Alhassanain(p) Network for Heritage and Islamic Thought

Alhassanain (p) Network for Islamic Heritage and Thought

Akhlaq al-A’imma,

Morals & Manners of the Holy Imams

The aim of this book is to present the perfect morals of the Holy Imams. Topics include their knowledge, worship, bravery, justice, chastity, humility and contentment.

Author(s): Maulana Sayyid Zafar Hasan Amrohi

Translator(s): Sayyid Athar Husayn S.H. Rizvi

Publisher(s): Ansariyan Publications - Qum

www.alhassanain.org/english

Table of Contents

Foreword 7

What are Ethics? 8

Aim of this Book 9

Merits of the Fourteen Infallibles 10

Amazing Appeal of Good Morals 11

Perfection of Morals at the Hands of the Holy Prophet (S)? 12

Explanation of the Four Merits 14

Explanation of Every Virtue in the Four Merits 15

Wisdom 15

Chastity 16

Valour 16

Justice 16

1. Wisdom 17

2. Valour 17

3. Chastity 17

4. Justice 17

Knowledge of Ahl ul-Bayt 18

Ahl ul-Bayt, True Bearers Of Wisdom 19

Knowledge and Wisdom of Amir’ul-Mu’minin (a.s) 19

Intellectual Accomplishments Of Imam Hasan (a.s) 22

Intellectual Accomplishments Of Imam Husayn (a.s) 25

Intellectual Accomplishments Of Imam Zainul Abideen (a.s) 26

Intellectual Accomplishments Of Imam Muhammad Baqir (a.s) 26

Intellectual Accomplishments Of Imam Ja’far As-Sadiq (a.s) 28

Debate With An Atheist 29

Question Of Abu Shakir Disani 29

Another Debate With Abu Shakir 29

Debate With An Egyptian Atheist 29

Debate With Christian Scholars 30

Queries Of A Mutazalite And The Imam’s Replies 30

Debate With Abil Awja 33

Reply To The Question Of An Atheist 37

Discussion With A Physician 39

Knowledgeable Virtues Of Imam Musa Kadhim (a.s) 40

After this, the youth picked up both the bags of gold coins and distributed them among the needy at that very place. Harun inquired about the name of this young man from some people. Someone said: Imam Musa Kadhim (a.s) 42

Conversion Of A Monk To Islam 42

Objection Of Abu Hanifah 42

Question Of Hisham 43

The Intellectual Achievements Of Imam Ridha’ (a.s) 43

A Debate With An Atheist 44

A Debate With A Christian Scholar 45

Debate With Ras Al-Jalut 45

Debate With A Sunni Scholar 47

Mamun’s Questions Regarding The Inerrancy Of The Prophets 47

Imam: Doubtlessly 48

Replies To The Queries Of Different People 49

Intellectual Accomplishments Of Imam Muhammad Taqi (a.s) 51

Debate Of Imam (a.s) With Yahya Bin Aksam 51

An Account Of The Intellectual Qualities Of Imam Ali Naqi (a.s) 52

An Account Of The Intellectual Accomplishments Of Imam Hasan Askari (a.s) 54

Knowledgeable Virtues Of Imam Mahdi, The Imam Of The Last Age (a.s) 56

Notes 59

Practical Virtues of the Holy Imams 60

Worship 60

Worship Of Imam Ali (a.s) 60

Worship Of Imam Hasan (a.s) 61

Worship Of Imam Husayn (a.s) 62

Worship Of Imam Zainul Abideen (a.s) 62

Worship Of Imam Muhammad Baqir (a.s) 64

Worship Of Imam Ja’far As-Sadiq (a.s) 64

Worship Of Imam Musa Kadhim (a.s) 64

Worship Of Imam Ridha’ (a.s) 65

Worship Of Imam Muhammad Taqi (a.s) 66

Worship Of Imam Ali Naqi (a.s) 66

Worship Of Imam Hasan Askari (a.s) 66

Worship Of Imam Mahdi (a.s) 67

Valour Of Amir’ul-Mu’minin (a.s) 69

Valour Of Imam Hasan (a.s) 71

Valour Of Imam Husayn (a.s) 71

Valour Of Imam Zainul Abideen (a.s) 72

Valour Of Imam Muhammad Baqir (a.s) 72

Valour Of Imam Ja’far As-Sadiq (a.s) 73

Valour Of Imam Musa Kadhim (a.s) 74

The above incident clearly shows the valour and courage of Imam Musa Kadhim (a.s) 75

Valour Of Imam Ridha’ (a.s) 75

Valour Of Imam Muhammad Taqi (a.s) 76

Valour Of Imam Ali Naqi (a.s) 76

Valour Of Imam Hasan Askari (a.s) 76

Justice of the Holy Imams (a.s) 77

Chastity 78

Piety of the Holy Imams (a.s) 78

Piety Of Amir’ul-Mu’minin (a.s) 79

Piety Of Imam Hasan (a.s) 81

Piety Of Imam Husayn (a.s) 82

Piety Of Imam Zainul Abideen (a.s) 82

Piety Of Imam Muhammad Baqir (a.s) 83

Piety Of Imam Ja'far As-Sadiq (a.s) 83

Piety Of Imam Musa Kadhim (a.s) 83

Piety Of Imam Ridha’ (a.s) 84

Piety Of Imam Muhammad Taqi (a.s) 84

Piety Of Imam Ali Naqi (a.s) 84

Piety Of Imam Hasan Askari (a.s) 84

Benevolence of the Holy Imams (a.s) 85

Benevolence Of Imam Ali (a.s) 85

Generosity Of Imam Hasan (a.s) 86

Generosity Of Imam Husayn (a.s) 86

Generosity Of Imam Zainul Abideen (a.s) 87

Generosity Of Imam Muhammad Baqir (a.s) 87

Generosity Of Imam Ja'far As-Sadiq (a.s) 88

Generosity Of Imam Musa Kadhim (a.s) 89

Generosity Of Imam Ridha’ (a.s) 89

Generosity Of Imam Muhammad Taqi (a.s) 90

Generosity Of Imam Ali Naqi (a.s) 90

Generosity Of Imam Hasan Askari (a.s) 91

Patience of the Holy Imams (a.s) 92

Patience Of Imam Ali (a.s) 92

Patience Of Imam Hasan (a.s) 93

Patience Of Imam Husayn (a.s) 93

Patience Of Imam Zainul Abideen (a.s) 93

Patience Of Imam Muhammad Baqir (a.s) 94

Patience Of Imam Ja'far As-Sadiq (a.s) 94

Patience Of Imam Musa Kadhim (a.s) 95

Patience Of Imam Ridha’ (a.s) 95

Patience Of Imam Muhammad Taqi (a.s) 96

Patience Of Imam Ali Naqi (a.s) 96

Patience Of Imam Hasan Askari (a.s) 96

Notes 97

Humility of the Holy Imams (a.s) 98

Humility Of Imam Ali (a.s) 98

Humility Of Imam Hasan (a.s) 98

Humility Of Imam Husayn (a.s) 99

Humility Of Imam Zainul Abideen (a.s) 99

Humility Of Imam Muhammad Baqir (a.s) 100

Humility Of Imam Ja'far As-Sadiq (a.s) 100

Humility Of Imam Musa Kadhim (a.s) 100

Humility Of Imam Ridha’ (a.s) 100

Humility Of Imam Muhammad Taqi (a.s) 101

Humility Of Imam Ali Naqi (a.s) 101

Humility Of Imam Hasan Askari (a.s) 101

Forbearance of the Holy Imams (a.s) 102

Forbearance Of Imam Ali (a.s) 102

Forbearance Of Imam Hasan (a.s) 102

Forbearance Of Imam Husayn (a.s) 102

Forbearance Of Imam Zainul Abideen (a.s) 103

Forbearance Of Imam Muhammad Baqir (a.s) 103

Forbearance Of Imam Ja'far As-Sadiq (a.s) 103

Forbearance Of Imam Musa Kadhim (a.s) 104

Forbearance Of Imam Ridha’ (a.s) 104

Forbearance Of Imam Muhammad Taqi (a.s) 104

Forbearance Of Imam Ali Naqi (a.s) 104

Forbearance Of Imam Hasan Askari (a.s) 105

Forgiveness Of Imam Ali (a.s) 105

Forgiveness Of Imam Hasan (a.s) 105

Forgiveness Of Imam Husayn (a.s) 106

Forgiveness Of Imam Zainul Abideen (a.s) 106

Forgiveness Of Imam Muhammad Baqir (a.s) 106

Forgiveness Of Imam Ja'far As-Sadiq (a.s) 107

Forgiveness Of Imam Musa Kadhim (a.s) 107

Forgiveness Of Imam Ridha’ (a.s) 108

Forgiveness Of Imam Muhammad Taqi (a.s) 108

Forgiveness Of Imam Ali Naqi (a.s) 108

Forgiveness Of Imam Hasan Askari (a.s) 109

The Holy Imams’ affection for fellow creatures 110

Affection Of Imam Ali (a.s) 110

Affection Of Imam Hasan (a.s) 110

Affection Of Imam Husayn (a.s) 111

Affection Of Imam Zainul Abideen (a.s) 111

Affection Of Imam Muhammad Baqir (a.s) 112

Affection Of Imam Ja'far As-Sadiq (a.s) 112

Affection Of Imam Musa Kadhim (a.s) 112

Affection Of Imam Ridha’ (a.s) 113

Affection Of Imam Muhammad Baqir (a.s) 113

Affection Of Imam Ali Naqi (a.s) 113

Affection Of Imam Hasan Askari (a.s) 113

Hospitality of the Holy Imams (a.s) 115

Hospitality Of Imam Ali (a.s) 115

Hospitality Of Imam Hasan (a.s) 115

Hospitality Of Imam Husayn (a.s) 115

Hospitality Of Imam Zainul Abideen (a.s) 116

Hospitality Of Imam Muhammad Baqir (a.s) 116

Hospitality Of Imam Ja'far As-Sadiq (a.s) 116

Hospitality Of Imam Musa Kadhim (a.s) 118

It was the limit of imprisonment 118

Hospitality Of Imam Ridha’ (a.s) 118

Hospitality Of Imam Muhammad Taqi (a.s) 118

Hospitality Of Imam Ali Naqi (a.s) 118

Hospitality Of Imam Hasan Askari (a.s) 119

The Holy Imams’ kindness to relatives 120

Imam Ali’s (a.s) Kindness To Relatives 120

Imam Hasan’s (a.s) Kindness To Relatives 120

Imam Husayn ’s (a.s) Kindness To Relatives 120

Imam Zainul Abideen’s (a.s) Kindness To Relatives 120

Imam Muhammad Baqir’s (a.s) Kindness To Relatives 121

Imam Ja'far As-Sadiq (a.s) Kindness To Relatives 121

Imam Musa Kadhim’s (a.s) Kindness To Relatives 121

Imam Ridha’’s (a.s) Kindness To Relatives 122

Imam Muhammad Taqi’s (a.s) Kindness To Relatives 122

Imam Ali Naqi’s (a.s) Kindness To Relatives 122

Imam Hasan Askari’s (a.s) Kindness To Relatives 122

The Holy Imams’ Benevolence to Slaves 123

Imam Ali’s Kind Behavior To The Slaves 123

Imam Hasan’s (a.s) Kind Behavior To The Slaves 123

Imam Zainul Abideen’s (a.s) Kind Behavior To Slaves 124

Imam Muhammad Baqir’s (a.s) Kind Behavior To Slaves 124

Imam Ja'far As-Sadiq’s (a.s) Kind Behavior To Slaves 124

Imam Musa Kadhim (a.s) Kind Behavior To Slaves 124

Imam Ridha’’s (a.s) Kind Behavior To Slaves 125

Imam Muhammad Taqi’s (a.s) Kind Behavior To Slaves 125

Imam Ali Naqi’s (a.s) Kind Behavior To Slaves 125

Imam Hasan Askari’s (a.s) Kind Behavior To Slaves 125

Contentment of the Holy Imams (a.s) 127

Contentment Of Imam Ali (a.s) 127

Contentment Of Imam Hasan (a.s) 127

Contentment Of Imam Husayn (a.s) 128

Contentment Of Imam Zainul Abideen (a.s) 128

Contentment Of Imam Muhammad Baqir (a.s) 128

Contentment Of Imam Ja'far As-Sadiq (a.s) 128

Contentment Of Imam Musa Kadhim (a.s) 129

Contentment Of Imam Ridha’ (a.s) 129

Contentment Of Imam Muhammad Taqi (a.s) 129

Contentment Of Imam Ali Naqi (a.s) 129

Contentment Of Imam Hasan Askari (a.s) 130

Foreword

In The Name Of Allah, The Beneficent, The MercifulIn The Name Of Allah, The Beneficent, The Merciful

To praise Hazrat Adeebe Azam Maulana Sayyid Zafar Hasan Sahab Qibla or to write something about him is akin to lighting a lamp in front of the blazing Sun. He has written more than 200 books including some very voluminous ones like Manaqib of Ibn Shahr-e-Aashob, Majmaul Fazael and Four Volumes of Al-Kafi running into thousands of pages. After migrating to Pakistan he continued to bring out the “Noor” magazine. Apart from this he used to run a religious school, imparting education in Islamic sciences.

His students are still found engaged in the work of religious propagation. Keeping in mind the usefulness of his writings we have decided to publish them in India also. We have already published Hayat B'ad al-Maut (Life after Death). The second in this series, Akhlaq-e-Aaimma (Morals & Manners of the Holy Imams) is in your hands. If we continue to receive co-operation of the reading public, Insha Allah, we would endeavor to publish all the writings of this great scholar.

The enemies have not heard of the virtuous qualities of the Imams, and neither have they liked it - as for the friends; they listen to the merits and virtues of Imams and invoke blessings on them and send Salawat - but what about emulating them? That is why so many ethical weaknesses have developed among us. May Allah give us the divine opportunity to study this book and take account of ourselves; and resolve that by this we would amend whatever deficiencies we have. Amen.

Servant of Ahl ul-Bayt (a.s)

Izhar Husayn

Proprietor: Haidery Kutub Khana, Mumbai - 3

What are Ethics?

The meaning of ethics has become so clear to people that it need not be explained even to the most simple-minded persons. However, the level of ethics in the view of the masses is such that it needs a lot of elucidation according to experts of ethical philosophy. It is possible that limits may overlap with the merits of ethics, but in the view of a philosopher they are not included in the perfections of the human soul.

A major portion of the detailed discussions in books of philosophy is beyond the understanding of ordinary people. They are not presented to guide people on the path of virtues but their intention is to confuse the people to an extent that they are not even able to do what they would do in the normal course, thus the dream of the philosophers is fulfilled.

Maybe a student scholar would spend a lot of precious time in explaining these things but the result would be nothing. Thinkers have formulated numerous theories regarding abstract things because they are beyond perception. Those who intend to falsify them cannot unveil the truth. We do not desire to delve into such farfetched theories and waste the precious time of our readers.

Rather than discuss the reality of the soul and its composition in detail we shall study the effects of ethical values in the practical life of man, so that readers may gain something useful. In spite of the elaborate explanations presented by philosophers of ethics it is necessary for us to say that the true meaning of ethics is least understood by common people.

If a good-natured person speaks to us with a smile, he is considered perfect in manners.

If we go to meet someone and he serves us a cup of tea, we take him to be of exemplary morals.

A person we know takes care of his family and we think he has very good morals.

If one is sympathetic to us in our difficult times, he is having perfect morals.

These are some prevalent notions in our society. Though these are some of the elements of ethics, we intend to explain to our readers true morals and ethical values that make a perfect human being. However, to explain such a vast subject is beyond the scope of this book and not its actual aim.

Aim of this Book

The aim of this book is to present the perfect morals of the Holy Imams. In the course of our discussion we would come across some philosophical discussions but we would touch upon them only as far as they serve our aim. We would refrain from profound philosophical theories that stump the human intellect.

Scholars have initiated many unnecessary discussions with regard to the human character just to prove their own expertise. For example:

What is the position of the soul?

Is it corporeal or otherwise?

Is it annihilated or not?

Is it created or eternal?

Whether it is material or abstract?

Whether the human body is a vessel of soul or not?

Does the moral sense deserve degradation?

Are good morals earned or gifted?

Are good morals related to the heart or the intellect? Etc. etc.

We are not concerned with any of the above topics. Only those bestowed with a lot of free time can afford to indulge in such discussions. Our aim in this book is also not that one can become a professor of ethics by studying it.

Our aim is to present the practical examples of the perfect morals of our Holy Imams and encourage the readers to walk in their footsteps.

The book discusses the perfect morals of those personalities regarding whom people tried to conceal their perfections using all means and encouraged by ruling powers. They opened up the royal treasure for achieving this end. Those who dared to relate their merits were beheaded, lynched and their tongues pulled out. They were imprisoned and their freedom of speech restricted. In such a situation there is no question of exaggeration. Rather it is an established reality that cannot be concealed even if the whole world tries to suppress it.

Whatever we shall discuss in the following pages can also be found in the books of those do not accept the Twelve Imams as their guides, and those who under compulsion of the ruling powers made a mountain of a molehill. The reality is so strong that floods of oppositions cannot dislocate it, and the fact is always confessed by those who have tried to conceal it. What can be said of the merits testified by ones enemy?

Merits of the Fourteen Infallibles

Just as man is created from four elements, the basics of ethical values are also four, wisdom, chastity, justice and valour. As if these are the four walls of a perfect character. Even if one of these walls is absent or dilapidated the morals are unsafe and the ethical character stained. These four qualities can be said to be the roots of the tree of morals. All the moral qualities are related to these four basic values. They are thus the branches of this ethical tree. Actually a tree is a tree because of its branches, while a dried barren tree is but used as firewood. The usefulness and value of a tree is proportionate to its foliage and shade-giving capability.

In fact, the magic formula of the establishment of the universe lies in these four words. It is the ladder to the ascension of spirituality. Success in life and the hereafter depends upon these four qualities. Innumerable weapons have been produced and are being produced for the establishment of kingdoms but their purpose is to defeat and conquer material things but they are not concerned with the reformation of hearts. This kingdom is beyond the power of those material weapons. If anything can gain control over it, it is these four weapons. How powerful these weapons are is beyond description and the extent of their capability is beyond perception. We can briefly state that they have the ability to control anything from the earth to the heavens. Every particle of the universe can kiss the feet. Humanity is raised so high in status that angels consider it a privilege to serve them. Let us now see their practical prowess.

Amazing Appeal of Good Morals

The aim of sending the Holy Prophet (S) was to perfect the morals. That is, the mission that did not reach the peak of perfection even after the arrival of 124000 messengers, it was done in theory and practice to such a level of perfection that now there was no more any need of a new prophet or messenger. This required extraordinary capability. That too in the land of Arabs, which was the cradle of ill manners. As if, shameless traits had hammered the final nail in the coffin of humanity. This severe necessity could neither be fulfilled by wealth and money nor by a military system or by the edge of the sword. This needed another type of power.

The verse: “Certainly you are upon the best morals,” has revealed this secret and announced to the world that the aspect of Prophet's behavior is such that it transformed the Arab society completely. It displayed such a miracle of human intercourse that the world was spellbound. What actually happened may be understood in the words of Quran: People entered the fold of Islam in hordes.

The good moral behavior of the Prophet of Islam had the most important role in this magnificent victory. Though Khadija's wealth served a great deal in helping the poor and deprived ones among the Muslims and the awe of Abu Talib afforded some security but the thing that struck the hearts and minds of the polytheist and disbelieving Arabs was the good moral behavior of the Messenger of Islam. It was this that left an indelible mark on the hearts of ignorant Arabs and attracted the wild Arabs to the Prophet like a magnet pulls a needle.

At that time Prophethood was veiled due to hidden wisdom when the Prophet started secret propagation and obtained confessions of his truthfulness from those who were dead enemies of good morals, becoming well known as “The Truthful” and “The Trustworthy” among the Arabs. The blood of human perfections had started running in this body known as Muhammad from the day it breathed its first in the atmosphere of water and clay.

The teachings of Islamic morals to the people did not consist of mere oral admonitions, but it was accompanied by practical feats for every aspect. When those lacking any type of moral embellishments saw the flawless character of the Holy Prophet (S) they realized the degraded and shameful position of their own humanity.

And on every occasion their created nature was shook with a deep yearning. The moral teachings that the Prophet imparted were the nourishment of the face of Islam and the life of its body. When these teachings was recorded on the pages of history and reached the different corners of the earth, and when with the Muslim travelers those teachings reached the people of other nations they were awakened abruptly from their slumber like a slow horse is spurred by the crack of the whip. It was it was an opportunity for the religions to compare that they make Islamic morals the criterion of comparing their differences. Those who did this realized very soon what is the difference between genuine and artificial pearls.

Perfection of Morals at the Hands of the Holy Prophet (S)?

The Messenger of Allah (S) has said: I was sent to perfect the morals. This shows that the one hundred and twenty four thousand prophets that have arrived till now, one of whose duties was to perfect the morals have not been able to achieve this object. Why is it so? Were they careless of their job? But this is against the status of prophethood. Then what is the reason that these teachings could not reach perfection?

Though apparently it is a difficult question, its answer requires a little explanation. The verse: “We blessed all those prophets, some of them excel others,” shows that the status of all the prophets was not equal. There was a difference in their grades and positions, whether it be in their practical value or by the limited scope of their propagation, or by way of their divine recognition, but Allah knows best about all that. Any conjecture in this regard can deviate us. We believe in the prophethoods of all of them.

“We do not differentiate between any of them.” Though it can be said that the previous prophets did not get the opportunity to highlight each and every aspect of perfection of morals. Some prophets were such that they were sent only for a particular group; some were sent for a particular country, some were appointed on one area. Some were prophets only for their families. Followers of certain prophets did not heed their teachings. Some listened but did not follow the teachings. In any case, there were many situations when all the moral qualities and their types could not be taught to the people and all the Islamic morals could not be explained clearly to them. Or sometimes the teachings of a particular prophet lasted for limited period and there was no arrangement to take it further.

It was the reason that the followers of every prophet became deviated after the passing away of their prophet, and with the passage of time the actual teachings assumed a completely different shape. Since the real examples did not exist any more they took the wrong ones as models and continued to follow them. Till the time that need arose again for the arrival of a new prophet. There are some prophets in whose generation prophethood continued in a serial order, but this also came to an end at some time. Since there was no permanent and everlasting arrangement, there was no possibility for the perfection of morals.

The best perfection of man is to set an example. There are innumerable people who display perfection of morals in their own selves but there are very few who can make others like themselves. Rather most centuries pass away without they're being any such personality in them.

When people with perfect morals are not able to pass on their traits to others, perfect morals gradually disappear from the society. Setting an example is not an easy job; it requires a very effective personality. To make someone else like ourselves is not possible till the time the personality of the owner of perfection is not so powerful that it could pull others towards itself. There are many who can create partial similarity; there are none who can create total similarity. Continuation of perfection is impossible till all the partial things, all the habits and all good traits and morals, all the actions and deeds, all the spiritual perfections are not transferred to someone else.

The Prophet was on the position of the best of morals. Its perfection was possible only if there was arrangement of its continuation. Otherwise it would have been temporary just like the teachings of other prophets, while creation of examples is impossible without continuity. Therefore the Prophet, first of all, paid attention to this, and in his lifetime made four persons (Ali, Fatima, Hasan and Husayn , peace be upon them all) like himself in every aspect.

There was no quality of good morals that was present in the Prophet but not found in them. Just as the Holy Prophet (S) showed each and every virtue practically, they also did so. This was an arrangement of the perfection of good morals from Providence; that it created twelve such personalities, who had the privilege of the successorship of the Holy Prophet (S) one after the other.

They continued to present the examples of prophetic morals in every age and period. And they continued to display all the good morals possessed by the Prophet himself, without any increase or decrease. Just as the prophethood of the Holy Prophet (S) is to continue till the Day of Judgment, in the same way is to continue the examples of his good moral qualities.