Alhassanain(p) Network for Heritage and Islamic Thought

Lesson: 24- Reality of Faith

Some scholars of Islam believe that Faith is attestation by heart and, according to some; attestation of heart must also be combined with verbal witness. Yet some others also add deed with these two.

For making this discussion clear let us turn toward to the Holy Quran and the words of the family of infallibility and purity: The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts; and if you obey Allah and His Apostle, He will not diminish aught of your deeds; surely Allah is Forgiving, Merciful. The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones.[351]

From this verse we derive that the reality of Faith means confirmation by heart and its enactment through deeds but confession of the two Kalimas refer to Islam. Hence it is recorded from the Holy Prophet (s.a.w.s.)[352] ???

In many verses after the word Aamanoo Believe Amale Swaleh Good deed has been added, indicating that, perhaps, special inclination is toward the common. Just look at these four verses:

1 - And as for those who believe and do good, We will most surely cause them to enter among the good.[353]

2 - And as for those who believe and do good, We will certainly give them abode in the high places in gardens beneath which rivers flow, abiding therein; how good the reward of the workers.[354]

3 - As for those who believe and do good, they shall surely have gardens of bliss, Abiding in them; the promise of Allah; a true promise, and He is the Mighty, the Wise.[355]

4 - Except those who believe and do good.[356]

I swear by the Asr, Most surely man is in loss, except those who believe and do good.[357]

Question: IN some of the verses only confession from heart has been taken into account. Is it not against the abovementioned view?

Answer: Before replying to this question we look at the circumstance of the revelation of this verse: But no! By your Lord! They do not believe in reality until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.[358]

Zubair bin Awwaam who was one of the migrants had some dispute with one of the Ansar Muslims of Medina in the matter of watering their gardens that were adjoining one another. Both went to the Holy Prophet (s.a.w.s.) for solving their dispute. The garden of Zubair was on the upper side of a stream and that of the Ansari on the lower. The Holy Prophet (s.a.w.s.) asked Zubair to water his garden first and thereafter the Ansari Muslim may water his and this was in accordance with the way in vogue about adjoining gardens then. But this Ansari, who was apparently a Muslim, became displeased with the just judgement of the Holy Prophet (s.a.w.s.) and said: Is this verdict not because Zubair is your cousin? The Holy Prophet (s.a.w.s.) became very uncomfortable. So much so that the colour of his cheeks also changed. It was at this time that the above quoted verse was revealed which cautioned the Muslims.

The above verse instructs that true Muslims should always be fully submissive and obedient to the orders of Allah and His Messenger. But it does not negate the other condition mentioned in previous verses.

Question: For being a Faithful, is it enough to believe in heart or is it essential to be obedient and submissive in practice too along with the belief in heart?

Answer: Undoubtedly mere belief is not sufficient because, most of the unbelievers, especially the leaders of Kufr and misguidance, knew it very well that the way of the Messengers was true and that their own path was false and deviated.

Therefore it is said in the Quranic verses: And they denied them unjustly and proudly while their soul had been convinced of them:[359]

And another ayat says: Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know it.[360]

And in the third verse Moosa (a.s.) addresses the children of Israel thus: And when Moosa said to his people: O my people! Why do you give me trouble? And you know indeed that I am Allah’s apostle to you.[361]

So what we derive from the verses about Faith is that mere knowledge of truth is not enough but both belief and submission are required as is seen in the above quoted ayats.

Now we draw your attention towards some narrations:

1 - It is recorded from Imam Baqir and Imam Ja’far (a.s.): Faith is confession and practice and Islam is confession without obedience.[362]

It is obvious that what is aimed by the second confession is oral belief and the recitation of the two Kalimas of shahaadatain and the word bi laa amal is added and in the phrase bi laa amal the word laa stipulates a condition. It does not imply negation. That is to say, for being a Muslim mere oral confession is enough even it is not practiced. It does not mean that there should be no practice. It is so because, one who acts according to the demands of Islam has become a Mo-min and at the same time he is also a Muslim.

2 - It is recorded from the Holy Prophet (s.a.w.s.) of Islam: Faith has three foundations: understanding and belief by heart; confession by tongue; carrying out the religious duties.[363]

3 - Somebody asked Imam Sadiq (a.s.) about Faith. So he said:

Faith is nothing but hearty belief, verbal confession and action through body organs.[364]

4 - It has been recorded from Imam Sadiq (a.s.): Emaan faith always accompanies Islam submission or obedience but obedience is not necessarily always with belief.[365]

That is, every Mo-min Faithful is a Muslim obedient but every Muslim is not always a Mo-min.

5 - It has been recorded from Imam Baqir (a.s.) that once Amirul Mo-mineen (a.s.) was asked: Is one who testifies the oneness of God and the Prophethood of Muhammad (s.a.w.s.) a Mo-min? He said: Then where do the commands of God vanish?[366]

This means that only recitation of Kalimas is not sufficient for earning Faith.

6 - Salaam Jafi says: I asked Imam Sadiq (a.s.) about Faith. So he replied: Eman means Allah must be obeyed and He must not be disobeyed.[367]

In conclusion, what we get from the narrations is that which has been derived from the verses of the Holy Quran and it is that Faith is belief in heart and the following of Divine orders.

Just pay attention to these narrations regarding the perfection of Faith:

A - It is narrated from the Holy Prophet (s.a.w.s.): One who has three characters has attained all the qualities of Faith: when he is happy, his happiness does not attract him toward untruth; in time of anger, his anger does not drive him out of the truth; and when he gets power, he does not exceed his limits.[368]

B - Imam Sadiq (a.s.) said: A man does not become perfectly faithful except by three things: being aware of religious problems: 2 - moderation in living and 3 - steadfastness in times of difficulty.[369]

C - Imam Baqir (a.s.) said: One having the qualities of stinginess, jealousy and timidity is not a Mo-min and added: a Mo-min is never stingy, jealous and timid.

D - Imam Baqir (a.s.) is quoted to have said: A Mo-min is more steadfast than a mountain because something can be taken out of a mountain but nothing can be confiscated from a Mo-min.[370]

5 - Imam Sadiq (a.s.) said: In truth, a faithful is tougher than a piece of iron because when iron is put in a furnace it changes and becomes red but if a Mo-min is killed, then enlivened, then killed and again enlivened his heart does never change..[371]

Lesson: 25- Recognition of faith

Now when the reality of Faith, from the viewpoint of verses and narrations, has become clear, it is essential to think over three things:

1 - Faith in the Lord of the universe assures peace of mind and heart.

2 - Faith can be either strong or weak.

3 - Faith is of two kinds: firm and meek or docile.

Now surely the friends of Allah — they shall have no fear nor shall they grieve. Those who believe and guarded against evil: They shall have good news in this worlds life and in the hereafter; there is no changing the words of Allah; that is the mighty achievement.[372]

Between the friends of god - who are real Mo-mins - and God, there is no barrier or distance. Curtains have been lifted up from their souls and in the radiance of the light of knowledge and faith and pure deeds, they see god with the eyes of their souls in such a way that no kind of doubt or hesitation creeps in their hearts. It is due to this recognition of Allah Whose existence is unending and Whose Power is limitless and Whose perfection is total, everything except Him Allah becomes little, insignificant and weak and valueless in their sight.

Yes, one who is friendly with an ocean gives no importance to a drop and the one who looks at the sun is care little about a faint lamp.

Thus it becomes clear why they are fearless. The reason is that fear usually is due to the possibility of the vanishing of a bliss or wealth which in the possession of man or because of dangers which are likely to threaten him in future. Similarly, usually, man grieves over losing what he had in the past.

The Wali’s and true friends of Allah are free of every kind of attachment or slavery of the material world and zuhd or piety, in its true meaning, rules over their existence. They do not complain restlessly by losing material possessions nor any fear in this regard about future ever engages their minds.

That is why the sorrows and fears which make others always tense and restlessness, either about the past or regarding the future, are never found in their lives.

A little pot of water wavers even with the blow of mouth of a man but in the vastness of an ocean even storms prove ineffective and that is why the ocean remains mostly calm.

So that you may not grieve from what has escaped you, nor be exultant at what He has given you.[373]

Yes, the friends of God were always like this, that is: When they had they did not become mad after it and when they missed they did not grieve. Their souls are so large that and their views are so vast that such events of the past or the future can never affect them.

In this manner true peace and tranquillity rules over their existence and in the words of they Holy Quran: Those are they who shall have the security.[374]

And according to another ayat: now surely by remembrance are the hearts set at rest.[375]

In shorts, grief and fear of man, usually is due to his materialistic thinking. If those who are not materialists do not feel fear or grief it is quite natural and sometimes this argument is propounded in the form of logic.

The friends of God always remain so deeply thoughtful of the Grace and Grandeur of God and are so much engrossed in His thought that they forget everything except Him. It is obvious that and pain and fear and fright undoubtedly require a thought of losing something or of facing an enemy who is dangerous. One who gives no place in his heart except to God and who does not fear anyone else and whose soul does not accept anything but God, how is it possible that he will have any kind of grief or sorrow or fear or fright?[376]

For making the argument more clear it can be said: scientific and logical arguments also may bring certainty but they cannot create peace because logical arguments can satisfy man’s mind but not his heart. And hence, it is essential that heart should be satisfied by way of faith and certainty and actual observation. As was the case with Gods fried Ibrahim (a.s.). When God asked him: What! And do you not believe? He said: Yes but that my heart may be at ease.

An Imam Sadiq (a.s.) said: One day the Holy Prophet (s.a.w.s.) offered the Morning Prayer in congregation. Then, in the mosque, he saw a young man who was dozing. His colour was yellow and his eyes were deep in their sockets. They Holy Prophet (s.a.w.s.) asked him: How are you? How did you pass your night and got up in the morning? The youth replied: I got up with Faith in my heart. The Prophet (s.a.) doubted his words. So he asked: Every faith has a certainty. What is the certainty of your faith?

The youth: O Prophet of God! It is the same certainty that has made me sad and sorrow-stricken. Awakening in the night and the thirst in days have been gifted to me by the same certainty. I have become uninterested in the world and everything therein so much so that, as if, I see the Throne of the Lord and that the court of accountability has rose up and that all men have gathered there and as if I see those who are in the Paradise, who are enjoying it fruits sitting comfortably on chairs introducing one another and as if I can see also the people of the Hell who are being punished there and that they are crying and shrieking and as if now I am hearing the noise of the flames of fire leaping from the Hell. The Holy Prophet (s.a.w.s.) said to and the self-sacrificing youths of the Islamic Revolution of Iran in the field of war, so much so that a captive Iranian Muslim youth is not prepared to talk with a foreigner unveiled lady.

Faith is Liable to be strong and Weak Now we invite your attention to some Quranic verses which clearly state that faith can be increases:

1 - Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.[377]

2 - When the believers saw the allies, they said: This is what Allah and His Apostle promised us, and Allah and His Apostle spoke the truth; and it only increased them in faith and submission.[378]

3 - And whenever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? Then as for those who believe, it strengthens them in faith and they rejoice. And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness and they die while they are unbelievers.[379]

Faith is of two types: Mustaqarr and Mustavda

What is derived from verses and narrations is that Faith of some people is stable Mustaqarr and fixed while the Faith of some, due to repeated disobedience is departing like as unfixed deposit. This can here be seen in the following verse and a tradition:

1 - 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.[380]

2 - Imam Sadiq (a.s.) said: Verily a slave gets up in the morning is a state of a faithful Mo-min and passes his evening when he is a Kafir. And on the contrary he is unbeliever in the morning and turns into a believer in the evening. In between these tow kinds there also are people whose Faith is like a loan, which thereafter is taken back from them and such people are called Ma aa reen meaning who were given a loan. Then he said: That person is among them.[381]

What experience has confirmed and what history points out is that, around Prophets and Imams (a.s.) there were people who were faithful and pious but when a testing time arrived they failed therein and turned their faith into disbelief for example names of Bal-am Baaooraa and Zubair and … can be quoted and on the other hand there are people of the other kind like Zaheer bin Qain and Hurr bin Yazeed Riyaahi and … In the Islamic Revolution of Iran also we know a group of people who, after the Revolution, deviated from the straight path and the line of the Imam. As against them, there were also were people who were for merely deviated but thereafter they believed in the Revolution to such an extent that they even attained martyrdom.

To summarize, if man does not reform and construct oneself and does not train himself his future becomes very dark and he reached a stage when this Word of the Lord Almighty becomes applicable to him: They are as cattle, nay, they are in worse errors.[382]

Yes, if we long to attain the status of Gods vice regency, I quote here for our enlightenment about heart soul some words of the archers of morals. They will, God willing, prove helpful. Scholars of ethics are of the opinion that a man’s soul or human feelings and impulses has three stages and that the Holy Quran points to them like this:

1 - Is a rebellious soul that orders man to commit sin and drives him in every direction. Therefore it is called Ammaarah In this stage intelligence and Faith have not only no power or strength to control the rebellious self and to bridle it, but, on most occasions, to it they also submit to it and if it wants to fight with the rebellious soul they fall down and are defeated.

Second stage is Nafse lawwaamah: wherein, after learning, training and striving, man rises to a height. Of course, in this stage, it is possible that man in front of the storming impulses, sometimes does wrong. But, he at once, feels ashamed and scolds himself. He decides to stop sinning and washes purifies his heart and soul with the water of repentance. In other words, in this battle between mind and soul, sometimes Aql wins and sometimes soul. But in either case, the side of Aql and Eemaan is weightier. Yet for reaching this stage effort and striving is essential. In Islam such training and exercise is provided by the Words of God and the Prophet and the Imams and religious leaders. It is the same stage by which the Holy Quran has vowed in Surah Qiyamat. Such a vow indicates its greatness: Nay! I swear by the Day of Resurrection. Nay! I swear by the self-accusing soul.[383]

The third stage is Nafse Mut ma innah and this is the stage whereafter, full cleanliness, disciplining and training, man reaches a status when rebellious desires get defeated. They desires lose power to fight with Aql and Eemaan because the latter have become mush more strong.

This is the same stage of satisfaction and tranquillity. A tranquillity that rules over vast oceans. This is the status of Prophets and saints and the true followers and the Mo-mineen who learnt the lesson of Faith and fear of God from the Divine religion, strived for several years for disciplining of the soul and took the Jihade Akbar to its final end.

The Holy Quran refers to it: 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.[384]

Everyone who keeps distance from his self

Gets back the opportunity of is rejoining

Here we conclude the discussion of Faith and proceed to other heavenly attributes of man.

Lesson: 26- Justice and equity

The subject of justice is worth discussing from two viewpoints:

1 - From personal and individual angle

2 - From social and collective aspect.

As from the individual consideration when man has this divine and heavenly attribute making one strong from within it makes him graceful. Consequently it brings man near his Lord.

As for the collective angle, if this virtue spreads in a society of a nation it makes that society happy. Their world turns into paradise. Their life in this world will become like a life in paradise. Society will be full of rest and satisfaction and nobody will have any fear except that of his own offence or sin which he knows will make him suffer as a punishment.

We, before explaining the meaning of Adl, Justice Equity and Aadil just, quote here some verses and traditions mentioning justice:

Certainly We sent Our apostles with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity.[385]

2 - Say: My Lord has enjoined justice.[386]

3 - And say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you.[387]

4 - Surely Allah enjoins the doing of justice and the doing of good to others.[388]

5 - O you who believe! Be maintainers of justice, bearers of witness of Allah’s sake, though it may be against your own selves or your parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow your low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do.[389]

6 - And do not approach the property of the orphan except in the best manner until he attains his maturity, and give full measure and weight with justice — We do not impose on any soul a duty except to the extent of its ability; and when you speak, then be just though it be against a relative, and fulfil Allah’s covenant; this He has enjoined you with that you may be mindful.[390]

7 - O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and he careful of your duty to Allah; surely Allah is Aware of what you do.[391]

Now we invite your attention to some narrations:

1 - It is recorded in the will of Amirul Mo-mineen (a.s.): I command you by this will to be just both in happiness and in indignation.[392]

2 - Abi Malik says: I asked Imam Sajjad (a.s.) What is acceptable in all the religions? He said: Speaking the truth, a just order and keeping of promise.

3 - It is quoted from Imam Sadiq (a.s.): Justice is the sweetest water that can reach lips of a thirsty person. Equity is vast even if it is little when justice is meted out.[393]

4 - The Holy Prophet (s.a.w.s.) said: The most impartial just man is he who likes for others what he likes for himself and dislikes for people what the dislikes for himself.[394]

5 - The Holy Prophet (s.a.w.s.) said: The heavens and the earth are based on justice.[395]

6 - When Ali (a.s.) attained caliphate, he said about the properties that were mismanaged during the rule of Usman: By God! If I get from what Usman has awarded and what has been unjustly given away from the public treasury to this and that, I will return it to whom it really belonged, even if that money was used for marrying women or for purchasing slave girls, because, justice brings ease and the one to whom justice is heavy, the bearing of injustice and oppression will be still heavier[396]

7 - The Holy Prophet (s.a.w.s.) said: The man who will be nearest to God on the Day of Judgement will be a just ruler and the one who will be farthest from Divine Mercy will be an unjust ruler.[397]

8 - The Holy Prophet (s.a.w.s.) has said: One hour spent in meting out justice is better than seventy years of worship[398]

9 - In one of his advices to Usman, Ali (a.s.) said: Beware! The greatest of all slaves in the sight of God is a just ruler who himself is rightly guided and who guided others rightly, who reinstates the know traditions Sunnah of the Holy Prophet (s.a.w.s.), who destroys unrecognised innovations. The traditions are obvious and illumination having distinct signs. Innovations too are obvious and have identifications. The worst man in the sight of Allah is a tyrant ruler who himself is misguided and through him, others also are misguided. He removes the acceptable traditions and enlivens the discarded innovations. I have heard from the Holy Prophet (s.a.w.s.): A tyrant rule will be brought on the Day of Resurrection when he will have neither a helper with him nor any excuse. He will be thrown into fire. He will rotate in the hell-fire like the stone of a grinding mill. Then he will be dragged by chains in the Hell.[399]

Now when you have seen some verses of the Holy Quran and some traditions narrations of the Holy family of the Prophet (s.a.w.s.) your attention is drawn to a question and its answer:

1 - What is the meaning of Adl Justice?

As regards the first question:

We should know that justice has a very vast meaning which encircles all the good deeds of man, because, the reality of justice is such that it envelopes everything and puts everything where it really belongs.

In other words: Recognising the rights and to give and to return a right to whom it belongs. In the words of Amirul Mo-mineen (a.s.): Justice puts everything in its real place and justice is a universal management.[400]

Islamic jurisprudents too have defined it like this:

Justice is the strength and power or ability which enables man to do his duties and to refrain from the prohibited. This meaning too, actually, is a return to the earlier meaning.

2 - Is there a difference between Adl and Qist or not?

We should say that there is a difference between Adl Justice and Qist Equity. It is called Justice is when man gives everybody their right. The opposite of it is that he oppresses or does injustice to others and withholds their rights.

But Qist means not to give one ones right to another and in other words, he had no bias. Its opposite is to give ones right to another person .

The vast meaning of these two terms have been seen by you especially in the verses mentioned earlier. Yet it should be remembered that even though these two terms are used differently they have almost the same sense and it is the maintenance of moderation of equilibrium in everything and putting everything in its proper place.

Justice is one of the important foundations of Islam

Providing justice, to all is one of the most important problems of Islam, because, the issue of Adl, like the issue of Tawheed oneness of God, has far reaching influence in all the roots and branches of Islam. Just as any of the issues pertaining to belief, practice, individual, society, moral, economical are not separate from Tawheed and Oneness of Allah, similarly, you will not find any of them without the spirit of Adl justice and equity and fairplay.

Here are narrations in this regard:

1 - Yazeed bin hammad asked Imam Moosa bin Ja’far (a.s.): Is it permissible for me to follow stand behind in Namaz prayers a man whom I do not know? The Imam replied: Do not pray behind anyone unless you are satisfied about his Deen religion.[401]

2 - In his letter to Mamoon, this is what Imam Reza (a.s.) wrote: No Namaz behind an offender.[402]

Sign of Adalat

Abdullah bin Abi Yaghfoor says: I asked Imam Sadiq (a.s.): How a man’s justness is proved? So that his witness, in favour of or against the Muslim society, can be accepted? The Imam (a.s.) replied: A just man must be recognised by these attributes or qualities: he should be modest and chaste, he must be avoiding prohibited eating or earning and should refrain from passion. He can be recognised by not dirtying his hand and tongue in sin and by keeping away from big sins. God has promised chastisements like drinking, adultery, usury or interest, disobeying parents and fleeing from Jihad…

Imam Sadiq (a.s.) also said: Anyone who lives in a society and does not commit oppression or injustice, and enlightens them and does not tell untruth when informing them, and after giving promise, does not break it, is from those whose backbiting is prohibited. His manliness has perfected, his justness become obvious and brotherhood with him has become compulsory.[403]

With two mentioning we end the discussion of Adl

1 - In an Islamic society it is better that all the followers of Islam should be just and be refraining from sins and deviations so that they may be happy and lucky and also guide the society toward humanity.

2 - No that by the Grace of God the Islamic state has been established in Iran through the blood of scarification of a hundred thousand martyrs and a hundred thousand disabled and injured and embarrassment to hundreds of thousands of families and loss of milliards of tomans, it is a must for the entire nation, especially for those in charge of administration, to know that if they refract from justice and equity and fairness in their words and deeds and if they follow their desires and passions they will trample on the blood of the martyrs and it would be such a great sin that surely the Lord Almighty and this awakened nation will never overlook. In case justice and equity are not acted upon, then all must fear that day when, God forbid, this Islamic state may be taken away from us because the administration of this world will remain only on Justice. Hence The Holy Prophet (s.a.w.s.) said: A state can remain standing on unbelief but not on injustice and oppression.

Our Islamic society, and especially, those in charge of administration must always act according to the precious words of Amirul Mo-mineen (a.s.). We remember some of them from Nahjul Balaghah:

1 - Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I wont do so as long as the world goes on, and as long as one star leads another in the sky. Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah. Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honours him before people, but disgraces him with Allah. If a man gives his property to those who have no right for it or do not deserve it, Allah deprives him of their gratefulness, and their love too would be for others. Then if he falls on bad days and needs their help, they would prove the worst comrades and ignoble friends.[404]

And it is this justice and fairplay about which the well-known western writer and poet Carlyle has said: Ali got martyred in the altar of a mosque because of his overwhelming justice, equity and fairness.

2 - When Ali (a.s.) was asked why he wore rough clothes and ate dry food? He replied: Woe be to you, I am not like you. Certainly, Allah, the Sublime, has made it obligatory on true leaders that they should maintain themselves at the level of low people so that the poor do not cry over their poverty.[405]

3 - Ali (a.s.) asks like this to Malik Ashtar, the governor of Egypt: Know the biggest thing which adds to the light of the eyes of the rulers is the establishment of justice in all the cities and the manifestation of their relation with the people. However, their love and affection does not become apparent except by their clean-heartedness toward the rulers. Their well-wishing is beneficial when they turn toward the rulers of their own wish, without any force from the government and if the lengthening of the rule is not detestable for the people.[406]

4 - Amirul Mo-mineen (a.s.) wrote this to Aswad bin Qutba, commander of the Halwaan army in Iran: After glorifying Allah and praising the Holy Prophet (s.a.w.s.) let it be known to you that if a ruler develops different inclinations and favours about different people over whom he rules, then his treatment with them will not be on the basis of equity and impartiality. And this will not allow him to be just and fair to all. But so far as justice and equity are concerned your treatment of all should be fair and unprejudiced. Remember that nothing can compensate for tyranny and oppression. Keep yourself away from what you consider bad and evil in others. Try your best to fulfill the obligations laid down by Allah upon you and keep on hoping for His Reward and fear His Wrath because this world is a place for trials and tests and whoever wastes his time here will repent in the Hereafter. Remember that nothing will ever make you independent of the Blessings of Allah and He has made it incumbent upon you to have complete control over your own self, that you, to the best of your ability, protect and guard the people over whom you rule. In this way you will benefit more than others whom you benefit.[407]

5 - Some of the words of wisdom uttered by Ali (a.s.) after people paid allegiance to him: By God! I will snatch the right of the oppressed from the oppressor. I will pull the bridle of the tyrant until I drag him to the watering trough of rights even if he dislikes it.[408]

6 - When people asked Imam Ali (a.s.) whether justice is higher or generosity? He replied: Justice puts everything in its appropriate place but generosity lifts it higher than its course. Justice is a universal law but generosity has a special aspect. Therefore, justice is more noble and higher than generosity.[409]

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.