseer Basri in the masjid: Woe unto you o Ibaad! keep away from riyaa. Whoever does anything except for Allah, the Lord abandons him to the one for whom he acted.[73]

2 - The Holy Prophet (s.a.w.s.) said: Wherever the apparent is more shining than what is within, it is hypocrisy.[74]

3 - Imam Baqir (a.s.) said: If a man does something for Allah’s pleasure and also entertains someone else’s pleasure, he is a polytheist.[75]

From these narrations we come to know that even subordinate show is Haraam.

4 - Imam Sadiq (a.s.) said: The reward of one is with the person for whom the deed was done. Then added: O Zurarah! Every Riyaa is Shirk. Every pretense is polytheism.[76]

5 - The Holy Prophet (s.a.w.s.) said: A group of people is being ordered to go to hell. The angel in charge of the fire asks: O unlucky person : What did you do? They say: We performed deeds for others than Allah; now we have been asked to obtain the reward from the ones for whom we worked.[77]

6 - The Holy Prophet (s.a.w.s.) said: Most of my fear regarding you is in the matter of lesser polytheism. They asked: what is the lesser polytheism? He said: It is Riyaa; making a show for others. While giving rewards to people in the Hereafter on the Day of Judgement Allah will say to the hypocrites: You may take your reward from those you worked for. The Holy Prophet (s.a.w.s.) then said: Seek Allah’s refuge from Hubbul Khizyz. They inquired as to what it was. He replied: It is a valley in Hell that has been prepared for hypocrites. He added: A hypocrite will, on the Day of Judgement, be addressed: O Criminal!, O Dishonest!, O Pretender! Take your reward from the one for whom you performed your deeds.[78]

7 - The Holy Prophet (s.a.w.s.) said: Allah never accepts any performance if there is, in it, even an iota of show.[79]

Question: How can we know that we are pretenders? Some of its forms are so subtle that man himself is unaware of it.

Answer: Firstly: - Everyone who considers his performance better. The Holy Quran mentions:???

Secondly - Signs of pretenders have been mentioned in several narrations. For example: There are three signs of a hypocrite: He becomes happy when people see him performing or worshipping; becomes lazy in prayers when he is alone; and he likes to be praised for all of his deeds.[80]

Question: In view of the existence of such signs of pretence, is it not good for man to perform his deeds secretly?

Answer: The great scholars have said: It is better to perform voluntary good deeds and donations secretly but the obligatory duties should be carried out openly, especially when the person concerned is being accused of non-performance of his duties. It is also mentioned in narrations. Perhaps it can also be said that it can be different for different people in different circumstances. Whenever one feels pretence or is doubtful of it he may perform his deeds in secret. Otherwise it is better to be open especially in the matter of performing ones duties.

Question: Is it pretence even when one gets thoughts in mind but does not pretend actually?

Answer: No, but sometimes they are satanic thoughts as Satan wants man to stop from doing good. So the Holy Prophet (s.a.w.s.) has said: If you are performing your prayer and Satan suggests that you are a pretender the man must, in order to defeat Satan, lengthen his namaz.[81]

Advice and warning

A Mo-min must always be intelligent and should not be deceived by an apparent cheating. It is so because some people are very cryptic and, in order to achieve worldly status, undertake sufferings and painstaking mortifications, and make worldly pleasures too unlawful for themselves.

Someone asked the Amirul Mo-mineen (a.s.) about Azeemus Shaqaaq (big painstaker). The Imam (a.s.) replied: The one who gives up the world for the sake of the world loses both the world as well as the Hereafter, like a pretender who suffered pains but without any benefit.[82]

Question: Can hypocrisy be considered even after the performance of a deed? In other words, if one entertains a thought after the actual performance of a particular deed if the above mentioned verses and traditions apply to him?

Answer: Riyaa is only during the performance of a deed. The above quoted Ayats and narrations do not apply after the performance of a deed. Some great scholars have explained this matter and some of them have even considered it as a unanimous opinion.

Yet, in a letter from Imam Baqir (a.s.) to Ali bin Asbaat, it is mentioned:

Maintenance of a deed is more difficult than its performance. It was asked: what is maintenance of a deed? He replied: A man donates for pleasing only one God. A reward for a secret good deed is being written in his account. Thereafter he talks about his deed. So a reward for an open good deed is written for him, which is less. Then he repeats its talk until he rubs it out and it is written as Riyaa in his roll of deeds. He, not only does not get any reward but also earns punishment.[83]

Question: Sometimes a man performs a good deed only to please Allah and does not have any intention of making a show of it. But when people come to know about his deed he becomes happy. Is this also Riyaa?

Answer: What we derive from verses and traditions is that one must do a deed only to obey the commandment of Allah. However, many a time, it is but natural to feel happy after performance of a good deed except in the case of one who has undertaken much mortification and has become a real slave of God. So we have read earlier that the reality of honesty and sincerity is that man must not like that he should be praised for his good deeds.[84]

It means he has reached a status in his mortification when He dislikes his praise for his good deeds. Of course, mere feeling of pleasure, in the absence of a liking for praise, is all right.

Someone asked the Holy Prophet (s.a.w.s.): We do our duty and do not like that others should know about it. Yet sometimes people come to know about it and this makes us feel happy. So what about it? The Holy Prophet (s.a.w.s.) replied: You have earned two rewards: One reward of a secret deed and the another of its becoming open.[85]

A similar narration has also been quoted from Imam Baqir (a.s.) but at the end he says: There is none but that one likes that Allah may make his good deed open, in case he has not done anything for it.[86]

Question: What is the reason of Riyaa and which factors bring it in?

Answer: The factors of pretence are of two types:

A - Not knowing the Holy Being of Allah - If one, really knows the Lord of the Universe and understands that no one else but He alone is effective in the universe, he will never entertain any hope but from only one god. It has been described for us in narrations. Here we quote two examples:

1 - It has been quoted from Imam Sadiq (a.s.): One of the signs of the worthiness of a Muslim is that he does not make people happy by making Allah unhappy like the one who issues Fatwas according to the liking of the people or speaks what pleases people but makes Allah angry, and does not reproach people for what Allah has not given them because sustenance is available neither by the greed of the greedy nor by the asking for it by man. And if a man runs away from sustenance as he runs away from his death his sustenance will surely reach him as death surely reaches him. Then he said: Allah has, due to His justice and equity, put joy and peace of mind in Faith and resignation and kept grief and anguish in doubtfulness and discontent.[87]

2 -Amirul Mo-mineen (a.s.) said: No person has tasted the sweetness of Faith until he knows that whatever he has got will not be removed from him and whatever has been taken back from him will not come back to him and that the giver of profit and loss is only one God, Almighty Allah. In fact he reaches a stage where he understands that in the cosmos there is none but only one god, Almighty Allah is effective.[88]

If somebody, really, reaches the stage of certainty that everything is in the control of the Lord and that if any benefit or loss reaches man it is from the Lord, then he, thereafter, never deals with anyone else, leave alone doing anything for his sake!

In conclusion, man should make effort so that the strength of certainly increases and we, Insha Allah, while discussing Faith, shall describe the problem of certainty at length.

B - Ambition for position and status makes a man hypocrite. If one thinks a little he knows that even if one becomes the owner of the whole world from east to west, one is not going to last for more than a few days.

It is necessary here that we should deeply study the narrations relating to love for position so that we may keep ourselves away from this unbecoming habit or attribute and may not keep, while doing everything, none but only one God in our view.