Al-Bazanti, who is one of the famous narrators of traditions and has a great personality and high rank, says, ‘I have read the letter of Imam ar-Redha (s) to his son Imam al-Jawad (s) which he had written from Marw to Medina saying in it: ‘O Abu Ja’far, I have been informed that when you ride your sumpter, the Mawali[1] make you go out from the small gate of the garden. It is because of stinginess in them lest no one (of people) may get some goodness from you!
I ask you with my right upon you…do not come in or go out except from the big gate.
When you ride your sumpter inshallah, let some gold and silver be with you. No one asks you for something unless you give him. If one of your uncles asks you to be pious to him, do not give him less than fifty dinars and you may give him more if you want. If one of your aunts asks you, do not give her less than fifty dinars and you may give her more if you want. If someone of Quraysh[2] asks you, do not give him less than twenty-five dinars and you may give him more if you want.
I just want Allah to make you succeed, so fear Allah and give and do not fear stinginess from Allah.”
We must notice the fact that the Qur'an has prohibited people from giving charity or spending if they would remind the ones given charities with the favors which would harm them. Spending must be for the sake of Allah and to gain His contentment. Therefore the one, who is given charity, must be safe from being harmed or reminded of that favor by the one, who has given charity; otherwise spending will be impermissible and will not be rewarded by Allah.
“(As for) those who spend their property in the way of Allah, then do not follow up what they have spent with reproach or injury, they shall have their reward from their Lord, and they shall have no fear nor shall they grieve.” Qur'an, 2:262
“O you who believe! do not make your charity worthless by reproach and injury.” Qur'an, 2:264
Anyhow offering prayers and paying zakat are among the good moral conducts Allah has granted to man out of His mercy and care. They are among the causes and deeds that lead to reform oneself outwardly and inwardly after repenting of sins and turning to Allah.
Believing in the Unseen, offering prayers, paying zakat, believing in the Qur'an and the other Divine books, believing in the afterlife and the other things mentioned above are divine facts that guide man towards his Lord and make him successful in this life and the afterlife.
“These are on a right course from their Lord and these it is that shall be successful.” Qur'an, 2:5
Success, as the scholars such as ar-Raghib al-Isfahani say, is the life after death, glory after meanness, knowledge without ignorance and wealth without poverty. All these things will be for man in the afterlife by virtue of believing in the Unseen (Allah, the angels, the barzakh, resurrection, accounting, the scales, Paradise and Hell), offering prayers, paying zakat, charity and other spendings, believing in the Qur'an and the other Divine books and believing in the afterlife.
It must be noticed that repentance does not mean cutting one’s relation with sins and disobedience only to be accepted and pleased with by Allah. According to the Qur’anic verses mentioned previously a repentant one must reform himself; his sayings and doings after his repentance. In other words a repentant one must exploit all his power in the way of good deeds and good morals to complete his repentance and recompense what he has committed before and to replace his bad deeds with good deeds.
“Except him who repents and believes and does a good deed; so these are they of whom Allah changes the evil deeds to good ones; and Allah is Forgiving, Merciful.” Qur'an, 25:70
Concerning good deeds and morals, which are the factors of reforming one’s inward and outward after repenting, and cutting one’s connection with sins and disobedience the Holy Qur'an emphasizes on doing good and being kind to parents, relatives, orphans and the needy, talking politely and courteously with all people, offering prayers and paying zakat.
As I resort to the Qur’anic verses and holy traditions in my talks so I will talk about the moral beauty only; in other words the factors of reforming one’s morals and deeds and I will not repeat the previous matters mentioned in the verses and traditions above but I will talk about something else.
Let us pay attention to other practical facts about human morals included by the Qur’anic verses:
“…You shall not serve any but Allah and (you shall do) good to (your) parents, and to the near of kin and to the orphans and the needy, and you shall speak to men good words and keep up prayer and pay the poor-rate.” Qur'an, 2:83
We have talked about the prayer and zakat as worships and obedience to the orders of Allah and now we shall talk about other subjects mentioned in this verse; being kind to the parents, relatives, orphans and the needy and speaking courteously with all people.
Being kind to father and mother
There are many verses in the Qur'an that mention, after enjoining on monotheism and worshipping Allah, the matter of being kind to one parents and order people of that. This order is a legal and moral obligation. Following this order is the very submission to Allah and turning away from it is the very disobedience and sin that require severe punishment on the Day of Resurrection.
“And serve Allah and do not associate any thing with Him and be good to the parents.” Qur'an, 4:36
Being kind to father and mother is just a bit of gratitude for the kindness, mercy and care they have given to the children since the first moment of their births.
The parents sacrifice too much and they prefer their child to themselves throughout all the stages of life. In all difficult circumstances and distresses they try their best to protect their child from any harm and they take care of it more than taking care of themselves. They remain wake for long nights just to comfort their child. They taste bitter tiredness in order to make their child feel the sweetness of rest and comfort. They bring themselves difficulties and pains just to educate and bring their child up. They feed it from their body and soul. They tolerate and worry too much until it becomes adult. Therefore a child has to reward his parents with all kindness and to recompense them for all their efforts and toils for him.
“And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents. If either or both of them reach old age with you, say not to them (so much as) "ugh" nor chide them, and speak to them a generous word, and make yourself submissively gentle to them with compassion, and say: O my Lord! have compassion on them, as they brought me up (when I was) little.” Qur'an, 17:23-24
Once Imam as-Sadiq (s) has been asked about this “goodness” mentioned in this verse and he said, ‘Be kind in your companionship with them (your parents) and do not deny whatever they ask you for even if they are wealthy. Allah says,
“By no means shall you attain to righteousness until you spend (benevolently) out of what you love.” Qur'an, 3:92
“…say not to them (so much as) "ugh" nor chide them” Qur’an 17:23
If they make you angry, do not say to them “ugh” and if they beat you, do not chide them. Always speak to them a generous saying. If they beat you, say to them “may Allah forgive you” and this is the generous saying. “…and make yourself submissively gentle to them with compassion;” do not look at them except mercifully and kindly and do not raise your voice more than theirs, nor your hand higher than theirs and do not walk in front of them.’
Imam as-Sadiq (s) has also said, ‘If Allah knew that there was something less than “ugh”, He would forbid from it. It is the least impiety.’ This tradition has been mentioned in al-Kafi with an addition; ‘It is impiety that one looks at his parents sharply.’
One day someone asked the Prophet (s), ‘What is the father’s right on his child?’ The Prophet (s), ‘He (the child) is not to call his father with his name, not to walk before him, not to sit before him and not to cause people to abuse him.’
The Prophet (s) has said three times, ‘In spite of him!’ The companions said, ‘O messenger of Allah, who is he?’ He said, ‘It is he who has lived with one or both of his parents when being old but he will be in Hell (because of mistreatment).’
In one of the battles Huthayfa has asked the Prophet (s) to permit him to kill his own father who was with the polytheist but the Prophet (s) said to him, ‘Let him for other than you!’[3]
It has been mentioned in the tafsir of Imam al-Askari (s) that the Prophet (s) had said, ‘The best of you (in treatment) to their parents and the worthiest of gratitude are Muhammad and Ali.’[4]
Ameerul Mo'mineen (s) said that he had heard the Prophet (s) saying, ‘I and Ali are the fathers of this umma and our right on them (the people of the umma) is greater than the right of their real fathers for we save them from the Fire to the Paradise if they follow us and we take them out of slavery and join them to the best free.’[5]
Kin (by lineage or affinity) means paternal and maternal relatives like uncles, aunts and grandchildren.
Brothers, sisters, nephews, nieces, sons-in-law and daughters-in-law are also among relatives.
Being kind and charitable to them is by visiting them and solving their problems and needs. Being kind to the closest relatives is one of the Divine orders and legal and moral obligations which will be rewarded with a great reward while denying it will be faced with a painful torment on the Day of Resurrection.
The Qur'an emphasizes on that breaking covenants, cutting kin relations and corruption in the earth are among the signs of the great loss and the ones, who commit such things, are considered as losers;
“Who break the covenant of Allah after its confirmation and cut asunder what Allah has ordered to be joined, and make mischief in the land; these it is that are the losers.” Qur'an, 2:27
Cutting the relation with one’s relatives is not permissible even if this one gets harm and damage from those relatives.
Visiting one’s relatives and being courteous and kind to them are among the divine ethic and admirable conducts and they are rays of the good morals. If some of one’s relatives are not religious or they are disbelievers and there is a hope of guiding them, then one must try to guide and save them. He must strengthen his relation and communication with them and must visit them often and always to enjoin the right and to forbid the wrong.
Many traditions have been narrated from the Prophet (s) and the infallible imams (s) in this concern whose wise instructions and recommendations should be paid much attention by every believer.
Here are some of the important traditions of the Prophet (s) about strengthening kinship;
‘The promptest good in being rewarded is maintaining kinship.’[6]
‘Maintaining kinship makes accounting (on the Day of Resurrection) easy and it protects one from bad death.’[7]
‘Maintain your kinship in this world even by a greeting.’[8]
‘Maintain your relation with one who has cut his relation with you, do good to one who has done wrong to you and said the truth even if it is against you!’
‘Allah changes the three years that remain in the life of one, who maintains his kinship, into thirty years and He changes the thirty years that remain in the life of one, who cuts his kinship, into three years.’ Then the Prophet (s) recited:
“Allah effaces what He pleases and establishes (what He pleases), and with Him is the basis of the Book.” Qur'an, 13:39
Ameerul Mo'mineen (s) has said, ‘Be generous to your tribe because they are your wing by which you fly, your origin to which you come back and your hand by which you attack!’[9]
Imam al-Hadi (s) has said, ‘Once Prophet Moses (s) said to Allah the Almighty, ‘What is the reward of one who maintains his kinship?’ Allah said, ‘O Moses, I delay his death (prolong his life) and make the agonies of death easy for him.’
Being kind to the orphan
The matter of being kind, charitable and merciful to the orphans has been mentioned in the Qur'an about eighteen times. Allah has said,
“And they ask you concerning the orphans Say: To set right for them (their affairs) is good, and if you become co-partners with them, they are your brethren; and Allah knows the mischief-maker and the peacemaker, and if Allah had pleased, He would certainly have caused you to fall into a difficulty; surely Allah is Mighty, Wise.” Qur'an, 2:220
“And give to the orphans their property, and do not substitute worthless (things) for (their) good (ones), and do not devour their property (as an addition) to your own property; this is surely a great crime.” Qur'an, 4:2
“(As for) those who swallow the property of the orphans unjustly, surely they only swallow fire into their bellies and they shall enter burning fire.” Qur'an, 4:10
“…and that you should deal towards orphans with equity; and whatever good you do, Allah surely knows it.” Qur'an, 4:127
“And do not approach the property of the orphan except in the best manner until he attains his maturity.” Qur'an, 6:152
The Prophet (s) has said, ‘Whoever adopts an orphan of the Muslims to his subsistence Allah will enter him into Paradise unless he commits an unforgivable sin.’[10]
The Prophet (s) has also said, ‘In the Paradise there is a house called the “house of joy”. No one will enter this house except those who has delighted the orphans of the believers.’[11]
One day a man came to the Prophet (s) complaining of his hard- heartedness. The Prophet (s) said to him, ‘If you like your heart to be soft and you get your needs, be merciful to the orphans, pat their heads and feed them from your food. Then your heart will be soft and your needs will be achieved.’[12]
Ameerul Mo'mineen (s) has said, ‘Every believing man and believing woman puts his/her hand on an orphan’s head Allah will reward him/her with a good deed for each hair his/her hand passes over.’[13]
The needy person is that one whom need and poverty have disabled and who has lost every means of living.
The duty of the believers and their legal and human responsibilities are to help this needy person with their money to solve his problems, to keep his dignity and to satisfy his needs.
The Qur'an has made obligatory on the believers to take care of the needy and to satisfy their needs. The Qur'an considers satisfying the needs of the needy and taking care of them as one of the great worships because Allah loves this doing and this high morals and He loves everyone who tries to improve the conditions of the needy and to care for their livings.
As for paying no attention to the needy and poor people and turning away from them will no doubt, according to the Qur’anic verses, bring painful torments on the Day of Resurrection.
“And give to the near of kin his due and (to) the needy and the wayfarer, and do not squander wastefully.” Qur'an, 17:26
“…and give away wealth out of love for Him to the near of kin and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the captives.” Qur'an, 2:177
“Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.” Qur'an, 9:60
Being stingy, not spending on the needy and not taking care of them are not causes of deserving torment in the afterworld only but also they have bad and dangerous effects on man’s life in this world.
Allah has mentioned in the sura of al-Qalam (68) the verses 17-33 the story of the brothers who had inherited a flourishing garden from their father but they did unlike what their father did. Their father was generous and kind to the poor and needy. When the brothers inherited this garden they decided in their meeting not to help any poor one who would come to them the following day. They would close the gate of the garden and would not allow anyone of the poor and needy to come to them. In that night and because of that satanic intention and malicious thinking, a thunderbolt hit the garden by the will of Allah and burnt all the fruitful trees and nothing remained in the garden except ashes.
In the morning when the brothers opened the gate of the garden, they became astonished at seeing the ashes instead of their flourishing garden. They began blaming each other and said,
“Glory be to our Lord, surely we were unjust.” Qur'an, 68:69
The Qur'an sees that the appearance of the problems of poverty and neediness is because of some reasons among which are not caring for the poor, not being kind to them and not helping them.
“But when He tries him, then straitens to him his means of subsistence, he says: My Lord has disgraced me. Nay! but you do not honor the orphan, nor do you urge one another to feed the poor, and you eat away the heritage, devouring (everything) indiscriminately, and you love wealth with exceeding love.” Qur'an, 89:16-20
When there is nothing in man’s heart save love for money and wealth, poverty, neediness and meanness appears on man.
The Holy Qur'an mentions in the sura of al-Haqqah (69) some kinds of severe torment that will be the reward of some people because of two reasons; disbelieving in Allah and not feeding the poor.
“And as for him who is given his book in his left hand he shall say: O would that my book had never been given to me, and I had not known what my account was. O would that it had made an end (of me). My wealth has availed me nothing. My authority is gone away from me. Lay hold on him, then put a chain on him. Then cast him into the burning fire. Then thrust him into a chain the length of which is seventy cubits. Surely he did not believe in Allah, the Great, nor did he urge the feeding of the poor. Therefore he has not here today a true friend, nor any food except refuse (pus or festering liquid) which none but the wrongdoers eat.” Qur'an, 69:25-37
In fact taking care of the affairs of the poor and the needy is something very important that whoever is indifferent to this matter will be liable to the wrath of Allah and will get painful punishment on the Day of Resurrection. It is narrated that Gabriel has said, ‘I love three things in the worldly life; guiding the deviants, supporting the wronged people and loving the needy.’[14]
Imam as-Sadiq (s) has said, ‘…whoever helps them (the needy) with the leftover of his money, Allah will reward him with wide gardens in Paradise, forgive him and will be pleased with him.’[15]
He has also said, ‘Whoever feeds a believer until he makes him satiate no one of the creatures of Allah will know how much reward he will get on the Day of Resurrection; neither a close angel nor a prophet except the Lord of the worlds.’ Then he added, ‘From among the requisites of forgiveness is feeding a hungry Muslim.’[16] Then he recited,
“Or the giving of food in a day of hunger, an orphan near of kin, or some poor wretched in misery.” Qur'an, 90:14-16
The many Qur’anic verses that talk about the important and sensitive job of the tongue and the importance the Qur'an has entrusted the tongue with show the great and the very important function of this organ of man.
The tongue leads either to the deliverance of man or to his perishment in this world and the afterworld.
The tongue can be the cause of tranquility and peace in the family and society and it can be the cause of disturbance and confusion.
The tongue is either a reformer or corruptive. It either keeps reputation, dignities and secrets of people or exposes their secrets and disgraces them.
The Qur'an invites all the people especially the believers to meet the others with good and courteous sayings. Besides the Qur’anic verses there are many important traditions talking about this important organ narrated from the Prophet (s) and the infallible imams (s). Perhaps if we collect these traditions from the books of Hadith, we can compose a big book on this concern alone.
The Prophet (s) has said, ‘When the son of Adam gets up in the morning, all the organs say to the tongue, ‘Fear Allah on behalf of us! If you become straight, all of us will become straight and if you become deviate, all of us will become deviate.’[17]
Ameerul Mo'mineen (s) has said, ‘The tongue is the scales of man.’[18]
The Prophet (s) has said, ‘Allah will punish the tongue with torment that He will never punish any other organ with. The tongue will say, ‘O my Lord, you have punished me with torment that You have never punished any of the organs with!’ It will be said, ‘A word has come out of you and has reached the east and the west and because of it inviolable bloods have been shed, moneys have been robbed unlawfully and honors have been violated unlawfully.’[19]
Imam Ali (s) has said, ‘How many men have been perished because of their tongues!’
The tongue must be controlled day and night and must not be set free to say whatever it likes. One has to think deeply before saying anything. One has to say the suitable thing, at the suitable time, in the suitable place, before the suitable person and about the suitable subject. One has to put in mind that Allah is present at every time and everywhere in order not to commit a sin that cannot be repented of or forgiven.
Imam as-Sadiq (s) when talking about this verse “and speak kindly to people” (Qur'an, 2:83) has said, ‘Speak kindly to all people whether the believers or other than the believers. As for the believers you are to meet them smilingly and delightfully and as for the others you are to speak with them kindly to attract them towards faith and even if they do not believe at least you will keep yourself and your brothers safe from their evil.’[20]
Imam al-Baqir (s) has said when explaining this verse “and speak kindly to people,” ‘Say to them the best as you like to be said to you. Allah hates those who curse and abuse the believers and those who speak obscenely and ask importunately and He loves coy, polite, patient, lenient and chaste people.’[21]
The Prophet (s) has said, ‘All the speech of the son of Adam is against him and not for him except enjoining the right and forbidding the wrong or mentioning Allah.’[22]
According to the verse 83 of the sura of al-Baqara (2) mentioned above, being kind to the parents, the relatives, the orphans and the needy and saying good and courteous talking with all the people are among the good moral things that a repentant of sins especially the major sins and in order to perfect his repentance and reform his condition, doings and sayings has to follow. He has to follow the orders mentioned in this verse so that he can purify his inward from vices and bad deeds and replace them with good morals, good doings and good sayings to gain success in this life and the afterlife.
Sincerity
Sincere intention is one of the most important matters which the Qur'an and the holy traditions have paid too much attention to.
Thinking, intention, doings and morals will not be of any value and the doer will not deserve any Divine reward unless these things are immersed in sincerity.
If any doing, behavior or moral quality is not done for the sake of Allah, it will be useless and with no value and it will not be rewarded by Allah at all.
The persons, who repent of sins, have, after repenting, to reform themselves in doings and sayings and have to know that Allah is present always and everywhere and he sees their outwards and inwards so they have to be sincere to Allah in all of their worldly and religious affairs. They have to avoid doing good when intending just to be seen by others. They have to deal in offering their worships and obligations with Allah only in order to be resurrected with the believers and pious people in the afterlife. In this concern there are several verses. Here are some of them;
“Except those who repent and amend and hold fast to Allah and are sincere in their religion to Allah, these are with the believers, and Allah will grant the believers a mighty reward.” Qur'an, 4:146
“Now, surely, sincere obedience is due to Allah (alone).” Qur'an, 39:3
“…therefore serve Allah, being sincere to Him in obedience.” Qur'an, 39:2
“…and we shall have our deeds and you shall have your deeds, and we are sincere to Him.” Qur'an, 2:139
Doing just to be seen by others annuls the doing and devoids it of any value whereas sincerity gives the doing a great value and makes it rewardable in the afterlife.
A repentant has to reform his intention and to make his will just towards Allah so that the tree of his repentance fruits and the fruits ripen.
Being sincere is to turn to Allah, to believe in the Day of Resurrection, to take lessons from the lives and conducts of the loyal saints, to believe that the key of Paradise and Hell is in the hand of Allah the Almighty and under His will and that the happiness and unhappiness of one have no relation with the others.
The Prophet (s) has said, ‘If a servant becomes sincere to Allah for forty mornings, springs of wisdom will flow from his heart to his tongue.’[23]
Imam as-Sadiq (s) has said, ‘Everything submits to the believers and everything reveres them. If a believer is sincere to Allah, Allah will make every thing fear him even the vermin, the beasts and the birds in the sky.’[24]
Imam Ali (s) has said, ‘The cause of sincerity is certainty.’[25]
‘The essence of sincerity is not to wish what the people have.’[26]
‘Whoever wishes what Allah has will be sincere in his doings.’[27]
Patience
Patience, according to the Qur’anic verses and the traditions, is one of the divine and moral facts. The sacred Sharia has ordered of it and considered it as something highly admired by Allah and patient people deserve great reward for it.
Patience protects man and religion from deviation and it strengthens man’s morale and will and saves him from slipping in the traps of the devils of human beings and jinn.
If one becomes patient in the good and bad events that may deprive man of his religion and faith, becomes patient at worshipping and obeying Allah, becomes patient before sins and disobedience or in a word that he follows the orders of Allah and the Sharia, performs the obligations on time, submits totally to Allah, resists his worldly desires and lusts, prefers the bitterness of obedience and worships to the sweetness of disobedience and sins, he will deserve the blessings and mercy of Allah as the Qur'an declares:
“And We will most certainly try you with somewhat of fear and hunger and loss of property and lives and fruits; and give good news to the patient, who, when a misfortune befalls them, say: Surely we are Allah's and to Him we shall surely return. Those are they on whom are blessings and mercy from their Lord, and those are the followers of the right course.” Qur'an, 2:155-157
“…and the angels will enter in upon them from every gate. Peace be on you because you were constant, how excellent, is then, the issue of the abode.” Qur'an, 13:23-24
“What is with you passes away and what is with Allah is enduring; and We will most certainly give to those who are patient their reward for the best of what they did.” Qur'an, 16:96
“These shall be granted their reward twice, because they are steadfast.” Qur'an, 28:54
The Prophet (s) has said, ‘Whoever tries to be patient Allah assists him to be patient, whoever tries to be chaste Allah makes him chaste and whoever becomes satisfied Allah enriches him. No one has been granted something better and greater than patience.’[28]
Ameerul Mo'mineen (s) has said, ‘The truth is heavy but Allah may make it light for the people who look forward to the end and so they forbear trust in the truthful promise of Allah to those who become patient and content with what Allah has promised them. Be among these people and rely on Allah!’[29]
Imam Ali, the head of the pious, has said, ‘Forbear the bitterness of the truth and beware to be deceived by the sweetness of the falseness!’[30]
It has been narrated that one day a man asked Abu Abdullah as-Sadiq (s) about a certain religious matter and Imam as-Sadiq (s) replied to him with a fatwa unlike what he liked. Imam as-Sadiq (s) noticed that the man had become unpleased. He said to him, ‘O man, forbear the truth because whoever becomes patient with the truth Allah will recompense him with what is better to him.’[31]
Imam al-Baqir (s) has said, ‘The Paradise is surrounded with misfortunes and patience. Whoever becomes patient with the misfortunes of the worldly life will be in Paradise. The Hell is surrounded with pleasures and lusts. Whoever gives his self all what it likes will be in Hell.’[32]
Imam al-Baqir (s) has also said, ‘Patience is two kinds; patience with misfortunes which is good patience…and the better of the two kinds is to refrain from the prohibited things.’[33]
In fact, patience in all circumstances makes man submit to the irreversible reality and keeps his religion, deeds and morals safe and consequently the patient will win the best end. Is there anything better than patience for man to adorn himself with?
A repentant of sins must be patient to resist his desires to keep on repenting and refraining from sins and disobedience in order to get rid forever of the desires and satanic whispers that take him to the abyss of sins. Man cannot purify himself from the dregs of sins and disobedience except by being patient and then he can draw forth the Divine mercy and care forever.
Lawful wealth
Allah has made it obligatory on Himself to supply all the creatures with required livelihood that no one of the creatures remains in need of livelihood or its name is omitted from the record of livelihoods at all.
But there are ways and canals through which livelihood reaches man. Some of these ways are: inheritance, donation, finding treasures and the most important way is “lawful gaining”.
Lawful gaining is like agriculture, industry, trade, grazing, handicrafts and other activities.
The wealth that one gets from unlawful way makes that one lead a deviate life and then will deserve severe punishment on the Day of Resurrection.
Stealing, extorting, bribe, giving deficient measures (in the scales), cheating, robbing, spoliation and the likes are all unlawful and prohibited things. Committing these things drives man away from the mercy of Allah and deprives him of His care. We find in the Holy Qur'an and the traditions a strong emphasis on lawful gaining. Allah has ordered the prophets of lawful gaining and then of worshipping.
“O messengers! eat of the good things and do good.” Qur'an, 23:51
It has been narrated that once Umm Abdullah (sister of Shaddad bin Owss) sent a cup of milk to the Prophet (s) at sunset to break his fasting with. The Prophet (s) sent her messenger back to her asking her, ‘Where have you got this milk from?’ She said, ‘From an ewe of mine.’ The Prophet (s) sent the messenger back again asking, ‘Where have you got this ewe from?’ She said, ‘I have bought it with my own money.’ Then the Prophet (s) drank the milk. The next day Umm Abdullah came to the Prophet (s) and said to him, ‘O messenger of Allah, I sent you some milk but you sent my messenger back with it!’ The Prophet (s) said, ‘Such all the prophets before me have been ordered not to eat except good (lawful food) and not to do except good.’[34]
The Qur'an orders all the people in the world to eat lawful and legally gotten food and to get lawful wealth and not to allow the Satan to intervene in their livings affairs because the Satan incites them to commit vices, sins and oppression against the others.
“O people! eat the lawful and good things out of what is in the earth, and do not follow the footsteps of the Shaitan; surely he is your open enemy. He only enjoins you evil and indecency, and that you may speak against Allah what you do not know.” Qur'an, 2:168-169
A believer, when gaining lawful livelihood, must pay attention to the quantity and be satisfied with what Allah has granted him and not to covet what the others have. A believer must pay much attention to this important fact that the Prophet (s) has announced to all the Muslims, ‘The inviolability of a Muslim’s property is like the inviolability of his blood.’[35]
It means: as you try the best to save the lives of the believers, you should try the best to save their properties. Aggression against Muslim’s properties and robbing the wealth he has without any right is as shedding his blood wrongfully.
Endeavoring to gain lawful livelihood and being satisfied with it whatever little it is are among the good morale; in fact, they are the essence of moral beauty and perfection.
Among the obligatory matters, that a repentant must promptly care for is purifying his properties. It means that if he has among his properties dues or rights of others or extorted monies, he must pay them back to their owners willingly. He has to keep on getting lawful livelihood until the last moment of his life.
The Prophet (s) has said, ‘Whoever eats an unlawful bite, his prayers of forty days will not be accepted.’[36]
‘Allah has prohibited the Paradise for a body that has been fed on unlawful food.’[37]
‘Avoiding an unlawful bite is more beloved to Allah than praying two thousand rak’as offered voluntarily.’[38]
Piety
Piety is protecting oneself from slipping into sins and disobedience and involving in perishing plagues as it has been mentioned in the Qur'an and the Sharia.
Piety is a spiritual condition one gets when keeping away from sins and keeping on worships. It has a high rank among the religious values and moral aspects of perfection.
The effects of the Divine guidance are not open for the all. They do not appear except on pious people. On the Day of Resurrection Paradise will not be prepared and adorned except for the pious.
“This Book, there is no doubt in it, is a guide to those who guard (against evil).” Qur'an, 2:2
“And the garden shall be brought near for those who guard (against evil).” Qur'an, 26:90
Piety has many good results and advantages. Here are some of them that have been mentioned in the Qur’anic verses and the traditions;
“…and fear Allah, that you may be successful.” Qur'an, 2:189
“…and fear Allah and know that Allah is with those who fear Him.” Qur'an, 2:194
“…then surely Allah loves those who guard (against evil).” Qur'an, 3:76
“Be careful of (your duty to) Allah then, that you may give thanks.” Qur'an, 3:123
“…and be careful of (your duty to) Allah; surely Allah is swift in reckoning.” Qur'an, 5:4
“…those among them who do good (to others) and guard (against evil) shall have a great reward.” Qur'an, 3:127
“…Allah only accepts from those who guard (against evil).” Qur'an, 5:27
“And naught of the reckoning of their (deeds) shall be against those who guard (against evil).” Qur'an, 6:69
“…and be careful of (your duty to) Allah that mercy may be had on you.” Qur'an, 49:10
“…and Allah is the guardian of those who guard (against evil).” Qur'an, 45:19
“Surely the most honorable of you with Allah is the one among you most careful (of his duty).” Qur'an, 49:13
Ameerul Mo'mineen (s) has mentioned the aspects of the pious as following:
Truthfulness, giving deposits back to their owners, carrying out covenants, generosity, good kinship, being kind to the weak, little sleeping with women, giving charities, doing favors, courtesy, patience, prudence and following the knowledge that nears to Allah. Then he said, ‘A good final state shall be theirs and a goodly return’.[39]
The Prophet (s) has said, ‘If the heavens and the earth are closed up for a man and then he fears Allah, Allah will open a way to him between them and will grant him deliverance.’[40]
The Prophet (s) has also said, ‘There is a quality whoever keeps to, this world and the afterworld will obey him and he will win the Paradise.’ He was asked what it was and he said, ‘It is piety. Whoever wants to be the most honorable among people has to fear Allah and be pious.’[41]
Charity and benevolence
The Qur'an emphasizes on believing in Allah, the Day of Resurrection, the angels, the Divine books, the prophets and spending abundantly on the orphans, the poor and the wayfarers, helping the needy, setting slaves free, offering prayers, paying zakat, carrying out covenants and being patient with misfortunes, distresses and illnesses. All these are aspects of good, benevolence, truthfulness and piety.[42]
The Prophet (s) has said, ‘The promptest goodness to be rewarded is benevolence and the promptest evil to be punished is aggression.’[43]
The Prophet (s) has mentioned ten aspects of the benevolent; ‘They love for the sake of Allah, hate for the sake of Allah, make friends for the sake of Allah, part from some people for the sake of Allah, become angry for the sake of Allah, become pleased for the sake of Allah, act for the sake of Allah, beseech Allah, submit to Him frightenedly, purely, sincerely, coyly and watchfully and give charities for the sake of Allah.’[44]
Imam Ali (s) has said, ‘There are three things that are considered as qualities of charity; generosity, courtesy and patience with harms.’[45]
Imam al-Baqir (s) has said, ‘Four things are from the treasures of charity; to hide one’s neediness, to keep giving charity secret, to hide one’s pain and to hide distresses.’[46]
Musa bin Ja’far al-Kadhim (s) has said, ‘Whoever is charitable and benevolent to his kin and brothers his life will be prolonged.’[47]
Jealousy
Jealousy and zealotry are among high morals. Jealousy imposes on one to protect his honor and family from the others, from the aggression of dissolute and bad people.
Jealousy in fact is one of the prominent aspects of all the prophets, the saints and the lovers of the truth.
The Prophet (s) has said, ‘My father Abraham was jealous and I am more jealous than him. May Allah disgrace whoever of the believers that is not jealous.’[48]
Ameerul Mo'mineen (s) has chided the people of Kufa by saying, ‘Do you not feel shy? Do you not have jealousy? Your women go to the markets competing with the infidels.’[49]
The Prophet (s) has said, ‘The fragrance of Paradise can be felt at a distance of five hundred years but neither an undutiful nor a cuckold will feel it.’ It was asked, ‘What a cuckold is?’ The Prophet (s) said, ‘It is he, whose wife commits adultery and he is aware of that.’[50]
Imam as-Sadiq (s) has said, ‘Allah is jealous and He loves every jealous person. From His jealousy that He has prohibited adultery whether openly or secretly.’[51]
Taking lessons from the events of life and what happens to people and thinking of the lives and conditions of the previous nations are considered as a good feature of wise men. The Qur'an says when talking about the ancient nations,
“In their histories there is certainly a lesson for men of understanding.” Qur'an, 12:111
The Qur'an invites men of understanding and wise people besides all ordinary people to take lessons in order to protect themselves from falling into the meanness of sins and vices and in order to reach perfection.
“…therefore take a lesson, O you who have eyes.” Qur'an, 59:2
Imam Ali (s) has said, ‘The best of reason is to take lessons, the best of determinedness is to ask for others’ help and the greatest of foolishness is self-deceit.’[52]
Ameerul Mo'mineen (s) asked the ignorant, sinful and unjust people to take lesson from the ancient nations and past events by saying, ‘You have a lesson from the past nations! Where are the giants and the sons of the giants?! Where are the Pharaohs and the sons of the Pharaohs?! Where are the people of ar-Rass who have killed the prophets, put out the laws of the messengers of Allah and restored the laws of the tyrants?’[53]
Goodness
According to the Qur'an and the traditions, “goodness” refers to some positive qualities which are useful to man in this world and the afterworld.
Goodness according to the Qur'an is the reward in the afterlife, the Divine mercy, lawful wealth, Friday prayer, the afterlife, faith, acting according to good preaching, repentance, piety and the likes.
The best way of reforming one’s inward and outward is to follow these exalted facts and ideals. The Prophet (s) has said, ‘There are four qualities which whoever has been given as if been given the goodness of this life and the afterlife; a patient body, a mentioning tongue, a grateful heart and a good wife.’[54]
Imam Ali (s) has said, ‘All goodness has been gathered in three things; looking, keeping silence and speaking. Every looking without taking lessons is inattention, every silence without pondering is inadvertence and every speech without praising Allah is nonsense.’[55]
Learning
The Holy Qur'an pays great attention to knowledge, scholars and studiers. We also find this matter clear in the traditions.
Knowledge is the lamp of the way, the power of mind, insight, awareness, honor and dignity.
The high rank of man in this world and the afterworld concerns the knowing believers.
“Allah will exalt those of you who believe, and those who are given knowledge, to high ranks.” Qur'an, 58:11
The Prophet (s) has said, ‘Seek knowledge even if it is in China! Seeking knowledge is an obligation on every Muslim.’[56]
He has also said, ‘A scholar among the ignorant is like a living one among the dead.’[57]
The Prophet (s) has also said in a tradition urging on seeking knowledge, ‘When death comes to a scholar while seeking knowledge, he dies as a martyr.’[58]
The Prophet (s) has said in another tradition, ‘He, who seeks knowledge, is like one who fasts in the day and spends the night in worshipping. A chapter of knowledge one learns is better to him than a mountain of gold even if he spends it in the way of Allah.’[59]
He has also said, ‘Whoever is busy looking for knowledge Paradise looks for him.’
Is there any way to reform a repentant’s state better than seeking knowledge to know the lawful and unlawful things, to know the right and the wrong and to learn the Divine knowledge in order to act according to it?
If one is unaware of the facts and what is going around him then how can he adapt himself to live in such environment? Is it possible to apply this verse “…that if any one of you does evil in ignorance, then turns after that and acts aright…” (Qur'an, 6:54) without knowing the religious facts and moral ideals?
Real repentance does not take place without reforming one’s inward and outward and this reform does not take place without knowledge.
Hope and expectation
Hope is a human quality and an exalted state of the heart that the believers and especially the repentant of sins must have to win the pardon and forgiveness of Allah.
The persons, who believe in Allah and are certain of the existence of the afterlife, must perform the obligations as possible as they can and must refrain from prohibited things without being polluted with the disease of pride, haughtiness and selfishness. Man must expect the mercy of Allah on the Day of Resurrection to be saved from the horrible terrors of that day and to be granted the Divine contentment and Paradise.
These persons should not despair of the mercy of Allah and should not exceed in their fear to a degree that they lose hope and then they keep on their deviation and committing sins.
A believer should make his faith in the Divine facts as a basis from which he should set towards hoping and expecting the mercy and contentment of Allah. He should know that faith and good deeds are the pillars of deliverance.
The Qur'an, in many verses, talks to man in a way that moves the sense of goodness inside the believers and brings those, who have done good deeds, good news that they will be in Paradise to live there forever and to have eternal blessings. The believers should know that Allah carries out His promises and does never break any promise.
“Surely those who believe, and those who emigrate (to escape the persecution) and strive in the way of Allah, these have hope of Allah's mercy and Allah is Forgiving, Merciful.” Qur'an, 2:218
“And convey good news to those who believe and do good deeds, that they shall have gardens in which rivers flow.” Qur'an, 2:25
There are many other verses having this concept and showing that the mercy of Allah is very near to the believers and the benevolent. Man has no any excuse to despair of the great mercy of Allah or to think that it is unobtainable or to suspect the certain good news of Allah.
As for those, who have spent their lives in sins and disobedience and have not performed their obligations, they should know too that the mercy of Allah is not closed before them and that Allah is Mighty and Forgiver and He accepts the repentances of His people. They should know that the power of Allah is infinite and so are His pardon and forgiveness that He may forgive His sinful people even if their sins are as much as the sands of the deserts, the waters of the seas and as much as the mountains. It is not difficult for Allah to forgive them all.
“Say: O my servants! who have acted extravagantly against their own souls, do not despair of the mercy of Allah; surely Allah forgives the faults altogether; surely He is the Forgiving the Merciful.” Qur'an, 39:53
A repentant one should hope and expect the mercy and forgiveness of Allah because despairing of the mercy and forgiveness is equal to disbelief according to the Qur’anic verses.[60]
A repentant should know that he is like a sick person and his doctor is Allah the Almighty and that there is no unrecoverable disease near Allah. A repentant has to diagnose his disease and then to try to cure the disease with the drug of repentance.
Despairing of Allah’s mercy and forgiveness is a satanic doing meaning that Allah is unable to cure the disease of that sick person, Allah forbid!
Anyhow, one must expect the mercy of Allah because it leads to faith and good deeds whose fruit is repenting and turning to Allah. The hope without faith or doing or without repenting and turning to Allah is a satanic state and according to the Qur'an it is a satanic wish.
“He (the Satan) gives them promises and excites vain desires in them; and the Shaitan does not promise them but to deceive.” Qur'an, 4:120
Once a man came to Ameerul Mo'mineen (s) and said to him, ‘O Ameerul Mo'mineen, advise me!’
Imam Ali (s) said to him, ‘Do not be among those who expect good afterlife without doing (good deeds) and postpone repentance hoping that they will live long. They speak in this life as the ascetics but do as the desirous (of worldly life).’[61]
Imam Ali (s) has also said, ‘Be of what you do not wish more hopeful than of what you wish. Moses the son of Imran went to bring fire for his family and then Allah talked to him and he went back as prophet. The queen of Saba’ went (as an unbeliever) and she became a Muslim at the hand of Prophet Solomon (s). The magicians of the Pharaoh went to achieve glory to the Pharaoh but they went back as believers.’[62]
Imam as-Sadiq (s) has said, ‘A believer is not a true believer unless he becomes afraid (of Allah) and hopeful (of the mercy of Allah) and he is not afraid and hopeful unless he acts according to what he if afraid and hopeful of.’[63]
Justice
Justice is one of the most important matters in the Qur'an and the traditions. Justice is one of the attributes of Allah the Almighty, the prophets and the saints.
A just person is surely beloved by Allah and by good people and he is as a shining lamp in the sphere of life.
Justice is the source, the root and the essence of all the system of the world of existence. It has been narrated that, ‘With justice the heavens and the earth have been established.’
The Holy Qur'an, in too many verses, has talked about justice and invited all the people to carry out justice in all the affairs of their lives.
“Surely Allah enjoins the doing of justice and the doing of good (to others) and the giving to the kindred…” Qur'an, 16:90
“Surely Allah commands you to make over trusts to their owners and that when you judge between people you judge with justice…” Qur'an, 4:58
“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…” Qur'an, 5:8
The Prophet (s) has said, ‘Justice of one hour is better than worships of seventy years; spending the night (in worshipping) and fasting during the day and injustice of one hour is worse near Allah than sins of sixty years.’[64]
Ameerul Mo'mineen (s) has said, ‘He, whose inward is like his outwards and whose doings are like his sayings, has protected deposits and carried out justice.’[65]
He has also said, ‘Justice is the base on which the world has been established.’[66]
He has also said, ‘Justice is the head of faith, the peak of charity and the highest rank of faith.’[67]
Out of the previous Qur’anic verses and holy traditions we find that the Divine facts are; faith, prayers, spending, believing in the afterlife, being kind to the parents and to the kin, being charitable to the orphans and the needy, courtesy, sincerity, patience, lawful properties, piety, charity, taking lessons, goodness, seeking knowledge, expectation and justice.
Some of these things are practical programs and some others are moral, some are inwards and some others are outwards.
It has been mentioned previously that the moral beauty and the factors that lead to reform man’s personality and psychological state after repenting of sins are several things such as; good intention, favor, freedom, wisdom, good will, love, fairness, guardianship, reconciliation, carrying out covenants, pardoning, relying on Allah, humbleness, truthfulness, loving the humankind, doing good to people, mixing with people in good manners, great jihad (against one’s desires and lusts), enjoining the good, forbidding the wrong, piety, gratefulness, responsibility, generosity and the likes. All these things make one reform his inward and add to himself moral beauty.
If we want to explain all these things depending on the Qur’anic verses and the traditions, we will need several volumes to achieve the task; therefore we turn away from explaining these things and the readers may read them in the detailed books like the tafsirs (interpretations) of the Qur'an, Usool al-Kafi, Jami’ as-Sa’adat, Mi’raj as-Sa’ada, al-Mahajja al-Baydha’, al-Irfan al-Islami (twelve volumes written by the author of this book), Ma’ani al-Akhbar, Khisaal as-Sadooq, al-Mawa’idh al-Adadiyya and others.
Vices and bad deeds
Vices, bad deeds, major sins and minor sins are so many that these few pages are not enough to show them all as they have been mentioned in the Qur'an and the traditions.
In this chapter, we are going to explain the matters concerning these things as examples in the same way as we have talked about the good deeds and morals in the previous chapters and we refer the readers to the famous books of tafsir and Hadith.
Adorning oneself with good morals and purifying the inward from the vices changes one into a perfect man who will get the happiness of this life and the afterlife.
The main part of good morals causes the Divine mercy come down like the rain and causes man to enter the field of the Divine contentment whereas the main part of the vices and bad deeds causes to bring down the wrath of Allah and makes the personality of man disappear and brings him the Divine wrath and the eternal torment.
According to the Qur’anic verses Paradise, on the Day of Resurrection, will be the reward of the good deeds that man do in the worldly life and Hell will be the reward of the bad deeds. In other words the good deeds will be as bricks and materials of construction in Paradise whereas the bad deeds will be as tools of painful punishment in the afterlife.
We should seize the little opportunity in our worldly life and our short old to do good deeds and to avoid bad deeds to be safe from the painful punishment, to save ourselves from the eternal torment in Hell and to enter into Paradise to enjoy the eternal bliss of the Beloved.
Lying
Lying or every speech that is opposite to the reality is something ugly and obscene and it is one of the incitive means of the Satan.
The Qur'an in many verses considers lying as one of the major sins and declares that a liar deserves the wrath and curse of Allah. The Qur'an has threatened the liars and the rejecters of severe torment.
The Qur'an has mentioned the Christians of Najran who had come to argue with Prophet Muhammad (s) in Medina.The Prophet (s) had invited them to perform mubahala[68] to show them that they were liars and they deserved the curse of Allah.
Yes! The sin of lying is too heavy and great to a degree that a liar deserves to be cursed and driven out of the mercy of Allah.
“…then let us be earnest in prayer, and pray for the curse of Allah on the liars.” Qur'an, 3:61
Allah the Almighty mentions in the Qur'an the bad features of the hypocrites among which is the feature of lying and He witnesses on it;
“…and Allah bears witness that the hypocrites are surely liars.” Qur'an, 63:1
The Prophet (s) has said, ‘It is a great treason that you talk to your brother and he believes you whereas you tell him lies.’[69]
Imam Ali (s) has said, ‘Beware of lying because it is the lowest of morals and it is a kind of obscenity and a kind of meanness.’[70]
The Prophet (s) has said, ‘The greatest of sins is a lying tongue.’[71]
Ameerul Mo'mineen (s) has said, ‘If a person tells one a lie, the angel will go one mile away from him because of the foulness he does.’[72]
Imam al-Baqir (s) has said, ‘Allah the Almighty has made locks for evil and made the intoxicating drinks as the keys of these locks but lying is eviler than drinking.’[73]
The Prophet (s) has said, ‘Lying is a door from among the doors of hypocrisy.’[74]
Accusation
How ugly it is when someone pollutes the reputation of a man or a woman before people and ascribes vices to them! How ugly it is when someone accuses an innocent person of a sin that he has never committed just for selfish motives, personal desires and satanic incitements! How ugly it is when someone disgraces the honest and respectable peoples, defames and dishonors them!
Accusing innocent and chaste people is one of the ugliest deeds and worst morals.
“And whoever commits a fault or a sin, then accuses of it one innocent, he indeed takes upon himself the burden of a calumny and a manifest sin.” Qur'an, 4:112
The Prophet (s) has said, ‘He, who slanders a believer or accuses him of what he is innocent of, Allah will stand him on a hill of fire on the Day of Resurrection until he repents of what has accused that believer of.’[75]
Imam as-Sadiq (s) has said, ‘Whoever slanders a believing man or a believing woman or accused him/her of what he/she is free from Allah will imprison him on the Day of Resurrection in a clay of khabal until he will repents of what he has accused of.’ He was asked what the clay of khabal was and he said, ‘It is pus that comes out of the vaginas of the prostitutes.’[76]
The Prophet (s) has said, ‘Slandering an innocent person is heavier than mountains.’[77]
Backbiting
Among the vices and the very bad morals is to speak ill of someone behind his/her back.
Backbiting is to mention some features of an absent person that if he knows they are mentioned before the others, he will be angry and uncomfortable.
Backbiting is one of the major and heavy sins and committing it causes one’s heart to be polluted with darkness and consequently it (the heart) will be deprived of the Divine light and mercy.
The Holy Qur'an has prohibited people from backbiting strongly and compared one who backbites the others to one who eats the flesh of his dead Muslim brother.
“…nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it; and be careful of (your duty to) Allah…” Qur'an, 49:12
The Prophet (s) has said to Abu Tharr, ‘O Abu Tharr, beware of backbiting for it is worse than adultery!’ Abu Tharr said, ‘O messenger of Allah, what is backbiting?’ The Prophet (s) said, ‘To mention your brother with what he hates.’ Abu Tharr said, ‘O messenger of Allah, even if he has what is mentioned about him?’ The Prophet (s) said, ‘Know that if you mention him with what he does not have, you slander him.’[78]
Ameerul Mo'mineen (s) has said, ‘He, who listens to backbiting, is like the backbiter.’[79]
The Prophet (s) has said, ‘He, whose Muslim brother is backbitten before him and he can defend him but he does not defend him, will be failed by Allah in this life and the afterlife.’[80]
Scorning and mocking
Mocking at the others and scorning them are very ugly deeds and major sins. How often that someone mocks and scorn another one who may be one of the saints or the sincere servants of Allah!
The Qur'an has forbidden people strongly from mocking at each oher.
“O you who believe! let not (one) people laugh at (another) people perchance they may be better than them, nor let women (laugh) at (other) women, perchance they may be better than them…” Qur'an, 49:11
The Prophet (s) has said about mockers, ‘The gate of Paradise will be opened for a mocker and it will be said to him, ‘Come on!’ He will come with his griefs and distresses and when he will about to come in, the gate will be closed before him.’[81]
The mockers and scorners will face the result of their ugly deeds and will get their painful reward on the Day of Resurrection.
The Prophet (s) has said, ‘Do not scorn anyone of the Muslims because the little of them are great near Allah.’[82]
He has also said, ‘It is enough evil for the son of Adam to scorn his Muslim brother.’[83]
Oaths
Some people, in order to reach their material aims, take firm oaths and swear by Allah and so their oaths become as a kind of indignity, dishonor and violation of the sacredness of Allah the Almighty. The Qur'an says,
“And make not Allah, by your oaths, a hindrance to your being righteous and observing your duty unto Him and making peace among mankind. Allah is Hearer, Knower.” Qur'an, 2:224
The Prophet (s) has said to Imam Ali (s), ‘Do not swear by Allah whether true or false without necessity and do not make Allah as an obstacle to your oath for Allah does not mercify or talk to whoever swears by His name falsely!’[84]
Imam as-Sadiq (s) has said, ‘He, who takes an oath and he knows that he swears falsely, challenges Allah the Almighty.’[85]
Impermissible lusts
Impermissible lusts include the pleasures of the abdomen and the private parts, bodily and mental pleasures which are contrary to the will of Allah and opposite to His contentment.
Man has to remember Allah, the afterlife and the severe punishment he will face on the Day of Resurrection if he satisfies his lusts and desires in unlawful way and against the orders of the Sharia. But if man refrains from unlawful lusts and desires, he will be fit to win Paradise and he will not be rewarded except with Paradise;
“And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires, then surely the garden that is the abode.” Qur'an, 79:40-41
The Prophet (s) has said, ‘Blessed is he who turns away from a present lust to a promise that he has not seen!’[86]
He has also said, ‘Three things that I fear for my nation after me; deviation after knowing, misleading seditions and the lusts of the abdomen and private parts.’[87]
Imam Ali (s) has said, ‘The slave of lusts is meaner than the slave of bondage.’[88]
The Prophet (s) has said, ‘The truth is heavy and bitter and the untruth is light and sweet. Perhaps a lust of a moment may cause a lasting sorrow.’[89]
He has also said, ‘If a sin or a lust happens to someone and he refrains from it for fear of Allah, Allah will save him from Fire and secure him from the Great Fear.’
Injustice and oppression
Injustice, violating the rights of others, preventing others from getting their rights, bad doings and conducts that cause harm to other people, contradicting the law, heresy, haughtiness and the likes are among the items of injustice, oppression and aggression.
The Holy Qur'an sees that as long as the unjust persons are still in the circle of oppression and aggression against people they are away from guidance and not worthy of it.
“And who is more unjust than he who forges a lie against Allah and he is invited to Islam, and Allah does not guide the unjust people.” Qur'an, 61:7
The Qur'an also sees that injustice and oppression are the reasons behind perishment and extinction of goodness and that the unjust society deserves misfortunes, torment and perishment;
“And when Our messengers came to Ibrahim with the good news, they said: Surely we are going to destroy the people of this town, for its people are unjust.” Qur'an, 29:31
The Qur'an declares that the unjust people on the Day of Resurrection will be deprived of intercession and the support of their assistants and relatives and they will live in Hell alone in horrible isolation. It is the punishment that will await for them on that day.
“And warn them of the day that draws near, when hearts shall rise up to the throats, grieving inwardly; the unjust shall not have any compassionate friend nor any intercessor who should be obeyed.” Qur'an, 40:18
The Qur'an declares too that the unjust people deserve the eternal torment and their suitable place will be in Hell and this punishment will not be limited to them only but to their followers and assistants too.
“…Surely the losers are they who have lost themselves and their followers on the resurrection day. Now surely the iniquitous shall remain in lasting chastisement.” Qur'an, 42:45
And the Qur'an announces that Allah does not love the unjust and it is clear that if someone is driven out of the circle of the love of Allah, will be afflicted with distress and wretchedness in this life and the afterlife.
“…surely He does not love the unjust.” Qur'an, 42:40
The Prophet (s) has said, ‘Between Paradise and Hell there are seven punishments the easiest of which is death.’ Anass asked, ‘O messenger of Allah, what is the most difficult of them?’ The Prophet (s) said, ‘Standing before Allah when the wronged will catch the wrongdoers.’[90]
In a Qudsi tradition it has been narrated, ‘My wrath has become too great against people who have wronged those who have not found any supporter save Me.’[91]
The Prophet (s) has said, ‘Avoid injustice because it is the darkness of the Day of Resurrection.’[92]
He has also said, ‘The one who is aware of the injustice, the one who assists in it and the one who is pleased with it are all partners in it.’[93]
Ameerul Mo'mineen (s) has said, ‘By Allah if I am given the seven continents and what there is under their horizons to disobey Allah just by extorting a shell of a barleycorn from an ant, I will never do.’[94]
Anger and violence
Anger, which is not for the sake of the truth, and violence in facing different events and in dealing with others or because of a mistake of one’s wife or children are satanic states and devilish powers that move the possibilities of deviation in the inner feelings of man.
Controlling one’s anger and suppressing rage are among the good morals that are necessary for every Muslim. Man at anger and violence becomes as a captive of these satanic motives and he involves in the quicksand of deviation. He acts just to relieve the latent rage inside him and then he may commit bad doing that he will not be able to repair later on.
Suppressing one’s anger, pardoning the others and being kind to them are from the signs of piety and they cause one to be beloved by Allah Who has said in the Qur'an;
“…and those who restrain (their) anger and pardon people; and Allah loves the doers of good (to others).” Qur'an, 3:134
The Prophet (s) has said, ‘If one of you becomes angry while he is standing, let him sit down and if his anger will not be relieved, let him lie down.’[95]
The Prophet (s) has said to Imam Ali (s), ‘Do not be angry! When you become angry, sit down and think of the power of Allah over the people and His patience with them. If it said to you “fear Allah”, get rid of your anger and go back to your patience!’[96]
Imam Ali (s) has said, ‘Beware of anger for its beginning is madness and its end is regret!’[97]
Imam al-Baqir (s) has said, ‘Whoever suppresses his anger while he is able to carry it out Allah will fill his heart with security and faith.’[98]
Imam as-Sadiq (s) has said, ‘Anger is the key of every evil.’[99]
Spite, hatred and enmity towards people without a legal excuse are outcomes of malevolence and diseased inners; therefore they are prohibited in the Sharia.
One, who bears spite and hatred towards others, will wrong and oppress them and then involve in sins and disobediences to satisfy his hatred and to relieve his hidden complexes.
A spiteful man lives in spiritual dryness and this dryness reflects on his human relations with the others. He becomes unkind and unloving to people. The Qur’anic verses and the traditions have declared that such a person is far away from the mercy of Allah in this life and the afterlife.
Imam Ali (s) has said, ‘Spite is the meanest of defects.’[100]
‘Spite is one of the natures of evildoers.’[101]
‘Spite is a hidden fire that cannot be put out except by death or a victory.’[102]
‘Pluck evil out of the others’ chests by plucking it out of your own chest!’[103]
‘The cause of seditions is spite.’[104]
‘Whoever discards spite his heart and mind will be at ease.’[105]
‘A spiteful person has no brothers.’[106]
We read in the dua’ (supplication) of Nudba that after the death of the Prophet (s) distresses and ordeals from every side have attacked Ahlul Bayt (s) and all what has happened of great seditions and deviations in the religion and in the life of people which cannot be repaired until the Day of Resurrection were the results of spite, hatred and envy rooted in the hearts of some of the unjust people.
Stinginess
Stinginess is a negative psychological state that prevents man from spending his money, position or honor for the sake of Allah or caring for the problems of the others in order to solve them or helping the needy or fulfilling the needs of his fellows and the likes.
Stinginess is a satanic feature and moral coming out of one’s dark inners away from the exalted human morals. It is one of the features of evildoers and enviers.
The Qur'an denies stinginess strongly, dispraises the stingy and declares that they will deserve severe torment and painful punishment on the Day of Resurrection.
“And let not those deem, who are niggardly in giving away that which Allah has granted them out of His grace, that it is good for them; nay, it is worse for them; they shall have that whereof they were niggardly made to cleave to their necks on the resurrection day.” Qur'an, 3:180
“…and (as for) those who hoard up gold and silver and do not spend it in Allah's way, announce to them a painful chastisement. On the day when it shall be heated in the fire of hell, then their foreheads and their sides and their backs shall be branded with it; this is what you hoarded up for yourselves, therefore taste what you hoarded.” Qur'an, 9:34-35
The Prophet (s) has said, ‘The least comfortable people are the stingy.’[107]
Imam Ali (s) has said, ‘Stinginess contains all the defects and it is a rein with which it is led to every bad.’[108]
Imam as-Sadiq (s) has said, ‘A stingy person is one who becomes stingy with what Allah has imposed on him.’[109]
Monopoly
Monopoly is to retain the goods that people are in need of especially foods and medicines so that the prices may be raised and then great wealth may be got in this way. In fact, this is a great injustice against people and especially the weak.
A monopolist by this doing and by being unkind to the people causes himself to be deprived of the mercy of Allah in this world and in the afterworld. In doing so he just acts selfishly.
Besides that selling monopolized goods itself is prohibited and its price is considered as ill-gotten property. This doing has been dispraised strongly by the Qur'an and the traditions.
About getting wealth unlawfully the Qur'an says,
“And whoever does this aggressively and unjustly, We will soon cast him into fire; and this is easy to Allah.” Qur'an, 4:30
The Prophet (s) has said, ‘Whoever keeps food for forty days intending that it may be expensive has disavowed Allah and Allah has disavowed him.’[110]
‘Whoever monopolizes foods for forty days and then gives them as charity it will be not accepted from him.’[111]
‘The worst of people is the monopolist; when Allah makes the prices become low, he becomes unhappy and when the prices become high, he becomes delighted.’[112]
‘The monopolists and the killers will be thrown into Hell at the same degree.’[113]
Imam Ali (s) has said, ‘Monopoly is one of the features of evildoers.’[114]
Being fond of the worldly life
It is naturally that man loves the worldly life if his love is reasonable and lawful because this will lead him to arrange the affairs of his and his family’s life in the best way. This love is something natural and required but if the love of this worldly life is out of greediness, fancies, desires and lusts and away from the moral principles and if it leads towards sins, unlawful desires and ill-gotten properties, it will be unreasonable and unlawful love that will cause to destroy one’s life and involve him into the eternal curse and torment.
What we see in the Qur’anic verses and the traditions that the love of the worldly life is dispraised or sometimes the worldly life itself is dispraised is the negative relation with the worldly life and the consequences of this negative relation such as collecting wealth unlawfully, injustice, oppression, treason and the likes.
The phrases mentioned in the Qur'an about dispraising the worldly life such as “provision of vanities”, “play and amusement”, “the enjoyment of this world is short” and others look at the worldly life as a cause of greediness, ignorance and inadvertence.
The hearts of the lovers of the worldly life are polluted with the material love which gives bitter fruits and bad morals besides that when man pays all his attention to this life, he will forget the afterlife and then he will lose it and deserve the wrath of Allah and then will be deprived of the Divine contentment and bliss eternally.
The heart of man is the throne and sanctum of Allah the Almighty and it should not be polluted with such kind of love which is the result of greediness and incitements of deviation.
One should live and make use of this life according to the Islamic teachings and instructions mentioned in the Qur'an and holy traditions.
From among these instructions is getting lawful money and spending it on the affairs of life and spending some of it in the way of Allah.
If one’s relation with this life is in this way, it will be pleased with by Allah and it will make one lead a good afterlife. But excessive love to this life with being inattentive to the afterlife make one mean in this life and in the afterlife.
The Prophet (s) has said, ‘If the love of the worldly life occupies one’s heart, one will be involved in three things; business whose tiredness will not end, poverty whose wealth will not be gained and a hope whose end will not be reached.’[115]
He has also said, ‘It is impossible to every heart loving the worldly life to get rid of greediness.’[116]
Ameerul Mo'mineen (s) has said, ‘He, who loves the worldly life, collects (wealth) to other than him.’ Such a man and due to his love to wealth and material properties will refrain from spending it in its lawful ways. He will keep on collecting monies until he dies and then all his properties will be for other than him.
Imam as-Sadiq (s) has said, ‘…whoever loves it (worldly life) it will make him proud, whoever admires it, it will make him stingy, whoever follows it, it will make him greedy, whoever praises it, it will make him hypocrite, whoever wants it, it will make him haughty and whoever trusts in it, it will make him inadvertent.’[117]
Treason
Treason is opposite to trustiness. If someone deals with the trusts of Allah and of other people without their permissions and causes damages to these trusts, he betrays the ones who have trusted him with these trusts.
Treason is something very ugly and it is a satanic doing. It comes out of the soul that is prone to evil and it is one of the features of those who follows their desires away from the principles of religion and conscience.
Allah has talked in His Book about treason in many verses. He refers to several kinds of treason such as; treason of the eye (looking at women that is unlawful for one to look at), treason of self (slandering others, accusing them and destroying their prestige and so one betrays his self by losing the afterlife), treason of deposits (whether the divine deposits entrusted to man like bodily and mental abilities, the organs, the soul and others or the deposits of other people like properties and secrets) and treason in economical dealings, relations with people and others.
Allah has declared that He does not love the traitors:
“And if you fear treachery on the part of a people, then throw back to them on terms of equality; surely Allah does not love the treacherous.” Qur'an, 8:58
Since Allah hates treason, He orders the believers of trustiness and warns them of betraying Allah, His messenger and the people.
“O you who believe! Betray not Allah and His messenger, nor knowingly betray your trusts.” Qur'an, 8:27
The Prophet (s) has said,
‘He is not from us whoever betrays a Muslim in his family and properties.’[118]
‘Revealing the secret of your brother is treason so beware of that!’[119]
‘Do not betray who has betrayed you lest you become like him!’[120]
‘There are four things if one of which enters a house, it will be destroyed and will not be rebuilt with blessing; treason, stealing, drinking wine and adultery.’[121]
‘(people of) Deceit, treason and trickery will be in Hell’[122]
Ameerul Mo'mineen (s) has said, ‘Treason is evidence on the littleness of piety and faith.’[123]
Imam as-Sadiq (s) has said, ‘A believer is molded with every nature except treason and lying.’[124]
Drinking intoxicants
It is understood from the Islamic knowledge that the first one, who has made, drunk and spread wines between people, was Iblis.
I do not think that the great damage and loss that drinking wines causes are unknown by someone. Wine and every intoxicating drink attacks the mind and the mental power of man and gradually man turns into a vain creature.
Changing any blessing and gift that Allah has granted to man in order to continue his life and be bale to worship Allah and to serve people is a great treason to these great blessings. Drinking wine and any other intoxicant is a great treason, bad deed and heavy sin.
Islam has prohibited selling grapes, dates and any other blessing if the purpose is to make wine of them. The dealing on this is unlawful. This doing is one of the causes of deviation and it is a revolt against the orders of Allah the Almighty.
Making wine, carrying it, selling it, mediating in such prohibited dealings and any other activity concerning wine are all prohibited and they cause the wrath of Allah and lead man to the eternal torment in Hell on the Day of Resurrection.
“O you who believe! intoxicants and games of chance and (sacrificing to) stones set up and (dividing by) arrows are only an uncleanness of the Satan's work; shun it therefore that you may be successful. The Satan only desires to cause enmity and hatred to spring in your midst by means of intoxicants and games of chance, and to keep you off from the remembrance of Allah and from prayer. Will you then desist.” Qur'an, 5:90-91
The Prophet (s) has said, ‘Do not believe a drunkard when he talks, do not marry him (your daughters) when he proposes to engagement, do not visit him when he becomes ill, do not entrust him with any trust and do not attend his funerals when he dies!’[125]
‘A drunkard will be resurrected from his grave written between his eyes; desperate of the mercy of Allah.’[126]
‘The wine is the mother of vices and it is the greatest of the major sins.’[127]
‘Allah has cursed the wine, its presser, its planter, its drinker, its cupbearer, its seller, its buyer, the eater of its price, its carrier and the one to whom it is carried.’[128]
‘Whoever believes in Allah and the Last Day (the Day of Resurrection) let him not sit at a table at which wine is being drunk.’129]
Al-Mufadhdhal has narrated, ‘Once I asked Abu Abdullah (as-Sadiq) (s), ‘Why has Allah prohibited wine?’
He said, ‘Allah has prohibited wine for its influence and corruption because it causes a drunkard tremor, takes his light away, destroy his magnanimity, makes him dare to commit sins, to shed blood, to commit adultery and he may commit sexual rape on his close relatives (daughters or sisters) unknowingly. Wine does not give its drinker except evils.’[130]
Cursing and abusing
Cursing, abusing and obscenity are outcomes of ignorance and impoliteness and they are away from human morals. They harm one’s dignity and faith.
The Qur'an has not permitted the believers to curse or abuse even the enemies of Allah. The traditions have prohibited cursing even the animals and material substances.
Allah has said,
“And do not abuse those whom they call upon besides Allah, lest exceeding the limits they should abuse Allah out of ignorance.” Qur'an, 6:108
The Prophet (s) has said, ‘Do not abuse people lest you cause enmity!’[131]
‘Abusing a Muslim is sinfulness, fighting him is disbelief and backbiting him is disobedience to Allah.’[132]
‘Do not abuse the Satan but pray Allah to protect you from his evil!’[133]
‘Do not curse the wind for it is ordered (by Allah) and do not abuse the mountains, the hours, the days or the night that you may sin and the abuse may return on you!’[134]
Wasting and squandering
Every wasting in foods, drinks and cloths and also in love and relations with the others is a result of loving the worldly life. Even excessive liberality in giving is a kind of squandering. Squandering is a bad and ugly deed according to the Qur'an and the traditions.
Allah declares in the Qur'an that He does not love the wasters and the squanderers;
“…and eat and drink and be not extravagant; surely He does not love the extravagant.” Qur'an, 7:31
One, who spends what Allah has granted him in unreasonable ways, is considered as a waster according to the Qur'an. The wasters are the brothers of the Satan as Allah has said,
“Surely the squanderers are the brothers of the Satan and the Satan is ever ungrateful to his Lord.” Qur'an, 17:27
The Prophet (s) has said, ‘The marks of a waster are four; (mental) blindness, inadvertence, heedlessness and forgetfulness.’[135]
‘It is wasting to eat all what you like.’[136]
Imam al-Askari (s) has said, ‘Generosity has a limit and if it exceeds the limit, it becomes wasting.’[137]
Imam Ali (s) has said, ‘Woe unto the waster! How far he is from reforming himself and managing his affairs!’[138]
Imam as-Sadiq (s) has said, ‘A waster has three signs; he buys what is not his,[139] wears what is not his and eats what is not his.’[140]
The Prophet (s) has said, ‘Temperance is something that Allah loves and wasting is something that He hates. Even your throwing a kernel away (is a kind of wasting) because it can be useful for something and even pouring away the leftover of your drink (is a kind of wasting).’[141]
Imam Musa bin Ja’far al-Kadhim (s) has said, ‘Whoever has money let him beware of corruption! Your giving the money in other than its right way is wasting and squandering. It honors its keeper among people but dishonors him near Allah.’[142]
Cheating
Cheating, deceiving and trickery in dealing with people are vices and bad morals. They are among the signs of hypocrisy and aggression against the others.
The Qur'an has talked about cheating especially in the verses concerning economical affairs and the traditions have talked about it in details.
There is no doubt that cheating according to the Qur'an and the Divine teachings is a prohibited doing, unlawful behavior and treason against people.
The Prophet (s) has said, ‘A Muslim is a brother of a Muslim. It is not permissible to a Muslim when selling something to his brother not to show its defects.’[143]
‘Whoever cheats the Muslims will be resurrected with the Jews on the Day of Resurrection because they are the utmost cheaters to the Muslims.’[144]
‘He, who sells some defected goods without showing the defect, will be still under the detestation of Allah and the angels will still curse him.’[145]
Ameerul Mo'mineen (s) has said, ‘He, who cheats the people in their religion, is resisting Allah and His messenger.’[146]
He has also said, ‘The greatest betrayal is betraying the umma and the most horrible cheating is cheating the umma.’[147]
Usury
Usury is the fact of lending money at interest. It is also practiced with goods; for example by selling a certain kind of food for the same kind but of another quality with taking some more of the unwanted kind. For example, one may sell ten kilos of bad wheat, rice or dates for eight kilos of the same good kinds. This is also usury.
Usury is prohibited and it is one of the major sins which Allah has threatened in His book of severe torment for this doing on the Day of Resurrection.
“O you who believe! Be careful of (your duty to) Allah and relinquish what remains (due) from usury, if you are believers. But if you do (it) not, then be apprised of war from Allah and His Messenger.” Qur'an, 2:278-279
The Prophet (s) has said, ‘The worst of gaining is the gaining of usury.’[148]
‘Whoever eats from usury Allah will fill his abdomen with the fire of Hell as much as he has eaten. Nothing of his deeds will be accepted and he will be still cursed by Allah and the angels as long as he has a carat (of usury).’[149]
‘A dirham of usury is greater near Allah than committing adultery seventy times with one’s mahram[150] in the House of Allah (the Kaaba).’[151]
‘Allah the Almighty has cursed the eater of usury, the giver, the clerk and the two witnesses.’[152]
Causes of perishment
The Qur'an in many verses has talked about the perishment of the nations and the torments they have been afflicted with due to different reasons.
Pondering on these verses that have been mentioned in many suras of the Qur'an educates man, ripens his soul and intellect and teaches him how to avoid meanness and perishment.
The Qur'an sees that being unjust to oneself and to others, wasting, disbelief, denying the truth, debauchery, tyranny, inadvertence and crime are the causes of the perishment of the ancient nations and the torments that have overcome them.[153]
The Prophet (s) has said, ‘The perishing things are obeyed stinginess, followed fancy and self-deceit.’[154]
‘The dirham and the dinar (greediness for wealth) have perished the nations before you and they will perish you too.’[155]
Ameerul Mo'mineen (s) has said, ‘He, who sticks obstinately to his own opinion, will perish.’[156]
‘He, who does not know himself, will perish.’[157]
Imam as-Sadiq (s) has said, ‘Allah perishes six for six; the rulers for injustice, the Arabs for fanaticism, the wealthy for pride, the merchants for treason, the common people for ignorance and the scholars for envy.’[158]
Pride and haughtiness
Pride is a bad psychological state and it is one of the Satan’s aspects which leads one to stand against Allah, resist His orders, behave as superior to other people, make little of the others’ right and scorn the others.
Being pride before Allah is the thing that has prevented the Satan from prostrating himself before Adam and therefore he deserved the eternal curse and was driven out of the sanctum of the angels to be under the eternal torment on the Day of Resurrection.
A proud one, whether his pride is before Allah, the prophets, the Qur'an, the infallible imams or the other people, just imitates the Satan and so he will be cursed and driven away from the mercy of Allah.
As Iblis has been lowered from his exalted rank because of his pride as the Qur'an has stated, a proud man also is lowered from the human rank and Adamic position to the lowest of the low.
The Qur'an announces that the proud deserve a painful punishment on the Day of Resurrection;
“…and as for those, who disdain and are proud, He will chastise them with a painful chastisement and they shall not find for themselves besides Allah a guardian or a helper.” Qur'an, 4:173
The Qur'an sees also that the proud are out of the sanctum of the love, mercy and care of Allah and this group of people are disliked and hated by Allah the Almighty;
“…surely He does not love the proud.” Qur'an, 16:23
On the Day of Resurrection the proud will be ordered to enter into Hell with meanness, insult and severe blame;
“Enter the gates of hell to abide therein, evil then is the abode of the proud.” Qur'an, 40:76
The Prophet (s) has said, ‘Avoid pride because one is still being proud until Allah will say: write the name of this slave of Mine among the tyrants!’[159]
Imam Ali (s) has said, ‘Beware of pride because it is the greatest of sins, the meanest of defects and it is the ornament of Iblis!’[160]
He has also said, ‘I wonder at the son of Adam! His beginning is a sperm, his end is carrion and he grows between the two; he is a container of excrement and then he becomes proud!’[161]
The Prophet (s) addresses the all by saying, ‘Beware of pride for pride has made Iblis not prostrate himself before Adam!’
Summary
We have discussed in the previous pages some of the bad morals and not all of them. In fact what we have mentioned is some examples of those vices that sometimes make man lose this life and suffer in the afterlife.
If man’s inward is polluted with the other part of vices, he will be changed into the worst of beasts and he will be resurrected on the Day of Resurrection with this animal morals. These vices are; imitating the foreigners, keeping on ignorance, corruption in generation and corruption in economics, heresy, pride, laziness and weakness, thieving, murdering, prohibited imitation, suspecting the others, scrupling, meanness and lowness, causing sedition, talebearing, polytheism, wide expectations, recklessly hastiness, hard-heartedness, stubbornness, vain arguing, singing, disagreement and separation, hatred, bad fanaticism, greediness, spying on the defects of people, stinginess, adultery, envy, being undutiful to one’s parents, wife, children and other people...etc.
If we want to discuss all these subjects in details by the help of the Qur’anic verses and noble traditions, we will need to write several books and volumes. These items must be understood in full by reviewing the interpretations of the Qur'an and the famous books of Hadith and ethics.
In this chapter we try to review in a hurry the previous subjects and matters to end our research with them.
In one of the chapters of this book we have talked about the material and moral blessings which Allah has granted to man and then the ground has been prepared for man to make use of these Divine blessings and gifts in the way of obedience and worship. We have seen that sins, crimes and disobediences are the results of using these Divine blessings and gifts in ways other than what Allah has created them for. Using these blessings in a way other than what Allah has determined leads man towards deviation and then he goes away from his Merciful Creator.
In another place, we have discussed the fact of repentance and turning to Allah and said that repentance and turning to Allah are to put the Divine blessings and gifts in their actual ways as Allah has determined. In other words, repentance is regretting on the one hand and repairing what has been destroyed before on the other hand and on a third hand to turn towards the future and to walk in the way of reforming oneself and the others.
In another place, we have referred to the fact that whatever man was polluted with sins he was just like a sick man where all the doors of cure and recovery were available near Allah and they all were open to that sick man so he should not despair and neglect his state. He should know and believe that Allah accepts repentance from His people and His great power and mercy include the state of the repentant sinful easily and save him from what he has been in and all his sins whatever great they are can be forgiven and covered by Allah. But a repentant sinful must pay all the rights of the others back to them and must pay all the legal dues mentioned in the Qur'an to their deservers. He must perform his missed obligations, repair his previous bad deeds and shortcomings and determine sincerely to give up sins and disobediences forever.
In an important part of this book, we have referred to the Qur’anic verses and noble traditions concerning the matter of repentance and showed in a special part the stories of the repentant persons especially that some of these stories have not been heard by people. And at the end of this book we have discussed the way of reforming the repentant with the help of the Qur’anic verses and the traditions of the Prophet (s) and the infallible imams (s) under forty titles of moral and Qur’anic concepts.
I think that the persons, who have involved in sins and disobediences, should read this book themselves or the preachers and speechers of Friday Prayer may show to the attendants of their meetings the summaries of the subjects mentioned in this book that they may be useful to the listeners and specially the sinful ones who want to repent and turn to Allah.
One, who is responsible for guiding people and instructing them, should not despair of his task or slacken in his duty. A preacher must be like the prophets and the saints who have been as kind fathers to the deviate people. They have treated them with kindness and love and considered them as their children. They have guided them to the path of good and benevolence and explained to them the Divine verdicts of lawful and unlawful things, human ideals and good manners in a sphere full of love, peace and respect. In this way they have armed themselves with patience and perseverance until they have carried out their aims.
The leader of the knowers, guardian of the lovers and commander of the believers Imam Ali (s) has confirmed to the guides, the preachers and (the spiritual doctors) not to despair of curing their patients.
The most important factor of attracting the Divine mercy in this life and in the afterlife is to love people, to treat the sinful kindly and mercifully and to bear pains and tiredness in order to attract them to the fort of repentance.
It has been narrated that once a man said to the Prophet (s), ‘I like my Lord to have mercy on me.’ The Prophet (s) said to him, ‘Have mercy on yourself and have mercy on the people of Allah and then Allah will have mercy on you!’[162]
From among the creatures of Allah there are the sinful persons who have been involved because of several reasons into sins and disobediences and they should not be driven away or treated rudely and harshly. One should treat them as if they were sick. The sick person, who asks us to cure him, really deserves to be treated kindly and leniently. We have to invite him and if he does not come, then we should go to him, talk to him with utmost kindness and leniency and show to him the dangerous effects of sins in this life and in the afterlife and that the mercy and care of Allah have not stopped for even a moment throughout his life. We remind him of that and encourage him that Allah may help him to repent and return to the path of the truth. Being patient and perseverant to guide a sinful person and to make him repent and turn to Allah is better than all the other deeds and its reward will be more than the reward of all the other good deeds.
Ameerul Mo'mineen (s) has said, ‘Once the messenger of Allah (s) sent me to Yemen and said to me, ‘O Ali, do not fight anyone until you invite him to believe. By Allah, if Allah guides a man at your hand, it will be better to you than all what the sun has shone and set on and you will be his guardian, O Ali.’[163]
O Allah, we have nothing to turn towards You with save the tears of our eyes and we have no weapon save supplication and no hope save expecting Your mercy! O Allah, make us succeed to achieve the real repentance and turning to You! Our Lord, nourish our life with benevolence, rightness, piety and worship, reform our state with servitude and obedience to You, keep the remain of our old safe from open and hidden sins and make our life and death as the life and the death of Muhammad and the progeny of Muhammad (s)!
[1] Mawla is a freed slave and mawali is the plural for.
[2] Quraysh was the greatest tribe in Mecca.
[3] As-Safi, vol.3 p.185 when interpreting the verse 24 of the sura of Aal Imran.
[4] As-Safi, vol.1 p.150.
[5] Ibid.
[6] Biharul Anwar, vol. 74 p.121.
[7] Ibid., p.94.
[8] Ibid., p.10.
[9] Biharul Anwar, vol. 74 p.105.
[10] At-Targheeb, vol.3 p.347.
[11] Tafsir al-Mo’een, 12.
[12] At-Targheeb, vol.3 p.349.
[13] Biharul Anwar, vol. 75 p.4.
[14] Al-Mawa’idh al-Adadiyya, p.147.
[15] Tafsir As-Safi, vol.1 p.108.
[16] Al-Kafi, vol.4 p.598.
[17] Al-Mahajja al-Baydha’, vol.5 p.193.
[18] Ghurarul Hikam, chap. of “lam letter”.
[19] Usool Al-Kafi, vol.2 p.115.
[20] Tafsir As-Safi, vol.1 p.151-152.
[21] Ibid..
[22] Al-Mawa’idh al-Adadiyya p.87.
[23] Tafsir al-Mo’een, 21.
[24] Biharul Anwar, vol. 70 p.248.
[25] Ghurarul Hikam, chap. of “kha’ letter”.
[26] Ibid.
[27] Ibid.
[28] Kanzol Ummal, tradition no.6522.
[29] Biharul Anwar, vol. 77 p.258.
[30] Tafsir al-Mo’een, 23.
[31] Biharul Anwar, vol. 70 p.107.
[32] Usool Al-Kafi, vol.4 p.274.
[33] Ibid., vol.2 p.91.
[34] Ad-Durr al-Manthoor, vol.5 p.10.
[35] Tafsir al-Mo’een, 25.
[36] Kanzol Ummal, vol.6, 926.
[37] Tafsir al-Mo’een, 26.
[38] Ibid.
[39] Biharul Anwar, vol. 70 p.282.
[40] Biharul Anwar, vol. 70, p.285.
[41] Ibid.
[42] Refer to Qur'an, 2:177.
[43] Biharul Anwar, vol. 75 p.273.
[44] Tuhaf al-Uqool, 22.
[45] Biharul Anwar, vol. 71 p.89.
[46] Ibid., vol. 81 p.208.
[47] Mustadrak Al-Wassa’il, vol.2 p.410.
[48] Biharul Anwar, vol. 103 p.248.
[49] Sharh Nahjol Balagha, vol. 18 p.312.
[50] Men la Yahdharuhu al-Faqeeh, vol.3 p.281.
[51] Wassa’il ash-Shia, vol. 14 p.107.
[52] Tafsir al-Mo’een, p.545.
[53] Sharh Nahjol Balagha, vol. 10 p.92.
[54] Mustadrak Al-Wassa’il, vol.1 p.138.
[55] Biharul Anwar, vol. 1 p.180.
[56] Biharul Anwar, vol. 1 p.180.
[57] Ibid., p.184.
[58] At-Targheeb wet-Terheeb, vol.1 p.97.
[59] Biharul Anwar, vol. 1 p.184.
[60] Refer to Qur'an, 12:87.
[61] Biharul Anwar, vol. 72 p.199.
[62] Biharul Anwar, vol. 71 p.134.
[63] Ibid., vol. 70 p.365.
[64] Biharul Anwar, vol. 75 p.352.
[65] Ghurarul Hikam.
[66] Biharul Anwar, vol. 78 p.83.
[67] Tafsir al-Mo’een, p.541.
[68] Mubahala is mutual imprecation.
[69] At-Targheeb, vol.3 p.596.
[70] Biharul Anwar, vol. 78 p.64.
[71] Al-Mahajja al-Baydha’, vol.5 p.243.
[72] Sharh Nahjol Balagha, vol. 6 p.357.
[73] Biharul Anwar, vol. 72 p.236.
[74] Tanbeeh al-Khawatir, p.92.
[75] Biharul Anwar, vol. 75 p.194.
[76] Ibid.
[77] Tafsir al-Mo’een, p.351.
[78] Biharul Anwar, vol. 77 p.89.
[79] Tafsir al-Mo’een, p.102.
[80] Wassa’il ash-Shia, vol. 8 p.606.
[81] Kanzol Ummal, 8328.
[82] Tanbeeh al-Khawatir, 25.
[83] Ibid., 362.
[84] Biharul Anwar, vol. 77 p.67.
[85] Ibid., vol.104 p.209.
[86] Wassa’il ash-Shia, vol. 11 p.164.
[87] Ibid., p.198.
[88] Nahjol Balagha, maxim no.128.
[89] Biharul Anwar, vol. 77 p.82.
[90] Kanzol Ummal, 8862.
[91] Biharul Anwar, vol. 75 p.311.
[92] Al-Kafi, vol. 2 p.232.
[93] Biharul Anwar, vol. 75 p.312.
[94] Nahjol Balagha, maxim no.19.
[95] At-Tergheeb, vol.3 p.450.
[96] Tuhaf al-Uqool, 18.
[97] Tafsir al-Mo’een, 67.
[98] Al-Kafi, vol. 2 p.110.
[99] Biharul Anwar, vol. 73 p.266.
[100] Ghurarul Hikam, chap. R-letter.
[101] Ibid.
[102] Ibid.
[103] Ibid.
[104] Ibid.
[105] Ibid.
[106] Ibid.
[107] Biharul Anwar, vol. 73 p.300.
[108] Ibid. p.306.
[109] Ibid.,69 p.16.
[110] Ibid. p.292.
[111] Kanzol Ummal, 9720.
[112] Ibid.,9715.
[113] Ibid., 9739.
[114] Tafsir al-Mo’een, 83.
[115] Biharul Anwar, vol. 77 p.190.
[116] Tanbeeh al-Khawatir, 362.
[117] Biharul Anwar, vol. 73 p.105.
[118] Biharul Anwar, vol. 75 p.172.
[119] Ibid., 77 p.89.
[120] Ibid., 103 p.175.
[121] Ibid., 75 p.170.
[122] Mustadrak Al-Wassa’il, vol.2 p.505.
[123] Tafsir al-Mo’een, 96.
[124] Biharul Anwar, vol. 75 p.172.
[125] Biharul Anwar, vol. 79 p.127.
[126] Tafsir al-Mo’een, p.123.
[127] Kanzol Ummal, 13182.
[128] Biharul Anwar, vol. 79 p.126.
[129] Ibid. p.129.
[130] Biharul Anwar, vol. 79 p.133.
[131] Ibid. vol. 75 p.163.
[132] Ibid., p.148.
[133] Kanzol Ummal, 2120.
[134] Biharul Anwar, vol. 60 p.9.
[135] Tuhaf al-Uqool, 23.
[136] Tanbeeh al-Khawatir, p.456.
[137] Biharul Anwar, vol. 78 p.377.
[138] Tafsir al-Mo’een, p.146.
[139] That does not fit his level of living or his rank.
[140] Biharul Anwar, vol. 72 p.206.
[141] Ibid., vol. 71 p.346.
[142] Ibid., 78 p.327.
[143] Tafsir al-Mo’een, p.374.
[144] Men La Yahdhuruhu al-Faqeeh, vol.3 p.173.
[145] Kanzol Ummal, 9501.
[146] Ghurarul Hikam.
[147] Nahjol Balagha, chap.26.
[148] Wassa’il ash-Shia, vol. 12 p.423.
[149] Biharul Anwar, vol. 71 p.364.
[150] Mahram is a woman that one cannot marry because she is either his mother, daughter, sister, niece, aunt, grandmother or granddaughter.
[151] Biharul Anwar, vol. 103 p.117.
[152] Tafsir al-Mo’een, p.408.
[153] Refer to the Qur'an, 3:117, 10:13, 21:9, 21:6, 17:16, 69:5, 6:131, 44:37.
[154] Biharul Anwar, vol. 77 p.52.
[155] Mishkat al-Anwar, 1265.
[156] Nahjol Balagha, maxim no.161.
[157] Ghurarul Hikam.
[158] Biharul Anwar, vol. 78 p.207.
[159] Kanzol Ummal, 7729.
[160] Tafsir al-Mo’een, 168.
[161] Biharul Anwar, vol. 73 p.234.
[162] Kanzol Ummal, tradition no.4154.
[163] Biharul Anwar, vol. 21 p.361.
source : REPENTANCE THE CRADLE OF MERCY /BY HUSSSAIN ASARIAN
