Human being is the composition of two elements: body and spirit. These two elements are correlated and interacting. Man’s happiness depends totally on the soundness of these two elements each of which has its own desires and necessities.
The physical necessities are the material factors that achieve growth, health, and vitality, such as food, drink, clothing, and other life necessities.
The mental necessities are the intellectual and spiritual desires, such as knowledge, freedom, justice, peace of mind, and the like.
For gaining sound body and soul, it is essential to respond to these necessities. For instance, weakness and ailment are the results of depriving the body of its necessities, while puzzlement, worry, and misery are the results of depriving the soul of it s necessities.
Physical Rights
Briefly, the physical right is to attend to the health regulations, such as moderation in food and drink, evasion of alcoholic drinks and drugs, abstinence from sinful carnal desires, habituating to cleanness, practicing physical activities, treating of the ailments, following the physicians’ advices, and the like matters.
Mental Rights
Many people ignore the mental health because they are far away from the spiritual values. Few groups of people, however, can realize the mental complications that appear in the form of recalcitrance, rebellion, inclinations to the commitment of sins, excessive fondness of materiality, and desertion of the mental values. In view of that, the treatment for the spiritual defects has been more difficult and more laborious.
In the same way, scholars and intellectuals have paid a greater attention to self-discipline and mental education; therefore, it is necessary for people of reason to care for such affairs.
(1) Self-education
Self-education can be achieved by enlightening with the divine recognition and the true belief and supplying with the beneficial knowledges that lead to the right guidance. Naturally, human souls incline to the belief in God, tend to knowledge, and yearn for discovering mysteries of the cosmos and secrets of life.
(2) Well Intention
Man enjoys two forms: one is external and represented by his body, and the other is internal and represented by his mental and moral traits. Man’s external form is the target of praise and dispraise, according to its beauty or ugliness. In the same way, the internal form is the target of praise or criticism, according to its goodness or evil. Like beautifying the external forms, rational people are accustomed to beautify their internal forms by means of clinging to well intention and well behavior, and avoiding showing off, hypocrisy, envy, and the like vicious manners.
Amir ul-Mu'minin (a) said: “Scholars and wise people used to correspond to each other three statements only: As for those whose main concern is the (preparations for the) life to come, Allah will satisfy their worldly concerns. As for those who maintain their hidden intentions, Allah will maintain their public affairs. As for those who establish good relations between Allah and them, Allah will establish good relations between people and them.” ( 1 )
Imam as-Sadiq (a) said: “As for anyone who keeps secret a good deed, Allah will, sooner or later, reveal a good reputation for him. As for him who keeps secret an evil, Allah will, sooner or later, reveal an ill reputation for him.” ( 2 )
(3) Self-control
Due to the charming instincts and desires, mentalities tend to deviation to take to the depths of corruption. Hence, it is essential to control and immunize oneself against sins:
“… And (I swear) by the soul and that (Power) which designed it and inspired it with knowledge of evil and piety, those who purify their souls will certainly have everlasting happiness and those who corrupt their souls will certainly be deprived of happi ness. (91:-10)”
“However, those who had feared their Lord and restrained their souls from acting according to their desires, Paradise will be their dwelling. (79:41)”
The Prophet (s): “The faith of those who enjoy three traits is perfect: those whose rage does not take them out of the right, whose satisfaction does not take to the wrong, and who pardon when they are powerful.”( 3 )
(4) Self-Judgment
Self-judgment is to call oneself to account every day regarding the good-deeds as well as the wrongdoings. If the scale of acts of obedience overweighs the scale of acts of disobedience, we must thank God for such success. But if the scale of acts of dis obedience overweighs the scale of acts of obedience, we must discipline ourselves by reproach and criticism for the irregularity and going astray from the courses of the obedience to God.
1. Quoted from Bihar ul-Anwar; 1/62 (as quoted from al-Khissal, al-Amali, and Thawab ul-A’al).
2. Quoted from al-Wafi; part 3 page 147 (as quoted from al-Kafi).
3. Quoted from Safinat ul-Bihar; vol. 2 page 550 (as quoted from al-Khissal).
MORAL CONDUCT
Moral conduct is a mood arousing good behavior with others by showing happy mien, nice wording, and kind manners. As he was asked about the limit of moral conduct, Imam as-Sadiq (a) answered:
“It is to be modest, speak honorably, and meet your brother cheerfully."
One of the expectations that every judicious individual exerts efforts for achieving is to have an attractive personality. It is surely a noble aim that cannot be attained by everyone except the virtuous and those who are characterized by knowledgeabilit y, liberality, courage, and the like good traits.
All virtues, however, cannot be true matters of admiration unless they are connected to moral conduct. On that account, moral conduct is the core and pivot of virtues. The Ahl ul-Bayt (a) used a variety of instructive methods in favor of glorifying t he moral conduct so remarkably:
The Prophet (s) said: “The best of you are the most well-mannered and generous ones who go on intimate terms with people and people go on intimate terms with them, and whose places of residence are frequently trodden on by guests." ( 1 )
“He who has a good nature will have the reward of those who observe fasting in days and keep awake praying at nights." ( 2 )
“You cannot treat people by means of your wealth; hence, you should treat them by means of your moral conduct." ( 3 )
Imam al-Baqir (a) said: “The most perfect believers,( 4 ) in the sight of faith, are the most well-mannered." ( 5 )
Imam as-Sadiq (a) said: “After the fulfillment of the obligatory religious duties, the most favorable thing that a servant offers to Allah is to extend the moral conducts over people." ( 6 )
“Allah gives a servant for his moral conduct the same reward that He gives to the mujahid." ( 7 )
“The moral conduct dissolves sins in the same way as the sun dissolves snow." ( 8 )
“Piety and moral conduct construct the countries and prolong the ages." ( 9 )
“If you want to be respected, you should be lenient, and if you want to be disrespected, you may be severe." ( 10 )
God did not send any messenger to people before He had adorned him with moral conduct, which is, then, the symbol of the prophets’ virtues and the title of their personalities.
The Prophet Mohammed (s) was the ideal example of moral conduct, as well as the other high moral standards. By means of his ideal moralities, he could seize the hearts, and deserved, worthily, the praise of God:
“Most surely, you conform yourself to sublime morality. (68:4)"
Imam Ali (a), describing the moralities of the holy Prophet (s), said:
“He was the most generous, the bravest, the most truthful and the most faithful, and in terms of temper, the most lenient and in terms of association, the most honorable. Any one seeing him for the first time is filled with awe, and any one associating with him loves him. I have never seen his like before and after him." ( 11 )
As a picture of the Prophet’s moral conduct, it is sufficient to refer to his story with people of Koreish ( 12 ) who allied each other against him and showed him various sorts of bitterness that obliged him to flee his hometown. When God gave him victory against them, they were quite sure he would revenge himself upon them. He said nothing to them but, ‘what do you think I am going to do with you?’ ‘Only the good, for you are a noble brother and the son of a noble brother,’ answered they. He said: ‘I will re peat the same wording of my brother Joseph the prophet: (Today, you are not condemned.) Go, you are released.’
Anas narrated:
I was with the Prophet who was putting a garment of a tough margin when a Bedouin pulled him so violently that the margin of his garment left an effect on his neck. ‘Mohammed,’ said the Bedouin, ‘load on my two camels with the fortune of God that is in y our possession, because it is neither yours nor your father’s.’
The Prophet (s) kept silent for a while before he said, ‘The fortune is Allah’s, and I am His servant.’ He then added, ‘Do you, Bedouin, not think you will be retaliated for you deed?’
‘No, I do not,’ answered the Bedouin.
‘Why?’ asked the Prophet.
The Bedouin said, ‘Because you do not set evil for an evil.’
The Prophet laughed and ordered to load on the back of the Bedouin’s camel with barley and wheat. ( 13 )
Amir ul-Mu'minin ( 14 ) (a) narrated:
The Prophet (s) told the very rich Jew whom he had owed a few dinars ( 15 ) that he had nothing to pay him back at that time. The Jew decided not to leave the Prophet before he would pay him. The Prophet therefore sat with him. In the same place, he offered th e Dhuhr, Asr, Maghrib, Eshaa, and Fajr prayers. As he noticed that his companions were threatening that Jew, the Prophet (s) looked at them and said, ‘What are you doing?’ ‘God’s Messenger,’ said they, ‘he is detaining you.’ The Prophet answered, ‘Allah has not sent me to wrong any person, including the followers of other religions.’
As soon as the day broke, the Jew declared, ‘I declare there in no god but Allah and that Mohamed is His servant and messenger. I will dedicate half of my fortune to the cause of God. By God I swear, I only did so to notice the conformity of your descrip tions to these that are mentioned in the Torah. I have seen your characteristics in the Torah: Mohammed son of Abdullah, the born in Mecca, will emigrate to Teeba. He is neither rude nor coarse nor abusive nor adorned with obscenity. I declare there is n o god but Allah and you are surely the messenger of God. This is my fortune: I offer it to you so that you will apply to it the rules that God has revealed.’ ( 16 )
Thus were the sinless Imams with regard to the excellence of moralities:
Imam Abu Mohammed al-Askari (a) related:
Amir ul-Mu'minin (a), once, received the two faithful men who visited him so warmly, honored them, and asked them to sit in the head of his session. They were a father and his son. After they had finished the meal that the Imam served to them, Qanbar –his servant— brought a washtub, a wooden pitcher, and a handkerchief. Amir ul-Mu'minin (a) took the pitcher to pour water on the hands of the guest. The man refused so intensely, but Amir ul-Mu'minin insisted on pouring water on his hand and asked him to b ehave as if it was Qanbar who would do so to him. The man did. Amir ul-Mu'minin, then, handed the pitcher to his son Mohammed ibn al-Hanafiyya and said, ‘son, if that son had visited me alone without his father, I myself would have poured water on his ha nd. Allah does not accept to put fathers and sons on the same level when they are in the same place. Since the father poured on the hands of the father, the son then should pour on the hands of the son."
Hence, Mohammed poured on the hands of the son.
On this event, Imam al-Askari (a) commented:
“He who copies Ali in this deed is the true Shiite." ( 17 )
It is related that Imams al-Hasan and al-Hussein once noticed an old man performing the ritual ablution incorrectly. They avoided stating to him directly; hence, they agreed on making him the arbiter who should rule of the most accurate ablution. As they performed the ablution before him, the old man said, “Sirs! You both have performed the very accurate ablution, but it seems that the old man can master nothing. He now declares his repentance out of your blessing and mercy to the members of your grandfather’s community" ( 18 )
It is also related that, once, a servant of Imam al-Hussein (a) committed a mistake that caused him to be punished. The Imam therefore gave the orders of beating him.
“Sir," said the servant, “(Remember God’s saying) those who refrain the anger."
The Imam, hence, ordered to release him.
“Sir," said the servant, “(Remember God’s saying) and those who forgive people."
The Imam, hence, forgave him.
“Sir," said the servant, “(Remember God’s saying) and Allah loves those who do good."
The Imam said, “Go, you are free for the sake of Allah. I will also double your payment" ( 19 )
As-Sawli narrated the following:
A disagreement occurred between al-Hussein and Mohammed ibn al-Hanafiyya who wrote to his brother: “So then, brother! Your and my father is the same. You are not preferred to me and I am not preferred to you in this point. Regarding your mother Fatima th e daughter of the Messenger of God, if my mother possesses gold that is filling the earth, she will never reach the standing of your mother. If you read this missive, you may visit me so that I will please you. You are surely worthier of virtue than I am . Peace and God’s grace and blessings be upon you."
Al-Hussein did, and they were no longer engaged in any disagreement.
Mohammed ibn Ja’far and others narrated the following:
A kinsman of Ali ibn al-Hussein (a) stood in front of him and insulted. The Imam, however, did not reply. When the man went away, the Imam said to his companions: “You have heard what that man had said. I want you to come with me so that you may hear my reply."
“We will," we replied, “we, however, wanted you to answer him."
The Imam took his shoes and went reciting (God’s saying): (Those who refrain from anger and those who forgive the people. Allah loves those who do good.)
We understood that he would not say anything to that man.
When the Imam was in front of that man’s house, he shouted (at the servants), “Tell him that it is Ali ibn al-Hussein."
The man rushed out towards us with evil intent. He had no doubt that the purpose of the Imam’s attendance had been to repay him for some of his evil deeds.
“Brother," said Ali ibn al-Hussein, “you stood proudly over me and overspoke. If you have said what is really in my character, I then seek Allah’s forgiveness. If you have said what is not in my character, Allah may forgive you!"
The man kissed the Imam between the eyes and confessed: “I said what was not in your character. In fact, I am worthier of seeking God’s forgiveness." ( 20 )
Ali ibn al-Hussein (a) narrated: Amir ul-Mu'minin (a) went for facing the three individuals who had sworn by Lat and Uzza ( 21 ) and took upon themselves the pledge of killing the Prophet (s)… He could kill one and capture the others. When he carried out the Prophet’s order of advancing one of them before him, the Prophet (s) asked him to declare that there is no god but Allah and that he is His messenger. The man answered: “To move the unshakable Mount Abu Qubays is easier for me than uttering this statement ." Hence, the Prophet (s) asked Amir ul-Mu'minin (a) to behead him. The same thing was said to the other man whose answer was, “attach me to the previous." The Prophet (s), also, asked Amir ul-Mu'minin (a) to attach him to the previous. In this very time , the Archangel Gabriel descended and said to the Prophet (s): “Mohammed, your Lord sends His salaams to you and asks you not to kill this one, because he was well-mannered and openhanded with his people." The Prophet (s) shouted at Amir ul-Mu'minin: “Al i, stop it. The messenger of my Lord has just told me that this man was well-mannered and openhanded with his people." As he heard the Prophet’s statement, the man who was under the edge of the sword wondered: “Was it the messenger of your Lord who told you of this?" The Prophet (s) said: “Yes, it was."
The man said: “By God I swear, I have never possessed a single dirham ( 22 ) while a brother of mine does not have it. I also have never frowned my face in warfare. I now declare that there is no god but Allah and you are surely the messenger of God." The Prop het (s) commented: “This is a man whose moral conduct and openhandedness have drawn him to the gardens of bliss." ( 23 )
1. Quoted from al-Kafi.
2. Quoted from al-Kafi.
3. Quoted from Men La Yahdhuruh ul-Faqih.
4. Believer stands for every individual who believes in the fundamental beliefs of Islam. It differs from Muslim in the point that a Muslim is everyone who utters the shahada (The Muslim profession of faith—La ilaha illa (A)llah, Muhammadun rasul Al lah 'there is no god but Allah, [and] Muhammad is the messenger of God') verbally, even if he does not believe in it, while the believer is the individual who utters the shahada and believe in it in heart.
5. Quoted from al-Kafi.
6. Quoted from al-Kafi.
7. Mujahid is the performer of jihad.
8. Quoted from al-Kafi.
9. Quoted from al-Kafi.
10. Quoted from Tuhaf ul-Uqoul.
11. Quoted from Safinat ul-Bihar.
12. Koreish is the tribe that inhabited Mecca in the time of The Prophet Muhammad (s) and to which he belonged.
13. Quoted from Safinat ul-Bihar.
14. Amir ul-Mu'minin (the commander of the faithful) is a name that the Prophet (s) gave exclusively to Ali ibn Abi Talib (a). However, all the leaders that ruled the Islamic states had it to themselves.
15. Dinar is the golden currency of the Arabs and the Islamic states.
16. Quoted from Bihar ul-Anwar; vol. 6
17. Quoted from Safinat ul-Bihar.
18. Quoted from Bihar ul-Anwar; vol. 10, quoted from Uyoun ul-Mahasin; p. 89
19. Quoted from Bihar ul-Anwar; vol. 10, quoted from Keshf ul-Ghumma.
20. Quoted from Bihar ul-Anwar; 11/17, quoted from I’lam ul-Wara and al-Irshad.
21. Lat and Uzza are the two major idols the Arabs were regarding as gods before Islam.
22. Dirham is the currency of the Arabs as well as the Islamic states.
23. Quoted from Bihar ul-Anwar; vol. 15 part 2 p. 210.
HOPE FOR GOD
Hope is the expectation of a dear thing the arrangements of which are already done, such as hope for the yield of a land after it was seeded, watered, and superintended. In case the arrangements of a thing are not done, hope for it will be foolhardiness, just like hope for the yield of a derelict land that was not superintended properly. Hope, furthermore, is the second wing with which, along with fear, the believers fly in the horizons of the obedience of God. Although fear and hope support each other in disciplining the believers, hope is sweeter and fresher than fear, because its source is trust in God and the assurance of the extent of His mercy. To obey out of hope is better than obeying out of fear. In view of that, good tidings of hope are carried through numerous texts from the Quran and Sunna:
Warning against Despair
“(Muhammad), tell my servants who have committed injustice to themselves, ‘Do not despair of the mercy of Allah. Allah certainly forgives all sins. He is All-forgiving and All-merciful.’ (39:53)"
“…And do not despair of receiving comfort from Allah; only the unbelievers despair of receiving comfort from Him. (12:87)"
The Prophet (s) said: “On the Day of Resurrection, Allah will gather the despondent of His mercy with their faces blackened. They will be given the name of ‘the despondent of Allah’s mercy.’" ( 1 )
Amir ul-Mu'minin (a) said to the man who was prevailed by despair of God’s mercy out of his many sins: “You, to despair of the mercy of Allah is the greatest sin that you have ever committed." ( 2 )
Vastness of God’s Mercy and Pardon
“Your Lord's mercy is completely overwhelming. (6:147)"
“Your Lord, certainly, has forgiveness for the injustice of the people. (13:6)"
“Allah does not forgive the sin of considering others equal to Him, but He may choose to forgive other sins. (4:48)"
“When the faithful come to you, say to them, "Peace be upon you. Your Lord has decreed for Himself to be All-merciful. Anyone of you who commits a sin out of ignorance, then repents, and reforms himself will find that Allah is All-forgiving and All-merci ful." (6:54)"
Imam as-Sadiq (a) said: “On the Day of Resurrection, Allah will extend His mercy so vastly that even Eblis will expect himself to be included with that mercy." ( 3 )
“…On the Day of Resurrection, the guilty believers will be stopped before Allah Who will personally interrogate him. He will display before him his sins in details, and the believer will confess of them all. The Lord will then say: ‘In the worldly life,
I covered these sins and, now, I will cover them for you.’ He then will order to change them into virtues. As the record of that believer will be shown to people, they will say, ‘How admirable this man is! He did not commit a single sin!’ This is the meaning of God’s saying:
But only those who repent and believe and act righteously will have their sins replaced by virtue, (25:70)" ( 4 )
Favorable Judgment about God
Imam as-Sadiq (a) said: “The last servant who will be sent to Hell will turn his face towards Allah. The Lord then will order the angels to bring him back. ‘Why did you turn your face, servant?’ the Lord will ask. ‘Lord,’ the servant will say, ‘I had another idea about You.’ ‘What did you think of Me, servant?’ the Lord will ask. The servant will answer, ‘I thought You would forgive me and allow me to live in Your Paradise.’ The Lord then will say, ‘My angels, I swear by My power, majesty, favors, tests , and exaltation, this servant had never thought good about Me for a single hour of his lifetime. Had he done so, I would not have sent him to Hell. Nevertheless, I will regard the lie that he has just told as true and allow him to be in Paradise.’
Allah will live up to the servant who thinks well of Him:
‘This was how you considered your Lord, but He knows you better than you know yourselves. Thus, you are now lost (41:23).’" ( 5 )
Imam ar-Rida (a) said: “Have favorable judgment about Allah, for He says: I am as My servant thinks of Me, whether good or bad." ( 6 )
Intercession of the Prophet and the Imams for their Adherents
The Prophet (s) said: “On the Day of Resurrection, we will be responsible for interrogating our adherents. Regarding the wrongdoings that are committed against Allah, we will issue a judgment about them and Allah will accept it for us. Regarding the wrongdoings that are committed against people, we will interfere so that the wronged party will forgive for our sake. Regarding the wrongdoings that are committed against us, we are the worthiest of forgiveness." ( 7 )
“He who dies on the love for Mohammed’s family will be treated as shahid. He who dies on the love for Mohammed’s family will be forgiven. He who dies on the love for Mohammed’s family will be (regarded as) repentant. He who dies on the love for Mohammed’ s family will be perfectly faithful believer. He who dies on the love for Mohammed’s family will be given the good tidings of being in Paradise by the angel of death, first, and Munkar and Nakeer, second. He who dies on the love for Mohammed’s family willbe carried in procession to Paradise like brides. He who dies on the love for Mohammed’s family will have two doors taking to Paradise opened from his grave. As for him who dies on the love for Mohammed’s family, Allah will make the angels of mercy visit his grave regularly. He who dies on the love for Mohammed’s family will be regarded as follower of the Sunna and community of Muslims. But for him who dies on the hatred for Mohammed’s family, he will attend on the Day of Resurrection with the script, –written on his forehead-- ‘This one is excluded from the mercy of Allah." ( 8 )
The Prophet (s) once, came to his companions with bright face like the halo of the moon. When Abdurrahman ibn Awf asked him, the Prophet said: “I have just received the good tidings about my brother and cousin and about my daughter. I have just been told that Allah gave my daughter Fatima in marriage to Ali and ordered Ridwan; the doorkeeper of Paradise, to shake the Tree of Tuba, which carried muniments as many as those who have love for my family. Under that tree, Allah has created angels of light and given each one of them one of these muniments. When the Day of Resurrection will come and the angels will call at all the creatures, they will give each of those who have love for The The Ahl ul-Bayt one of these muniments that will be documents of acquittance from Hell. Hence, my brother and my daughter will set many men and women of my umma free from Hell." ( 9 )
• When God’s saying, “The righteously striving believers are the best of all creatures, (98:9)" was revealed, the Prophet (s) said to Ali: This is you and your Shia. ( 10 ) On the Day of Resurrection, you will be content and pleased, while your enemies will be angry and depressed. ( 11 )
Calamities and Diseases Cancel the Believers’ Sins
The Prophet (s) said: “God says: By My power and majesty I swear, I will not make the servant upon whom I want to have mercy depart this world before I punish him for every sin that he committed. I will punish him by means of an ailment that inflicts him , poverty that befalls him, or a state of fear that controls him. If this is not enough, I will make him suffer the agonies of death." ( 12 )
“Depression and grief will not depart the believer before they eradicate all of his sins." ( 13 )
Imam as-Sadiq (a) said: “Mufaddal, beware of committing sins and warn our adherents against so. By God I swear, you are the most targeted by sins. You may suffer the persecution of the ruling authorities. This is because of your commitment of sins. You m ay be ailed. This is because of your commitment of sins. Your sustenance may be stopped. This is because of your commitment of sins. You may suffer the agonies of death so severely. This is also because of your commitment of sins."
As the Imam noticed that al-Mufaddal was highly touched by these words, he (a) commented: “You suffer all the previous in order that you will not be interrogated about your sins on the Day of Resurrection, since the punishment for such sins befall you in this world." ( 14 )
“The believer may suffer troubles in sleep as a punishment for his commitment of sins. He also may suffer a physical defect as a punishment for his commitment of sins." ( 15 )
Reality of Hope
Hope is meaningless unless reasons of its success are available. It is hence foolish to leave the courses of obedience and take in the courses of deviation and depend totally on hope. Such hope is surely void. It is noticeable that the great personalities, such as prophets, their successors, and the saints, spared no efforts in the fields of the obedience to God and devoted themselves to the acts of worship while they were the most favorable to God:
As he was told that some people were engrossed in the acts of disobedience to God while they claim that they hope for the mercy of Him, Imam as-Sadiq (a) said:
“They are liars. They are not our Shia. Those are the people whom are deceived by false hopes. He who hopes for something should work for it, and he who fears something should escape it." ( 16 )
Purpose of Hope and Fear
Some people can be mended only by means of hope while others can be rectified by means of fear. The disobedient who have felt regret for their excessive sins but they have despaired of His pardon should be treated by means of hope for God’s immense mercy . Those who destroyed themselves because of excessive performance of acts of worship should also be treated by means of hope for God. On the other side, the sinful tyrants who are plunging in acts of disobedience to God and are deceived by false hope sho uld be treated by means of fear of God as well as severe reproach and painful punishment.
1. Quoted from Safinat ul-Bihar; 2/451 (as quoted from ar-Rawandi’s an-Nawadir).
2. Quoted from Jami us-Sa’adat; part 1 page 246.
3. Quoted from Bihar ul-Anwar; 3/274 (as quoted from Sheikh as-Saduq’s al-Amali).
4. Quoted from Bihar ul-Anwar; vol. 3 page 274 (as quoted from al-Barqi’s al-Mahasin).
5. Quoted from Bihar ul-Anwar; 3/301 (as quoted from as-Saduq’s Thawab ul-Aamal).
6. Quoted from al-Wafi; part 3 page 59 (as quoted from al-Kafi).
7. Quoted from Bihar ul-Anwar; 3/301 (as quoted from Uyounu Akhbar ir-Ridha).
8. In his exegesis of the Verse, “(Muhammad), say: I do not ask you for any payment for my preaching to you except (your) love of (my near) relatives, (42:23)" Az-Zamakhshari judges that this narration is uninterruptedly related and that it is beyo nd suspicion. Furthermore, many compilers of the books of the merits and virtues record this narration in different ways. (Excerpted from Sayyid Abdul-Hussein Sharafuddin’s al-Fusoul ul-Muhimma.)
9. Excerpted from Sayyid Abdul-Hussein Sharafuddin’s al-Fusoul ul-Muhimma; page 44. (In his book titled as-Sawaaiq ul-Muhriqa, p. 103, Ibn Hagar records this narration.)
10. Shia (lexicographically, adherents, party) is the other major religious group of Muslims, differing from the Sunni in the understanding of the Sunna and in their acceptance of Imam Ali (a), the Prophet’s son-in-law and the fourth caliph, to be t he first true successor of the Prophet (s). Hence, they are called the Shia of Ali.
11. Excerpted from Sayyid Abdul-Hussein Sharafuddin’s al-Fusoul ul-Muhimma; page 39. (In the book titled as-Sawaaiq ul-Muhriqa, p. 96, this narration is recorded)
12. Quoted from al-Wafi; part 3 page 172 (quoted from al-Kafi).
13. Quoted from al-Wafi; part 3 page 172 (quoted from al-Kafi).
14. Quoted from Bihar ul-Anwar; vol. 3 page 35 (as quoted from Ilal ush-Sharayi).
15. Quoted from al-Wafi; part 3 page 172 (quoted from al-Kafi).
16. Quoted from al-Wafi; part 3 page 57 (as quoted from al-Kafi).
TRUTH
Truth stands for the conformity between word and deed. It plays a great role in the lives of both the individuals and communities. Truth is the beauty of speech and ground of success. From this cause, the Islamic Sharia, ( 1 ) in both the Quran and Sunna, ( 2 ) glorified and urged telling truth:
“Those who have brought the truth and those who have acknowledged it are those who have fear of Allah. They will receive whatever they want from their Lord. Thus is the reward of the righteous ones. (39:33-4)"
“Allah will say, “This is the Day when the truthful ones will benefit from their truthfulness. (5:119)"
“Believers! Have fear of Allah and always be friends with the truthful ones. (9:119)"
The Prophet (s) said: “Truth is the adornment of speech."
Imam as-Sadiq (a) said: “Do not be deceived by their very much offering of prayers and observance of fasting. In fact, prayers and fasting have become habits that they feel desolate if they omit them. You should test them by their truthfulness and fulfillment of trusts."
“The deeds of the truthful are growing."
This means that the deeds of the truthful are ongoing and their rewards are, too, growing. Thus, God accepts only the deeds of the pious ones. Truth, then, is one of the most significant characteristics of piety.
Achievements of Truth
The publicity of mutual understanding between individuals is a social necessity. If they commit themselves to so, they will have the ability to shoulder the burdens of life and enjoy a peaceful coexistence. It goes without saying that tongue is the instrument of mutual understanding and the translator of the various concepts that rove in people’s minds. It therefore plays a serious role in the existence of communities and the harmony of individuals’ feelings and ideas. The happiness or distress of any society depends upon verbal truthfulness or falsehood. If tongue is truthful in interpreting the emotions, it will fulfill the mission of communication. If it, on the other hand, is characterized by mistranslation and misexpression, it will be the guide t o evil and the means of social destruction. Hence, truth, whose effects and reflections play the greatest role in the individuals’ lives, is a social necessity.
Parties of transactions, for instance, can save themselves and times from the fatigue of bargain if they adhere to truthfulness. If all people observe truthfulness, they will gain its innumerable benefits and advantages. If untruth, on the other hand, be comes a common phenomenon in a society, the moral principals will be flimsy, mutual understanding will be missing, and the society will be the subject of disarrangement.
Parts of Truth
* Truth of speech: It stands for telling the very reality of a thing without falsification or concealment.
* Truth of deeds: It stands for the conformity of deeds with words, such as the commitment to oath and fulfillment of pledges.
* True determination: It stands for the determination to do good.
* True intention: It stands for purifying the intent from blemishes of showiness.
1. Sharia: The Islamic code of religious law, based on the teachings of the Koran and the traditional sayings of Prophet Muhammad (s).
2. Sunna is the body of Prophet Mohammed’s words, deeds, and confirmations.
GOOD WORDING
ِAny investigation of the social crises proves that the origin of most of such troubles is the initiatives of wording and the mutual obscenity that interrupt the social relations and arise hatred. On that account, it becomes very necessary, for the interest of individuals and societies, to control one’s wording and habituate on good wording:
“(Muhammad), tell My servants to say what is best. The Shaitan sows dissension among them; he is the sworn enemy of human beings (17:53).”
“… They should speak righteous words to people… (2:83)”
“Virtue and evil are not equal. If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends (41:34).”
“Be moderate in your walking and your talking. The most unpleasant sound is the braying of donkeys (31:19).”
“Believers, have fear of Allah and speak righteous words. Allah will reform your deeds and forgive your sins. (33:71-2)”
The Prophet (s) said: “Allah may have mercy upon the servant who utters righteous wording to gain its good result, or keeps peace against an evil to save himself.” ( 1 )
As a man asked him for an advice, the Prophet (s) instructed: “Have control over your tongue.” As the man asked for more, the Prophet (s) repeated the same instruction. In the third time, the Prophet (s) added: “You should know that nothing but the yield s of tongues will turn people over on their nsals in Hell.” ( 2 )
Imam as-Sejjad (a) said: “Good wording increases the wealth, grows up the sustenance, postpones time of death, endears to the family members –or the wife-, and takes to Paradise.” ( 3 )
Imam as-Sadiq (a) said: “Ebbad! Do you, because you have controlled your stomach and genital parts from haram, feel saved? In His Book, Allah says: ‘Believers, have fear of Allah and speak righteous words. Allah will reform your deeds and forgive your si ns. (33:71-2)’ Nothing of your good deeds will be accepted unless you utter good and just wording.” ( 4 )
“Habituate your tongue on saying the good only, and you will gain its good. Surely, a tongue will follow that on which it is habituated.”
A man asked Abu al-Hasan (a) for advice, the Imam said: “Have control over your tongue and you will be powerful. Do not let others lead you, lest you will be humiliated.” ( 5 )
Chaste wording has its great influence in the mentalities of both the friends and enemies. For the friends, it grows up love, perpetuates affection, and prevents devilish inspirations. For the enemies, chaste wording alleviates feelings of enmity and eases their mistreatments and trickeries. Thus, we find the great personalities practice control over their tongues so as to be protected from flaws.
It is related that four kings spoke in a meeting:
The king of Persia said: “I have never felt sorry for the word that I have not said, but I have many times felt sorry for things that I have said.”
King of Rome said: “I can control the word that I have not said, but I cannot control that which I have said.”
King of China said: “I possess the word that I have not spoken, but the word that I have spoken possesses me.”
King of India said: “How strange those who utter a word that harms them if they say it and does not benefit them if they do not say it are!” ( 6 )
Gossip, nonsense, and obscenity are the clearest evidences on stupidity.
As he passed by a man who was speaking nonsense, Amir ul-Mu'minin (a) stopped and said to him: “You are dictating to the Keeping Angels ( 7 ) a record that will be taken to your Lord. You therefore should say only that which concerns you and should leave that which does not concern you.” ( 8 )
“Much speech leads to much erring. Much erring leads to decreased pudency. Little pudency leads to decreased piety. Little piety deadens the heart. The dead-hearted will be in Hell.” ( 9 )
Imam al-Baqir (a) said: “Abu Tharr used to say: “Seeker of knowledge! Your tongue is the key to goodness and the key to evil. Hence, seal your tongue in the same way as you seal your gold and currencies.” ( 10 )
Imam as-Sadiq (a) said: “Silence is an abundant treasure. It is the adornment of the clement and the cover of the ignorant.” ( 11 )
It is related that Qiss ibn Sa’ida asked Aktham ibn Saifi ( 12 ) , “How many flaws have you found in man?” He answered, “They are too numerous to be counted. But, I found one trait that may cover all the flaws of man if only he keeps to it. It is control over t he tongue.”
1. Quoted from Bihar ul-Anwar; 15/2/192 (as quoted from al-Imama wat Tabssira).
2. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Kafi).
3. Quoted from Bihar ul-Anwar; 15/2/192 (as quoted from al-Khissal and al-Amali).
4. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Kafi).
5. Quoted from al-Wafi; part 3 page 84 (as quoted from al-Kafi).
6. Quoted from Mejani al-Adab.
7. There are two angels, with each human being, whose mission is to record his/her good as well as bad deeds. The angels are standing on the right and the left shoulders of each human being. The angel on the right is charged with recording the good deeds, while the angel on the left is charged with recording the evil deeds.
8. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Faqih).
9. Quoted from Bihar ul-Anwar; 15/2/187 (as quoted from Nahj ul-Balagha).
10. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Faqih).
11. Quoted from al-Wafi; part 3 page 85 (as quoted from al-Faqih).
12. Qiss ibn Sa’ida and Aktham ibn Saifi were the two Arab personalities well known of their wisdom.
SELF-JUDGMENT AND SELF-CONTROL
Self-judgment is to call oneself to account every day regarding the good deeds and wrongdoings. If the scale of acts of obedience overweighs that of acts of disobedience, we must thank God, lest we must discipline ourselves.
Self-control stands for protecting oneself against breach of the obligatory religious rites and the commitment of the forbidden.
It is necessary for the rational to train himself on self-judgment and self-control, since all human souls are susceptible to evil. If they are neglected, they go away from the right, but if they are controlled by means of guidance, they shine with virtues:
“… And (I swear) by the soul and that (Power) which designed it and inspired it with knowledge of evil and piety, those who purify their souls will certainly have everlasting happiness and those who corrupt their souls will certainly be deprived of happiness. (91:7-10)"
The Prophet (s) said… “Before you do a matter that you intend, you should investigate its end result; if it is good, you then should keep on. If not, you should not do it." ( 1 )
Amir ul-Mu'minin (a) related: “When he received the warriors that he had appointed for a campaign, the Prophet (s) said to them: “Welcome to the people who performed successfully the minor jihad. Their mission now is to perform completely the major jihad … The major jihad is self-control. The best form of jihad is to strive one’s desires and whims." ( 2 )
Imam as-Sadiq (a) said: “If you want all your supplications to be answered, you should despair of people totally and hope for that which is in Allah’s hands only. When Allah knows that a servant’s intent is totally attached to Him, He will answer all his supplications. You therefore call yourselves to account before others call them. On the Day of Resurrection, there are fifty situations each of which takes one thousand years. This is the meaning of Allah’s saying:
“On that Day (of Judgment), long as fifty thousand years, the angels and the Spirit will ascend to Him (70:4). ( 3 )
“You have been appointed as the physician of yourself; the malady has been shown to you, the signs of recovery have been shown to you, and you have been guided to the remedy; hence, you should consider how you will treat yourself." ( 4 )
Imam al-Kadhim (a) said: “He who does not call himself to account everyday is not one of us. When he does so, he must ask Allah for more if he notices that he has done a good deed, and if he notices that he has committed an evildoing, he must seek Allah’ s forgiveness and must repent to Him." ( 5 )
Constitution of Self-Judgment
Ethicists have referred to the constitution of self-judgment in such a detailed method that it might be difficult for some to implement. I, however, can brief the matter in two precise and simplified points:
(1) First of all, to practice self-judgment properly, one must perform all the obligatory rites, such as the prayer, fasting, hajj, zakat, and the like. If such rites are performed properly, one must then thank God for so and hope for winning the great rewarding that He set for the obedient. If one, on the other hand, neglects such rites, he must remember the painful punishment with which God threatens the disobedient. He must also exert all efforts for settling them.
(2) Self-judgment must then be practiced on the sins that one committed, by means of severe reproach and censure. Regret and true repentance must then be felt so that they will help in avoiding the commitment of such sins.
The Prophet (s) set the most excellent example of self-judgment:
The Prophet (s), once, resided in a desert during a journey. He asked his companions to fetch firewood. They apologized that they were in a desert, but the Prophet (s) asked them to search and fetch whatever they might find. Hence, they scattered in ever y direction. Afterwards, each one fetched a small quantity of wood and threw on each other. On that scene, the Prophet (s) commented: “In this very way, sins are gathered. Beware of the insignificant sins, for there is an interrogator for each sin. That interrogator records ‘the deeds of human beings and their consequences. We keep everything recorded in an illustrious Book.’ ( 6 ) " ( 7 )
Some disciples practiced appreciative styles in the field of self-judgment. For instance, it is related that Tawba ibn as-Summah used to call himself to account in most times of his life. One day, he counted his past age, and it was sixty years. As he counted the days, they were about 21500. He then shouted: “Woe unto me! I will meet Malik ( 8 ) with twenty-one thousand sins." Suddenly after that, he departed life. ( 9 )
Seizure of Life’s Opportunity
If man compares all desires and pleasures of this life to his age, he will find that the latter is more precious. He will also discover that nothing at all can come to the value of his age, since the pleasures of this world can be regained, while the lifetime cannot be elongated or extended to a single moment:
“All people can only live for an appointed time. When their term ends, they will not remain (alive) even for a single hour, nor will they die before the appointed time. (7:34)"
Likewise, it is impossible to regain the time that passes away in any way, including the possession of all the worldly pleasures. Because he is inattentive to his invaluable lifetime, man wastes his age uselessly, ignoring opportunities. For this reason, the Ahl ul-Bayt (a) provided a great deal of instructions dealing with the importance of seizing the opportunities of life.
The Prophet (s) said: “Abu Tharr, You must be stingy with regard to your lifetime, not with your dirhams and dinars (i.e. money)." ( 10 )
“Exploit four things before the falling of four: exploit your youth before the falling of your old age, exploit your health before the coming of your illness, exploit your richness before the falling of your poverty, and exploit your lifetime before the coming of your death." ( 11 )
Amir ul-Mu'minin (a) said: “This world is only three days: one passed away with all its insides, the second is that you are living in; therefore, you should seize its opportunities, and the third is a day that you do not know whether you will catch it or not. The day that passed must be regarded as wise educator. The day that you are living in must be regarded as a departing friend. Regarding tomorrow, you have nothing of it except hope."
“Every new day that comes upon man says to him: I am a new day and I will witness you. Hence, you should say only good wording and do only good deeds so that I will testify for your good on the Day of Resurrection, for you will not see me ever again." ( 12 )
Imam as-Sejjad (a) said: “How poor son of Adam is! Everyday, he is inflicted with three misfortunes. Nevertheless, he does learn lessons from any. Had he learnt a lesson, all the misfortunes of this worldly life would have been easy in his sight. The fir st misfortune is that the day which comes upon him decreases his age. If a decrease occurs to his wealth, he will become so depressed, while he can cover the decrease of wealth, but he cannot regain the decrease of his age. The second misfortune is that he takes the sustenance that is decided for him completely. If he gets it in a legal way, he will be interrogated about it, and if he gets it in an illegal way, he will be punished for it. The third misfortune, which is the most calamitous, is that each day that ends takes him a stage closer to the Hereafter, while he does not know whether his fate will be Paradise or Hell." ( 13 )
“On the day of his birth, man is the oldest."
Imam al-Baqir (a) said: “Let not people deceive you in matters regarding yourself, because you exclusively will encounter your own matters. Do not spend your days with gossips and nonsense, for there are the angels who accompany you and record all your deeds. Do righteous deeds, because I have not seen anything better in result and remedying than a new good deed after an old sin." ( 14 )
Imam as-Sadiq (a) said: “Be tolerant in the acts of obedience to Allah and steadfast against the acts of disobedience to Him. This world is no more than an hour. You will not find the pleasures of what has passed away and you will not be able to recognize what is coming. Be patient in that hour and you will attain bliss." ( 15 )
A wise man said: “Man is like a traveler who has to pass by six stations. He, however, has already passed by three: the first is the transition from nonexistence to his father’s loins and mother’s ribs. The second is the transition to the mother’s womb. The third is the transition from the mother’s womb to the world. The three stations that man has not passed by yet are the grave, the field of the Resurrection, and Hell or Paradise."
We are now living in the third station whose distance takes our lifetime. Hence, days of our ages are miles, hours are meters and breaths are steps. Some of us have only few miles, others have only few meters, and others have only few steps.
1. Quoted from al-Wafi; part 3 page 62 (as quoted from al-Kafi).
2. Quoted from Bihar ul-Anwar; 15/2/40, as quoted from al-Amali and Me’aani al-Akhbar.
3. Quoted from al-Wafi; part 3 page 62 (as quoted from al-Kafi).
4. Quoted from al-Wafi; part 3 page 62 (as quoted from al-Kafi).
5. Quoted from al-Wafi; part 3 page 62 (as quoted from al-Kafi).
6. This statement is quoted from the Holy Quran; (36:12).
7. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi).
8. Malik is the angel in charge of Hell.
9. Quoted from Safinat ul-Bihar; part 1 page 488.
10. Quoted from al-Wafi; Part: The Prophet’s commandment for Abu Tharr.
11. Quoted from Bihar ul-Anwar; 15/2/165 (as quoted from as-Saduq’s Kemal ud-Din).
12. Quoted from al-Wafi; part 3 page 63 (as quoted from al-Faqih).
13. This is because every single day that man lives in decreases his age. This nice maxim was not said by anyone before Imam as-Sejjad (a). Quoted from al-Mufid’s Alikhtissas.
14. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi).
15. Quoted from al-Wafi; part 3 page 168 (as quoted from al-Kafi).
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