“Your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.” Qur’an 6/54

What is meant by “beauty and ugliness” is the inner, moral and practical beauty and ugliness.

One, who writes with the pen of will and option on the page of his conscience and mind the truth and the Divine knowledge, which are considered as the moral aspects, and draws their practical applications, which are the Divine verdicts, on the page of his inward and outward and adorns this writing and drawing with the brightness of faith and keeps them safe from sins and vices, will have a very beautiful course of life and a moral image fitting the dignity of humanity.

The Divine facts and good morals are the manifestations of the Divine attributes and aspects and the practical applications are the manifestations of the Divine will. Hence writing and drawing these things appear in the life and mien of man as they have appeared in the life of Yousuf (Prophet Joseph) in the kingdom of Egypt where he has become the beloved of both; those who sought the worldly life and those who sought the afterlife.

But as for one, who writes on the page of his existence with the pen of will and option the aspects of pride, selfishness, ignorance, indifference, bad morals and vices and keeps on this and then the nature of sin and disobedience roots deeply in him, he exposes himself to the great loss and the eternal perishment and so the ugly darkness inside him will appear on his inward and outward and his conducts will be full of sins, vices and bad deeds.

Bad morals and vices are the reflections of the doings of Iblis and his satanic actions and conducts. Therefore, writing and drawing these aspects will appear and reflect on the mien of man and hence this man will be a devil in a shape of a human being. Such a human being will be afflicted with the wrath of Allah and His curse and the curse of the angels and the good people and will be thrown into the disgraceful torment in this life and the afterlife.

Concerning the moral beauty and ugliness it is necessary to review the Qur’anic verses and the traditions of the Prophet (s) and the infallible imams (s) so that we become acquainted with the Divine facts and knowledge more and adorn our existence and hearts with them and purify our inwards and outwards with the pure water of repentance as Allah has said,

“And when those who believe in Our communications come to you, say: Peace be on you, your Lord has ordained mercy on Himself, (so) that if any one of you does evil in ignorance, then turns after that and acts aright, then He is Forgiving, Merciful.” Qur'an, 6:54

All has said,

“Those who believe in the unseen and keep up prayer and spend out of what We have given them, and who believe in that which has been revealed to you and that which was revealed before you and they are sure of the hereafter. These are on a right course from their Lord and these it is that shall be successful.” Qur'an, 2:3-5

According to these verses, it is understood that the people of guidance and success are the ones who have these qualities:

1. Believing in the unseen
2. Offering prayers
3. Giving zakat and other financial dues
4. Believing in the Qur'an and the other Divine Books
5. Believing in the afterlife

The “unseen” refers to some matters that are beyond the human senses and because these senses cannot perceive these things so they are called “unseen”.

The unseen is the facts that can be seen and perceived by the eye of the heart and mind. The proofs of the unseen are Allah the Almighty, the angels, the barzakh (the partition between death and the Day of Resurrection), the Day of Resurrection, the punishment, the Scale, Paradise and Hell. They are the facts that have been indicated by the prophets, the Divine books and the infallible imams.

Believing in these facts causes purification of the inners, the soul and the self, psychological comfort, tranquility of heart and submissiveness of the organs to the orders of Allah, the Prophet (s) and the infallible imams (s).

Believing in the unseen is the sign of piety, the cause of justice in man and the reason behind the good abilities and qualities and it is the motive that leads man towards perfection which makes man fit to be the guardian of Allah in the earth.

The Book of Allah, the Holy Qur'an, is the best of speech, the most truthful saying and the wisest preaches. There is no doubt about its source and revelation where the Qur'an itself has proved with different evidences that it has been revealed by Allah the Almighty. In some verses we find that the Qur'an has offered the matter of the unseen with all its proofs and then the Prophet (s) and the infallible imams (s) have confirmed it through many traditions which are considered as a great collection of Divine knowledge leading to certainty and the believing in the unseen.

The Holy Qur'an tells that Allah the Almighty is the Creator of this universe and the world of existence and it invites all the human beings to worship the Creator, not to associate a partner with Him and to deny any equal to Him. Associating a partner with Him or thinking that there is an equal (or equals) to Him is due to inadvertence, ignorance and denying the truth. He, who associates a partner with Allah, commits something opposite to his conscience and nature.

The Holy Qur'an invites man to think in the right way and to use reason to prove with the natural, rational and practical evidences the relation between man and his Creator and to deny any idea or opinion that people have showing that other factors may have a role in creating this world such as saying (things have existed or have been available by themselves). Such statements are vain, having no evidence and far away from reason.

In short, it is possible through the holy verses to cure the diseases of inadvertence and ignorance of man and to uncover the screen of illusion, imagination, suspicion and hesitation. It is possible to wake up man’s nature and conscience and then the screen of inadvertence can be dispelled from above man’s heart, mind and nature to see the signs of Allah and His clear evidences and then to follow the truth.

The matter of monotheism and the existence of Allah is clearer than the sun in the midday.

“…Is there doubt about Allah, the Maker of the heavens and the earth? He invites you to forgive you your faults…” Qur'an, 14:10

“O People! serve your Lord Who created you and those before you so that you may guard (against evil), Who made the earth a resting place for you and the heaven a canopy and (Who) sends down rain from the cloud then brings forth with it subsistence for you of the fruits; therefore do not set up rivals to Allah while you know.” Qur'an, 2:21-22

Yes! The Holy Qur'an has invited people as it has invited their ancestors to ponder on the Creator of the heavens and the earth Who has built these great heavens and evened the earth for the living of man and brought down rain from the heaven to make different trees and plants fruit. If these wonderful creatures have not been created by Him, then who has created them?!

If you say that the cause of these wonderful creatures was chance, then what is your rational and logical evidence on that? If you say that these things have arisen by themselves, so if they have not existed before and then they brought themselves into being then how could nonexistence create something? Besides that if these things have been existed, it is nonsense to say that they have created themselves. Hence, it is understood that there is an organizer who is knowing, omnipotent and wise called Allah the Almighty Who has created all the creatures and constructed this exact and firm system. Man must obey this Creator, submit to His orders and worship Him until he reaches the top of perfection, piety and virtue. Allah has said,

“O people! serve your Lord Who created you and those before you so that you may guard (against evil).” Qur'an, 2:21

Al-Mufadhdhal bin Umar al-Kufi narrated that Imam as-Sadiq (s) had said, ‘O Mufadhdhal, the first lesson and evidence showing the existence of the Creator is preparing this world, composing its parts and adjusting them as they are. If you ponder on the world with your intellect and consider it with your mind, you will find it as a house that is provided with all what the created beings need; the sky is raised like a roof, the land is extended like a rug, the stars are arranged like lamps, jewels are stored as supplies, everything is prepared to its own affair, man has been made the owner of that house and authorized over all what there is in it, different kinds of plants are prepared for the sake of man and different animals are all-set for the advantage of man. This is a clear evidence that the world has been created with count and wisdom, order and harmony and the creator is one and only. It is He who has composed and arranged it (the world) part by part, glory be to Him…’

Al-Mufadhdhal said, ‘Three days later I went early to my master (Imam as-Sadiq). I asked permission and came in to him. He seated me and then said, ‘Now I start with mentioning the sun, the moon and the stars. Think about the color of the sky and the wisdom behind it. This color is the best one to agree with sight and to strength it. O Mufadhdhal, think about the rise and the set of the sun that set up the kingdom of the day and the night. If there is no sunrise, all the world will be in vain for people will not toil after their livings and they will not enjoy their lives without the pleasure of light. The sunshine is self-evident and it is in no need of details. Ponder on the sunset! If the sun does not set, people will have no tranquility or ease. They are in a great need of tranquility and rest. Their bodies and senses have to rest and the power of digestion should act to distribute food to the organs. Besides that greediness prompts people to keep on working that may harm their bodies seriously for many people, if the darkness of the night does not come, will not stop working just to collect and save monies. Moreover, the earth becomes warm by the light of the sun and then it warms everything of animals and plants on it. Allah has ordained with His wisdom that the sun rises for a period and sets for a period as a lamp that is lit to the people of a house to carry out their needs and then it is put out so that they get rest. Light and darkness, in spite of their contradiction, are submissive to advantage and maintain the world.

Then ponder on the going high and the coming down of the sun to make the four seasons of the year and the advantages in this! O Mufadhdhal, think of the length of the day and the night how they have been determined for the goodness of the creatures! Each of them does not exceed fifteen hours. Do you not think that if the day is one hundred or two hundred hours, it will harm all what is there on the earth of animals and plants? The beasts will not still, the cattle will not stop grazing as long as the light of the day is there and man will not cease working and moving and this will destroy them all. As for plants they will dry and burn if the heat of the sun lasts long. And also if the night lasts for a long period, it will prevent many kinds of animals from getting their food until they die of hunger and when the plants miss the natural heat, they decay as you see when there is a plant in the shadow and away from the sunlight. In the winter, heat circulates in the plants and the materials of fruits are generated, the vapor condenses to cause clouds and rains and the bodies of the animals become tight. In the spring, the materials (in the plants) that have been generated in the winter grow and appear and copulating animals become excited. In the summer the air becomes hot and the fruits ripen, the extra materials in the bodies dissolve and the face of the earth dries and becomes ready to building and working. In the autumn the air becomes pure, diseases disappear, the bodies become healthy, the night lasts longer so that some works can be achieved in it and the weather becomes nice to cause many other advantages where mentioning them take much time.

Think about the sunshine over the world how it is arranged! If the sun shines just over a certain place, its rays and advantages will not reach many other sides. The sun shines in the east at the beginning of the day then it turns and turns until it reaches the west to shine over what has been hidden from it at the beginning of the day and so no place will remain without getting its share of advantage. If the sun delays for a year or some of a year then how will people be? Or is it possible for them to live then?

Think of the light in the darkness of the night! Although the darkness of the night is needed for the tranquility of man and animals and to cool the air for the plants, it is not fit to make the night totally dark without a bit of light that no activity can be achieved because people may need to work at night because of their limited time during the day or because of hot; therefore the light of the moon can help people with their livings if they need to work at night besides that the light of the moon can guide the travelers in the night.

O Mufadhdhal, think about the stars and their movements! Some of them do not leave the center of their orbit and do not move except together and some are free moving in the zodiacs and differing in their moments. Each one has two different movements; one is general with the orbit towards the west and the other is special to itself towards the east like the two circular stones of the quern. Ask those, who claim that the stars have come to existence by accident or chance without a will or a maker, that what prevent them all to be still or all of them to move! How can accident or chance create two different movements in accurate measures and accounts?

If the sun, the moon and the stars are near to us so that we can see the speeds of their movements, will they not harm our eyes with their rays and flames? It is as what happens when successive lightening light in the sky and as if when some people are in a dome adorned with lamps rotating around them continuously, then their eyes will be confused until they fall on their faces…’

Once a Bedouin came to the Prophet (s) and said to him, ‘O messenger of Allah, teach me some of the wonders of knowledge.’ The Prophet (s) said, ‘What have you benefited from the head of knowledge so that you are asking about its wonders?!’ The man asked, ‘O messenger of Allah, what is the head of knowledge?’ The Prophet (s) said, ‘Knowing Allah as He is.’ The Bedouin asked, ‘What is knowing Allah as He is?’ The Prophet (s) said, ‘You know Him without likeness or a rival and He is one and only, apparent and hidden, the first and the last and having no equal or comparative. This is knowing Him as He is.’

Throughout the Holy Qur'an we find that there is a fixed and eternal fact representing the origin of the world; it is the fact of “the creator” which is considered as unseen to the human senses. All the created things are mortal but that fact remains forever and all the created things have beginnings and ends but that fact is eternal.

In all the suras and verses of the Qur'an we find that this fact is called “Allah” the Almighty. It has been repeated too much in the Qur'an and all the events and creatures are ascribed to Him.

We find when noticing the worlds and the creatures that all the creatures form a little world following one system. If we notice all the dimensions of this wide world as possible as we can make use of the human sciences and different scientific tools such as great observatories and accurate telescopes, we will find but accurate systems and laws even in the very minute world like the atom. If we can divide this great world into parts until we reach the small atoms, we will find that their laws are not less than the laws controlling the big world in spite of the differences between the creatures in the appearance and the essence.

In short, all the world forms one entity controlled by a continuous system and all its parts, though different, submit to that same system.

“And the faces shall be humbled before the Living, the Self-subsistent Allah, and he who bears iniquity is indeed a failure.” Qur'an, 20:111

Out of this we arrive at that the creator of this universe and the manager of this wonderful and astonishing system is one:

“And your Allah is one Allah! there is no god but He; He is the Beneficent, the Merciful.” Qur'an, 2:163

The Holy Qur'an has mentioned the angels in ninety verses. The Qur'an considers the angels as enemies to the disbelievers and one, who disbelieves in the angels, as deviate and away from the truth.

“Whoever is the enemy of Allah and His angels and His messengers and Gabriel and Michael, so surely Allah is the enemy of the unbelievers.” Qur'an, 2:98

“…and whoever disbelieves in Allah and His angels and His messengers and the last day, he indeed strays off into a remote error.” Qur'an, 4:136

We notice in the first speech of Nahjol Balagha three matters about the angels: the first about the activities and worships of the angels; prostration, rukou’, standing together in rows when offering their worships, glorifying Allah, Gabriel the guardian of revelation and the correspondent of the prophets, the activities concerning the matter of the Divine fate, guarding the people, guarding the gates of Paradise and Hell.

The second matter is about the existence of the angels such as their being in every point in the heavens and the earth.

The third matter is about the aspects of the angels: they do not feel tired, do not sleep, do not forget or become inattentive, do not ascribe the aspects of the creatures to Allah, do not limit Allah to the limits of place and do not refer to Him with a like or an equal.

The angels are among the proofs of the unseen in this world. The Holy Qur'an and the prophetic traditions have shown their states and conditions. The angels have a vital connection with the life of man especially in recording the deeds of people, saving their good and bad sayings and situations, being responsible for taking out the souls of people at death and responsible for torturing the disbeliveers; therefore believing in them has positive effects on the life of man. Believing in these Divine beings and soldiers of Allah gives to the soul and the inward of man special moral beauty.

Barzakh is the interval between this life and the afterlife according to the view of the Qur'an. The persons, who leave this world, enter the world of barzakh at the beginning and live there a special life according to their beliefs, deeds and morals. Their lives there are like neither the worldly life nor the afterlife.

“Until when death overtakes one of them, he says: Send me back, my Lord, send me back. Haply I may do good in that which I have left. By no means! It is a (mere) word that he speaks; and before them is a barrier until the day they are raised.” Qur'an, 23:99-100

But since the law of creation does not allow anyone whether good or bad to come back, so they are answered: “Certainly not! It is impossible for you to go back to the worldly life!”

Of course this speech comes out of a sinful’s tongue and not heart. This speech is said by every sinful person when seeing himself tied with the chains of punishment and said by every killer when seeing the stage of hanging. Anyhow it is the speech of one when being afflicted with misfortunes but when the storm calms down and the crises disappear, this one returns to his previous state as if nothing has happened.

At the end of the verse there is a little token but with a big meaning referring to the world of barzakh and its secrets. The verse has said,

“And before them is a barrier until the day they are raised.”

The word “barzakh” originally means an obstacle that partitions between two (material) things but then it is said to refer to everything lying between two matters and therefore the world between the worldly life and afterlife is called “barzakh”.

The evidence on the existence of this world, which is called sometimes the world of grave or the world of spirits, is derived from the verses of the Qur'an. It has been mentioned apparently sometimes and metonymically other times. This verse “and before them is a barrier until the day they are raised” refers to this world clearly. But there are other verses talking about this world metonymically like the verses concerning the martyrs as this one:

“And reckon not those who are killed in Allah's way as dead; nay, they are alive (and) are provided sustenance near their Lord.” Qur'an, 3:169

This state is not limited to the martyrs in the world of barzakh but also the disbelievers and tyrants like the Pharaoh and his men enter into the world of barzakh as this verse declares,

“The fire; they shall be brought before it (every) morning and evening and on the day when the hour shall come to pass: Make Firon's people enter the severest chastisement.” Qur'an, 4o:46

In the famous books of the Shia and other than the Shia many traditions and with different wordings have been mentioned about the world of barzakh and the world of spirits and with the statement “the separating world between this world and the afterworld”. It has been mentioned in Nahjol Balagha that when Ameerul Mo’mineen (s) had come back from the battle of Siffeen and arrived at a graveyard near Kufa, he turned towards the graves and said, ‘O people of desolate lands, dreary places and dark graves! O people of soil, O people of estrangement, O people of loneliness, O people of desolation! You have preceded us and we will follow you! As for the houses they have been inhabited and as for the wives they have got married and as for the monies they have been distributed. This is the news we have so what is the news you have?!’

Then he turned towards his companions and said, ‘If they were permitted to speak, they would tell you that, “The best provision is to ward off evil.”

Imam Zaynol Aabideen (s) has said, ‘The grave is either a garden of Paradise or a hole of Fire.’

Imam as-Sadiq (s) has said, ‘The barzakh is the grave and it is the reward and the punishment between the worldly life and the afterlife… by Allah, we do not fear for you except the barzakh.’

Someone has asked Imam as-Sadiq (s) about the barzakh and Imam as-Sadiq (s) has said, ‘It is the grave since death until the Day of Resurrection.’

It has been mentioned in al-Kafi that Imam as-Sadiq (s) has said, ‘…in chambers in Paradise they eat from its (Paradise’s) food, drink from its drinks and say: our Lord, bring the (hour) to an end and carry out what You have promised us!’

Believing in the barzakh has been mentioned by the clear Qur’anic verses and holy traditions. It gives to the believers special moral beauty with paying attention to the states of the believers and the disbelievers in the world of the barzakh and it has useful effects on the state of man in the worldly life and it leads him towards piety, perfection and purification of the inward and outward.

The Day of Resurrection, which is the day when all the creatures will be rewarded for their good and bad deeds, is a definite fact in all the Divine books and in the teachings of the prophets and the infallible imams (s).

Believing in the Day of Resurrection is a part of faith and denying this great event is equal to disbelief.

The Holy Qur'an has mentioned the Day of Resurrection in more than one thousand verses and the hereafter has been mentioned in details in the many traditions concerning this matter. Here are some of them:

“Then how will it be when We shall gather them together on a day about which there is no doubt, and every soul shall be fully paid what it has earned, and they shall not be dealt with unjustly.” Qur'an, 3:25

“And if indeed you die or you are slain, certainly to Allah shall you be gathered together.” Qur'an, 3:158

“…And be careful of (your duty to) Allah, to Whom you shall be gathered.” Qur'an, 5:96

“…most certainly He will gather you on the resurrection day-- there is no doubt about it.” Qur'an, 6:12

“…and (as to) the dead, Allah will raise them, then to Him they shall be returned.” Qur'an, 6:36

“…and now Allah and His Messenger will see your doings, then you shall be brought back to the Knower of the unseen and the seen, then He will inform you of what you did.” Qur'an, 9:94

“Then after that you will most surely die. Then surely on the day of resurrection you shall be raised.” Qur'an, 23:15-16

“Nay! I swear by the day of resurrection. Nay! I swear by the self-accusing soul. Does man think that We shall not gather his bones. Yea! We are able to make complete his very fingertip.” Qur'an, 75:1-4

Imam as-Sadiq (s) has said, ‘One day Gabriel came to the Prophet (s) and took him to al-Baqee’ graveyard. They came near one of the graves and Gabriel shouted at the dead one in the grave, ‘Get up by the will of Allah!’ Then a man with white head and beard came out of the grave wiping the dust away from his face and saying, ‘Praise be to Allah and Allah is great.’ Gabriel said, ‘Go back by the will of Allah.’ Then he came with the Prophet (s) to another grave and said (to the dead one in the grave), ‘Get up by the will of Allah!’ A black-faced man came out of the grave saying, ‘Alas! Alas!’ Then Gabriel said, ‘Go back to where you have been by the will of Allah!’ Then Gabriel said, ‘O Muhammad, such they will be resurrected on the Day of Resurrection. The believers will say so and those will say as you heard.’

Luqman the wise said to his son, ‘My son, if you doubt about death, prevent yourself from sleep and surely you cannot and if you doubt resurrection, prevent yourself from waking and surely you cannot. If you think of that, you will know that your self is in the hand of other than you. In fact (wakening from) sleep is like resurrection after death.’

Anyhow the matter of the Doomsday and its aspects has been mentioned in the Holy Qur'an too much and repeatedly with confirmation, oath and insistence. The Day of Resurrection is seldom mentioned with an evidence or a proof unlike the matter of monotheism which has often been mentioned with evidences and with showing the signs of the power and wisdom of Allah the Almighty because when man accepts the matter of monotheism, the matter of the afterlife will be easy to him to believe in it.

Sometimes the afterlife has been mentioned with details, description and signs that show the power of Allah. In fact the evidences that prove the existence of Allah are the same to prove the existence of the afterlife too.

The Qur'an has mentioned some examples as practical applications on the matter of the afterlife and resurrecting the dead and made them as evidences on the existence of the Day of Resurrection. No one says: why there is afterlife? Because forming a fair court to distinguish the innocent from the sinful, to reward the good-doers and to punish the sinful and oppressors cannot be objected by anyone but the objection and the paradox that those, who deny the afterlife, mention is: is it possible to resurrect rotten bodies and decayed bones? How is it possible to collect the scattered parts of man and restore him to life? Therefore Allah has declared that with the evidences of monotheism and through showing the aspects of the afterlife and the Day of Resurrection to make the disbelievers and the deniers understand that power that has been able to create these creatures from nothing is the same that will resurrect them again and the same Creator Who has created the universe and given life to man will give life to the dead again.

The holy Qur'an replies to the suspicion of those, who deny the afterlife, in the sura of Yaseen by saying,

“Does not man see that We have created him from the small seed? Then lo! he is an open disputant. And he strikes out a likeness for Us and forgets his own creation. Says he: Who will give life to the bones when they are rotten. Say: He will give life to them Who brought them into existence at first, and He is cognizant of all creation.” Qur'an, 36:77-79

In these verses the Qur'an guides man to think of the beginning of his life when he was as insignificant seed and then he grew and became powerful until he dared to dispute with his Creator and objected to Him openly!

First the Qur'an stresses on the concept of man; every man of any belief or religion, with any level of knowledge; every man can perceive the truth. Then it talks about the insignificant sperm which is the origin of man to make the proud man ponder on his beginning and what he has been. The origin of man is just one very minute cell which cannot be seen with the naked eye from among thousands of cells in one drop of sperm and then this cell coheres with a very minute cell in the womb of woman and then these two cells form man to grow and to put his feet in the field of life.

Then the Qur'an mentions the other stages of man’s growth one after the other. They are six stages as mentioned at the beginning of the sura of al-Mo’minoon. These stages, since man is in the mother’s womb, are: seed, clot, lump of flesh, appearance of bones, covering the bones with flesh and then inspiration of spirit in him.

When the infant is born, it is too weak and then it grows until it reaches the stage of adulthood bodily and rationally.

This weak and powerless being soon gets strong and powerful to a degree that he permits himself to stand before Allah the Creator objecting and resisting His invitation and being inattentive to his past and future. He indeed becomes an “open contender” to his Creator.

That ignorant man set forth an example to Allah while he imagined that it was an evidence to refute the afterlife whereas he had forgotten the beginning of his creation when he said, ‘Who will restore life to these decayed bones?’

Yes, this “open contender” brought a piece of rotten bone that he had found in the desert and it was unknown whose bone it was; whether to one that had died naturally or in the war or of hunger or thirst! Anyhow he took this piece of bone as an irrefutable evidence to deny the matter of the afterlife. He, with delight mixed with rage, brought the bone and said to himself, ‘With this evidence I will refute Muhammad and he will not be able to reply!’

He hastened to the Prophet (s) and shouted at him, ‘O Muhammad, tell me who can restore life to this decayed bone!’ Then he crumbled a piece of the bone with his hand and spread it on the earth while thinking that the Prophet (s) would be unable to reply to his ignorance.

How nice it was when the Qur'an answered him with a very short phrase “…and forgets his creation” though it detailed the answer after that and mentioned evidences on the afterlife.

The Qur'an says: o ignorant, inattentive and forgetful man! Go back a little and ponder on the beginning of your creation when you were an insignificant seed and then you put on a new dress of life day after day! You are always between death and life. in the past you were dead solid and then you became a plant and died and then you became an animal and from the world of animals you moved to the world of man. O forgetful man, you have forgotten all these and now you have come to say, “Who will give life to the bones when they are rotten?” When these bones become rotten, they turn into soil. Have you not been soil before your creation? Allah has ordered the Prophet (s) to say to that proud and ignorant man, “He will give life to them Who brought them into existence at first.”

If nowadays some bones have remained from man, one day he himself was nothing and so were these bones and so was the soil itself. He, Who was able to create man from nothing, is able now to restore life to his rotten bones easier than before.

One may think: when these bones become rotten, turn into soil and scatter everywhere, then would it be possible to gather these scattered parts from the different points of the world? The Creator is more aware of His creatures and He knows everything about everything,

“…and He is cognizant of all creation.” Qur'an,36:79

The Creator Who has had all this knowledge and wonderful power will not face a bit of difficulty with the matter of the afterlife.

If we put a piece of magnet in the soil which has small pieces of scattered iron and when we move this piece of magnet in the soil, the small pieces of iron will soon gathered on it where this piece of magnet has no mind nor does it have any kind of life. Allah the Almighty can gather the scattered parts of man’s body from every point in the world easily with just one order.

The knowledge of Allah is not limited to the very creation of man only but also He knows man’s intentions and deeds and He will punish him for that because everything is recorded in a book near Him.

Punishing man for bad deeds, intentions and beliefs also does not cause any difficulty:

“…and whether you manifest what is in your minds or hide it, Allah will call you to account according to it.” Qur'an, 2:284

On the basis of this Allah has ordered Prophet Moses (s) to answer the Pharaoh, who doubted about the matter of the afterlife, about resurrecting the ancient nations and punishing them, by saying,

“The knowledge thereof is with my Lord in a book, my Lord errs not, nor does He forget.” Qur'an, 20:52

Anyhow the matter of resurrection and Doomsday when all the human beings are gathered to be rewarded for their deeds and intentions is a matter of the unseen. Believing in this matter does not become easy except by the help of the Qur’anic verse and holy traditions. It gives to man moral beauty that leads him to high morals and perfection and it has many useful effects on man’s life.

The matter of accounting man’s deeds, morals and beliefs on the Day of Resurrection and inquiring the book of man’s life is a fact from among the Qur’anic facts and Divine knowledge mentioned widely in the Holy Qur'an and prophetic traditions.

It is not reasonable that the lives of the good people, who have spent their lives with truthfulness, fidelity, purity and morality and who have helped the others, end by death forever and they will not be rewarded for their deeds and conducts.

Also it is not reasonable that the lives of the disbelievers, polytheists and tyrants, who have spent their lives with injustice, oppression, vices, crimes, cheating, aggression, inadvertence and ignorance and that people have suffered their injustice and evils and who have deprived many people of their rights, end with death forever and they will not be punished for their sins, crimes, oppression and violating the rights of the others.

The Divine justice, wisdom, mercy and wrath require that all the creatures should gather on one day to be rewarded for their deeds, morals and beliefs and each of them should be rewarded according to what he has done.

Allah has said about the good people and about the matter of their accounting on the Day of Resurrection:

“And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire. They shall have (their) portion of what they have earned, and Allah is swift in reckoning.” Qur'an, 2:201-202

“Then are they sent back to Allah, their Master, the True one; now surely His is the judgment and He is swiftest in taking account.” Qur'an, 6:62

“Then as to him who is given his book in his right hand, he shall be reckoned with an easy reckoning.” Qur'an, 84:7-8

Imam Musa bin Ja’far (al-Kadhim) (s) has narrated from his fathers that the Prophet (s) had said, ‘One’s feet will not move on the Day of Resurrection before he will be asked about his age how he has spent it, his youth how he has passed it, his money where he has gained it from and how he has spent it and about loving us Ahlul Bayt (s).’

There is no doubt that the accounting of the faithful persons, who have spent their youths and ages in worshipping and obedience, gained money as Allah has ordered and have loved and followed Ahlul Bayt (s), will be easy and simple and they will not suffer pains on the Day of Resurrection and they will not face hardship or delay in their accounting.

One day a man has come to Imam al-Baqir (s) and said, ‘O son of the messenger of Allah, I have a request.’ Imam al-Baqir (s) said to him, ‘Wait until you meet me in Mecca.’ The man said, ‘O son of the messenger of Allah, I have a request.’ Imam al-Baqir (s) said, ‘Wait until you meet me in Mina.’ The man said, ‘O son of the messenger of Allah, I have a request.’ He said to him, ‘Say what request you have!’ The man said, ‘O son of the messenger of Allah, ‘I have committed a sin between me and Allah and no one has ever known about it. It has become too hard for me and I respect you too much that I cannot tell you about it.’ Imam al-Baqir (s) said to him, ‘On the Day of Resurrection Allah will ask His faithful slave about his sins one by one and then He will forgive them and He will inform neither a close angel nor a prophet about them.’

An important tradition concerning the accounting of the faithful people has been mentioned by Sheikh at-Toossi in his book al-Amaali and quoted by Allama al-Majlisi in his book Biharul Anwar that Imam Ali (s) had said, ‘Man will be brought (on the Day of Resurrection) before Allah and Allah will say (to the angels), ‘Compare between my blessings on him and his deeds.’ They (the angels) will say, ‘The blessings have absorbed the deeds.’ Allah will say, ‘My blessings are up to Me. Compare between the good and bad of his deeds.’ If the good deeds and bad deeds were equal, Allah will omit bad deeds for good deeds and enter that man into Paradise. If he has had some favor, Allah will reward him for that favor and if there is a favor (by Allah) on him and he is pious and has never associated a partner with Allah, Allah will pardon him and forgive him with His mercy.’

Al-Majlisi, in his book Biharul Anwar, quoted from al-Kafi a tradition that Imam as-Sadiq (s) had said, ‘On the Day of Resurrection there will be a divan (big record) of blessings, a divan of good deeds and a divan of bad deeds. It will be compared between the blessings and one’s good deeds and the blessings will absorb one’s good deeds. The divan of bad deeds will remain. Then a faithful man will be called to the accounting. The Qur'an will advance before him in the most beautiful shape and will say, ‘O my Lord, I am the Qur'an and this is Your faithful slave. He has been tiring himself with reciting me and spending long nights with hymning me and his eyes crying when watching with me. My Lord, please him as he has pleased me.’ Allah the Almighty will say to that man, ‘Stretch your right hand.’ He will fill his right hand with His contentment and his left hand with His mercy. Then it will be said, ‘This is Paradise open to you. Recite and ascend!’ With every verse he will recite, he will ascend a step.’

The Holy Qur'an has mentioned many verses about the accounting and punishing the evil-doers, criminals and disbelievers. Here are some of them:

“…and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.” Qur'an, 3:19

“…and (as for) those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for a ransom. (As for) those, an evil reckoning shall be theirs and their abode is hell, and evil is the resting-place.” Qur'an, 13:18

“And how many a town which rebelled against the commandment of its Lord and His messengers, so We called it to account severely and We chastised it (with) a stern chastisement.” Qur'an, 65:8

“But whoever turns back and disbelieves, Allah will chastise him with the greatest chastisement. Surely to Us is their turning back. Then surely upon Us is the taking of their account.” Qur'an, 88:32-26

Imam as-Sadiq (s) has said when interpreting this verse,

“…surely the hearing and the sight and the heart, all of these, shall be questioned about that,” Qur'an, 17:36

‘The hearing will be questioned about what it has heard, the sight will be questioned about what it has seen and the heart will be questioned about what it has intended.’

One day a man has come to Imam Zaynol Aabideen (s) and said, ‘O son of the messenger of Allah, if a believing man has been wronged by a disbelieving man, then what will be taken (on the Day of Resurrection) from that disbelieving man where he will be among the people of Hell?’ Imam Ali bin al-Husayn Zaynol Aabideen (s) said, ‘Bad deeds will be deducted from the Muslim as much as his right on the disbeliever and then the disbeliever will be punished, besides his disbelief, with them as much as the Muslim has been wronged by him.’

Ameerul Mo'mineen (s) has said, ‘Injustice is three kinds; one is not forgiven, one is not omitted and one is forgiven without being asked for. As for the injustice that is not forgiven it is polytheism. Allah has said,

“Surely Allah does not forgive that anything should be associated with Him.” Qur'an, 4:48

As for the injustice that is forgiven it is the injustice of one against himself with some minor sins. And as for the injustice that is not omitted it the injustice of people against one another. The punishment there will be too severe. It is not wounding with daggers nor beating with whips but it is something that these things are deemed little beside it.’

It is narrated that Imam al-Baqir (s) or Imam as-Sadiq (s) has said, ‘On the Day of Resurrection a debtor will be brought complaining of loneliness. If he has had good deeds, some of his good deeds will be taken to the creditor and if he has not had good deeds, some of the bad deeds of the creditor will be thrown on him.’

We see that the matter of accounting, reviewing the record of man’s deeds and rewarding him for his deeds on the Day of Resurrection are from among the matters of the unseen. Believing in them on the basis of the Qur’anic verses and prophetic traditions forms a firm basis for the beliefs of a faithful person besides that they are among the good principles of man.

The matter of the “scales” and weighing people’s deeds on the Day of Resurrection is one of the important religious matters in the intellectual systems of the Muslims and one of the important events on the Day of Resurrection. Allah has mentioned this fact in His Holy Book and it has been mentioned in the traditions of the Prophet (s) and Ahlul Bayt (s) and it has been detailed in the Islamic teachings.

Allah has said,

“The weighing on that day is the true (weighing). As for those whose scale is heavy, they are the successful.” Qur'an, 7:8

“And We will set up a just scales on the day of resurrection, so no soul shall be dealt with unjustly in the least.” Qur'an, 21:47

Hisham bin Salim narrates that he has asked Imam as-Sadiq (s) about this verse and what was meant by the “scales” on the Day of Resurrection and Imam as-Sadiq (s) has said, ‘It means the prophets and the guardians.’

The beliefs, morals and deeds of people will be measured on the Day of Resurrection by the scales of the prophets and the imams. It means that they will be measured according to the beliefs and deeds of the prophets and the imams (s). If one’s beliefs, morals and deeds agree with the beliefs, morals and deeds of the prophets and the guardians, this one will succeed and be saved and his scales will be heavy but if his beliefs and deeds do not agree with theirs, he will be among the people of Hell because his pair of scales will be light then. The Holy Qur'an has referred to this matter in many verses.

“And the measuring out on that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful, and as for him whose measure (of good deeds) is light those are they who have made their souls suffer loss because they disbelieved in Our communications.” Qur'an, 7:8-9

“And We will set up a just scale on the day of resurrection, so no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) will We bring it, and sufficient are We to take account.” Qur'an, 21:47

“Then as for him whose measure of good deeds is heavy, he shall live a pleasant life, and as for him whose measure of good deeds is light, his abode shall be the abyss. And what will make you know what it is? A burning fire.” Qur'an, 1016-11

True beliefs, good morals and good deeds have a weight in the Divine scale on the Day of Resurrection. We cannot imagine this meaning with our minds in our environment of this world. These beliefs, morals and deeds will save man on the Day of Resurrection and in those terrible situations.

Imam al-Baqir (s) narrated from his fathers that the Prophet (s) had said, ‘Loving me and loving my family will benefit in seven situations whose terrors will be great: at dying, in the grave, at resurrection, at the book (record of one’s deeds), at the accounting, at the scales and at the straight path (siraat).’

We know well that loving one’s beloved is considered as an important motive leading to imitate that beloved. This love benefits one in seven situations. It is the love that requires obeying the orders of the Prophet (s) and the orders of Ahlul Bayt (s).

Imam Zaynol Aabideen (s) narrated that his grandfather the messenger of Allah (s) had said, ‘Nothing will be put in one’s scale on the Day of Resurrection better than good morals.’

Imam ar-Redha (s) has said in a letter to al-Ma’moon the Abbasid caliph, ‘…and you should believe in the torment of the grave, Munkar and Nakeer (angels), resurrection after death, the scales and the straight path.’

The fact of the “scales”, as the previous facts, is among the facts of the unseen and believing in it according to the Qur’anic verses and the holy traditions is an obligation on everyone. Believing in this matter has many positive effects on man in this worldly life too.

Paradise is the eternal abode for the pious and good people and Hell is the eternal abode for those who have followed the path of disbelief and disobedience. This meaning has been mentioned in many Qur’anic verses and Islamic teachings especially the traditions of Ahlul Bayt (s). We do not see it is necessary to explain these two facts because most of the people have heard of them and their aspects through the religious meetings or the Islamic books.

Believing in Paradise and Hell is one of the necessities of religion and disbelieving in them means the very disbelief.

Paradise is full of material and moral blessings and it is the reward of the pious and good people and the Hell with all kinds of outward and inward torment is the punishment of the criminals who have resisted Allah their Creator and insisted to be away from Him.

Paradise and Hell are among the matters of the unseen and showing their quality and quantity cannot be achieved for man except via the revelation. Human skills are unable to perceive the facts of that world; therefore man, without relying on the revelation, cannot discover these two facts (Paradise and Hell) whatever knowledge he has.

Allah has said about the people of truthfulness and purity,

“Allah will say: This is the day when their truth shall benefit the truthful ones; they shall have gardens beneath which rivers flow to abide in them for ever: Allah is well pleased with them and they are well pleased with Allah; this is the mighty achievement.” Qur'an, 5:119

And He has said about the criminals and corruptive people,

“And (as for) those who have earned evil, the punishment of an evil is the like of it, and abasement shall come upon them-- they shall have none to protect them from Allah-- as if their faces had been covered with slices of the dense darkness of night; these are the inmates of the fire; in it they shall abide.” Qur'an, 10:27

Imam al-Baqir (s) has said, ‘On the Day of Resurrection Allah will order a caller to call out before him: “Where are the poor?” A great group of people will rise. Allah will say, ‘My slaves!’ They will say, ‘Here we are, our Lord!’ Allah will say, ‘I have not made you poor because you have no dignity near Me but I have chosen you for such a day. Look at the people. Whoever has done a favor to you for the sake of Me, reward him with Paradise on behalf of Me.’

Imam as-Sadiq (s) has said, ‘Whatever believer has prevented another believer from what he is in need of while he is able to carry it out by himself or another, Allah will stand him on the Day of Resurrection black-faced, blue-eyed and his hands tied to his neck. It will be said, ‘This is the betrayer who has betrayed Allah and His messenger.’ Then he will be ordered to be in Hell.’

Ameerul Mo'mineen Ali bin Abu Talib (s) narrated that the Prophet (s) had said to him, ‘O Ali, he tells lies who claims that he loves me but he hates you. O Ali, on the Day of Resurrection a caller will call out from inside the Throne, ‘Where are the lovers and followers of Ali? Where are the lovers of Ali and there lovers? Where are those who love each other for the sake of Allah? Where are those who help each other for the sake of Allah? Where are those who prefer the others to themselves? Where are those whose tongues have been dry of thirst? Where are those who offer prayers in the night while the others are sleeping? Where are those who cry for fear of Allah? There shall be no fear come upon you neither shall you grieve! You are the companions of Muhammad. Let your eyes be delighted. Go to Paradise you and your wives and be glad there!’

Paradise and Hell have been mentioned in hundreds of verses and many holy traditions. According to the traditions narrated from Imam as-Sadiq (s) Paradise and Hell have been created and have existed.

We see that these two facts are among the facts of the unseen too. Believing in them to be the abodes of the good and bad people has many important advantages for man’s life because one, who expects Paradise, will try his best to be in it. This leads him to adopt the true beliefs, good morals and do good deeds and the one, who is afraid of Hell, will refrain from committing any sin or disobedience that may take him to the terrible torment of Hell.

Out of what has been discussed above concerning Allah the Almighty, the angels, the barzakh, the Day of Resurrection, the accounting, the book (of deeds), the scales, Paradise and Hell this saying of Allah “who believe in the Unseen” has become clear.

Believing in the Unseen becomes easy to the believers through pondering on the Qur’anic verses and the holy traditions and this is possible to every man and woman. Having this belief is a legal and rational obligation because believing in the Unseen is a main principle from among the necessary principles of religion. No one has the right to imitate any of the people in this concern because one must believe in the Unseen by inquiring the Divine knowledge.

Believing in the Unseen has a great value for man because it moves the feelings of good and humanity and it makes him be beloved to Allah and this belief opens a door towards deliverance in this life and the afterlife and prepares for man a base of happiness in this world and the afterworld and helps him to worship Allah and to follow the orders of the Prophet (s) and the infallible imams (s).

The Holy Qur'an has mentioned in the first verses of the sura of al-Baqara (2) after the matter of believing in the Unseen, offering prayers, spending in the way of Allah, believing in the Qur'an and the other Divine books and the afterlife and all these things are among the effects and requirements of believing in the Unseen.

Believing in the Qur'an and the other Divine books that have been revealed before the Qur'an occurs by pondering on the Qur’anic verses and reading the good (tafsirs) interpretations of the Qur'an.

The Qur'an defines itself as the Divine revelation that has been revealed to Prophet Muhammad (s) to guide the human beings. The Qur'an has challenged those who suspect it to give even one verse like it if they can.

The Qur'an has challenged all the human beings. If the human beings could create a sura like the suras of the Qur'an even the shortest one of the Qur'an, the enemies of Islam, with all knowledge and sciences they had, would be the first to respond to this barefaced and exciting challenge but no one and no nation can ever compose something like the Qur'an until the Day of Resurrection.

“And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful.” Qur'an, 2:32

“Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, though some of them were aiders of others.” Qur'an,17:88

These two verses close the door of doubting and hesitation about the revelation of the Qur'an and therefore believing in the Qur'an and the other Divine books will not be a difficult matter.

Believing in the afterlife also occurs by pondering on the Qur’anic verses in this concern which have proofs and evidences and it is not a difficult matter too.

Believing in the Unseen, the Qur'an, the other Devine books and the afterlife gives to man’s heart relief and beauty that makes man turn towards the Divine Throne and enter into the safe Divine Sanctum to gain success and to reform his morals and conducts through prayers and zakat.

Prayer is a fact emitting from man’s outward and inward. It aims at purifying man materially and morally. It controls man’s conduct when he is about to shake before the desires and incitements of this life and it creates a special feeling inside him making him think and behave in an exalted way.

The Holy Qur'an in some verses invites people to offer the prayers as a divine obligation determined by Allah on man.

“And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do.” Qur'an, 2:110

The Qur'an invites people to resort to prayers and patience to face great problems and distresses and to feel that doing good and benevolence is something easy and has no high cost.

“And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones.” Qur'an, 2:45

The prayer that can bring man back to the right path is the prayer that has its legal and moral conditions.

The prayer, in which man follows the conditions of the permissibility of his cloths, of the place in which he offers the prayer, the water of wudu’ and ghusl, the soil of tayammum and the prayer which is offered with tranquility and in its time…the prayer that man offers with activeness and away from laziness and indifference…the prayer that is offered with sincere intention and full attention…it is this prayer that can help man to face all his problems and distresses and it is this prayer that encourages man not to submit to the desires and incitements.

The Holy Qur'an has mentioned in some verses the prayer as a sign of spiritual wealth and sincere faith:

“Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust. Those who keep up prayer and spend (benevolently) out of what We have given them.” Qur'an, 8:2-3

The Qur'an strongly prohibits people to offer the prayer while being sleepy, lazy, indifferent or inattentive. The Qur'an asks the believers to offer the prayer at time with activity, purity, tranquility, sincerity, attentiveness and all other conditions.

“O you who believe! do not go near prayer when you are intoxicated until you know (well) what you say.” Qur'an, 4:43

The Qur'an shows that inviting one’s family and children to offer the prayer is of the prophets’ morals. For example it talks about Prophet Isma’eel (Ishmael) (s) when inviting his family to that:

“And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was well pleased.” Qur'an, 19:55

The Holy Qur'an declares that the prayer makes one refrain from indecency and evil. It has been proved by experiments that the real prayer has a power that prevents man from committing sins and indecencies and purifies the inners of man from impermissible lusts and desires and strengthens his organs to worship Allah and follow His orders.

“…and keep up prayer; surely prayer keeps (one) away from indecency and evil.” Qur'an, 29:45

The Holy Qur'an declares that those who do not offer obligatory prayers, who are stingy and who deny the Day of Resurrection will be among the people of Hell on that day.

“They shall say: We were not of those who prayed and we used not to feed the poor and we used to enter into vain discourse with those who entered into vain discourses and we used to deny the Day of Judgment.” Qur'an, 74:43-46

The Qur'an also declares that one, who dissembles in his prayers and is inattentive to the essence of prayer, denies religion itself.

“So woe to the praying ones, who are unmindful of their prayers, who do (good) to be seen and withhold the necessaries of life.” Qur'an, 107:4-7

Concerning the relation between the prayer and the moral and jurisprudential conditions many traditions have been narrated. Here we mention some of them.

Imam al-Baqir (s) say in one of his recommendations, ‘Do not make little of your prayers because the messenger of Allah (s) has said before his death, ‘He, who makes little of his prayers, is not from me and he will not come to me at the pond (in Paradise). By Allah, he is not from me whoever drinks any intoxicating drink and by Allah he will not come to me at the pond.’

It is mentioned that Prophet Moses (s) has said to Allah, ‘My Lord, what is the reward of one who offers his prayers at time?’ Allah said to him, ‘I will give him what he asks me for and I will reward him with Paradise.’

Imam as-Sadiq (s) has said, ‘The most beloved one to Allah is one who is truthful in his sayings, who offers his prayers at time, carries out the obligations Allah has imposed on him and gives deposits back to their owners.’

Once Ibn Mass’ood asked the Prophet (s), ‘What is the best of deeds near Allah?’ The Prophet (s) said, ‘The prayer at its time.’

The Prophet (s) has also said, ‘Do not waste your prayers! Whoever wastes his prayer will be resurrected with Qaroon (Croesus) and Haman and Allah will throw him into Hell with the hypocrites. Woe unto one who does not keep up prayers and does not imitate his prophet!’

Imam as-Sadiq (s) has said, ‘One, who follows the truth, is known with three aspects; who his companions are, how his prayer is offered and at what time and if he is wealthy, his wealth is observed how it is spent.’

Imam as-Sadiq (s) has also said, ‘Try our followers with three things; how they keep up prayers on time, how they keep our secret from our enemies and how they spend their monies in helping their brothers.’

From among the aspects of the believers is that they spend their monies in the way of Allah. Allah has said,

“Those who believe in the unseen and keep up prayer and spend out of what We have given them.” Qur'an, 2:3

The true believers offer their wealth, knowledge, reputations, positions and social ranks to solve the problems of people. They offer all what they have for the sake of Allah without considering that as a favor on anyone and without being proud or pretentious.

The believers care for the zakat like their care for the prayer, the hajj and fasting. Their state when giving the zakat and other financial dues is the same as their state when offering the prayer.

The believers often and always act according to the mission and not according to their personalities. They do not think of stinginess at all when they give zakat, charity and spending on the poor and needy.

The Holy Qur'an orders the people to spend from their wealth and insists on this matter strongly to a degree that it considers one, who refuses to spend, as if he throws himself into perdition.

“And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.” Qur'an, 2:195

The Qur'an considers abstaining from giving the zakat and charities as a cause that leads one to lose his afterlife and leads him to disbelieve and to be unjust. The Qur'an declares to people that those, who are stingy of their monies, will have no intercessor on the Day of Resurrection or anyone to have mercy on them.

“O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers, they are the unjust.” Qur'an, 2:254

The Qur'an declares that spending in fact is good to man himself and it keeps one from being stingy. It encourages man to be generous and then to gain success.

“Therefore be careful of (your duty to) Allah as much as you can, and hear and obey and spend, it is better for your souls; and whoever is saved from the greediness of his soul, these are the successful.” Qur'an, 64:16

The Qur'an emphasizes on that whoever spends for the sake of Allah, Allah will reward him with seven hundred times as much as he spends. The Qur'an considers the matter of spending as one of the natural facts in the world of existence which is so clear for all the people. Allah has given an example so that people become certain about the reward.

“The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing.” Qur'an, 2:261

The Qur'an has recommended the believers to spend from their wealth in the night and the day, secretly and openly and it has declared that this doing is highly admired by Allah and it will have a great reward on the Day of Resurrection besides that it will keep man safe from fear and grieve at the moment of death and on the Day of Resurrection.

“(As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.” Qur'an, 2:274

The Qur'an also declares that reciting Qur’anic verses, offering prayers and spending in the way of Allah are considered as profitable trade that does never cause a loss.

“Surely they who recite the Book of Allah and keep up prayer and spend out of what We have given them secretly and openly, hope for a gain which will not perish.” Qur'an, 35:29

Imam as-Sadiq (s) has said, ‘On every piece of you there is an obligatory zakat for Allah. In fact on every root of a hair and on every moment of your life there is a zakat. The zakat of the eye is to get lessons when looking and to lower the sight before the lusts. The zakat of the ear is to listen to wisdom, the Qur'an, teachings of religion, preaches, advices, what leads to deliverance and not to listen to lying, backbiting and the like. The zakat of the tongue is to advise the Muslims, to wake the inattentive, to glorify Allah and the likes. The zakat of the hand is to give generously from what Allah has given, to move it to write knowledge and advantages that the Muslims make use of and to hold it back before evil. The zakat of the leg is to walk to carry out the rights of Allah like visiting the pious, attending religious meetings, reconciling between people, visiting the relatives, participating in jihad and what purifies the heart and saves the religion…’

It is narrated that Imam al-Askari (s) has said when interpreting “and pay the poor-due (zakat)” that has been mentioned in too many Qur’anic verses, ‘…from wealth, high rank and the power of body. To pay zakat from wealth is to help one’s Muslim brothers and from high rank is to get them to their needs that they cannot get because of their weakness and from the power is to help a brother who has lost his sumpters in the desert or on his way and who asks for help but no one helps him; to help him with a sumpters that he can join the caravan. In all that you have to believe in Muhammad and his pure progeny. Allah will purify your deeds and multiply them for your guardianship to them (Muhammad and his progeny) and your rejecting their enemies.’

Ameerul Mo'mineen (s) narrated that the Prophet (s) had said, ‘Reciting the Qur'an in the prayer is better than reciting it in other than the prayer. Mentioning Allah is better than (giving) charity. Giving charity is better than fasting and fasting is protection (from the Fire).’

Imam Zaynol Aabideen (s) narrated that Ameerul Mo'mineen (s) had said, ‘In Paradise there will be a tree of whose top jewels will come out and under which there will be piebald horses saddled and bridled and having wings. They do not urinate nor do they drop dung. The guardians of Allah will ride them and fly in Paradise as they will like. Those, who will be below them, will say, ‘Our Lord, what has given all this dignity to these people?’ Allah the Almighty will say, ‘They used to worship all the night without sleeping, fast all the day without eating, fight the enemy without being coward and give charity without being stingy.’

The Prophet (s) has said, ‘He, who has given charity, will be rewarded from the bliss of Paradise as much as the mountain of Uhod for each dirham (he has given).’

Imam as-Sadiq (s) narrated from his fathers that the Prophet (s) had said, ‘Every favor is considered as charity. One, who guides to good, is like the doer of good and Allah loves helping the needy.’

Imam al-Kadhim (s) has narrated, ‘One day (Imam) as-Sadiq (s) was in travel with some people who had monies with them. He said to them that there were robbers who attacked travelers. They became so frightened. He asked them what the matter was and they said to him, ‘We have amounts of money with us and we fear that they will be extorted from us. Would you please keep them with you that when the robbers see that they are yours, they may leave us alone?’ Imam as-Sadiq (s) said to them, ‘But they may have intended just to attack me and thus you cause me to face dangers because of your monies!’ They said, ‘Then what should we do? Do we bury them?’ He said, ‘This is worse. They may be taken by anyone or you can not find the way to them later on.’ They said, ‘Would you please tell us what shall we do?’ Imam as-Sadiq (s) said, ‘Entrust them with the one who will keep them, protect them, increase them and make the one (unit) of them greater than this world and then he will give them back to you when you are in outmost need of them.’ They said, ‘Who is he?’ He said, ‘He is the Lord of the worlds.’ They said, ‘How shall we entrust the monies to Him?’ He said, ‘You spend them as charities on the poor Muslims.’ They said, ‘How can we find poor Muslims in this situation?’ He said, ‘Intend to spend one third so that Allah will protect the rest from what you fear from.’ They said, ‘We have intended to do that.’ He said to them, ‘Then you will be safe.’

They went on their way. The robbers appeared and they felt afraid. Imam as-Sadiq (s) said to them, ‘Why do you fear while you are under the protection of Allah?’ The robbers came near. They got down of their horses, kissed the hand of Imam as-Sadiq (s) and said, ‘Last night we saw in our sleep that the messenger of Allah ordered us to offer ourselves to be at your service and here we are! We will accompany you and your companions to protect you from the robbers and enemies.’ Imam as-Sadiq (s) said, ‘We do not need you. He, Who has protected us from you, will protect us from the others.’

They went on their travel safely. They paid the third of their monies as charity. Allah blessed their trading and they got a profit of ten dirhams for each dirham. They said, ‘How great the blessing of as-Sadiq is!’ Imam as-Sadiq (s) said, ‘You have got the blessing because of your dealing with Allah. Keep on that!’

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 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 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.

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!’

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.’

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.’

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.’

‘Maintaining kinship makes accounting (on the Day of Resurrection) easy and it protects one from bad death.’

‘Maintain your kinship in this world even by a greeting.’

‘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!’

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.’

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.’

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.’

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.’

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.’

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.’

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.’

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.’ 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.’

Ameerul Mo'mineen (s) has said, ‘The tongue is the scales of man.’

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.’

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.’

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.’

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.’

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.

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.’

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.’

Imam Ali (s) has said, ‘The cause of sincerity is certainty.’

‘The essence of sincerity is not to wish what the people have.’

‘Whoever wishes what Allah has will be sincere in his doings.’

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.’

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!’

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!’

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.’

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.’

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.’

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.

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.’

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.’

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.’

‘Allah has prohibited the Paradise for a body that has been fed on unlawful food.’

‘Avoiding an unlawful bite is more beloved to Allah than praying two thousand rak’as offered voluntarily.’

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’.

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.’

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.’

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.

The Prophet (s) has said, ‘The promptest goodness to be rewarded is benevolence and the promptest evil to be punished is aggression.’

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.’

Imam Ali (s) has said, ‘There are three things that are considered as qualities of charity; generosity, courtesy and patience with harms.’

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.’

Musa bin Ja’far al-Kadhim (s) has said, ‘Whoever is charitable and benevolent to his kin and brothers his life will be prolonged.’

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.’

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.’

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.’

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.’

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.’

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?’