Culture of Ahl al-Bayt: Excerpts

Ahl al-Bayt’s culture is the most perfect moral, ideological, socio-political, educational and scientific culture, a large section of which has been compiled by the believing Sh¢`ite narrators. Such books as al-K¡f¢, Man-L¡-Ya¦¤uruh£-l-Faq¢h, Tahdh¢b al-A¦k¡m, al-Istib¥¡r, Ba¥¡'ir al-Daraj¡t, al-Ma¦¡sin by al-Barq¢, al-Am¡l¢ by Shaykh al-Muf¢d, al-Am¡l¢ by Shaykh al-±£s¢, , al-Khi¥¡l, J¡mi` al-Akhb¡r, `Ilal al-Shar¡'i`, al-W¡f¢, al-Sh¡f¢, N£r al-Thaqalayn, Bi¦¡r al-Anw¡r, Was¡'il al-Sh¢`ah, Mustadrak al-Was¡'il, al-`Aw¡lim, al-Ma¦ajjah al-Bay¤¡'… etc. containing narratives on the culture of Ahl al-Bayt the practice of which will ensure good life in this world and the Hereafter as well as Allah’s pleasure and the eternal Paradise. The Holy Prophet has said:

مَا خُلِقْتُمْ لِلْفَنَاءِ، بَلْ خُلِقْتُمْ لِلْبَقَاءِ. وَإنَّمَا تُنْقَلُونَ مِنْ دَارٍ إلَى دَارٍ.

You were not born for extinction rather for survival. With death, you are only displaced; that is you are transferred from one house to another house.[1]

He has also said:

إنَّ أخْوَفَ مَا أخَافُ عَلَى أمَّتِي الْهَوَى وَطُولُ الأمَلِ.

I fear two things for my ummah: carnal and far-away desires.[2]

He has also said:

عِزُّ الْمُؤْمِنِ اسْتِغْنَاؤُهُ عَنِ النَّاسِ، وَفِي الْقَنَاعَةِ الْحُرِّيَّةُ وَالْعِزُّ.

A believer’s honor lies in his independence from people and his freedom and honor lie in contentment.[3]

Imam `Ali (a.s) has said:

الْمَرْءُ يُوزَنُ بِقَوْلِهِ وَيُقَوَّمُ بِفِعْلِهِ؛ فَقُلْ مَا تَرْجَحُ زِنَتُهُ، وَافْعَلْ مَا تَجِلُّ قِيمَتُهُ.

Man is evaluated by his words and assessed by his deeds. Therefore, say what makes your words weighty and act in such a way that makes your behavior valuable.[4]

He has also said:

تَحَلَّوا بِالأخْذِ بِالْفَضْلِ وَالْكَفِّ عَنِ الْبَغْيِ وَالْعَمَلِ بِالْحَقِّ وَالإنْصَافِ مِنَ النَّفْسِ.

Adorn yourself with moral virtues and avoid tyranny. Behave justly and be fair to all.

He further says:

يَنْبَغِي لِلْعَاقِلِ أنْ يَحْتَرِسَ مِنْ سُكْرِ الْمَالِ وَسُكْرِ الْقُدْرَةِ وَسُكْرِ الْعِلْمِ وَسُكْرِ الْمَدْحِ وَسُكْرِ الشَّبَابِ؛ فَإنَّ لِكُلِّ ذَلِكَ رِيَاحاً خَبِيثَةً تَسْلُبُ الْعَقْلَ وَتَسْتَخِفُّ الوَقَارَ.

Man should preserve himself from being intoxicated with wealth, power, knowledge, praise, flattery and youth, for each of these intoxications are poisoned winds which obliterates wisdom and reduces man’s dignity.[5]

Lady Fatimah (a.s) has said:

إنِّي أُحِبُّ مِنْ دُنْيَاكُمْ ثَلأثاً: الإنْفَاقَ فِي سَبِيلِ اللهِ، وَتِلأوَةَ كِتَابِ اللهِ، وَالنَّظَرَ إلَى وَجْهِ أبِي رَسُولِ اللهِ.

I love three things of your world: Giving away in the way of Allah, reciting the Book of Allah, and looking at the face of my father, Allah’s Messenger.[6]

Imam Has¡n (a.s) was asked the meaning of magnanimity; he replied:

شُحُّ الرَّجُلِ عَلَى دِينِهِ، وَإصْلأحُهُ مَالَهُ، وَقِيَامُهُ بِالْحُقُوقِ.

Zeal for faith, rectification of wealth, observation of Allah’s and people’s rights, as well as manliness and fairness.[7]

Addressing Imam Husayn, a man said, “I am a sinner. I can’t stop committing sin. Give me an advice.” The Imam said:

إفْعَلْ خَمْسَةَ أشْيَاءَ وَأذْنِبْ مَا شِئْتَ. فَأوَّلُ ذَلِكَ: لأ تَأكُلْ رِزْقَ اللهِ وَأذْنِبْ مَا شِئْتَ. وَالثَّانِي: أخْرُجْ مِنْ وِلأيَةِ اللهِ وَأذْنِبْ مَا شِئْتَ. وَالثَّالِثُ: أطْلُبْ مَوْضِعاً لأ يَرَاكَ اللهُ وَأذْنِبْ مَا شِئْتَ. وَالرَّابِعُ: إذَا جَاءَ مَلَكُ الْمَوْتِ لِيَقْبِضَ رُوحَكَ فَادْفَعْهُ عَنْ نَفْسِكَ وَأذْنِبْ مَا شِئْتَ. وَالْخَامِسُ: إذَا أدْخَلَكَ مَالِكٌ فِي النَّارِ فَلأ تَدْخُلْ فِي النَّارِ وَأذْنِبْ مَا شِئْتَ.

Do five things and then commit any sin you wish: Firstly, do not eat sustenance given by Allah and then commit any sin you wish. Secondly, come out of the guardianship of Allah and then commit any sin you wish. Thirdly, go to a place where Allah cannot see you and then commit any sin you whish. Fourthly, when the Angel of Death comes to take your life, escape from him and commit any sin you wish. Fifthly, when the gate keeper of the Hell intends to throw you into it, do not enter and then commit any sin you wish.[8]

Imam Zayn al-`ªbid¢n has said:

وَأمَّا حَقُّ وَلَدِكَ فَتَعْلَمَ أنَّهُ مِنْكَ وَمُضَافٌ إلَيكَ فِي عَاجِلِ الدُنْيَا بخَيْرِهِ وَشَرِّهِ، وَأنَّكَ مَسْئولٌ عَمَّا ولِِّيتَهُ مِنْ حُسْنِ الأدَب وَالدِّلالَةِ عَلَى رَبهِ وَالْمَعُونةِ لَهُ عَلَى طَاعَتِهِ فِيكَ وَفِي نفْسِهِ، فَمُثابٌ عَلَى ذلِكَ وَمُعَاقَبٌ، فَاعْمَلْ فِي أمْرِهِ عَمَلَ الْمُتَزَيِّنِ بحُسْنِ أثرِهِ عَلَيْهِ فِي عَاجِلِ الدُّنْيَا، الْمُعْذِرِ إلَى رَبهِ فِيمَا بَيْنَكَ وبَيْنَهُ بحُسْنِ الْقِيَامِ عَلَيْهِ وَالأخذُ لَهُ مِنْهُ.

The right of your child is that you should know that he is from you and will be ascribed to you, through both his good and his evil, in the immediate affairs of this world. You are responsible for what has been entrusted to you, such as educating him in good conduct, pointing him in the direction of his Lord, and helping him to obey Him. So act toward him with the action of one who knows that he will be rewarded for good doing toward him and punished for evildoing.[9]

Imam al-B¡qir (a.s) has said:

إنَّ اللهَ عَزَّ وَجَلَّ جَعَلَ لِلشَّرِّ أقْفَالاً، وَجَعَلَ مَفَاتِيحَ تَلْكَ الأقْفَالِ الشَّرَابَ. وَالْكَذِبُ شَرٌّ مِنَ الشَّرَابِ.

Allah has set locks for evil things so as to protect men from their harms. Wine, this intoxicating liquid, is the key to all evil things. Telling lie is worse than drinking wine.[10]

Imam al-B¡qir (a.s) says:

إنَّ مُدْمِنَ الْخَمْرِ كَعَابِدِ وَثَنٍ؛ وَتُورِثُهُ الإرْتِعَاشَ وَتَهْدِمُ مُرُوئَتَهُ وَتَحْمِلُهُ عَلَى التَّجَسُّرِ عَلَى الْمَحَارِمِ مِنْ سَفْكِ الدِّمَاءِ وَرُكُوبِ الزِّنَا.

A habitual drunkard is as an idolater. One who always drinks wine will be afflicted with palsy and his morality will diminish. Drinking wine makes man so bold in committing sin that he will not refuse to shed blood nor engage in adultery.[11]

Imam al-Sadiq (a.s) has said:

إحْذَرْ مِنَ النَّاسِ ثَلأثَةً: الْخَائِنَ وَالظَّلُومَ وَالنَّمَّامَ؛ لأنَّ مَنْ خَانَ لَكَ خَانَكَ، وَمَنْ ظَلَمَ لَكَ سَيَظْلِمُكَ، وَمَنْ نَمَّ إلَيْكَ سَيَنِمُّ عَلَيْكَ.

In association and making friends, avoid three groups of people: traitor, oppressor, and talebearer. One who commits treason in your interest one day will commit treason against you another day. One who oppresses another for your sake will oppress you soon. One who tells tales to you about others will tell tales to others about you soon.[12]

Imam M£s¡ al-K¡¨im (a.s) passed by a dark-colored man. He saluted him, sat beside him, spoke to him for a while and expressed his readiness to meet his needs. Some people who were watching this scene, said, “O son of Allah’s Messenger! Do you associate with this person and ask about his needs?” The Imam said:

عَبْدٌ مِنْ عَبِيدِ اللهِ وَأخٌ فِي كِتَابِ اللهِ وَجَارٌ فِي بِلأدِ اللهِ. يَجْمَعُنَا وَإيَّاهُ خَيْرُ الآبَاءِ آدَمُ وَأفْضَلُ الأدْيَانِ الإسْلأمُ.

He is one of the servants of Allah and based on the Holy Qur’¡n, he is our brother-in-faith and our neighbor in the cities of Allah. Adam who is the best father and Islam which is the best religion have linked us to him.[13]

Imam al-Riza (a.s) has said:

وَلْيَكُنْ نَفَقَتُكَ عَلَى نَفْسِكَ وَعِيَالِكَ قَصْداً.

Be moderate in your expenditures on yourself and your family.[14]

Imam al-Jaw¡d (a.s) has said:

مَنْ أطَاعَ هَوَاهُ أعْطَى عَدُوَّهُ مُنَاهُ.

One who obeys his carnal desires has realized the desires of his enemy.[15]

Imam al-H¡d¢ (a.s) has said:

إذَا كَانَ زَمَانٌ الْعَدْلُ فِيهِ أغْلَبُ مِنَ الْجَوْرِ، فَحَرَامٌ أنْ يُظَنَّ بِأحَدٍ سُوءاً حَتَّى يُعْلَمَ ذَلِكَ مِنْهُ. وَإذَا كَانَ زَمَانٌ الْجَوْرُ أغْلَبُ مِنَ الْعَدْلِ، فَلَيْسَ لأِحَدٍ أنْ يَظُنَّ بِأحَدٍ خَيْراً مَا لَمْ يَعْلَمْ ذَلِكَ مِنْهُ.

When justice prevails in a society rather than injustice, it is unlawful to be suspicious of any person unless an evil act is committed by him. But when injustice prevails in society, it is not good to be optimistic about anyone unless his good act is witnessed.[16]

The Holy Prophet has said:

Parents will be rewarded greatly by Allah. They say, “Our Lord! What is all this favor for? Our good deeds are not worthy of such a reward.” They will be replied, “All this reward is for teaching the Holy Qur’¡n to your children and for making them aware of Islamic culture.”[17]

Ahl al-Bayt And The Holy Qur’¡n

Beyond doubt, understanding the Holy Qur’¡n does not depend solely on knowing the meaning of the Arabic words or on being familiar with the Arabic literature. Were it so, Allah would not have introduced in His Book the people of the Reminder, who are Ahl al-Bayt according to the narrations related by both Sh¢`ite and Sunni Muslims, as the teachers of the Holy Qur’¡n. Considering that Allah has introduced teacher for the Holy Qur’¡n, understanding the main parts of this Book which according to Imam `Ali contain “Its permission and prohibitions, its obligations and discretion, its repealing injunctions and the repealed ones, its permissible matters and compulsory ones, its permissible and the general ones, its clear and obscure ones” is not a layman’s job.[18]

People from all walks of life, whether academicians or theologians, intellectuals or non-intellectuals, scholars or laymen, mystic or philosophers need to refer to valid narrations and reports by Allah’s Messenger and Ahl al-Bayt so as to enter the profound sea of the Holy Qur’¡n on board the ship of their knowledge in order to find the truth.

Should they choose a path other than this, they will have to impose their findings on the Qur’¡nic verses as the meaning of this Divine Book hence inflict irreparable damage on themselves and on Muslims.

Commenting on the Holy Qur’¡n, Allah’s Messenger has said:

ظَاهِرُهُ أنِيقٌ وَبَاطِنُهُ عَمِيقٌ. لأ تُحْصَى عَجَائِبُهُ وَلأ تَبْلَى غَرَائِبُهُ.

It has a well-arranged and well-decorated appearance and it has a profound inward. Its marvels cannot be counted and its wonders will never get old.[19]

How can we possibly understand the Holy Qur’¡n when it is described by Allah’s Messenger as such? Only those should speak of the interpretation of the Holy Qur’¡n who, based on the Divine Book itself, are firmly rooted in knowledge. According to valid and genuine narrations, those firmly rooted in knowledge are no one but the Holy Prophet and his purified Ahl al-Bayt. Should the implicit verses of the Holy Qur’¡n be interpreted and the interpretation be accepted without seeking help from Ahl al-Bayt, it would certainly lead man to atheism and perdition. These verses must be interpreted by those firmly rooted in knowledge and literal meaning must be avoided.

As for the interpretation of abrogating and abrogated, dependent and independents as well as general and particular verses, it should be done by Ahl al-Bayt. Any personal interpretation of the Qur’¡nic verses will make man afflicted with an irreparable loss. As an example, we read the following in the Holy Qur'¡n,

The hand of Allah is above their hands.

Hand does not mean a physical hand rather it means ‘Power’. Should we take hand as the real hand, we have thought of Allah as having a body which is an evident blasphemy. Therefore, the interpretation of the above-mentioned verse is: the power of Allah is above all powers.

Another example is 17:72 of the Qur’¡n:

And whoever is blind in this world, he shall also be blind in the hereafter; and more erring from the way.

If we take the literal meaning of ‘blind’, we have to believe that those believers who stood at a high rank in terms of faith and good deeds and were favored by the prophets and the Imams are deprived of seeing the scenes in Paradise, a belief which does not conform with 43:71 of the Qur’¡n:

Therein shall be what their souls yearn after and where in eyes shall delight.

Therefore, we should give in to the Ahl al-Bayt’s interpretation of the word which is ‘blind-hearted’ not ‘physically blind’.

Thus, we realize that the implicit verses need an interpretation not based on the appearance and the literal meaning of the word but it must be interpreted in another way. This is exactly what Allah has entrusted to those firmly rooted in knowledge:

None knows its interpretation except Allah and those who are firmly rooted in knowledge. (3:7)

Those who are firmly rooted in knowledge are those who enjoy a firm and true knowledge into which there is no change. It is knowledge that Allah has caused to shine in the hearts of His servants; namely, the Prophets and the Imams. In this relation, Imam al-¯¡diq (a.s) has said:

نَحْنُ الرَّاسِخُونَ فِي الْعِلْمِ وَنَحْنُ نَعْلَمُ تَأوِيلَهُ.

We are firmly rooted in knowledge and we know how to interpret the Holy Qur’¡n.[20]

Truly the only knowledge which is not subject to change and is different from the knowledge of all scientists and scholars is the knowledge of the Prophets and the Imams which is fixed until the Resurrection Day, for their knowledge is Divine and based on intuition; that is to see the truth with the eyes of the heart. Beyond doubt such hearts never make an error in realizing the truths and in finding the manifest and hidden secrets of the universe.

[1] Bi¦¡r al-Anw¡r: 78/58.

[2] Al-Khi¥¡l: 51/1, ° 62.

[3] Waram Collection: 169/1.

[4] Ghurar al-°ikam: 317.

[5] Ghurar al-°ikam: 66

[6] Musnad F¡§imah al-Zahr¡'.

[7] Tu¦af al-`Uq£l: 235.

[8] J¡mi` al-Akhb¡r: 130.

[9] Man-L¡-Ya¦¤uruh£’l-Faq¢h: 621/2, ° 3214.

[10] Al-K¡f¢: 338/2, ° 3.

[11] Al-Am¡l¢, ° 1.

[12] Tu¦af al-`Uq£l: 315.