Sajjad’s “The Treatise On Rights.”

We translated this commentary into English for the interested readers. Regarding the references to verses of the Holy Qur’an, we have exactly cited for coherency using an available translation of the Qur’an into English by Mr. Abdullah Yusuf Ali (May God Reward Him). The Translation of the Holy Qur’an that we used is the following:

1 The Holy Qur’an

2 Text, Translation, Commentary and Notes Large Size (1 Volume)

3 Abdullah Yusuf Ali (English Arabic).

We have rewritten parts of the book to make it up-to-date. To include the state of the art knowledge we have added many footnotes, references to and verses from the Bible where appropriate.

We are partly indebted to our son Mehdi Peiravi for his assistance in the typing and layout of the book, our daughter Maryam Peiravi for her assistance in the translation of The Treatise on Rights from Arabic, and her sister Talat June Peiravi for her poetic contribution to this book. We are also indebted to the Ansarian Publications for supporting this work and completing the typesetting of the book, their staff and their respectable translators who have spent time to read the initial manuscript and made many useful suggestions to enrich the work.

May God grant them their reward. We warmly welcome any suggestions made by the readers that might help us learn about our mistakes and shortcomings, and help us improve our future works.

Dr. Ali Peiravi

Ms. Lisa Zaynab Morgan

peiravi@netscape.net [13]

full of might,

Be they for you an adversary

Or if they ever made you happy.

The greatest right is that of God’s.

You should obey him and no other gods.

Our body parts too have certain rights

Such as not viewing forbidden sights.

Our relatives have many rights

Be it our parents, brothers or our wives.

There are also rights for our deeds

Be it charity, supplications or holy feeds.

All people have certain rights

Be they our teachers, or citizens nation-wide.

Talat June and Ali Peiravi

was ill and unable to join the fight against the forces of Yazid. Thus, he was not martyred. During his journey from Karbala, he delivered speeches in the towns of Kufa and Damascus, and he informed the people of his father's holy intentions. In this way, he disgraced Yazid.

Imam Sajjad liked the orphans, the poor, and the handicapped to come to his house and be his guests. He used to give food and clothing to many families who were poor and needy. Imam Sajjad was so earnest in worshipping God that he was called ‘Zayn al-Abidin’, which means ‘the adornment of the worshippers’, while his title ‘al-Sajjad’ means ‘one who prostrates long and often.’ He lived for fifty-seven years, and devoted most of his efforts to reviving the spiritual aspects of the society. Hence, Imam Sajjad's life and statements were entirely devoted to asceticism and religious teachings.

His religious teachings are in the form of invocations and supplications. Having witnessed the unpleasant social situation of that era during which religious values were deviated and changed, Imam Sajjad attempted to establish a divine relationship between the people and God. Consequently, he was able to touch the hearts of the people and the people were deeply influenced by his words and his life style. His famous supplications are well-known as “al-Ŝaĥīfah al-Sajjadiyyah.”

About three decades of the Imam's life were devoted to the revival of spiritualism in the society. This book is one of his most outstanding teachings. It is a master document on

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Islamic human rights, which not only covers human rights, but also includes the rights of God, our body parts, and our deeds. To any intelligent reader who ponders deeply about the contents of this valuable document on rights, it immediately becomes clear that Islam has already established the first document on rights nearly fourteen centuries ago. However, unfortunately in our modern world, there are those who claim to respect human rights, but they do so only superficially

that He has made incumbent upon you in yourself, from your crown to your foot, according to the diversity of your organs.

فَجَعَلَ لِبَصَرِكَ عَلَيْكَ حَقًّا وَ لِسَمْعِكَ عَلَيْكَ حَقًّا وَ لِلِسانِكَ عَلَيْكَ حَقًّا وَ لِيَدِكَ عَلَيْكَ حَقًّا وَ لِرِجْلِكَ عَلَيْكَ حَقًّا وَ لِبَطْنِكَ عَلَيْكَ حَقًّا وَ لِفَرْجِكَ عَلَيْكَ حقًّا’ فَهَذِهِ الْجَوارِحُ السَّبْعُ الَّتي بِها تَكُونُ الأفْعالُ. ثُمَّ جَعَلَ عَزَّ وَ جَلَّ لأفْعالِكَ عَلَيْكَ حٌقُوقاً فَجَعَلَ لِصَلاتِكَ عَلَيْكَ حَقًّا وَ لِصَوْمِكَ عَلَيْكَ حَقًّا وَ لِصَدَقَتِكَ عَلَيْكَ حَقًّا وَ لِهَدْيِكَ عَلَيكَ حَقًّا وَ أفْعالِكَ عَلَيكَ حقًّا. ثُمَّ تَخْرُجُ الْحُقُوقُ مِنْكَ إلَى غَيْرِكَ مِنْ ذَوِي الْحُقُوقِ الْوَاجِبَةِ عَلَيكَ.

He established for your sight a right incumbent upon you, and your hearing a right incumbent upon you, and your tongue a right incumbent upon you, and your hand a right incumbent upon you, and your legs a right incumbent upon you, and your stomach a right incumbent upon you, and your private part a right incumbent upon you. These are the seven organs through which deeds take place.

Then the Mighty and the High established for your deeds rights incumbent upon you. Then He established for your ritual prayer a right incumbent upon you, and your fasting a right incumbent upon you, and your charity a right incumbent upon you, and your offering a right incumbent upon you, and your deeds a right incumbent upon you. Then the rights extend out from you to others who have rights incumbent upon you.

وَأَوْجَبُهَا عَلَيْكَ حُقُوقُ أَئِمَّتِكَ ثُمَّ حُقُوقُ رَعِيَّتِكَ ثُمَّ حُقُوقُ رَحِمِكَ. فَهَذِهِ حُقُوقٌ يَتَشَعَّبُ مِنْهَا

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حُقُوقٌ: فَحُقُوقُ أَئِمَّتِكَ ثَلاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ سَائِسِكَ بالسُّلْطَانِ ثُمَّ سَائِسِكَ بالْعِلْمِ، ثُمَّ حَقُّ سَائِسِكَ بالْمُلْكِ، وَكُلُّ سَائِسٍٍ إمَامٌ. وَحُقُوقُ رَعِيَّتِكَ ثلاثَةٌ أَوْجَبُهَا عَلَيْكَ حَقُّ رَعِيَّتِكَ بالسُّلْطَان، ثُمَّ حَقُّ رعِيَّتِكَ بالْعِلْمِ، فَإنَّ الْجَاهِلَ رَعِيَّةُ الْعَالِمِ، وَحَقُّ رَعِيَّتِكَ بالْمُلْكِ مِنَ الأَزْوَاجِ وَمَا مَلَكْتَ مِنَ الأَيْمَانِ.

And the most incumbent of them incumbent upon you are the rights toward your leaders, then the rights toward your subjects, and then the rights toward your relations of kin. And from these rights other rights branch out. The rights of your leaders are three-fold: The one most incumbent upon you is the right of him who trains you through authority, then the right of him who trains you through knowledge, then the right of him who trains you through property.

And each trainer is a leader. And the rights of your subjects are three-fold: The one most incumbent upon you is the right of those who are your subjects through authority, then the right of those who are your subjects through knowledge ­- for the man of ignorance is the subject of the man of knowledge. And then the right of those who are your subjects through property, such as wives and those owned by the right hand.(1)

وَحُقُوقُ رَحِمِكَ كَثِيرَةٌ مُتَّصِلَةٌ بقَدْرِ اتِّصَالِ الرَّحِمِ فِي الْقَرَابَةِ فَأَوْجَبُهَا عَلَيْكَ حَقُّ أُمِّكَ ثُمَّ حَقُّ أَبيكَ ثُمَّ حَقُّ وَلَدِكَ ثُمَّ حَقُّ أَخِيكَ ثُمَّ الأَقْرَبُ فَالأَقْرَبُ وَالأَوَّلُ فَالأَوَّلُ. ثُمَّ حَقُّ مَوْلاكَ الْمُنْعِمِ عَلَيْكَ، ثُمَّ حَقُّ مَوْلاكَ الْجَارِيَةُ نِعْمَتُكَ عَلَيْهِ، ثُمَّ حَقُّ ذِي الْمَعْرُوفِ لَدَيْكَ، ثُمَّ حَقُّ مُؤَذِّنُكَ بالصَّلاةِ، ثُمَّ حَقُّ إمَامِكَ

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فِي صَلاتِكَ، ثُمَّ حَقُّ جَلِيسِكَ، ثُمَّ حَقُّ جَارِكَ، ثُمَّ حَقُّ صَاحِبكَ، ثُمَّ حَقُّ شَرِيكِكَ، ثُمَّ حَقُّ مَالِكَ، ثُمَّ حَقُّ غَرِيمِكَ الَّذِي تُطَالِبُهُ، ثُمَّ حَقُّ غَرِيمِكَ الَّذِي يُطَالِبُكَ، ثُمَّ حَقُّ خَلِيطِكَ، ثُمَّ حَقُّ خَصْمِكَ الْمُدَّعِي عَلَيْكَ، ثُمَّ حَقُّ خَصْمِكَ الَّذِي تَدَّعِي عَلَيْهِ، ثُمَّ حَقُّ مُسْتَشِيرِكَ، ثُمَّ حَقُّ الْمُشِيرِ عَلَيْكَ، ثُمَّ حَقُّ مُسْتَنْصِحِكَ، ثُمَّ حَقُّ النَّاصِحِ لَكَ، ثُمَّ حَقُّ مَنْ هُوَ أَكْبَرُ مِنْكَ، ثُمَّ حَقُّ مَنْ هُوَ أَصْغَرُ مِنْكَ، ثُمَّ حَقُّ سَائِلِكَ، ثُمَّ حَقُّ مَن سَأَلْتَهُ، ثُمَّ حَقُّ مَن جَرَى لَكَ عَلَى يَدَيْهِ مَسَاءَةٌ بقَوْلٍ أَو فِعْلٍ أَوْ مَسَرَّةٍ بذَلِكَ بقَوْلٍ أَوْ فِعْلٍ عَنْ تَعَمُّدٍ مِنْهُ أَوْ غَيْرِ تَعَمُّدٍ مِنْهُ، ثُمَّ حَقُّ أَهْلِ مِلَّتِكَ عَامَّةً ثُمَّ حَقُّ أَهْلِ الذِّمَّةِ، ثُمَّ الْحُقُوقُ الْجَارِيَةُ بقَدْرِ عِلَلِ الأَحْوَالِ وَتَصَرُّفِ الأَسْبَاب. فَطُوبَى لِمَنْ أَعَانَهُ اللهُ عَلَى قَضَاءِ مَا أَوْجَبَ عَلَيْهِ مِنْ حُقُوقِهِ وَوَفَّقَهُ وَسَدَّدَهُ.

And the rights of your relations of kin are multi-fold: they hold according to the degree of closeness of the relationship. Then the most incumbent one upon you is the right of your mother, then the right of your father, then the right of your child, then the right of your brother, then the next nearest, and then the next nearest, and the most worthy, and then the next most worthy.

Then there is the right of your master who favors you,(1) then the right of the slave, the servant whose favors reach you,(2) then the right of him who treats you kindly, then the right of your caller to prayer, then the right of your prayer leader, then the right of your sitting

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companion, then the right of your neighbor, then the right of your companion, then the right of your partner, then the right of your property, then the right of the debtor who must pay you back, then the right of your creditor who demands his debt to be paid back, then the right of your associate, then the right of your adversary who has a claim against you.

Then the right of your adversary against whom you have a claim, then the right of him who seeks your advice, then the right of him whose advice you seek, then the right of him who seeks your counsel, then the right of him whose counsel you seek, then the right of him who is older than you are, then the right of him who is younger than you are, then the right of him who begs from you, then the right of him from whom you beg, then the right of him who wrongs you either verbally or physically, then the right of him who does something to make you happy either verbally or physically whether intentionally or unintentionally, then the right of the people of your creed, then the right of those under the protection of Islam, then the rights which are incumbent upon you according to the vicissitudes of life and the availability of means. Therefore blessed be the one whom God helps fulfill the rights that He has made incumbent upon him and whom He grants success therein and

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guides him.

This naturally exists in all men, and has been manifested throughout history. The Noble Prophet of Islam said:

كُلُّ مَوْلُودٍ يُولَدُ عَلَى الفِطْرَةِ فَأَبَوَاهُ يُنَصِّرَانِهِ وَيُهَوِّدَانِهِ وَيُمَجِّسَانِه

“Each baby is born inherently innocent and God-worshipping. It is due to his parents that he becomes a Christian, a Jew or a Magian.”(1)

Psychologists have outlined this intrinsic tendency of mankind towards God-worshipping and have called it “inclination towards excellence.” They say that man has an inclination to find the truth that leads him to study philosophy and science. Thus, man is naturally inclined to seek the truth. This sense starts from childhood and extends throughout our lifetime. The child’s sense of curiosity and the many questions he asks his parents is a sign of this.

The child wants to discover the truth about the various causes of Creation and its underlying secrets. Man is inclined to moral ethics and noble characteristics. He enjoys honesty, and doing good deeds just as he loves the beauties such as lakes, rivers, and the woods. Man does not need any reasoning for these tendencies. Likewise, man is inherently inclined towards the absolute Perfection, Beauty and Knowledge - the One that is the source of all perfections. Regarding man’s God-inclined nature the Holy Qur’an says:

فَأَقِمْ وَجْهَكَ لِلدِّينِ حَنِيفًا فِطْرَةَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيْهَا لَا تَبْدِيلَ لِخَلْقِ اللَّهِ ذَلِكَ الدِّينُ الْقَيِّمُ وَلَكِنَّ أَكْثَرَ النَّاسِ لَا يَعْلَمُونَ

“So set thou thy face steadily and truly to the Faith: (Establish) God's handiwork according to the pattern on which He has made mankind: no

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change (let there be) in the work (wrought) by God: that is the standard Religion: but most among mankind understand not.”[The Holy Qur’an, al-Rum 30:30]

In the above verse, man’s nature has been referred to as “God’s handiwork” or “pattern on which He has made mankind.” We can notice the following points in the above verse:

1 - The coordination between divine regulations and human nature

2 - The intrinsic inclination of man to submit to God, which is called Islam and the one who does so is called a Muslim.

Regarding this intrinsic human inclination to God, Imam Ali said:

فَبَعَثَ فِيهِمْ رُسُلَهُ وَوَاتَرَ إِلَيْهِمْ أَنْبِيَاءَهُ لِيَسْتَأدُوهُمْ مِيثَاقَ فِطْرَتِهِ.

“Then God appointed His Apostles among them and sent the Prophets one after another so that they ask the people to honor their natural divine inclinations.”(1)

In another sermon we read:

وَ كَلِمَة الإخْلاصِ فَإنَّها الْفِطْرَةُ.

“The statements of Unity and Purity of God are indeed in harmony with man’s intrinsic nature.”(2)

about the recognition of God.

He said: “I have discussed this issue with many knowledgeable people, but they have not been able to help me.” Imam Sadiq ended his amazement using his intrinsic human Godliness and asked him: “Have you ever been aboard a ship?” The man said: “Yes.” Then Imam Sadiq asked: “Have you ever been on a sinking ship, and reached out for a narrow piece of board to stay afloat?” The man said: “Yes. I have.” Then Imam Sadiq said: “Then while you could not see any dry land or anyone there to save you, were you not really attracted to some power to rescue you?” The man replied in the positive and was finally relieved of his amazement about God’s recognition.” (1)

Now that we have recognized the intrinsic nature of man’s inclination to God, and that the Prophets were appointed to invite man to honor this intrinsic Godliness, we will attend to the first and most important rights as described by Imam Sajjad - that is worshipping God and abandoning paganism. First, we should see what is meant by worshipping and paganism, and what acts are considered worshipping or related to paganism.

will. The second form of worshipping is the voluntary verbal form to which we are invited.(1) The difference between obedience and worshipping is that obedience is used for God and the people too, while worshipping is exclusively used for God. One can be obedient to his parents, spouse or God, but he can worship only God.

عَبْدًا شَكُورًا

“O ye that are sprung from those whom We carried (in the Ark) with Noah! Verily he was a devotee most grateful.” [The Holy Qur’an, Bani Isra’il 17:3]

سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ لَيْلاً مِّنَ الْمَسْجِدِ الْحَرَامِ إِلَى الْمَسْجِدِ الْأقْصا

“Glory to (God) Who did take His servant for a Journey by night from the Sacred Mosque to the farthest Mosque.”(1) [The Holy Qur’an, Bani Isra’il 17:1]

وَ اذْكُرْ عَبْدَنا أيُّوبَ إذْ نادَى رَبَّةُ أنِّي مَسَّنِىَ الشَّيْطانُ بِنُصُبٍ وَ عَذَابٍ

“Commemorate Our Servant Job. Behold, he cried to his Lord: The Evil One has afflicted me with distress and suffering!" [The Holy Qur’an, Sad 38:41]

In these verses the second meaning is used for servant, and the Prophets Noah , Job , and Muhammad have been introduced to be the best of God’s servants. There are two forms of obedience to God. One form is obeying his decrees regarding what is forbidden and what is legitimate as in the following verses:

إِنَّنِي أَنَا اللَّهُ لَا إِلَهَ إِلَّا أَنَا فَاعْبُدْنِي وَأَقِمِ الصَّلَاةَ لِذِكْرِي

"Verily, I am God: There is no god but I: So serve thou Me (only), and establish regular prayer for celebrating My praise.” [The Holy Qur’an, Ta-Ha 20:14]

وَمَا خَلَقْتُ الْجِنَّ وَالْإِنسَ إِلَّا لِيَعْبُدُونِ

“I have only created Jinn and men that they may serve Me.” [The Holy Qur’an, al-Dhariyat 51:56]

وَمِنَ النَّاسِ مَن يَعْبُدُ اللَّهَ عَلَى حَرْفٍ فَإِنْ أَصَابَهُ خَيْرٌ اطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ انقَلَبَ عَلَى وَجْهِهِ خَسِرَ الدُّنْيَا وَالْآخِرَةَ ذَلِكَ هُوَ الْخُسْرَانُ الْمُبِينُ

“There are among men some who serve God, as it were, on the

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verge: if good befalls them, they are, therewith, well content; but if a trial comes to them, they turn on their faces: they lose both this world and the Hereafter: that is loss for all to see!”[The Holy Qur’an, al-Hajj 22:11]

The other meaning of worshipping or servitude is self-humiliation accompanied by the recognition of God’s Majesty, and His absolute Perfection and Purity. Therefore, when we talk about servitude of God in Islam, we mean that man should be freed from the servitude of all except God, especially the kings, the rulers or the chiefs. We must realize that all harm or benefit is in the control of God, and none of the material powers in the world can bring us any harm or gain. God the Almighty said:

قُلْ أَتَعْبُدُونَ مِن دُونِ اللّهِ مَا لاَ يَمْلِكُ لَكُمْ ضَرًّا وَلاَ نَفْعًا وَاللّهُ هُوَ السَّمِيعُ الْعَلِيمُ

Say: "Will ye worship, besides God, something which hath no power either to harm or benefit you? But God, - He it is that heareth and knoweth all things."[The Holy Qur’an, al-Maida 5:76]

In another verse He said:

إِنَّمَا تَعْبُدُونَ مِن دُونِ اللَّهِ أَوْثَانًا وَتَخْلُقُونَ إِفْكًا إِنَّ الَّذِينَ تَعْبُدُونَ مِن دُونِ اللَّهِ لَا يَمْلِكُونَ لَكُمْ رِزْقًا فَابْتَغُوا عِندَ اللَّهِ الرِّزْقَ وَاعْبُدُوهُ وَاشْكُرُوا لَهُ إِلَيْهِ تُرْجَعُونَ

"For ye do worship idols besides God, and ye invent falsehood. The things that ye worship besides God have no power to give you sustenance: then seek ye sustenance from God, serve Him, and be grateful to Him: to Him will be your return.”[The Holy Qur’an,

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al-‘Ankabut 29:17]

In another verse we read:

يَا أَيُّهَا النَّاسُ اعْبُدُواْ رَبَّكُمُ الَّذِي خَلَقَكُمْ وَالَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ

“O people! Adore your Guardian-Lord, who created you and those who came before you, that ye may have the chance to learn righteousness.” [The Holy Qur’an, al-Baqarah 2:21]

وَوَقَفُوا أَسْمَاعَهُمْ عَلى العِلْمِ النَّافِعِ لَهُم.

“The pious ones close their eyes to the forbidden sights, and dedicate their ears to hearing useful knowledge.”(1)

Imam Ali said:

شُكْرُ كُلِّ نِعْمَةٍ الوَرَعُ عَمَّا حَرَّمَ اللهُ.

"Gratitude for each blessing is piety, abstinence and avoiding the divinely forbidden things.”(2)

Therefore, we should not use the resources that God has provided for us in order to commit sins.

who has done us good, and being pleased with the blessing

• Using the blessings for the purpose intended for it by the donor of the blessing

Imam Sadiq said the following regarding the recognition of blessings:

مَنْ أَنْعَمَ اللهُ عَلَيْهِ نِعْمَةً فَعَرَفَهَا بِقَلْبِهِ فَقَدْ أَدَّى شُكْرَهَا.

“Whoever recognizes that something he received is a blessing from God has indeed expressed his gratitude.”(1)

Imam Sadiq said:

وَأَدْنَى الشُّكْرِ رُؤْيَةُ النِّعْمَةِ مِنَ اللهِ.

“The lowest level of gratitude is to recognize that God is the source of the blessings that we receive.”(2)

Imam Ali said:

الثَّنَاءُ بِأَكْثَرَ مِنَ الإسْتِحْقَاقِ مَلَقٌ، وَالتَّقْصِيرُ عَنِ الإسْتِحْقَاقِ عِيٌّ أوْ حَسَدٌ

“Praising someone more than he deserves is flattery, and falling short in praising someone as he deserves is (a result of) the inability to express oneself or envy.”(3)

We mentioned that God considers our being thankful for His blessings to be a form of worshipping. The following verses of the Holy Qur’an point this out:

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُلُواْ مِن طَيِّبَاتِ مَا رَزَقْنَاكُمْ وَاشْكُرُواْ لِلّهِ إِن كُنتُمْ إِيَّاهُ تَعْبُدُونَ

“O ye who believe! Eat of the good things that We have provided for you, and be grateful to God, if it is Him ye worship.” [The Holy Qur’an, al-Baqarah 2:172]

بَلِ اللَّهَ فَاعْبُدْ وَكُن مِّنْ الشَّاكِرِينَ

“Nay, but worship God, and be of those who give thanks.”[The Holy Qur’an, al-Zumar 39:66]

Great divine men have been grateful to God because of His blessings. The Almighty God said:

لِتَسْتَوُوا عَلَى ظُهُورِهِ ثُمَّ تَذْكُرُوا نِعْمَةَ رَبِّكُمْ إِذَا اسْتَوَيْتُمْ عَلَيْهِ وَتَقُولُوا سُبْحانَ الَّذِي سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَهُ مُقْرِنِينَ

“In order that ye may

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sit firm and square on their backs, and when so seated, ye may celebrate the (kind) favor of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves).” [The Holy Qur’an, al-Zukhruf 43:13]

Solomon expresses his gratitude for God’s blessings as we read in the following verse:

فَتَبَسَّمَ ضَاحِكًا مِّن قَوْلِهَا وَقَالَ رَبِّ أَوْزِعْنِي أَنْ أَشْكُرَ نِعْمَتَكَ الَّتِي أَنْعَمْتَ عَلَيَّ وَعَلَى وَالِدَيَّ وَأَنْ أَعْمَلَ صَالِحًا تَرْضَاهُ وَأَدْخِلْنِي بِرَحْمَتِكَ فِي عِبَادِكَ الصَّالِحِينَ

“So he smiled, amused at her speech; and he said: "O my Lord! So order me that I may be grateful for Thy favors, which thou hast bestowed on me and on my parents, and that I may work the righteousness that will please Thee: And admit me, by Thy Grace, to the ranks of Thy righteous servants." [The Holy Qur’an, al-Naml 27:19]

after the prayers.(1) Imam Baqir quoted on the authority of God’s Prophet :

العِبَادَةُ سَبْعُونَ جُزْءاً أَفْضَلُهَا طَلَبُ الحَلالِ.

“There are seventy parts in worshipping, the most excellent of which is seeking to earn a legitimate income.”(2)

Abu Hamzeh quoted the following on the authority of Imam Baqir :

مَنْ طَلَبَ الدُّنْيَا اسْتِعْفَافاً عَنِ النَّاسِ وَسَعْياً عَلَى أَهْلِهِ وَتَعَطُّفاً عَلَى جَارِهِ لَقِيَ اللهَ عَزَّ وَجَلَّ يَوْمَ القِيَامَةِ وَوَجْهُهُ مِثْلَ القَمَرِ لَيْلَةَ البَدْرِ.

“Whoever strives hard in order to earn a living for his family, to be independent of others, to help his neighbors and save his honor will meet God in the Hereafter with his face shining like the full moon.”(3)

of the Quraysh tribe working so hard on such a hot day seeking the benefits of this world. I thought I should advise him.

I went to him and greeted him. The Imam was sweating. I asked him: “How come you who are one of the noble men of the Quraysh tribe are working so hard seeking the benefits of this world on such a hot day? What would happen if your death approaches now? How will you then answer God?

Then Imam Baqir replied: “If the angel of death comes now while I am obeying God and working to earn a living for my family to be needless of others, I have no fear. I should be worried if I was committing a sin when the angel of death arrives to take my life.” Then Monkadir said: “O’ Grandson of the Prophet ! I wanted to advise you, but you advised me!” (1) We see that Imam Baqir considers working to earn a living to be a form of worshipping.

In another tradition Musa ibn Bukayr quoted on the authority of Imam Kazim : “Whoever seeks a legitimate income for himself and his family is like a soldier who is engaging in a holy war.” (2)

and seek your sustenance from God—your Lord.”(1)

who was known for his abstinence, piety and constant fasting and praying. They told the Prophet :

“O Prophet of God! We have never found anyone more pious than him.” The Prophet asked: “How does he then earn a living?” They said: “We run his life.” Then the Prophet said: “Then you are more pious than he is.”(1)

believe in Me: That they may walk in the right way.” [The Holy Qur’an, al-Baqarah 2:186]

In the above verse, God has referred to Himself and His servants several times showing the close ties between Him and His servants. Praying is a form of worshipping and expressing one’s humility to God and one’s servitude. All acts of worshipping have educational effects. Praying has some educational effects as well. It has been reported that an Arab went to see the Prophet and asked: “Is God close to us so that we pray to Him, or is He far away from us and we must call Him?” The Prophet was silent, and Gabriel descended and revealed the above verse [Baqarah 2:186] in response.

another tradition, Imam Sadiq was asked:

مَا تَقُولُ في رَجُلَينِ دَخَلا المَسْجِدَ جَميعاً كَانَ أَحَدُهُما أكْثَرَ صَلاةً وَالآخَرُ دُعَاءً، أَيُّهُمَا أَفْضَلُ؟ قَالَ: «كُلٌّ حَسَنٌ.» قَالَ: «قَدْ عَلِمْتُ، وَلَكِنْ أَيُّهُمَا أَفْضَلُ؟» قَالَ: «أكْثَرُهُمَا دُعَاءً. أَمَا تَسْمَعُ قَوْلَ اللهِ تَعَالى: "اُدْعُوني أسْتَجِبْ لَكُمْ" » وَقَالَ: «هِي العِبادَةُ الكُبرَى. »

“If two people enter a mosque, and one says more prayers and the other one says more supplications which one is better than the other?” The Imam replied: “Both of them are good.” The man said: “I know. But which of the two is better?” Then Imam Sadiq replied: “The one who says more supplications. Have you not heard the statement of Allah, the Exalted: ‘..Call upon me and I will answer you’? (40:60). The Imam said: “It is the greatest worship.”(1)

of God’s rights incumbent upon us to worship Him, it implies any of the various forms of worshipping.

him as the Prophet of God if God increases our wealth and children.” (1)

to take pleasure in worshipping God. This is meant to help us worship God out of our love for Him so that we can benefit from the good effects of worshipping God. We should avoid sluggishness in our acts of worshipping. If we are tired or bored, our worshipping will lose its spiritual context. We should also be moderate in worshipping God. We are instructed by the Prophet to avoid worshipping God when we are tired. Amr ibn Jamia quoted on the authority of Imam Sadiq on the authority of God’s Prophet:

يَا عَلِيُّ، إنَّ هَذا الدِّينَ مَتِينٌ فَأَوْغِلْ فِيهِ بِرِفْقٍ وَلا تُبَغِّضْ إلى نَفْسِكَ عِبَادَةَ رَبِّكَ فَإنَّ المُنْبَتَّ – يعني المُفْرِط – لا ظَهراً أبْقَى وَلا أرْضاً قَطَعَ. فَأعْمَلْ عَمَلَ مَنْ يَرْجُو أنْ يَمُوتَ هَرِماً وَاحْذَرْ حَذَرَ مَنْ يَتَخَوَّفُ أنْ يَمُوتَ غَداً.

“O Ali! This religion is strong; therefore enter into it with gentleness. Do not make the worship of your Lord hateful for yourself, for the one who has fatigued his mount and is unable to continue his journey – that is, the one who is excessive - has neither a riding animal nor can he travel.. Therefore act as one who hopes to die in old age, but be cautious with the caution of one who is afraid that he will die tomorrow.”(1)

Imam Sadiq said:

مَرَّ بِي أَبِي وَأنَا بِالطَّوَافِّ وَأنا حَدَثٌ وَقَدِ اجْتَهَدْتُ في العِبَادَةِ فَرَآني وَأنَا أَتَصَبَّبُ عَرَقاً فَقَالَ لي: يَا جَعْفَرُ يا بُنَيَّ! إنَّ اللهَ إذا أَحَبَّ عَبْداً أدْخَلَهُ الجَنَّةَ وَرَضِيَ عَنْهُ بِاليَسِيرِ.

“Once when I was very

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young and was circumambulating the Holy House of God my father passed by and looked at me. When he saw that I was making a hard effort and sweating he told me: “O my son Ja’far! Know that when God loves His servant, He will be pleased with even his small amount of worshipping and let him into Heaven.”(1)

Therefore, we should be moderate in worshipping God, as we should be in other affairs.

God is considered the cause of everything in the Islamic world-outlook and in monotheistic philosophical schools of thought. Other causes do not rank equal to Him, but God causes all. This is where materialists differ from monotheists. Materialists place a lot of value on material causes, and consider them independent. However, monotheists consider everything dependent upon God and His will. This is what separates materialists from monotheists. A study of the verses of the Holy Qur’an clearly shows us that there is no power equal to God, and God is the cause of all things.

أَمَّن يَهْدِيكُمْ فِي ظُلُمَاتِ الْبَرِّ وَالْبَحْرِ وَمَن يُرْسِلُ الرِّيَاحَ بُشْرًا بَيْنَ يَدَيْ رَحْمَتِهِ أَإِلَهٌ مَّعَ اللَّهِ تَعَالَى اللَّهُ عَمَّا يُشْرِكُونَ

“Or, Who guides you through the depths of darkness on land and sea, and Who sends the winds as heralds of glad tidings, going before His Mercy? (Can there be another) god besides God? - High is God above what they associate with Him!” [The Holy Qur’an, al-Naml 27:63]

In another verse of the Holy Qur’an we read:

وَهُوَ الَّذِي يُنَزِّلُ الْغَيْثَ مِن بَعْدِ مَا قَنَطُوا وَيَنشُرُ

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رَحْمَتَهُ وَهُوَ الْوَلِيُّ الْحَمِيدُ

“He is the One that sends down rain (even) after (men) have given up all hope, and scatters His Mercy (far and wide). And He is the Protector, Worthy of all Praise.” [The Holy Qur’an, al-Shura 42:28]

Regarding those who have not attained certitude and sincerity in their beliefs, the Holy Qur’an says:

وَإِذَا مَسَّ النَّاسَ ضُرٌّ دَعَوْا رَبَّهُم مُّنِيبِينَ إِلَيْهِ ثُمَّ إِذَا أَذَاقَهُم مِّنْهُ رَحْمَةً إِذَا فَرِيقٌ مِّنْهُم بِرَبِّهِمْ يُشْرِكُونَ

“When trouble touches men, they cry to their Lord, turning back to Him in repentance: but when He gives them a taste of Mercy as from Himself, behold, some of them pay part-worship to other gods besides their Lord.” [The Holy Qur’an, al-Rum 30:33]

Moreover, in another verse we read:

فَإِذَا رَكِبُوا فِي الْفُلْكِ دَعَوُا اللَّهَ مُخْلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمْ إِلَى الْبَرِّ إِذَا هُمْ يُشْرِكُونَ

“Now, if they embark on a boat, they call on God, making their devotion sincerely (and exclusively) to Him; but when He has delivered them safely to (dry) land, behold, they give a share (of their worship to others)!” [The Holy Qur’an, al-Ankabut 29:65]

In addition, we read:

قُلِ اللّهُ يُنَجِّيكُم مِّنْهَا وَمِن كُلِّ كَرْبٍ ثُمَّ أَنتُمْ تُشْرِكُونَ

Say "It is God that delivereth you from these and all (other) distresses: and yet ye worship false gods!" [The Holy Qur’an, al-An’am 6:64]

revelation of the Holy Qur’an, the Christians considered Jesus to be the Lord. The Qur’an rejects this and considers this a blasphemy as we read in the following verse:

لَقَدْ كَفَرَ الَّذِينَ قالُوا إنَّ اللهَ هُوَ الْمَسِيحُ ابْنُ مَرْيَمَ قُلْ فَمَن يَمْلِكُ مِنَ اللهِ شَياً إنْ أرادَ أن يُهْلِكَ الْمَسِيحَ ابْنَ مَرْيَمَ وَ اُمُّهُ وَ مَن في الأرضِ جَمِيْعاً و للهِ مُلْكُ السَّمَواتِ وَ الارضِ وَ ما بَيْنَهُما يَخْلُقُ مَا يَشآءُ وَ اللهُ علَى كُلِّ شَيءٍ قَديرٌ

In blasphemy indeed are those that say that God is Christ the son of Mary. Say: "Who then hath the least power against God, if His will were to destroy Christ the son of Mary, his mother, and all - every one that is on the earth? For to God belongeth the dominion of the heavens and the earth, and all that is between. He createth what He pleaseth. For God hath power over all things." [The Holy Qur’an, al-Maida 5:17]

In another verse we read:

لَّقَدْ كَفَرَ الَّذِينَ قَالُواْ إِنَّ اللّهَ ثَالِثُ ثَلاَثَةٍ وَمَا مِنْ إِلَ_هٍ إِلاَّ إِلَ_هٌ وَاحِدٌ وَإِن لَّمْ يَنتَهُواْ عَمَّا يَقُولُونَ لَيَمَسَّنَّ الَّذِينَ كَفَرُواْ مِنْهُمْ عَذَابٌ أَلِيمٌ

They do blaspheme who say: God is one of three in a Trinity: for there is no god except One God. If they desist not from their word (of blasphemy), verily a grievous penalty will befall the blasphemers among them.” [The Holy Qur’an, al-Maida 5:73]

In the first verse above it is clearly stated that God could have destroyed Jesus and everyone else if He wished. All Christians

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agree that Jesus is the son of Mary . Therefore, Jesus is a man like everyone else. His life and death are controlled by God. Why then do they consider Jesus to be the Lord? In the next verse the fact that Jesus and his mother Mary both needed to eat food in order to stay alive is stressed in order to indicate their being human beings no different from other Prophets.

مَّا الْمَسِيحُ ابْنُ مَرْيَمَ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ وَأُمُّهُ صِدِّيقَةٌ كَانَا يَأْكُلاَنِ الطَّعَامَ انظُرْ كَيْفَ نُبَيِّنُ لَهُمُ الآيَاتِ ثُمَّ انظُرْ أَنَّى يُؤْفَكُونَ

“Christ the son of Mary was no more than an apostle; many were the apostles that passed away before him. His mother was a woman of truth. They had both to eat their (daily) food. See how God doth make His signs clear to them; yet see in what ways they are deluded away from the truth!” [The Holy Qur’an, al-Maida 5:75]

The claim that Jesus is the son of God is one of the forms of ascribing partners to God. This claim will foster trinity instead of the reality of the One and Only God. In the following verse, the Holy Qur’an stresses that what they have stressed to worship is only servants of God who worship God themselves.

إِنَّ الَّذِينَ تَدْعُونَ مِن دُونِ اللّهِ عِبَادٌ أَمْثَالُكُمْ فَادْعُوهُمْ فَلْيَسْتَجِيبُواْ لَكُمْ إِن كُنتُمْ صَادِقِينَ

“Verily those whom ye call upon besides God are servants like unto you: Call upon them, and let them listen to your prayer, if

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ye are (indeed) truthful!” [The Holy Qur’an, al-A`raaf 7:194]

We also read the following verses in the Holy Qur’an:

وَالَّذِينَ تَدْعُونَ مِن دُونِهِ لاَ يَسْتَطِيعُونَ نَصْرَكُمْ وَلا أَنفُسَهُمْ يَنْصُرُونَ وَإِن تَدْعُوهُمْ إِلَى الْهُدَى لاَ يَسْمَعُواْ وَتَرَاهُمْ يَنظُرُونَ إِلَيْكَ وَهُمْ لاَ يُبْصِرُونَ

"But those ye call upon besides Him, are unable to help you, and indeed to help themselves. If thou callest them to guidance, they hear not. Thou wilt see them looking at thee, but they see not.” [The Holy Qur’an, al-A`raaf 7:197-198]

The Qur’an addresses the People of the Book, and stresses the major belief in all religions to be in the Unity of God as we read in the following verse:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْاْ إِلَى كَلَمَةٍ سَوَاء بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ اللّهَ وَلاَ نُشْرِكَ بِهِ شَيْئًا وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَابًا مِّن دُونِ اللّهِ فَإِن تَوَلَّوْاْ فَقُولُواْ اشْهَدُواْ بِأَنَّا مُسْلِمُونَ

“Say: "O People of the Book! Come to common terms as between us and you: That we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than God." If then they turn back, say ye: "Bear witness that we (at least) are Muslims (bowing to God's Will).” [The Holy Qur’an, Al-i-Imran 3:64]

Therefore, any form of ascribing partners to God is rejected.

yourselves, (but) the inspiration has come to me, that your God is one God: whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner.” [The Holy Qur’an, al-Kahf 18:110]

Abi al-Jarood quoted on the authority of Imam Baqir :

سئل رسول الله صلى الله عليه وآله عن تفسير قول الله عز وجل: "فَمَنْ كانَ يَرْجُوا لِقَآءَ رَبِّهِ..". فَقالَ: «مَنْ صَلَّى مُرَاءاةَ النَّاسِ فَهُوَ مُشْرِكٌ. وَمَنْ زَكَّى مُرَاءاةَ النَّاسِ فَهُوَ مُشْرِكٌ. وَمَنْ صَامَ مُرَاءاةَ النَّاسِ فَهُوَ مُشْرِكٌ. وَمَنْ حَجَّ مُرَاءاةَ النَّاسِ فَهُوَ مُشْرِكٌ. وَمَنْ عَمِلَ عَمَلاً بِمَا أَمَرَهُ اللهُ عَزَّ وَجَلَّ مُرَاءاةَ النَّاسِ فَهُوَ مُشْرِكٌ. وَلا يَقْبَلُ اللهُ عَزَّ وَجَلَّ عَمَلَ مُراءٍ.»

“The Prophet was asked about the interpretation of the words of Allah, the Exalted: “Whoever expects to meet his Lord…” (18:110) . The Prophet said: Whoever says his prayers in order to show off is ascribing partners to God )because he is establishing the people to be the ones for whom he prays(. Whoever pays the alms tax to show off is ascribing partners to God. The same holds true for whoever fasts or performs the Hajj or performs a divinely ordained deed just to show off. God does not accept the deeds of the hypocrites.”(1)

Jarrah Mada’ini quoted on the authority of Imam Baqir :

الرَّجُلُ يَعْمَلُ شَيْئاً مِنَ الثَّوَابِ لا يَطْلُبُ بِهِ وَجْهَ اللهِ إنمَّا يَطْلُبُ تَزْكِيَةَ النَّاسِ يَشْتَهِي أنْ تُسْمَعَ بهِ النّاسُ فَهَذا الَّذِي أَشْرَكَ بِعِبادَةِ رَبِّهِ. مَا مِنْ عَبْدٍ أَسَرَّ خَيراً فَذَهَبَتِ الأَيَّامُ أَبَداً حَتىّ يُظْهِرَ اللهُ لهُ

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خَيراً وَمَا مِنْ عَبْدٍ يُسِرُّ شَرّاً فَذَهَبَتِ الأَيَّامُ أَبَداً حَتىّ يُظْهِرَ اللهُ لهُ شَرّاً.

“If one does a good deed with the intention of showing off, and not to please God, and likes the people to admire him, then he is ascribing partners to God in his acts of worshipping. No one’s secret good deeds will be hidden forever. God will make them known one day. No one’s secret evil deeds will be hidden forever. God will make them known one day.”(1)

to the anxiety we experience when we are collapsing into corruption. Once we abandon our faith in Unity and turn towards ascribing partners to God, then our soul and body will experience such anxiety.(1)

المُؤمِنُونَ يَسُبّونَ مَا يَعْبُدُ المُشْرِكونَ مِن دُونِ اللهِ فَكانَ المُشرِكُونَ يَسُبُّونَ مَا يَعْبُدُ المُؤمِنُونَ، فَنَهى اللهُ المُؤمِنِينَ عَن سَبِّ آلِهَتِهِم لِكَيْلا يَسُبَّ الكُفّارُ إلَهَ المُؤمِنِينَ فَيَكونَ المُؤمِنُونَ قَد أَشْرَكُوا بِاللهِ مِنْ حَيْثُ لا يَعْلَمُونَ. فقَالَ اللهُ تَعالى:

وَلاَ تَسُبُّواْ الَّذِينَ يَدْعُونَ مِن دُونِ اللّهِ فَيَسُبُّواْ اللّهَ عَدْوًا بِغَيْرِ عِلْمٍ كَذَلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَى رَبِّهِم مَّرْجِعُهُمْ فَيُنَبِّئُهُم بِمَا كَانُواْ يَعْمَلُونَ

“The believers used to revile the idols of the idolaters, as the idolaters reviled the Worshipped One of the believers. Then God admonished the believers not to do so since this in a way was a form of ascribing partners to God. God the Almighty said:

“Revile not ye those whom they call upon besides God, lest they out of spite revile God in their ignorance. Thus have We made alluring to each people its own doings. In the end will they return to their Lord, and We shall then tell them the truth of all that they did.” [The Holy Qur’an, al-An’am, 6:108]

Therefore, we should seek refuge in God, and ask God to help us and grant us success in worshipping Him.

its right, to your hand its right, to your leg its right, to your stomach its right, to your private part its right, and you seek help from God in all that.

Therefore, we must respect the rights of our body parts that God has given us in order to honor ourselves. We should seek God’s help in doing so.

goal is to God.” [The Holy Qur’an, Al-i-Imran 3:28]

In other places, self is used to refer to our physical body, which needs food, water and air to survive. Once these are cut off from the self, it will perish. Sheikh Tabarsi has commented that there are three meanings for the self: the spirit, one’s nature, and sometimes used to show that we are placing a stress on something. An example of the use of self to imply spirit is found in the following verse:

يُخَادِعُونَ اللّهَ وَالَّذِينَ آمَنُوا وَمَا يَخْدَعُونَ إِلاَّ أَنفُسَهُم وَمَا يَشْعُرُونَ

“Fain would they deceive God and those who believe, but they only deceive themselves, and realize (it) not!” [The Holy Qur’an al-Baqarah 2:9]

شَيْئاً وَلاَ يُقْبَلُ مِنْهَا شَفَاعَةٌ وَلاَ يُؤْخَذُ مِنْهَا عَدْلٌ وَلاَ هُمْ يُنصَرُونَ

“Then guard yourselves against a day when one soul shall not avail another nor shall intercession be accepted for her, nor shall compensation be taken from her, nor shall anyone be helped (from outside).” [The Holy Qur’an, al-Baqarah 2:48]

In another place, it is used to imply our soul or heart as in the following verses:

وَاذْكُر رَّبَّكَ فِي نَفْسِكَ تَضَرُّعاً وَخِيفَةً وَدُونَ الْجَهْرِ مِنَ الْقَوْلِ بِالْغُدُوِّ وَالآصَالِ وَلاَ تَكُن مِّنَ الْغَافِلِينَ

“And do thou (O reader!) Bring thy Lord to remembrance in thy (very) soul, with humility and in reverence, without loudness in words, in the mornings and evenings; and be not thou of those who are unheedful.” [The Holy Qur’an, al-A’raf 7:205]

قَالُواْ إِن يَسْرِقْ فَقَدْ سَرَقَ أَخٌ لَّهُ مِن قَبْلُ فَأَسَرَّهَا يُوسُفُ فِي نَفْسِهِ وَلَمْ يُبْدِهَا لَهُمْ قَالَ أَنتُمْ شَرٌّ مَّكَانًا وَاللّهُ أَعْلَمْ بِمَا تَصِفُونَ

They said: "If he steals, there was a brother of his who did steal before (him)." But these things did Joseph keep locked in his heart, revealing not the secrets to them. He (simply) said (to himself): "Ye are the worse situated; and God knoweth best the truth of what ye assert!" [The Holy Qur’an, Yusuf 12:77]

رَّبُّكُمْ أَعْلَمُ بِمَا فِي نُفُوسِكُمْ إِن تَكُونُواْ صَالِحِينَ فَإِنَّهُ كَانَ لِلأَوَّابِينَ غَفُورًا

“Your Lord knoweth best what is in your hearts: If ye do deeds of righteousness, verily He is Most Forgiving to those who turn to Him again and again (in true penitence).” [The Holy Qur’an, Bani Israil 17:25]

Shirazi quoted al-Sheikh ul-Raees Abu Ali Sina from Shafa: “There are three divisions for the self. At first we have the plant self, that is the first degree of perfection for an organic natural being having the ability to feed and grow. The second division is the animal self, that is the first perfection of an organic natural being which only has the ability to feel and move combined with will. The third is the human self which is the perfection of an organic natural being with the ability to think, understand and draw conclusions. Then the various properties and characteristics of these divisions are presented.”(1)

In the twenty-second chapter of Risalat Fosoos al-Hikam, Abu Nasr Farabi known as “the second teacher” said the following regarding the self: “Indeed the perfection of the self is in the recognition of God’s first right incumbent upon oneself. This will result in a state of self-confidence.”

Mr. Elahi Ghomsheyee made the following comments on this: “There are many aspects of the speaking self. It is called the lascivious self because it is highly inclined to animal lustful desires. As lust overtakes it, the self considers obscene acts to be beautiful ones. Thus, it is called the adorning self. As it uses trickery to do his animalistic acts, and is deceitful: it is called the deceitful self. As it returns to his own nature and blames himself whenever he commits a wicked act, it is called the reproachful self.

As whenever it is freed from his eagerness

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for animalistic lustful desires it benefits from mental pleasures it is called the confident self. Whenever it totally submits to the will and pleasure of his true lover being God and destroys his own will and pleasure, then it is called the pleased self. For a confident self, the only form of pleasure and perfection is derived from the recognition of God’s first right, that is to purify the soul from the filthiness of the body.”(1) We shall discuss these aspects of the self as viewed in the Qur’an.

بِسُوءِ الأَدَبِ وَالعَبْدُ مَأمُورٌ بِمُلازَمَةِ حُسْنِ الأدَبِ وَالنَّفْسُ تجْرِي بِطَبْعِها في مَيدانِ المُخَالَفَةِ وَالعَبْدُ يُجْهِدُها بِرَدِّها عَن سُوءِ المُطالَبَةِ، فَمَتى أطْلَقَ عِنَانهَا فَهوَ شَرِيكٌ في فَسادِها، وَمَنْ أعَانَ نَفْسَهُ في هَوى نَفْسِهِ فقَدْ أشْرَكَ نَفْسَهُ في قَتْلِ نَفْسِه.

“The soul is inclined towards evil deeds, and a servant has the responsibility of directing it towards good deeds. The soul tries to resist, but the servant tries to control the bad desires of the soul. Whenever a servant lets his soul free to do as it wishes, he is a partner in the corruption and the crimes committed by the soul. Whoever aids his own soul to fulfill his carnal desires has indeed taken part in killing himself.”(1)

Imam Sadiq said:

أَقْصِرْ نَفسَكَ عَمّا يضُرُّها مِن قبلِ أنْ تُفارِقَكَ وَاسْعَ في فَكاكِها كَما تَسْعى في طَلبِ مَعيشَتِكَ فإنَّ نَفْسَكَ رِهينٌ بِعَمَلكَ.

“Hinder your soul from bringing you harm and prevent losses before you depart from it. Try to free it from its illegitimate desires as hard as you try to earn a living, since the soul is subject to your deeds.”(2)

possess knowledge so that you can learn and get freed from ignorance.”(1)

He also said:

مَنْ قَوِيَ عَلى نَفْسِهِ تَناهَى في القُوَّةِ.

“Whoever overcomes himself has attained the highest ranks of power.”(2)

a sin, he is blamed by himself and the call of conscience tortures him. The psychologists have called this reproaching force within us as our moral conscience, and the Qur’an has called it the reproachful self. This implies that this reproaching force is our human spirit that is a part of us, and has always existed in mankind.

hope in God’s Mercy than that of killing an innocent man. Pay the full compensation for his blood money to his family members.” The man said: “I tried, but they did not accept it.” Then Imam Sajjad said: “Watch their house and see when they leave it to attend the prayers. Then drop the bags full of their blood money into their house.”(1) By recognizing the influence of the reproachful self or the moral conscience, Imam Sajjad treated that man’s psychological problem.

mind and spirit, then even the most horrible crimes such as killing or abandoning one’s brother might be so adorned in our mind that we consider them holy and obligatory deeds. This guides us towards the recognition of a psychological principle.

Once excessive tendencies towards a certain issue are coupled with moral wickedness, they will dull our senses and make things look different than they really are in our mind. Therefore, proper recognition of facts and realities, and correct judgment is impossible without self-purification. In this verse, we see how the adorning self-caused Joseph’s brothers to throw him into a well abandoning him there, and fake a story to fool their father into believing their tale. On another occasion, they returned from Egypt and brought their father the news of their brother’s act of stealing. But their father did not believe them and said:

قَالَ بَلْ سَوَّلَتْ لَكُمْ أَنفُسُكُمْ أَمْرًا فَصَبْرٌ جَمِيلٌ عَسَى اللّهُ أَن يَأْتِيَنِي بِهِمْ جَمِيعًا إِنَّهُ هُوَ الْعَلِيمُ الْحَكِيمُ

Jacob said: "Nay, but ye have yourselves contrived a story (good enough) for you. So patience is most fitting (for me). Maybe God will bring them (back) all to me (in the end). For He is indeed full of knowledge and wisdom." [The Holy Qur’an, Yusuf 12:83]

fooled the children of Israel during the last ten days and made them worship the calf. When Moses returned and encountered that situation, at first he blamed his brother Aaron. However, once he realized that Aaron was not at fault, and it was Samiri’s fault, he blamed Samiri.

قَالَ فَمَا خَطْبُكَ يَا سَامِرِيُّ

قَالَ بَصُرْتُ بِمَا لَمْ يَبْصُرُوا بِهِ فَقَبَضْتُ قَبْضَةً مِّنْ أَثَرِ الرَّسُولِ فَنَبَذْتُهَا وَكَذَلِكَ سَوَّلَتْ لِي نَفْسِي

“(Moses) said: "What then is thy case, O’ Samiri?" He replied: "I saw what they saw not: so I took a handful (of dust) from the footprint of the Apostle, and threw it (into the calf): thus did my soul suggest to me."” [The Holy Qur’an, Ta-Ha 20:95-96]

Samiri was a corrupt selfish man. He was able to use his ingenuity, courage and dexterity to deploy the weakness of the children of Israel to make a great sedition. Thus, they ignored all of the previous teachings of Moses and started to worship a calf. In this situation, Samiri claimed that his evil deeds were rooted in his adorning soul by saying: “Thus did my soul suggest to me.”

وَهَذا سَامِرِيُّ هذِهِ الأُمَّةِ، إنَّهُ لا يَقُولُ: لا مِساسَ، وَلكِنَّهُ يَقُولُ: لا قِتالَ

“O people! Beware that there is a Samiri for each nation. Know that Hasan Bassri is the Samiri for this nation. The only difference is that Samiri did not let anyone approach him, but this man tells the people that we should not fight, even with the corrupt people.”(1)

The Imam was referring to Hasan al-Basri’s anti-war propaganda regarding the Battle of Jamal.

perseverance during times of hardship. Thus now that you are pleased with the blessings that I have granted you, return to what I have promised.”

you than a merciful father - if he was present here. Open your eyes and look.” Then the Prophet , Imam Ali , the Blessed Fatima , al-Hasan, al-Husayn, and the Imams are represented to him.

It is said to him: This is the Prophet and Imam Ali, the Blessed Fatima, al-Hasan, al-Husayn and the Imams , your friends.’ He opens his eyes and sees, and the caller calls out to his soul from the Glorious Lord, saying: “O Confident self who has attained peace via Muhammad and his household. Return to your Lord pleased with the friendship of Imam Ali and the reward of your Lord. Join My servants Muhammad and his household, and enter My Heaven.” Nothing will be more desirable for him than the drawing out of his soul and joining the Caller!’(1)

“To abandon the desires of the self.”

Question: “What is the way to obey God?”

Answer: “To disobey the wants of the self.”

Question: “What is the way to remember God?”

Answer: “To fight the self.”

Question: “What is the way to get closer to God?”

Answer: “To stay away from the self.”

Question: “What is the way to get accustomed to God?”

Answer: “To fear the self”

Question: “What is the way to attain all this?”

Answer: “Seeking God’s help against one’s self.”(1)

If one practices what the Prophet has instructed us to do in this tradition, then he can attain true mysticism. Man can only attain inner peace and illumination if he abandons wicked traits and adorns himself with perfection. He should first abandon all his wickedness, and then he should adorn himself with perfections. Finally, man should polish the beauties of his self, refine them, and make them transparent.

people: and if anyone saved a life, it would be as if he saved the life of the whole people….” [The Holy Qur’an, al-Ma’ida 5:32]

The Holy Qur’an determines a very bad punishment for killing a believer. This is considered to be the worst crime:

وَمَن يَقْتُلْ مُؤْمِنًا مُّتَعَمِّدًا فَجَزَآؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

“If a man kills a believer intentionally, his recompense is Hell, to abide therein (for ever): And the wrath and the curse of God are upon him, and a dreadful penalty is prepared for him.” [The Holy Qur’an, al-Nisaa 4:93]

The Holy Qur’an also says:

وَلاَ تَقْتُلُواْ النَّفْسَ الَّتِي حَرَّمَ اللّهُ إِلاَّ بِالحَقِّ وَمَن قُتِلَ مَظْلُومًا فَقَدْ جَعَلْنَا لِوَلِيِّهِ سُلْطَانًا فَلاَ يُسْرِف فِّي الْقَتْلِ إِنَّهُ كَانَ مَنْصُورًا

“Nor take life - which God has made sacred - except for just cause. And if anyone is slain wrongfully, we have given his heir authority (to demand qisas(1) or to forgive): but let him not exceed bounds in the matter of taking life; for he is helped (by the Law).” [The Holy Qur’an, Bani Israil 17:33]

The law of equality that is meant for punishing those who kill others is presented by the Qur’an:

وَلَكُمْ فِي الْقِصَاصِ حَيَاةٌ يَاْ أُولِيْ الأَلْبَابِ لَعَلَّكُمْ تَتَّقُونَ

“In the Law of Equality there is (saving of) life to you, O ye men of understanding; that ye may restrain yourselves.” [The Holy Qur’an, al-Baqarah 2:179]

We can classify killing into three groups: intentional, pseudo-intentional, and unintentional. The remaining kin of the person killed have the option

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to kill or accept the financial compensation(1) in case of intentional killing, or forgive altogether.

In a pseudo-intentional killing in which no weapon like a gun, or a knife is used, and there has been no intention to kill, but to deliver a blow to the other, the remaining kin of the murdered person can only receive the financial compensation. In the case of unintentional killing, there is only the possibility of financial compensation.(2)

The Qur’an views the Law of Equality as a means of saving lives in the society, while still leaving room for financial compensation or forgiving. According to the jurisprudents’ views, the financial compensation or the blood-money for the life of a free person is either one of the following:

1 One hundred camels that have attained six years of age

2 Two hundred cows

3 One thousand sheep

4 Two hundred silk dresses

5 One thousand ‘Mithqal-e-Shar’i'(3) of gold

6 Ten thousand Dirhams.(4)

We should also note that the compensation for the blood money for women is half of that for men.

and benefits of the religion and this world, and refrain from any meddling in which there is little to be gained; and there is no security from its harm that accompanies its small benefits. It(1) is the witness to and the evidence of the existence of the intellect. The demonstration of an intelligent person’s intellect is through his reputation of good speech.(2) And there is no power but in God the High, the Great.

In the previous chapter, Imam Sajjad instructed us to use all our faculties, i.e. ourselves to obey God, and respect the rights of our body parts which are the means by which we act. In this chapter we will start the discussion of the rights of our body parts by first discussing the rights of the tongue.

ذَلِكَ لَآيَاتٍ لِّلْعَالِمِينَ

“And among His Signs is the creation of the heavens and the earth, and the variations in your languages and your colors: verily in that are Signs for those who know.” [The Holy Qur’an, al-Rum 30:22]

This clearly expresses that the existence of various colors, races, and languages among mankind is one of the signs of God.

misguide us.

result. Now she had gone there on her own.

He admitted her to the court. When she entered, she bitterly greeted Mu`awiyah. Mu`awiyah said: “See! You had to come and greet me.” She replied: “Do not be proud of your rule. There is a term for everything. It will soon end. Do not be so attached to your position since it will not last.”

Mu`awiyah said: “O’ Sawdah! Do you remember the days of war when you sang heroic poetry among the soldiers of Ali? What was your goal then? Was it not my destruction? Sing them now.” Sawdah said: “Your oppression has made me forget everything. Now I have come to complain against the oppression of Busr ibn Arta`ah. He has oppressed us. He has confiscated the people’s property, and has murdered the men.” Mu`awiyah said: “Now I will send you to him to treat you as he pleases.”

Then Sawdah said: “May God bless the pure body that is buried, with whom justice was buried too.” Mu`awiyah said: “Whom are you referring to?” She replied: “I am referring to my Master, Imam Ali . You should know that I had a similar complaint that I expressed to Imam Ali before. He was alone, and wanted to start his prayer. When he noticed me, he asked the reason.

When I told him that I had come to complain against his governor, he touched his beard and his eyes overflowed with tears and he said: “O’ God! Be a witness that I did

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not send my governor to oppress your servants.” He then wrote the order to fire the governor and handed it to me. Now you threaten me instead of considering my complaint. This is the difference between Imam Ali and you.” Mu`awiyah got upset and wrote a letter to Busr ibn Arta`ah to stop his crimes and acts of oppression.

Thus, we can see that the tongue can be used as an effective tool. It is so effective that it can even be used to change the views of a cruel man such as Mu`awiyah. Then Mu`awiyah said: “It was Imam Ali ibn Abi Talib who made you too proud by saying: If I were the gatekeeper of Heaven I will tell the Bani Hamdan tribe to safely enter Heaven.”(1)

say so. I will order more to be paid to you.” Al-Tirimmaĥ said: “Order them to give me more money. You are not paying out of your own father’s pocket anyway. Order them to give me another ten thousand Dirhams.” Then Mu`awiyah ordered that he be paid another ten thousand Dirhams. Then al-Tirimmaĥ said: “Order them to give another ten thousand Dirhams to make it thirty thousand Dirhams since there is only one God.”

After a while when al-Tirimmaĥ did not receive the additional ten thousand Dirhams he had asked for, he said: “Are you making a fool out of me? It seems like words were just a breeze from over a hill.” Then Mu`awiyah ordered that he be paid the money. `Amr ibn al-`Aas asked al-Tirimmaĥ: “How did you find the benevolence of the Commander of the Faithful.”(1)

Al-Tirimmaĥ said: “This is the property of the Muslims. One of God’s servants has obtained it from God’s treasures. What is his role in this?” Then Mu`awiyah said: “This made the world seem dark to me.” Then he called in his secretary and dictated a boastful letter in reply to Imam Ali’s letter. Al-Tirimmaĥ said: “O’ Mu`awiyah! Are you threatening a duck with water? I swear by God that Imam Ali has a big rooster that can store all your soldiers in its gullet.” Mu`awiyah said: “He is right. That is Malik al-Ashtar.”

When al-Tirimmaĥ left, Mu`awiyah said: “If I give you all that I possess, you will not even give me one tenth

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the services that this Bedouin gives Ali.” `Amr ibn al-`Aas said: “If you had the same position that Ali has relative to the Prophet, we would have been much more loyal to you.” Mu`awiyah said: “May God break your teeth. By God your words were harsher to me than his words.”(1)

Imam Sajjad advised us to get used to using our tongue in a good way. When used in this way, it becomes so strong that it can even defeat an enemy like Mu`awiyah, and make life bitter for him.

اللهِ صَلّى اللهُ عَلَيْهِ وَآلِهِ عَنْ أكْثَرِ ما يُدْخِلُ النَّاسَ الجَنَّةَ، فَقَالَ: «بِتَقْوى اللهِ وَحُسْنِ الخُلُقِ.» وَسُئِلَ عنْ أكْثَرِ مَا يُدْخِلُ النَّاسَ النَّارَ، قالَ: «الأَجْوَفانِ: الفَمُ وَالفَرْجُ.»

The Noble Prophet was asked about the means most influential in taking people to Heaven. He replied: “Piety and good temper.” He was asked about the means most influential in taking people to Hell. He replied: “The two hollows: the mouth and the vulva.”(1)

Ma`adh ibn Jabal asked the Noble Prophet : “Shall we be held responsible for what we say?” The Prophet said:

ثَكَلَتْكَ أُمُّكَ يا بْنَ جَبَلٍ! وَهَل يَكُبُّ النَّاسَ (في جَهَنَّمَ) عَلى مَناخِرِهِم إلاّ حَصَائِدُ ألْسِنَتِهِمْ؟

“O Ibn Jabal! May your mother be bereft of you! Does anything else throw people down on their faces (in Hell) other than the harvest of their tongues?”(2)

In all these traditions from the Prophet of God , we see that avoiding verbal abuse and preventing our tongue from engaging in sin is the best source of man’s prosperity and an important factor in taking him to Heaven. Anas ibn Malik quoted on the authority of God’s Prophet :

لا يَسْتَقِيمُ إيمَانُ عَبْدٍ حَتىّ يَستَقيمَ قَلبُهُ، وَلا يَسْتَقيمُ قَلبُهُ حَتىّ يَسْتَقيمَ لِسَانُهُ، وَلا يَدخُلُ الجَنَّةَ رَجُلٌ لا يَأْمَنُ جَارُهُ بَوَائِقَهُ.

“A servant’s faith is balanced only when his heart is directed to God and his heart is directed to God only when his tongue is on the straight path. A man whose neighbor is not safe from his harmful conduct will not enter Heaven.”(3)

What we see in this tradition is that

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the balance of faith depends on the balance of the heart, and that the balance of the heart depends on the balance of the tongue. Therefore, if you do not watch your tongue, you cannot have peace anywhere within you.

stay sealed. But a hypocrite’s tongue is in front of his heart. Whenever he intends to say something, he utters it without the approval of his heart.”(1)

It has also been narrated that some people were talking together in Mu`awiyah’s palace. Al-Aĥnaf ibn Qays was quietly sitting in a corner. They asked him: “O’ Aba Bahr! Why don’t you talk?” He said: “If I lie, I shall fear God. Moreover, if I tell the truth, I shall fear you. Thus it is best that I do not talk at all.”(2) The importance of silence became clear from the traditions cited. We learned that man could remain secure from the dangerous potential of committing a sin in talking by remaining silent.

An intelligent person first trusts his words to his intellect and conscience to judge before uttering them. If the intellect and conscience do not give him permission to express those words, then he remains silent. The traditions that encourage us to remain silent are meant to free us from the potential bad consequences of bad talk. It is obvious that talking is an important factor in the development of man and the society as stated before.

Noble Prophet said:

مِنْ حُسْنِ إسْلامِ المَرْءِ تَركُهُ ما لا يُعْنِيهِ.

“One of the signs of the excellence of a Muslim’s submission to God is his leaving what does not concern him.”(1)

مَوعِداً فَتُخْلِفْهُ.

“Do not argue with, tease, or break the promise you have made to your brethren.”(1)

The Prophet also said:

لا يَسْتَكْمِلُ عَبْدٌ حَقِيقَةَ الإيمَانِ حَتىّ يَدَعَ المِراءَ والجِدالَ وإنْ كانَ حَقّاً.

“A servant cannot attain full faith unless he quits verbal arguments even if he is right.”(2)

He also said:

مَن تَرَكَ المِراءَ وهُوَ مُحِقٌّ بُنِيَ لهُ بَيتٌ في أعْلى الجَنَّةِ، ومَنْ تَرَكَ المِراءَ وهُو مُبْطِلٌ بُنِيَ له بَيتٌ في رَبَضِ الجَنَّةِ.

“Whoever knows he is right but quits arguing shall be given a residence in a high heavenly place. Whoever knows that he is wrong and quits arguing shall be given a residence in a low heavenly place.”(3)

and friendship by using good words.

been declared to be bad in Islam.

An Arab went to see the Prophet and said: “Please give me some advice.” The Prophet said:

عَلَيكَ بِتَقوى اللهِ، وإن امْرُؤٌ عَيَّرَكَ بِشَيءٍ يَعْلَمُهُ مِنكَ فلا تُعَيِّرْهُ بِشَيءٍ تَعْلَمُهُ فِيه يَكُنْ وَبالُهُ عَلَيهِ وَأَجْرُهُ لكَ. وَلا تَسُبَّنَّ شَيئاً مِن خَلقِ اللهِ.

“I advise you to fear God. If someone blames you for what is in you, do not blame him for what you know that may lie in him. Thus, he will suffer from the ill consequences of his deeds and you will prosper from your good deeds. Also never revile any of God’s creatures.”

The man took the Prophet’s advice and never swore at anyone.(1)

We learn from this tradition that we should never use our knowledge of other people’s weaknesses to harm their honor. Ayaz ibn Samar told the Prophet of God: “O Prophet of God! A relative of mine who is lower than me in rank swears at me. Should I swear at him in defense?” The Prophet said:

المُتَسَابّانِ شَيْطانانِ يَتَعاوَنانِ وَيَتَهاتَرانِ

“Whenever two people revile each other they are like two Satans helping each other and making false accusations against each other.”(2)

on thee till the Day of Judgment." [The Holy Qur’an, Sad 38:78]

Those who conceal the truth are also cursed:

إِنَّ الَّذِينَ يَكْتُمُونَ مَا أَنزَلْنَا مِنَ الْبَيِّنَاتِ وَالْهُدَى مِن بَعْدِ مَا بَيَّنَّاهُ لِلنَّاسِ فِي الْكِتَابِ أُولَ_ئِكَ يَلعَنُهُمُ اللّهُ وَيَلْعَنُهُمُ اللَّاعِنُونَ

“Those who conceal the clear (Signs) We have sent down, and the Guidance, after We have made it clear for the people in the Book, - on them shall be God's curse, and the curse of those entitled to curse.” [The Holy Qur’an, al-Baqarah 2:159]

Those who lie were also cursed as in the following verse:

فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَاءكَ مِنَ الْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَاءنَا وَأَبْنَاءكُمْ وَنِسَاءنَا وَنِسَاءكُمْ وَأَنفُسَنَا وأَنفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَةُ اللّهِ عَلَى الْكَاذِبِينَ

“If anyone disputes in this matter with thee, now after (full) knowledge hath come to thee, say: "Come! Let us gather together, - our sons and your sons, our women and your women, ourselves and yourselves: Then let us earnestly pray, and invoke the curse of God on those who lie!" [The Holy Qur’an, Al-i-Imran 3:61]

The pagans and the Jews who were awaiting the coming of the Prophet Muhammad refused to believe in him after they recognized him. We read in the following verse that they too are cursed:

وَلَمَّا جَاءهُمْ كِتَابٌ مِّنْ عِندِ اللّهِ مُصَدِّقٌ لِّمَا مَعَهُمْ وَكَانُواْ مِن قَبْلُ يَسْتَفْتِحُونَ عَلَى الَّذِينَ كَفَرُواْ فَلَمَّا جَاءهُم مَّا عَرَفُواْ كَفَرُواْ بِهِ فَلَعْنَةُ اللَّه عَلَى الْكَافِرِينَ

“And when there comes to them a Book from God, confirming what is with them, - although from of old they had

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prayed for victory against those without Faith, - when there comes to them that which they (should) have recognized, they refuse to believe in it but the curse of God is on those without Faith.” [The Holy Qur’an, al-Baqarah 2:89]

The Prophet and Imam Ali cursed several people. The Prophet cursed Abu Sufyan in seven places.(1) Imam Ali has been narrated to have quoted on the authority of God’s Prophet :

سَبْعَةٌ لَعَنَهمُ اللهُ، وَكُلُّ نَبيٍّ مُجابٌ: المُغَيِّرُ لِكِتابِ اللهِ والمُكَذِّبُ بِقَدَرِ اللهِ و المُبَدِّلُ سُنَّةِ رسولِ اللهِ والمُسْتَحِلُّ مِن عِتْرَتي ما حَرَّمَ اللهُ وَالمُتَسَلِّطُ في سُلْطانِهِ لِيُعِزَّ مَن أذَلَّ اللهُ وَيُذِلَّ مَن أعَزَّ اللهُ وَالمُسْتَحِلُّ لِحُرَمِ اللهِ وَالمُتَكَبِّرُ عَلى عِبادَةِ اللهِ.

“There are seven groups of people who were cursed by God and His Prophet :

1- Those who change the Divine Book.

2- Those who deny divine decrees

3- Those who change the Prophet’s traditions

4- Those who make permissible the violation of the rights of my progeny that God has forbidden

5- Those who use their power and rule to belittle one whom God has honored, and those who use their power and rule to honor one whom God has debased

6- Those who make lawful what God has forbidden.

7 - Those who are haughty in worshipping God.

Ali and his descendants.

regarding poetry. Religious poetry is considered to be good in one group of traditions. Other traditions consider lustful poetry to be bad.

are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.” [The Holy Qur’an, al-Hujurat 49:11]

The first principle referred to in this verse is respecting the Muslims. Muslims should respect each other in social encounters. Materialists have a different world outlook than Muslims. Materialists respect one for his physical beauty, but Muslims respect man’s moral values. In the above verse, making fun of others is forbidden. Men are unaware of each other’s inner thoughts and feelings. It may be that an ugly man has a very beautiful character. He might be made fun of for his looks, but if others knew him well they would never make fun of him. That is why it is not allowed to make fun of anyone.

They brought it back and put it on Imam Sajjad’s shoulder. Imam Sajjad asked: “Who did that?” The people said: “It was a clown who makes the people laugh.” Then Imam Sajjad said:

انَّ للهِ يَوماً يَخْسَرُ فِيه المُبْطِلونَ.

“Tell him that there is a day for God in which those who indulge in vain and futile acts will not gain anything but loss.”(1)

students that he was never belittled as much as he was done by a lady once. She had run across him once and asked him to follow her. She had taken him to a sculptor, and said to him: “That is it.” Then she walked away. When he asked the artist what the story was, he was told that the lady had ordered the artist to make a sculpture of Satan. The artist had told her that he could only make the sculpture if he sees Satan. Then the lady had brought him in and shown him to the artist as a model for Satan.

has mentioned Isma’il to be strictly true to what he promised:

وَاذْكُرْ فِي الْكِتَابِ إِسْمَاعِيلَ إِنَّهُ كَانَ صَادِقَ الْوَعْدِ وَكَانَ رَسُولًا نَّبِيًّا

“Also mention in the Book (the story of) Isma'il: He was (strictly) true to what he promised, and he was an apostle (and) a Prophet.” [The Holy Qur’an, Maryam 19:54]

key.”(1)

This implies that if one lies he will fall into sin.

declared gossiping to be forbidden, and has used the following verse to support his view:(1)

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيراً مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ وَلَا تَجَسَّسُوا وَلَا يَغْتَب بَّعْضُكُم بَعْضًا أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ وَاتَّقُوا اللَّهَ إِنَّ اللَّهَ تَوَّابٌ رَّحِيمٌ

“O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it. But fear God: For God is Oft-Returning, Most Merciful.” [The Holy Qur’an, al-Hujurat 49:12]

The act of gossiping is bad since both the speaker and the listener are attacking a defenseless person. It is as if one eats the flesh of his dead defenseless brother and the other one attacks one who is not present there to defend himself. Four points are stressed in the Qur’an in this regard:

1 Muslims and brothers in faith are just like our brothers.

2 A Muslim’s honor is just like his flesh.

3 Gossiping behind his back to hurt his honor is like eating his flesh.

4 The fact that he is absent and is unable to defend himself is similar to him being dead. It is not right to attack a dead defenseless person.

That is why Imam Ali has said:

الغِيبَةُ جُهْدُ العاجِزِ.

“Backbiting is the endeavour of the weak.”(2)

The second verse regarding this issue is:

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا

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وَالْآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

“Those who love (to see) scandal published broadcast among the Believers, will have a grievous Penalty in this life and in the Hereafter: God knows, and ye know not.” [The Holy Qur’an, al-Noor 24:19]

Man is a social creature and the society in which he lives is like his house. He should safeguard it just as he safeguards his house and prevent the influence of any corruption into the society. Islam seriously fights whatever corrupts the society. Gossiping is also seriously fought with because it unveils hidden flaws. Islam does not like this and instructs people to cover up each other’s faults. The third verse regarding this issue is:

لاَّ يُحِبُّ اللّهُ الْجَهْرَ بِالسُّوَءِ مِنَ الْقَوْلِ إِلاَّ مَن ظُلِمَ وَكَانَ اللّهُ سَمِيعًا عَلِيمًا

“God loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for God is He who heareth and knoweth all things.” [The Holy Qur’an, al-Nisaa 4:148]

We must realize that any form of evil in public speech has been forbidden here. Thus gossiping is forbidden. The fourth verse in this regard is as follows:

وَيْلٌ لِّكُلِّ هُمَزَةٍ لُّمَزَةٍ

“Woe to every (kind of) scandal-monger and-backbiter.” [The Holy Qur’an, al-Humaza, 104:1]

Some commentators have said that this verse was revealed about al-Walīd ibn al-Mughīrah who used to gossip behind the Prophet’s back and made fun of him up front.

is to be respected by Muslims: his life, his wealth and his honor.”(1)

Fayz Kashani has declared that gossiping is a cause of violation of one’s honor. Jabir and Abu Saeed have both quoted on the authority of God’s Prophet :

إيّاكُم والغِيبَةَ فإنَّ الغيبَةَ أَشَدُّ مِنَ الزِّنا. فإنَّ الرَّجُلَ قَد يَزني فَيَتوبُ اللهُ عَلَيهِ. وإنَّ صَاحِبَ الغِيبَةِ لا يُغْفَرُ له حَتىّ يَغْفِرَ له صَاحِبُهُ.

“Avoid gossiping since it is worse than committing fornication. Sometimes a man might make a mistake and commit fornication. Once he gets sorry and repents, God will accept his repentance. But if one gossips his sin will not be forgiven unless the one behind whose back he gossips forgives him.”(2)

يَفْضَحْهُ وَلَو في بَيتِهِ.

“O those who have confessed faith but do not really have faith! Do not gossip behind the Muslims’ backs. Do not pursue their hidden secrets. Whoever does so, God will pursue his hidden secrets, and when God does that He will disgrace him although it may be in his own house.”(1)

Sheikh Sadooq quoted on the authority of the Prophet :

مَن مَشَى في غِيبَةِ أخِيهِ وَكَشْفِ عَورَتِهِ كانَتْ أوَّلُ خُطْوَةٍ خَطاها وَضَعَها في جَهَنَّمَ وَكَشَفَ اللهُ عَورَتِهِ عَلى رُؤوسِ الخَلائِقِ. وَمَن اغْتابَ مُسلِماً بَطُلَ صَومُهُ وَنُقِضَ وُضوؤهُ فَإنْ ماتَ وهوَ كَذلكَ ماتَ وهوَ مُسْتَحِلٌّ لما حَرَّمَ اللهُ.

“One who gossips behind his Muslim brother’s back and intends to divulge his secrets is taking a step towards Hell. God will make his hidden secrets known to the public. Whoever gossips behind a Muslim’s back loses the acceptance of his fasting and ablution. If he dies in this state, he has died as one who has allowed what God has forbidden.”(2)

It is obvious that the loss of the reward of the fasting and the prayer is meant here. Imam Sadiq quoted on the authority of God’s Prophet :

الغِيبَةُ أسْرَعُ في دِينِ الرَّجُلِ المُسلِمِ مِن الآكِلَةِ في جَوفِهِ.

“Gossiping works faster than a cancerous cell in destroying a Muslim’s faith.”(3)

Therefore, we can say that gossiping is like the cancer of the religion. Al-Mufaddal ibn `Umar quoted on the authority of Imam Sadiq :

مَن رَوى عَلى مُؤمِنٍ رِوايَةً يُريدُ بها شَينَهُ وَهَدْمَ مُروَّتِهِ لِيَسْقُطَ مِن أعْيُنِ النّاسِ أَخْرَجَهُ اللهُ تَعالى مِن وِلايَتِهِ إلى وِلايَةِ

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الشَّيطانِ فَلا يَقْبَلُه الشَّيطانُ.

“One who talks against a believer and intends to harm him, belittle him or harm his honor shall be cast out of divine friendship by God and entrusted to Satan. Even Satan shall not accept him.”(1)

God in public in the Hereafter.”(1)

He also said:

مَنْ رَدَّ عَن عِرْضِ أخِيهِ بِالغَيبِ كانَ حَقّاً عَلى اللهِ أنْ يَرُدَّ عَن عِرضِهِ يَومَ القِيامَةِ.

“On the Resurrection Day God shall protect the honor of whoever protects a brother’s honor in his absence.”(2)

He also said:

مَنْ ذَبَّ عَن عِرْضِ أخِيهِ بِالغَيبِ كانَ حَقّاً عَلى اللهِ أنْ يُعْتِقَهُ مِن النّارِ.

“It is incumbent upon God to protect from the Fire of Hell one who defends a brother’s honor in his absence.”(3)

the freedom of speech, if any? There is no doubt that Islam allows the freedom of speech as we read:

فَبَشِّرْ عِبَادِ الَّذِينَ يَسْتَمِعونَ الْقَوْلَ فَيَتَّبِعُونَ أحْسَنَهُ أوْلائِكَ الَّذِيْنَ هَداهُمُ اللهُ وَ أوْلائِكَ هُمْ أوْلُواْ الْألْبابِ

“So announce the good news to My Servants, - Those who listen to the Word, and follow the best (meaning) in it: those are the ones whom God has guided, and those are the ones endued with understanding.” [The Holy Qur’an, al-Zumar 39:16-17]

This act of listening to the Word and following the best is only possible where there is freedom of speech. Imam Ali has been quoted as saying:

أُنْظُرْ إلى ما قَالَ وَلا تَنْظُرْ إلى مَن قَالَ.

“Look at what is said, not at who has said it.”(1)

Imam Ali said:

خُذُوا الحِكْمَةَ وَلَو مِن أهْلِ الضَّلالِ. خُذُوا الحِكْمَةَ وَلَو مِنَ المُشْرِكينَ.

“Accept words of wisdom even if uttered by those who have gone astray. Accept wisdom even if it is expressed by the infidels.”(2)

read the following in Wasa`il al-Shī`ah: “Indeed Ali never ascribed paganism to those who fought with him. He only said that they are those of our brothers who have oppressed us.”(1) Also Imam Sadiq treated people like Ibn Abi’l-`Awja` well. Therefore, there is no doubt about the freedom to speak. Rather Islam forbids any form of abuse and anarchy.

the tongue does not depend on the geographical location or the language of the person whose tongue has been damaged. Rather it depends on the degree of loss of the ability to utter the letters.”(1)

Then believe and put what you have learned into practice.”(1)

Thus, we realize that the key to understanding, believing and putting things into practice is our hearing. Therefore, hearing can be considered our social sense, and in this sense, it can be considered more important than seeing.

liquid inside the ear. The hearing cells that are there sense these changes and transmit the information to the brain. In simple terms, that is how we hear. Our hearing ability depends on the position of the source of sound, our physical state, the way we eat, and our age.

strike the eardrum (tympanic membrane). The eardrum vibrates. The vibrations are then passed to three tiny bones in the middle ear called the ossicles. The ossicles amplify the sound. They send the sound waves to the inner ear and into the fluid- filled hearing organ (cochlea).

Once the sound waves reach the inner ear, they are converted into electrical impulses that the auditory nerve sends to the brain. The brain then translates these electrical impulses into sound.

is much more limited.

We can only sense a small fraction of the wavelengths. We cannot see the infrared or the ultraviolet. The eyes are also very vulnerable and might easily be damaged if we look at the sun or an eclipse, or ultraviolet light emitted while welding is in progress. However, the ears are much stronger. In addition, our viewing angle is very limited, while we can hear sounds coming to us from all directions. These seem to be the physical reasons for the superiority of hearing to sight, but it seems that hearing is more powerful than sight in self-reconstruction and spiritual enlightenment.(1)

your sight is that you lower it before everything which is unlawful to you. And that you abandon using it except in situations in which you can take heed in such a way that you gain insight or acquire knowledge by it. Indeed the sight is the gateway to reflection.

Both vision and the eyes are considered here. For example, consider the following verse:

وَمَا أَمْرُ السَّاعَةِ إِلاَّ كَلَمْحِ الْبَصَرِ

“And the Decision of the Hour (of Judgment) is as the twinkling of an eye.” [The Holy Qur’an, al-Naĥl 16:77]

Also, consider the following verse:

وَجَعَلَ لَكُمُ الْسَّمْعَ وَالأَبْصَارَ وَالأَفْئِدَةَ لَعَلَّكُمْ تَشْكُرُونَ

“And He gave you hearing and sight and intelligence and affections: that ye may give thanks (to God).” [The Holy Qur’an, al-Naĥl 16:78]

It also covers the concept of insight. For example, consider the following verse:

قُلْ هَ_ذِهِ سَبِيلِي أَدْعُو إِلَى اللّهِ عَلَى بَصِيرَةٍ أَنَاْ وَمَنِ اتَّبَعَنِي وَسُبْحَانَ اللّهِ وَمَا أَنَاْ مِنَ الْمُشْرِكِينَ

“Say thou: "This is my way: I do invite unto God, - on evidence clear as the seeing with one's eyes, - I and whoever follows me. Glory to God! And never will I join gods with God!" [The Holy Qur’an, Yusuf 12:108]

body. Thus, it is not an exaggeration to say that it is the subject of study of several fields of science.

forbidden act, close your eyelids.”(1)

The eyes must be closed to what is forbidden by God. We read the following about the unbelievers in the Holy Qur’an:

الَّذِينَ كَانَتْ أَعْيُنُهُمْ فِي غِطَاء عَن ذِكْرِي وَكَانُوا لَا يَسْتَطِيعُونَ سَمْعًا

“(Unbelievers) whose eyes had been under a veil from remembrance of Me, and who had been unable even to hear.” [The Holy Qur’an, al-Kahf 18:101]

In this verse, we read that the unbelievers did not close their eyes to what is forbidden to look at. Rather they closed their eyes from what reminds man of God. They did not hear even though they had the hearing faculty. In fact, the unbelievers disabled their most useful faculty to seek the truth and realize the realities. It is interesting to note that God says that their eyes had been under a veil from His remembrance. Thus, they could not see God’s signs. They went astray due to not seeing the truth. We cannot see God’s remembrance with our eyes. Rather we see His signs that remind us of him.

to realize what we are.

Travel through the earth and see how God did originate creation; so will God produce a later creation: for God has power over all things.” [The Holy Qur’an, al-‘Ankabut 29:20]

of sex; and that they should not strike their feet in order to draw attention to their hidden ornaments. And O ye Believers! Turn ye all together towards God, that ye may attain Bliss.” [The Holy Qur’an, al-Nur 24:30-31]

In these verses, we are advised to look down when we encounter an unfamiliar woman.(1) We cannot close our eyes since then we cannot walk or we might fall down on the ground. However, by limiting our view we can reduce the amount that we see. Thus, we restrict our looking at the forbidden. As said before God has admonished men and women against looking at each other. There are many traditions that have expressed the ill effects of such looks.

Muhammad ibn Yaqoob quoted on the authority of Muhammad ibn Yahya on the authority of Ahmad ibn Muhammad on the authority of Ibn Fazzil on the authority of Ali ibn Aqabeh on the authority of his father that he heard Imam Sadiq say:

النَّظْرَةُ سَهْمٌ مِن سِهامِ إبْلِيسَ مَسْمومٌ، وَكَم مِن نَظْرَةٍ أوْرَثَتْ حَسْرَةً طَويلَةً

“A look is like a poisonous dart from the darts of Satan. How many a look has caused long-lasting regret.”(2)

The similitude between a look and a dart is because a dart will pierce through when it hits the target. A dirty look will also tear down the veils of modesty and chastity. Some dirty looks might lead to a long-lasting sorrow. There are many people whose life is ruined due to a dirty look. Then they cannot compensate

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for this all lifelong. They will be sorry but it will be of no use. Ibn Abi Umayr quoted on the authority of Al-Kaheli on the authority of Imam Sadiq :

النَّظْرَةُ بَعدَ النَّظرَةِ تَزْرعُ في القَلبِ الشَّهْوَةَ وكَفَى بِها لِصاحِبِها فِتْنَةً.

“One look after another will sow the seeds of desire in the heart, and it is sufficient temptation for the person.”(1)

Imam Sadiq said:

مَنْ نَظَرَ إلى امْرَأةٍ فَرَفَعَ بَصَرَهُ إلى السَّماءِ لمَ يَرْتَدَّ إليَهِ بَصَرُهُ حَتىّ يُزَوِّجَهُ اللهُ مِن الحُورِ العِينِ.

“If one sees a woman but turns away his eyes and looks at the sky, he will be rewarded with a ‘Hoori’(2) in Heaven.” (3)

However, there are exceptions that are discussed below.

the permission to look. There are other traditions that clarify things more.

Ali ibn Ibrahim quoted on the authority of his father on the authority of Hisham ibn Salim, Himad ibn Isa and Hafs ibn Bakhtari on the authority of Imam Sadiq :

لا بَأْسَ بأنْ يَنظُرَ إلى وَجْهِها وَمَعاصِمِها إذا أرادَ أنْ يَتَزَوَّجَها.

“When one intends to marry a woman, it is fine for him to look at her face and her wrists.”(1)

In another tradition from Abi Al-Ash`ari on the authority of Hasan ibn al-Sani, Imam Sadiq was asked: “How is it if a man who intends to marry a woman looks at her carefully. He looks at her face and the back of her head.” Imam Sadiq replied: “When he intends to marry her it is fine for him to look at her face and the back of her head.”(2) There are also other traditions in this respect that permit looking without lustful intentions.

شاءَتْ.

“Consider when a Muslim woman is ill, injured or a part of her body is broken in a place that cannot be looked at. If the male doctor is more expert in treating her than women, can he look at her body?” The Imam said: “If she is compelled to do it, then let him treat her if she wishes.”(1)

Iraq) and infidels, since such women will not abstain (from displaying themselves) when they are forbidden.” (He said); “And there is no harm in looking at the hair and body of the possessed or mentally disturbed women as long as there are no bad intentions.”(1)

they left behind, and corn-fields and noble buildings, and wealth (and conveniences of life), wherein they had taken such delight! Thus (was their end)! And We made other people inherit (those things)! And neither Heaven nor earth shed a tear over them: nor were they given a respite (again).” [The Holy Qur’an, al-Dukhan 44:25-29]

These verses are related to Pharaoh and his tribe. They committed many atrocities but were finally destroyed. Their land and rule fell into the hands of the Israelites, they themselves sank at sea, and nothing could save them. Such events should be looked upon with an educational look, and we should learn from them.

مُنَعَّمَةً مِن دونِها تُضْرَبُ الأسْتارُ وَ الكِلَلُ

فَأفْصَحَ القَبْرُ عَنْهُمْ حِينَ سائَلَهُمْ تِلْكَ الوُجُوهُ عَلَيها الدُّودُ تَنْتَقِلُ

قَدْ طالَما أكَلُوا دَهْراً وَ قَدْ شَرِبُوا فَأصْبَحُوا اليَومَ بَعْدَ الأكْلِِ قَدْ اُكِلُوا

“They lived at the highest points of their palaces for a while;

they were guarded there and protected by their especial guards;

however, these high points were of no use for them;

they fell down from their strong castles in which they lived with honor;

and became residents of the ditches of their graves;

How bad a place to which they descended;

after they were buried there, a call came;

as to what had happened to all those jewels, bracelets and crowns?;

What had happened to all those wealthy and happy faces?

They were forgotten and lost.

A call came from the grave responding;

that the faces have become homes for worms;

they were busy eating for a long time;

but their dawn came and they became eaten themselves.”(1)

When Mutawakkil heard these poems, he cried so hard that tears rained down on his face. Some even say that he put down his cup of wine. Yes, this is the outlook that can be educational. However, Mutawakkil did not gain any benefits from this lesson! The story of Orwe Salm has been quoted by Mohaddith Qumi on the authority of Imam Sadiq as follows:

“The Prophet David left his house while he was reading the Psalms, and birds and beasts were singing along with him. He went to a mountain where the worshipper called Ezekiel lived. He asked Ezekiel if he would let him in.

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However, Ezekiel did not grant him permission to enter. David cried. Then God revealed to Ezekiel not to hurt David .

Thus, he let David enter. David asked him: “Have you ever decided to commit any sins?” He said: “No.” Then David asked: “Have you ever become proud of your deeds?” He said: “No.” David asked: “Have you ever become inclined to this world?” He said: “Yes.” Then David asked: “How then do you get rid of the love for this world?” He said: “I go to the valley.”

Then Ezekiel took David to the valley where there was a metal couch on which there was a skull. There was a tableau beside the couch on which it was written: “This is the skull of Orwe Salm. He ruled for one thousand years. He built one thousand towns. He married one thousand young women. He finally reached this point where the dirt is his bed and worms are his companions. Whoever sees this should not be fooled by this world.”(1) This is a lesson to take heed of.

called the pupil. The iris controls the amount of light entering the eye by dilating or constricting the pupil. In bright light, for example, the pupils shrink to the size of a pinhead to prevent too much light from entering. In dim light, the pupil enlarges to allow more light to enter the eye.

Light then reaches the crystalline lens. The lens focuses light rays onto the retina by bending (refracting) them. The cornea does most of the refraction and the crystalline lens fine-tunes the focus. In a healthy eye, the lens can change its shape (accommodate) to provide clear vision at various distances. If an object is close, the ciliary muscles of the eye contract and the lens becomes rounder. To see a distant object, the same muscles relax and the lens flattens.

Behind the lens and in front of the retina is a chamber called the vitreous body, which contains a clear, gelatinous fluid called vitreous humor. Light rays pass through the vitreous before reaching the retina. The retina lines the back two-thirds of the eye and is responsible for the wide field of vision that most people experience. For clear vision, light rays must focus directly on the retina. When light focuses in front of or behind the retina, the result is blurry vision.

The retina contains millions of specialized photoreceptor cells called rods and cones that convert light rays into electrical signals that are transmitted to the brain through the optic nerve. Rods and cones provide the ability to

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see in dim light and to see in color, respectively.

The macula, located in the center of the retina, is where most of the cone cells are located. The fovea, a small depression in the center of the macula, has the highest concentration of cone cells. The macula is responsible for central vision, seeing color, and distinguishing fine detail. The outer portion (peripheral retina) is the primary location of rod cells and allows for night vision and seeing movement and objects to the side (i.e., peripheral vision).

The optic nerve, located behind the retina, transmits signals from the photoreceptor cells to the brain. Each eye transmits signals of a slightly different image, and the images are inverted. Once they reach the brain, they are corrected and combined into one image. This complex process of analyzing data transmitted through the optic nerve is called visual processing.

moves the eye inward and downward

6) Inferior oblique — moves the eye outward and upward

There are five different types of eye movements:

1) Saccades — looking from object A to object B

2) Pursuit — smoothly following a moving object

3) Convergence/divergence — both eyes turning inward/outward simultaneously

4) Vestibular — eyes sensing and adjusting to head movement via connections with nerves in the inner ear

5) Fixation maintenance — minute eye movements during fixation

through narrow channels into the lacrimal sac. Once the muscles relax and the eye opens, the tears move from the sac to the nasolacrimal duct and into the nose. This accounts for stuffy, runny noses when crying.

person’s sight, there is partial compensation relative to the amount of vision for damaging the eye. This is so if it can be properly detected. If not, the compensation is somewhat in between.” (1)

We also read the following regarding the compensation for the eye: “The compensation for both eyes is equal to that of the whole person.”(2) Then it is written in the same source that there are no differences among the companions on this issue. The following tradition from Abdullah ibn San’an on the authority of Imam Sadiq also supports this: “The compensation for each organ of which man has a pair is half of both.”

Thus the compensation for each eye is half of full compensation and there is no difference between a perfect eye and a defective one in this respect.”(3) When the great Ayatollah Golpayegani was asked about the compensation for blinding one eye of a girl, he said: “The compensation for one eye of a female is half of the full compensation for a woman.” This implies that the worth of the eyes is equal to that of life.

they carry to being debased. Your legs will carry you in the direction of the religion and they will help you go ahead. And there is no power but in God.(1)

Almighty God says:

أَلَهُمْ أَرْجُلٌ يَمْشُونَ بِهَا أَمْ لَهُمْ أَيْدٍ يَبْطِشُونَ بِهَا أَمْ لَهُمْ أَعْيُنٌ يُبْصِرُونَ بِهَا أَمْ لَهُمْ آذَانٌ يَسْمَعُونَ بِهَا قُلِ ادْعُواْ شُرَكَاءكُمْ ثُمَّ كِيدُونِ فَلاَ تُنظِرُونِ

“Have they feet to walk with? Or hands to lay hold with? Or eyes to see with? Or ears to hear with? Say: "Call your 'god-partners', scheme (your worst) against me, and give me no respite!” [The Holy Qur’an, al-A’raf 7:195]

We also read:

يَا أَيُّهَا النَّاسُ كُلُواْ مِمَّا فِي الأَرْضِ حَلاَلاً طَيِّباً وَلاَ تَتَّبِعُواْ خُطُوَاتِ الشَّيْطَانِ إِنَّهُ لَكُمْ عَدُوٌّ مُّبِينٌ

“O ye people! Eat of what is on earth, lawful and good; and do not follow the footsteps of the evil one, for he is to you an avowed enemy.” [The Holy Qur’an, al-Baqarah 2:168]

selfishness that can even become manifest in the way one walks. This is because man’s moral characteristics are usually displayed through his behavior.

from whose evil people are not secure - that is the insane one. This man (whom you saw) is afflicted (with an illness)”.(1)

Humbleness does not mean that one should be lethargic when he walks. Rather one must be humble but take firm steps that show his determination and power.

كُلَّ مُخْتَالٍ فَخُورٍ

"And swell not thy cheek (for pride) at men, nor walk in insolence through the earth; for God loveth not any arrogant boaster.” [The Holy Qur’an, Luqman 31:18]

In the next verse we read:

وَاقْصِدْ فِي مَشْيِكَ وَاغْضُضْ مِن صَوْتِكَ إِنَّ أَنكَرَ الْأَصْوَاتِ لَصَوْتُ الْحَمِيرِ

"And be moderate in thy pace, and lower thy voice; for the harshest of sounds without doubt is the braying of the ass." [The Holy Qur’an, Luqman 31:19]

We read in a tradition from the Prophet of God :

مَن مَشَى عَلى الأرْضِ اخْتِيالاً لَعَنَتْهُ الأرْضُ وَمَنْ تَحْتَها وَمَن فَوقَها.

“The Earth, everyone on it and everyone in it curse whoever walks with pride on the Earth.”(1)

In another tradition recorded in Amali we read that the Prophet admonished against walking with pride and haughtiness and said:

مَنْ لَبِسَ ثَوباً فاغْتَالَ فِيهِ خَسَفَ اللهُ بهِ مِن شَفِيرِ جَهَنَّمَ وَكانَ قَرينَ قارُونَ لأنَّهُ أوَّلُ مَن اخْتالَ فَخَسَفَ اللهُ بِهِ وَبِدارِه الأرْضَ.

“Wboever wears a garment and gets too proud and makes a show of it, then God will make him sink into edge of Hell. He will be the companion of Qarun (Korah), since Qarun was the first man who established haughtiness. God made him and his house sink into the earth.”(2)

We also read that Imam Sadiq said:

باب اَنَّ الإيمانَ مَبثوثٌ لجوارح البدن كلها: و رِجْلاَهُ اللّتانِ يَمشييِ بهما

“God has made faith incumbent upon all our body parts and has divided it amongst them. He has made it incumbent upon our legs not to walk towards committing sins, rather to walk in ways

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to please God.”(1)

which is unlawful to you. And you should not direct them in the way that will lead the person they carry to being debased.” Therefore, we must make an effort to help fulfill the believers’ needs if we want to improve ourselves. Ali ibn Ibrahim quoted on the authority of his father, on the authority of Himad, on the authority of Ibrahim ibn Omar Yamani, on the authority of Imam Sadiq :

مَا مِنْ مُؤمِنٍ يَمْشِي لأخِيهِ المُؤمِنِ في حَاجَةٍ إلاّ كَتَبَ اللهُ عَزَّ وَجَلَّ لهُ بِكُلِّ خُطْوَةٍ حَسَنَةً وَحَطَّ عَنْهُ بِها سَيّئَةً وَرَفَعَ لهُ بِها دَرَجَةً.

“A believer does not move to help fulfill another believer’s needs but that God will record a good deed for him for every step he takes, and wipe out one of his wrong-doings and raise him in rank.”(1)

We also read in Makarim ul-Akhlaq that Imam Sajjad said:

“You have no escape from standing upon the narrow bridge (Al-Sirat [over Hell]), so you should see to it that your legs do not slip and cause you to fall into the Fire.”(2)

among the interpreters of the Qur’an regarding what is meant by the phrase “you shall all enter Hell” in this verse. Some believe that it means all the people will approach it whether they are good or bad. They believe that the good people will then be released, but the wicked ones will be placed there. They use the similarity in the wording in Arabic that is used in this verse, and that used in the following verse of the Holy Qur’an about Moses and what happened to him to support this view:

وَلَمَّا وَرَدَ مَاء مَدْيَنَ وَجَدَ

“And when he arrived at the watering (place) in Madyan, he found…” [The Holy Qur’an, al-Qasas 28:23]

Others believe that this does not imply just an approach to Hell. Rather it means that all the people will enter Hell. However, believers are saved from the Fire and the unbelievers will remain there. The last sentence of the verse and the related traditions all support this view. Jabir ibn Abdullah was asked about this verse. He pointed to both his ears and said: I heard with both my ears that the Prophet said the following. May I get deaf from both ears if I lie:

الوُرودُ (يعني) الدُّخُول. لا يَبْقى بَرٌّ وَلا فاجِرٌ إلا يَدْخُلُها فَتَكُونُ عَلى المُؤمِنِينَ بَرداً وَسَلاماً كَما كانَتْ عَلى إبْراهِيمَ، حَتىّ أنَّ للنّارِ (أو قالَ: لِجَهَنَّمَ) ضَجِيجاً مِن بَرْدِها. ثُمَّ يُنَجِّي اللهُ الّذينَ اتَّقَوا وَيَذَرُ الظّالِمِينَ فِيها جِثِيّاً.

“Entry in this verse means really going in. There are no good-doers or bad-doers that will

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not enter Hell. However, the Fire will cool off for the believers and it will be safe for them just as it was for Abraham, until the Fire [or he said: Hell] will cry out from (the excessive) cold. Then God will rescue the pious people and abandon the oppressors in it, in a state of humiliation.”(1)

In another tradition from the Prophet we read:

تَقُولُ النّارُ لِلمُؤمِنِ يَومَ القِيامَةِ: جُزْ يا مُؤْمِنُ، فقَدْ أطْفَأَ نُورُكَ لَهَبي

“On the Resurrection Day the Fire will tell the believer: “Pass through, O believer, for your light has extinguished my flames.”(2)

The other traditions regarding the Bridge over Hell that is finer than hair and sharper than a sword also support this view. In a tradition from the Prophet he said:

يَرِدُ النّاسُ النّارَ ثُمَّ يَصْدُرونَ بِأعْمالِهِم، فَأوَّلهُمُ كَلَمْعِ البَرْقِ ثُمَّ كَمَرِّ الرّيحِ ثُمّ كَحَضْرِ الفَرَسِ ثُمَّ كالرّاكِبِ ثُمّ كَشَدِّ الأرْجُلِ ثُمَّ كَمَشْيِه..

“All the people will enter Hell but leave it according to their deeds. Some come out like a flash of lightning, some come out with the speed of a strong wind, others will come running out like a fast-running horse. Some come out like a horse that is walking. Some will come out like a person that is walking fast and some leave it like a person walking at a normal speed.”(3)

of 3 bones, seen above from a front, or anterior, view: the tibia which forms the inside, or medial, portion of the ankle; the fibula which forms the lateral, or outside portion of the ankle; and the talus underneath. The true ankle joint is responsible for up and down motion of the foot.

Beneath the true ankle joint is the second part of the ankle, the subtalar joint, which consists of the talus on top and calcaneus on the bottom. The subtalar joint allows side-to-side motion of the foot. The ends of the bones in these joints are covered by articular cartilage. The major ligaments of the ankle are: the anterior tibiofibular ligament, which connects the tibia to the fibula.

The lateral collateral ligaments, which attach the fibula to the calcaneus and gives the ankle lateral stability; and, on the medial side of the ankle, the deltoid ligaments, which connect the tibia to the talus and calcaneus and provide medial stability. These components of your ankle, along with the muscles and tendons of your lower leg, work together to handle the stress your ankle receives as you walk, run and jump.

as well as the underside of the patella. The lateral meniscus and medial meniscus are pads of cartilage that further cushion the joint, acting as shock absorbers between the bones. Ligaments help to stabilize the knee. The collateral ligaments run along the sides of the knee and limit sideways motion.

The anterior cruciate ligament, or ACL, connects the tibia to the femur at the center of the knee. Its function is to limit rotation and forward motion of the tibia. The posterior cruciate ligament, or PCL located just behind the ACL limits backward motion of the tibia. These components of your knee, along with the muscles of your leg, work together to manage the stress your knee receives as you walk, run and jump.

for the toes is the same as that for the fingers of the hands.”(1)

power to whom Thou pleasest, and Thou strippest off power from whom Thou pleasest: Thou enduest with honour whom Thou pleasest, and Thou bringest low whom Thou pleasest: In Thy hand is all good. Verily, over all things Thou hast power.” [The Holy Qur’an, Al-i-Imran 3:26]

2 - In other places, it is used to indicate stinginess or generosity as in the following verse:

وَقَالَتِ الْيَهُودُ يَدُ اللّهِ مَغْلُولَةٌ غُلَّتْ أَيْدِيهِمْ وَلُعِنُواْ بِمَا قَالُواْ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ كَيْفَ يَشَاء وَلَيَزِيدَنَّ كَثِيراً مِّنْهُم مَّا أُنزِلَ إِلَيْكَ مِن رَّبِّكَ طُغْيَانًا وَكُفْرًا وَأَلْقَيْنَا بَيْنَهُمُ الْعَدَاوَةَ وَالْبَغْضَاء إِلَى يَوْمِ الْقِيَامَةِ كُلَّمَا أَوْقَدُواْ نَارًا لِّلْحَرْبِ أَطْفَأَهَا اللّهُ وَيَسْعَوْنَ فِي الأَرْضِ فَسَادًا وَاللّهُ لاَ يُحِبُّ الْمُفْسِدِينَ

The Jews say: "God's hand is tied up." Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from God increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, God doth extinguish it; but they (ever) strive to do mischief on earth. And God loveth not those who do mischief.” [The Holy Qur’an, al-Ma’ida 5:64]

3 - In other places, it is used to refer to possession of power as in the following verse:

وَاذْكُرْ عِبَادَنَا إِبْرَاهِيمَ وَإِسْحَاقَ وَيَعْقُوبَ أُولِي الْأَيْدِي وَالْأَبْصَارِ

“And commemorate Our Servants Abraham, Isaac, and Jacob, possessors of Power and Vision.”

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[The Holy Qur’an, Saad 38:45]

We are encouraged to give charity and do good deeds. Sometimes we use our hands with which we must build our homes to destroy them as we read in the following verse:

هُوَ الَّذِي أَخْرَجَ الَّذِينَ كَفَرُوا مِنْ أَهْلِ الْكِتَابِ مِن دِيَارِهِمْ لِأَوَّلِ الْحَشْرِ مَا ظَنَنتُمْ أَن يَخْرُجُوا وَظَنُّوا أَنَّهُم مَّانِعَتُهُمْ حُصُونُهُم مِّنَ اللَّهِ فَأَتَاهُمُ اللَّهُ مِنْ حَيْثُ لَمْ يَحْتَسِبُوا وَقَذَفَ فِي قُلُوبِهِمُ الرُّعْبَ يُخْرِبُونَ بُيُوتَهُم بِأَيْدِيهِمْ وَأَيْدِي الْمُؤْمِنِينَ فَاعْتَبِرُوا يَا أُولِي الْأَبْصَارِ

“It is He Who got out the Unbelievers among the People of the Book from their homes at the first gathering (of the forces). Little did ye think that they would get out: And they thought that their fortresses would defend them from God! But the (Wrath of) God came to them from quarters from which they little expected (it), and cast terror into their hearts, so that they destroyed their dwellings by their own hands and the hands of the Believers. Take warning, then, O ye with eyes (to see)!” [The Holy Qur’an, al-Hashr 59:2]

This verse refers to the Jews who destroyed their own castles from within. It may also have some philosophical connotations.

thou dost stretch thy hand against me, to slay me, it is not for me to stretch my hand against thee to slay thee: for I do fear God, the Cherisher of the Worlds.” [The Holy Qur’an, al-Mai’da 5:28]

Now let us look at the traditions about hands. In Usul al-Kafi, there is a whole chapter on the hand and other body parts, and what God has made incumbent upon them. Imam Sadiq said:

وَفَرَضَ اللهُ عَلى اليَدَينِ أنْ لا يَبْطِشَ بِهِما إلى مَا حَرَّمَ اللهُ وأنْ يَبْطِشَ بِهِما إلى ما أَمَرَ اللهُ عَزَّ وَجَلَّ وَفَرَضَ اللهُ عَليْهِما مِنَ الصَّدَقَةِ وَصِلَةِ الرَّحِمِ والجِهادِ في سَبِيلِ اللهِ والطَّهُورِ للصَّلاةِ

“And God made it incumbent upon the hands not to extend out for what God has forbidden, and do what the Almighty God has decreed for them including giving charity, establishing the ties of kinship, fighting in the way of God, and making ablutions for the prayers.”(1)

Then Imam Sadiq recited the following verse of the Holy Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُواْ إِذَا قُمْتُمْ إِلَى الصَّلاةِ فاغْسِلُواْ وُجُوهَكُمْ وَأَيْدِيَكُمْ إِلَى الْمَرَافِقِ وَامْسَحُواْ بِرُؤُوسِكُمْ وَأَرْجُلَكُمْ إِلَى الْكَعْبَينِ

“O ye who believe! When ye prepare for prayer, wash your faces, and your hands (and arms) to the elbows; rub your heads; and your feet to the ankles…” [The Holy Qur’an, al-Mai’da 5:6]

There are several uses for hands mentioned in the Qur’an. We will briefly refer to some of them here.

يُبَايِعُونَكَ تَحْتَ الشَّجَرَةِ فَعَلِمَ مَا فِي قُلُوبِهِمْ فَأَنزَلَ السَّكِينَةَ عَلَيْهِمْ وَأَثَابَهُمْ فَتْحًا قَرِيبًا

“God's Good Pleasure was on the Believers when they swore Fealty to thee under the Tree: He knew what was in their hearts, and He sent down Tranquility to them; and He rewarded them with a speedy Victory.” [The Holy Qur’an, al-Fath 48:18]

Usually hand-shaking is used in making a deal. It is also used to declare one’s allegiance to someone, and one’s readiness to acknowledge his power and to obey him. This is a form of a deal which brings mutual responsibilities. One accepts to obey the other, and the other one accepts to protect and defend him. Ibn Khaldoon wrote: “When they wanted to pledge allegiance with the leader, they placed their hands in his hands, like what a seller and a buyer do.”(1)

إِنَّ الَّذِينَ يُبَايِعُونَكَ إِنَّمَا يُبَايِعُونَ اللَّهَ يَدُ اللَّهِ فَوْقَ أَيْدِيهِمْ فَمَن نَّكَثَ فَإِنَّمَا يَنكُثُ عَلَى نَفْسِهِ وَمَنْ أَوْفَى بِمَا عَاهَدَ عَلَيْهُ اللَّهَ فَسَيُؤْتِيهِ أَجْرًا عَظِيما

“Verily those who plight their fealty to thee do no less than plight their fealty to God: the Hand of God is over their hands: then anyone who violates his oath, does so to the harm of his own soul, and anyone who fulfils what he has covenanted with God, - God will soon grant him a great Reward.” [The Holy Qur’an, al-Fath 48:10]

This pledge of allegiance by the men was done by shaking hands. However, for women to pledge allegiance, a bowl of water was used to provide an

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intermediate media. The Prophet would put his hands in water, and the women would touch the water to pledge allegiance to him. The pledge of allegiance of the people with the Prophet and the Immaculate Imams was meant to indicate their loyalty to them, and its breach was considered a great sin. Imam Musa ibn Ja’far said:

ثَلاثٌ مُوبِقاتٌ: نَكْثُ الصَّفْقَةِ وَتَرْكُ السُّنَّةِ وَفِراقُ الجَماعَةِ.

“There are three sins which will cause one’s destruction: breaching one’s allegiance, abandoning the tradition (of the Prophet), and separation of oneself from the society.”(1)

We do not intend to discuss all aspects of allegiance here. It is sufficient to note that the hands are used to pledge allegiance

.

an indication of submission to the decrees of Islam and the Holy Qur’an. It is a form of tax on individuals, not their land or property. Several treaties have been signed regarding this issue. We cite one as an example here. In the treaty between Khalid ibn Walid and the Christians we read: “This is a letter from Khalid ibn Walid to Salvaba ibn Nastoofa(1) and his tribe.

I sign this treaty with you for tax and defense. Based on this treaty, you are under our protection. We can charge you this tax as long as we protect you. Otherwise, we have no rights. This treaty is signed in the month of Safar of the twelfth year after the migration of the Prophet to Medina.”(2)

the distal row, in the same order, are named the greater multangular, lesser multangular, capitate, and hamate.

is directed forward, provides attachment to the transverse carpal ligament, and sometimes is the origin to a few fibers of the abductor pollicis brevis.

The lateral surface is rough and narrow, and provides attachment to the radial collateral ligament of the wrist. The medial surface presents two articular facets; of these, the superior or smaller is flattened of semilunar form, and articulates with the lunate bone; the inferior or larger is concave, forming with the lunate a concavity for the head of the capitate bone.

superior surface presents a medial, rough, non-articular portion, and a lateral convex articular portion that articulates with the triangular articular disk of the wrist. The inferior surface, directed sideways, is concave, sinuously curved, and smooth for articulation with the hamate.

The dorsal surface is rough for the attachment of ligaments. The volar surface presents, on its medial part, an oval facet, for articulation with the pisiform; its lateral part is rough for ligamentous attachment. A flat, quadrilateral facet, for articulation with the lunate, marks the lateral surface, the base of the pyramid. The medial surface, the summit of the pyramid, is pointed and roughened, for the attachment of the ulnar collateral ligament of the wrist.

first metacarpal bone. The superior surface is directed upward and towards the middle; medially it is smooth, and articulates with the navicular; laterally it is rough and continuous with the lateral surface. The inferior surface is oval, and forms a saddle-shaped surface for articulation with the base of the first metacarpal bone.

The dorsal surface is rough. The volar surface is narrow and rough. At its upper part is a deep groove, running from above obliquely downward and towards the middle; it transmits the tendon of the Flexor carpi radialis, and is bounded laterally by an oblique ridge. This surface gives origin to the Opponens pollicis and to the Abductor and Flexor pollicis brevis; it also affords attachment to the transverse carpal ligament. The lateral surface is broad and rough, for the attachment of ligaments. The medial surface presents two facets; the upper, large and concave, articulates with the lesser multangular; the lower, small and oval, with the base of the second metacarpal.

into two unequal facets.

The dorsal and volar surfaces are rough for the attachment of ligaments, the former being the larger of the two. The lateral surface, convex and smooth, articulates with the greater multangular. The medial surface is concave and smooth in front, for articulation with the capitate; rough behind, for the attachment of an interosseous ligament.

superior parts; it is rough in front, for the attachment of an interosseous ligament.

and posterior part, the remaining portion being rough, for the attachment of ligaments.

Once Abu’l-`Ala`al-Ma`arri went to see Sayyid Morteza to object to the chopping off of fingers as a penalty for theft. He said: “How is it they chop-off a hand worth five hundred Mithqals(1) of gold for stealing only one quarter of a Dinar?” Abu’l ‘Ala who was an infidel did not agree with this ruling.

Then Sayyid Morteza replied: “The nobility of trustworthiness has raised the value of the hand, but the humility of treachery reduces it. Then try to understand the Wisdom of your Lord.” In another reference the reply is recorded as: “It is the guarding of property that has raised the value of the hand, but transgression of property reduces its value. Then try to ponder over the Wisdom of your Lord.” There was another man present who replied: “The hand is highly valued when it is oppressed. But it loses its value when it oppresses.”

There are many other sayings in this regard which all support the idea that the hand is valuable as long as it is trustworthy, but it loses its value when used in treachery, for stealing or oppression.(2)

it not into a container for a little of that which is unlawful to you or a lot of it. You should be determined to eat what is lawful and not exceed the bounds of strengthening to the extent of belittling your stomach(1) to the point that you lose your manliness. And you should restrain it whenever you are extremely hungry or thirsty, since getting really full will cause indigestion, sluggishness, indolence, and it will hinder you from nobility and any good deeds. And drinking too much will make you feel drunk, light-headed, ignorant, and take away your manliness.

.

Imam Sajjad has described our stomach as a container for food that we must fill with moderation. We must only fill it with legitimate foods and drinks. We should do all we can to strengthen ourselves, but we should not forget moderation.

him to give admonition with him?” [The Holy Qur’an, al-Furqan 25:7]

The Qur’an instructs us to think about our need to eat:

ثُمَّ شَقَقْنَا الْأَرْضَ شَقًّا أَنَّا صَبَبْنَا الْمَاءَ صَبًّا فَلْيَنْظُرِ الْإِنْسَانُ إِلَىٰ طَعَامِهِ

“Then let man look at his food, (and how We provide it): For that We pour forth water in abundance, and We split the earth in fragments…” [The Holy Qur’an, Abasa 80:24-26]

The food we eat becomes the closest thing to us. After we eat something, it changes somewhat and part of it gets absorbed and turns into energy and some of it is taken to our cells or stored somewhere in the body and becomes a part of us. We will die of hunger if we cannot get enough food to eat. That is why the Holy Qur’an has placed a special emphasis on food ingredients, and more importantly on plants and vegetables. Have you thought about what is meant by “let man look at his food” in the above verse?

Obviously, it does not mean that we should just look and see what we eat. This means that we should carefully study the structure and makeup of our foods’ ingredients, and consider how each affects our body. Then we should think about how food is prepared for us by God through a renewable cycle of creation. Some people have stressed the need to consider whether it is obtained legitimately or not.

In the traditions from the Immaculate Imams the food for the mind has been stressed - that is

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we should be careful about how we acquire our knowledge. Imam Baqir said: “You should carefully consider from whom you acquire knowledge.”(1)

Imam Sadiq has also stressed this point. When we look at the verse and see what follows in the above verse, we can realize that food for the body is implied, because there is a discussion of rain, splitting the earth, and the flourishing of plants which make up our food. Of course, we should consider both - food for the body and food for the mind. We should see how revelations to the hearts of the Prophets bear fruits that are then stored in the hearts of the Immaculate Imams . Then this knowledge pours out, reaches the hearts of the believers, and yields the fruits of faith and piety.(2)

because it is God who makes them grow.”(1)

Thus, we are reminded that God is the Creator of all things. If He wills, He can destroy whatever we plant.

In the next verse, we can see the stress on the creation and source of the water that we drink:

أفَرَأَيْتُمُ الْمَاءَ الَّذِي تَشْرَبُونَ أَأَنْتُمْ أَنْزَلْتُمُوهُ مِنَ الْمُزْنِ أَمْ نَحْنُ الْمُنْزِلُونَ لَوْ نَشَاءُ جَعَلْنَاهُ أُجَاجًا فَلَوْلَا تَشْكُرُونَ

“See ye the water which ye drink? Do ye bring it down (in rain) from the cloud or do We? Were it Our Will, We could make it salt (and unpalatable): then why do ye not give thanks?” [The Holy Qur’an, al-Waqi’ah 56:68-70]

Here we are called in to judge ourselves on who creates water and brings down the rain, makes the rivers flow, makes the plants grow, and produces our food. Hopefully we can realize the Majesty of God.

concerned about the good and bad physical and psychological effects of what we eat and drink.

of the hands or the feet, lack of control of our body parts,(1) and weakness of our senses.(2) It also causes insomnia.(3)

3 Alcohol will harm the tongue and our sense of taste. It will reduce the amount of saliva and cause a disorder in its reproduction. It will also cause stomach upset, indigestion, throwing up mixed with clogged blood. It will cause many illnesses in our stomach and intestine and result in ulcer and serious diarrhea.

4 It will weaken the liver,(4) and cause it to swell. It will harden the kidneys and cause pain in the stomach. It might even cause jaundice.(5)

5 Alcohol is not usable in the body. Therefore, if we drink, it will enter our blood stream and destroy the white blood cells. It might even cause such a drop in our blood pressure that we might have a brain stroke.

6 One of the major ill effects of drinking alcohol is its influence on the lungs. Alcohol will travel along with our blood stream into our lungs, and it will irritate the lung and cause it to swell. This will result in destruction of calcium and end in tuberculosis.

7 Another ill effect of drinking alcohol is damage to the cardiovascular system.(6)

related.(1)

moral impacts on the loss of manliness and moral values.

Some people are careful about the cleanliness of their living quarters, and the suitability of their food. Should they suspect the least bit of poisoning in their food, they will refuse to eat it. However, they do not care at all about their spiritual well-being, and listen to anything. Imam Ali said:

مَالي أرَى النّاسَ إذا قُرِّبَ إلَيهِمُ الطّعامُ تَكَلَّفوا إنَارَةَ المَصابِيحِ لِيُبصِروا ما يُدْخِلونَ بُطونَهُم ولا يَهْتَمّونَ بِغِذاءِ النَّفْسِ بأنْ يُنِيروا مصَابِيحَ ألْبابِهِم بِالعِلْمِ لِيَسْلَمُوا مِن لَواحِقِ الجَهَالَةِ وَالذُّنوبِ في اعْتِقادَاتِهِم وَأعْمالِهِم؟

“I am amazed at the people who turn on the light to see what they eat when they want to dine in the dark, but do not care about food for their mind. They do not care to illuminate their intellect with the light of knowledge to be safe from making mistakes out of ignorance and wrong beliefs.”(1)

Imam Hasan said:

عَجِبتُ لمَنْ يَتَفَكَّرُ في مأكولِهِ كَيفَ لا يَتَفَكَّرُ في مَعْقولِهِ فَيُجَنِّبَ بَطْنَهُ ما يُؤذِيه وَيُودِعَ صَدْرَهُ ما يُرْدِيهِ!

“I am amazed at the people who consider what they eat but do not think about the food for their mind. They guard their stomachs from harmful things, but do not guard their hearts and minds against things that will harm them.”

There are many traditions in Islam about proper diet, and proper things to eat or drink. There is a lot of information about useful or harmful meats, fats, sweets, confectioneries, beans and vegetables. Suayd ibn Ghofleh went to see Imam Ali once at

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lunchtime.

He narrated: “I saw that Imam Ali was sitting down around the tablecloth with a dried piece of bread made of whole barley. I went to his servants and asked them why they were so inconsiderate not to grind the barley to make flour for the bread for the Imam . They said it was based on his personal orders. Then I returned to the Imam and asked him the reason. Imam Ali said that he had learned this from the Prophet .”(1) Imam Sadiq said: “Solomon’s bread was made of whole barley.”(2)

Ahmad ibn Harun went to see Imam Ridha . Imam Ridha ordered food to be served. They spread the tablecloth and brought some food. There were no fresh green vegetables there. The Imam did not eat, and told his servant: “Do you know that I will not eat unless there are some green vegetables on the table? Go and bring some.” Then the servant went and brought some green vegetables, and the Imam started to eat.”(3)

in excess food not being absorbed and remaining in the body. This excess fat causes an excessive pressure on the heart. It also serves as a ready place for various infections and diseases. Therefore, the first step to achieve health is to burn off all excessive fat. The main cause of this fat accumulation in the body is overeating and wastefulness. Therefore, we should eat moderately to avoid this ugly condition.

كَثُرَ عَلَيها المَاءُ.

“Do not cause your hearts to die by overeating or over-drinking. Hearts die just as crops do when they are over-watered.”(1)

tongue.”(1)

chopped-off head in her hands.

When asked about the reason she cried and said: “The hungry people surrounded my weak sister, and were waiting for her to die so that they could eat her. They attacked her, killed her, tore her into pieces, and ate her. They oppressed me because they did not give me a share of her meat. They gave me her head, but it is hard to eat!”(1) Notice how she had lost her feelings and senses, and cried over the hard to eat share of hers from her sister’s torn apart body!

everything that is unlawful for you and help it by lowering your eyes - this is certainly the best way to help it. And you should also remember death often, and threaten yourself with God and try to make yourself fear God.(1) Preservation from sin and receiving help in so doing are possible by God’s help. There is no strength or power but in Him.

What Imam Sajjad means by “protecting your private parts” is covering it from other people’s eyes. Consider the following verse:

وَقُل لِّلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ

“And say to the believing women that they should lower their gaze and guard their modesty.” [The Holy Qur’an, al-Nur 24:31]

Imam Sadiq said:

كُلُّ آيَةٍ في القُرآنِ في ذِكْرِ الفُروجِ فَهِي مِن الزّنا إلاّ هَذه الآيَةَ فإنهَّا مِن النَّظَر.

“Every verse in the Qur’an in which the private parts are mentioned is with regard to protecting it from fornication, except for this (above) verse in which it means to protect the private parts from being seen.”(2)

Freud have adopted an extremist theory. Freud whose ideas are based on sex has extended out of the domain of influence of sexual instincts to affect many other natural instincts that are in reality very independent of sex. He considers this instinct to be the main foundation of human culture and civilization. Freud thinks that seeking sexual pleasure and fulfillment is not limited to adulthood and exists throughout our lifetime. He considers a baby’s sucking of the mother’s breast to be sexually motivated and pleasing.

Freud bases his psychological theories on sexual failures. He thinks that when sexual desires are not fulfilled due to social restrictions, they are forced into the subconscious where they lend themselves to severe stress and psychological illnesses. Freud believes that all the various forms of psychological problems are rooted in the sexual instinct.

Thus, a psychoanalyst must become very aware of the person’s experiences in order to treat him. Freud’s opponents disagree with his idea that sexual instincts are the root of all psychological illnesses. Freud’s mistake lies in his considering unusual sexual emotions to be the source of nervous or psychological illnesses. He fails to consider the person’s social, economical or material environment. For example, when a simple worker has psychological problems due to lack of income, poverty and hunger, his illness is not rooted in sex. To treat him we must provide him with better work opportunities, not satiate him sexually!(1)

considered sex to be an animal act and have called it filthy. By going to the other extreme, they have totally abandoned sex. Saint Jerome always used to say: “Let us chop off the tree of marriage by celibacy.” In the Church, we see great scholars like Paules who was one of the heads of the Church. He never married and advised all men and women not to marry.

In his first treatise addressed to Qarantian we read: “About what you wrote to me, it is better for men not to touch women. However, in order to avoid fornication, each man should have his own wife, and each woman should have her own husband. The husband must fulfill his wife’s rights. The wife should fulfill the husband’s rights. I wish all men were like me, but each person has a divinely given gift. Some are this way. Others are that way. Thus, I tell those who are single and the widowed women, that it is best for them to remain like me. But if they cannot restrain themselves, it is better for them to marry since it is better to marry than burn in the Fire of Hell.”(1)

according to the nature of our creation. In the moderate method, sexual instincts are neither let loose, nor are they totally abandoned. The law and social ethics support the fulfillment of this natural instinct in a moderate degree, and the means for its proper fulfillment are provided. In the method that is supported by God’s Prophets, people are instructed that God has encouraged the people to get married. On the other hand, any form of sexual deviation or being loose is seriously fought with, and human societies are advised against these things.

considered marriage to be contrary to their spiritual position. The Noble Prophet of Islam has paid attention to sexual instincts in his teachings and has instructed his followers not to follow celibacy. God’s Prophet said:

مَن أَحَبَّ فِطرَتي فَلْيَسْتَنَّ بِسُنَّتي، وَمِن سُنَّتي النِّكاحُ.

“Whoever likes my nature should follow my traditions. One of my traditions is marriage.”(1)

فإنَّهُنَّ بَشَرٌ.

“O people! Gabriel came to me from the threshold of God and said: Virgin girls are like the fruits on a tree. When they ripen, they should be plucked. Else, they will be spoiled due to exposure to the rays of the sun, and they will be scattered about due to the blowing of the wind. When girls mature and feel sexual inclinations, there is no remedy for them but a husband. If they do not get married, they are not secure from corruption since they are human (and are not immune from making mistakes).”

Prophet asked: “Are you healthy and wealthy?” He said: “Yes.” Then the Prophet said:

وَيْحَكَ يا عَكّافُ! تَزَوَّجْ تَزَوَّجْ فإنَّكَ مِن الخَاطِئينَ، تَزَوَّجْ وإلاّ فأنْتَ مِن المُذنِبِينَ، تَزَوَّجْ وإلاّ فأنْتَ مِن رُهْبانِ النَّصارَى، تَزَوَّجْ وإلاّ فأنْتَ مِن إخْوانِ الشَّياطِينِ.

“Woe be to you, Akkaf! Marry, marry, for now you are of the wrongdoers! Marry, else you will be among the sinners! Marry, else you will be of the Christian monks! Marry, else you will be among the brothers of Satan!”(1)

In another tradition, we read that Imam Ridha narrated that a woman told Imam Baqir : “I am a Mutabattil.” Imam Baqir asked: “What do you mean by that?” She said: “I intend to never get married.” Imam Baqir asked: “Why?” She said: “In order to attain nobility.” Then Imam Baqir said: “Forget it. If there was any nobility in not getting married, the Blessed Fatima Zahra was more suitable to have recognized this nobility, and there is no one who can supercede her in nobility.”(2) From these traditions, we realize that the leaders in Islam have advised men and women against celibacy so that they remain chaste.

wives? I go to my wives, eat in the daytime and sleep at night. Whoever forsakes my tradition is not from me.”(1)

and marriage is abolished. In such a world, none of the children born will be supported. There is also no love for these children - the love that is so critical in the raising of people who will not be criminals later. Then the whole world will turn into a big zoo where all forms of violence prevail.

2) Adultery is also a cause of the personal and social struggles between those who run the centers of corruption. The detailed account of what goes on in massage parlors and sex homes shows that many other crimes are committed where adultery is practiced.

3) It has been proven by theory and in practice that adultery leads to many contagious sexually transmitted diseases (STD’s) many of which are life-threatening.(1)

4) Adultery is usually followed by abortion since the women who commit adultery never like to keep the baby. They even think it will be an obstacle to their future practice of adultery.

5) We should not forget that the purpose behind marriage is not satiating our sexual instincts. Rather cooperating in the establishment of a joint life, the achievement of peace of mind, having a companion, raising children and cooperation in many social affairs are also major goals in marriage. These are not possible unless men and women are dedicated to each other through marriage and adultery is forbidden.

of all STDs occur in people 25 years of age or younger. One in four new STD infections occur in teenagers. Cervical cancer in women is linked to HPV.(1) Hepatitis is 100 times more infectious than HIV.(2) Two-thirds of Hepatitis B (HBV(3)) infections are transmitted sexually. HBV is linked to chronic liver disease, including cirrhosis and liver cancer. STDs, other than HIV, cost about $8 billion each year to diagnose and treat.

One in five Americans have genital herpes, yet at least 80 percent of those with herpes are unaware they have it. At least one in four Americans will contract an STD at some point in their lives. HPV is the most common STD in the United States. More than 5 million people are infected with HPV each year. Less than half of adults aged 18 to 44 have ever been tested for an STD other than HIV/AIDS. At least 15 percent of all infertile American women are infertile because of tubal damage caused by pelvic inflammatory disease (PID), which is the result of an untreated STD. Next let us look at the world statistics on abortion.

and nine million were not reported, totaling 26-31 million legal abortions in 1987 alone. There were a total of 10-22 million "clandestine" abortions, bringing the total worldwide figure to 36 and 53 million abortions.

Imam Ali’s book that God’s Prophet said:

إذَا كَثُرَ الزِّنا مِن بَعْدي كَثُرَ مَوْتُ الفُجأَةِ.

“When adultery becomes widespread after me, there will be frequent occurrences of sudden deaths.”(1)

ways to remain chaste. The first thing to do is not view forbidden scenes. The second way is to remember death a lot. Now let us look at the following verse:

وَجَاءتْ سَكْرَةُ الْمَوْتِ بِالْحَقِّ ذَلِكَ مَا كُنتَ مِنْهُ تَحِيدُ

“And the stupor of death will bring Truth (before his eyes): This was the thing which thou wast trying to escape!” [The Holy Qur’an, Qaf 50:19]

Death is like a state of being drunk. One will get so anxious when he realizes that he is going to be transferred from this world into the other world. He might even lose his mind realizing that he has to cut off all ties with this world with which he is used to, and he will enter a new world. Then he will be covered with fear, and experience a feeling similar to being drunk.

most desolate of dwellings and the greatest punishment.”(1)

said the following about the time of death when the curtains to the Unseen are drawn aside and the angels enter:

فَإنَّكُم لَو قَد عَايَنْتُم مَا قَد عَايَنَ مَن مَاتَ مِنْكُم لجَزَعْتُم وَوَهَلْتُم وَسَمِعْتُم وَأطَعْتُم وَلكِنْ مَحْجوبٌ عَنْكُم ما قَد عَايَنوا وَقَرِيبٌ ما يُطْرَحُ الحِجابُ.

“If you could see what the dead see, you would be distressed and terrified and (as a result) you would hear and obey (God’s words). However, what they see is veiled from you, and soon the veil will be drawn aside for you (and you too will see)!”(1)

dies, and the day that he will be raised up to life (again)!” [The Holy Qur’an, Maryam 19:15]

It is also said in the Qur’an that Jesus said:

وَالسَّلَامُ عَلَيَّ يَوْمَ وُلِدتُّ وَيَوْمَ أَمُوتُ وَيَوْمَ أُبْعَثُ حَيًّا

“So peace is on me the day I was born, the day that I die, and the day that I shall be raised up to life (again)"! [The Holy Qur’an, Maryam 19:33]

Imam Sadiq said:

ذِكْرُ المَوْتِ يُمِيتُ الشَّهَواتِ.

“The remembrance of death kills desires.”(1)

God’s Prophet said:

اذْكُرُوا هادِمَ اللَّذّاتِ… الموتُ.

“Remember the destroyer of pleasures.”

He was asked: “O Prophet of God! What is the destroyer of pleasures?”

He said: “Death.”

Imam Sajjad said that remembering death would destroy lust. Man should remind himself of divine chastisement since this will also help destroy lust. It is also important to seek God’s help as the Imam said. If young people remember God and consider Him to be watching over all that they do, they will succeed and be saved. Joseph said:

وَمَا أُبَرِّئُ نَفْسِي إِنَّ النَّفْسَ لأَمَّارَةٌ بِالسُّوءِ إِلاَّ مَا رَحِمَ رَبِّيَ إِنَّ رَبِّي غَفُورٌ رَّحِيمٌ

“Nor do I absolve my own self (of blame): the (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy: but surely my Lord is Oft-forgiving, Most Merciful.” [The Holy Qur’an, Yusuf 12:53]

He entrusted himself to God and he was saved.

there will be security for the family members. This issue has been addressed in the Holy Qur’an:

الزَّانِيَةُ وَالزَّانِي فَاجْلِدُوا كُلَّ وَاحِدٍ مِّنْهُمَا مِئَةَ جَلْدَةٍ وَلَا تَأْخُذْكُم بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَلْيَشْهَدْ عَذَابَهُمَا طَائِفَةٌ مِّنَ الْمُؤْمِنِينَ

“The woman and the man guilty of adultery or fornication, - flog each of them with a hundred stripes: Let not compassion move you in their case, in a matter prescribed by God, if ye believe in God and the Last Day: and let a party of the Believers witness their punishment.” [The Holy Qur’an, al-Nur 24:2]

There are three important instructions in this verse:

1 - The punishment for adultery or fornication for both men and women is prescribed.

2 - The Qur’an stresses that in interpreting this verse, we should rely on our faith in God and the Hereafter, not on our own feelings and emotions. The punishment should be carried out as stated. There is a tradition from God’s Prophet in this regard. According to this tradition, some rulers who have reduced this punishment by one lash will be brought to trial in the Hereafter and asked for the reason they did so. They will say that they did so to have mercy on the people. Then God will tell them: “Were you kinder to them than I am?” Others who have hit an extra lash will be brought to trial in the Hereafter and asked for the reason they did so. They will say that they wanted to

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force the people to abandon committing sins. Then God will say: “Where you wiser and more knowledgeable than I am?” Then He will order that both of them be thrown into the Fire of Hell.

3 - The verse stresses that other believers should be present at the scene of the punishment since the aim of this punishing is not just for those who commit fornication to learn a lesson, rather it is meant to be a lesson for other people, too. This is because moral corruption might spread from the individuals involved to others in the society. As the case has been brought to court, there is no need to protect the honor of those who have committed fornication. They should be introduced to the people and punished in public so that others realize that they should respect the law.

The punishment for fornication has been prescribed to be one hundred lashes for men and women in this verse. This is a general decree. There are exceptions for this rule that we will point out. Certain conditions have been stated to be necessary for the punishment.

1 - The first condition is maturity. Thus, this does not apply to children who are not mature.

2 - The second condition is freedom of will. This applies if fornication is done with free will. Thus, someone who is raped will not be punished.

3 - The third condition is sanity. If the man or woman who commits fornication is insane, this punishment will not apply.(1)

4 -

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Imam Khomeini added: “It should also be added that the person who commits fornication should be aware of the punishment for fornication. Else this punishment will not apply.”(1)

The exception to the above rule is for adultery that is when a married man who can make love with his wife or a married woman who can make love with her husband commits fornication. Another exception to this rule is committing incest. The third exception is committing rape. The punishment for these crimes is death.

witnessed.(1)

to the requirements stated by the Imam .

(frame of mind).” [The Holy Qur’an, al-Baqarah 2:238]

This verse refers to the noon and afternoon prayers.

that the most hopeful verse is:(1)

وَأَقِمِ الصَّلاَةَ طَرَفَيِ النَّهَارِ وَزُلَفًا مِّنَ اللَّيْلِ إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّ_يِّئَاتِ ذَلِكَ ذِكْرَى لِلذَّاكِرِينَ

“And establish regular prayers at the two ends of the day and at the approaches of the night: For those things that are good remove those that are evil: Be that the word of remembrance to those who remember (their Lord).” [The Holy Qur’an, Hud 11:114]

that makes him forget everything in this world, and wants to start his daily activities, God has made it incumbent upon him to start his day with praying. This is done so that he can cleanse his heart and soul with God’s remembrance.

Once man is delved into his daily activities and works all morning long, he hears the call to the prayer at noon that invites him to hurry up to the prayer. He stands at the threshold of the Lord. By saying prayers and supplications, he eliminates any filth that may have covered up his soul in the morning. He does the same thing again in the evening and at night, and remembers God in his soul. God has stressed that the purpose for the prayer is to remember Him. In another verse, He has stated that His remembrance is the only means of the purification of our hearts:

الَّذِينَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللّهِ أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ

“Those who believe, and whose hearts find satisfaction in the remembrance of God: for without doubt in the remembrance of God do hearts find satisfaction.” [The Holy Qur’an, al-Ra’d 13:28]

such prayers are enjoined on believers at stated times.” [The Holy Qur’an, al-Nisaa 4:103]

The statement “celebrate God’s praises, standing, sitting down, or lying down on your sides” may refer to the various positions in a battle. This is an important Islamic instruction not to neglect God under any circumstances. The above verse has been interpreted in many traditions to refer to the conditions of praying for the ill.” (1)

believe that the life of the Hereafter is preferable to that of this world since it is eternal and free from trouble as we read in the following verse:

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ

“What is the life of this world but amusement and play? But verily the Home in the Hereafter, - that is life indeed, if they but knew.” [The Holy Qur’an, al-Ankabut 29:64]

We read in another place in the Holy Qur’an:

وَالْآخِرَةُ خَيْرٌ وَأَبْقَى

“But the Hereafter is better and more enduring.” [The Holy Qur’an, al-A’la 87:17]

We cannot attain the life of the Hereafter except through praying. Praying is the means of approaching God. When this is combined with the belief that this world is really nothing, then we can find a sincere presence of the mind.

the Grandeur and Majesty of God. This recognition is the foundation of faith. It also leads to the recognition of one’s smallness and his being subject to divine plans. The recognition of the above leads to a state of humbleness in which bowing to God, our Creator, is more meaningful.

and says: “The Shahid compiled the one thousand obligatory points about the prayer in one book, and complied the three thousand recommended points about prayer in another book.” Then he points out an important philosophy behind the prayer that is expressed in the following verse:

اتْلُ مَا أُوحِيَ إِلَيْكَ مِنَ الْكِتَابِ وَأَقِمِ الصَّلَاةَ إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ وَلَذِكْرُ اللَّهِ أَكْبَرُ وَاللَّهُ يَعْلَمُ مَا تَصْنَعُونَ

“Recite what is sent of the Book by inspiration to thee, and establish regular Prayer: for Prayer restrains from shameful and unjust deeds; and remembrance of God is the greatest (thing in life) without doubt. And God knows the (deeds) that ye do.” [The Holy Qur’an, al-Ankabut 29:45]

The Qur’an has clearly stated that prayer restrains us from engaging in shameful and unjust deeds. If our praying does not serve this purpose, we can conclude that we are praying out of hypocrisy. Even the slightest bit of sincere attention to the true spirit of the prayer will restrain man from shameful and unjust deeds.(1)

As expressed by this late scholar, there is no other issue in Islam about which there are as many points as there are about praying. The issue of prayer always takes up the biggest chapters in books on traditions and jurisprudence. The description of Imam Sajjad’s illuminating words about the prayer presented here are but a few drops of the sea! Praying also has some personal, moral and social effects, which we shall briefly discuss here.

each day and appearing at the threshold of God is the strengthening of our spiritual powers and determination. Thus, we can stand up against the difficulties that we encounter just like a mountain. Another personal effect of praying is the cleansing of our heart from the filthiness of this material world since we separate ourselves from this material world and travel into the divine world each time we pray. Thus, we can attain peace of mind. It has been recorded that whenever the Prophet got troubled with the events that happened, he sought refuge in praying a lot.

Since praying is a state of meeting the Lord, he would forget his sorrow once he rushed to visit God. He said: “Once one of you stands up to pray and says supplications to his Lord, he knows that there is no distance between him and his Lord. God hears his prayers, responds to his call and fulfills his prayer.”(1) Another personal effect of praying is that it will help us get rid of the selfishness and haughtiness we might experience due to our misunderstandings when we get wealth or position. This is a point of human perfection for which we strive. The late Imam Khomeini said the following about the secrets behind standing, bowing down and prostrating in prayer:

الصَّلاةُ قُربَانُ كُلِّ تَقِيٍّ.

“Prayer is a pious believer’s means of approach (to God).”

It is dependant on two acts - one of which is the basis of the other. The first prerequisite is to abandon

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selfishness - that is true piety. The second prerequisite is to seek the truth and to seek God. This is true ascension and approach to God. That is why we read in the traditions that “praying is the means of approaching God for every pious man.” These prerequisite states are gradually achieved in the three positions of standing up, bowing down and prostrating in prayer.

While standing up, we realize God the Absolute exists and is everlasting. Then we forget our selfishness. While bowing down and seeing the positions of the Names and Characteristics of God, we forget our own selfishness. When prostrating we totally abandon our selfishness, and absolutely submit to and seek God. All the positions and ranks of those who trot in His way are derived from the ranks of these three positions.”(1) Another personal effect of praying is that one who prays gets encouraged to improve himself and attain the highest degree of noble characteristics. He tries to eliminate all his moral wickedness. That is why the Holy Qur’an praises the believers for the good characteristics that they attain as we read in the following verses:

قَدْ أَفْلَحَ الْمُؤْمِنُون الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ

“The believers must (eventually) win through - those who humble themselves in their prayers.” [The Holy Qur’an, al-Muminun 23:1-2]

This winning has been interpreted to imply both worldly gains and winning in the Hereafter. Worldly gains imply survival, richness and honor. Winning in the Hereafter implies the following four:

1) Lasting without ever being destroyed(2)

2) Richness without

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any poverty

3) Honor without any humiliation

4) Knowledge without any ignorance

Believers are recognized by being humble in these verses. This implies that their praying is not just a series of meaningless words and actions; rather it is accompanied by full attention to God – such an attention with which they cut off themselves from others than Him.

praying fosters a sense of social responsibility, it has important social effects. There is no doubt that man is created to be a sociable creature. The tendency to live in a group is inherent in man. Living alone bothers us. The worst form of punishment for man is to imprison him in an individual cell. Man has two kinds of responsibilities - that is individual and social responsibility. The Qur’an says:

كُلُّ نَفْسٍ بِمَا كَسَبَتْ رَهِينَةٌ

“Every soul will be (held) in pledge for its deeds.” [The Holy Qur’an, al-Muddath’thir 74:38]

We also read the following verse in the Holy Qur’an:

مَّا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللّهِ وَمَا أَصَابَكَ مِن سَيِّئَةٍ فَمِن نَّفْسِكَ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًا

“Whatever good, (O man!) happens to thee is from God; but whatever evil happens to thee, is from thy (own) soul. And We have sent thee as an Apostle to (instruct) mankind. And enough is God for a witness.” [The Holy Qur’an, al-Nisaa 4:79]

When we consider social responsibility, it is not the individual that is important. The society is important, and we must consider what social responsibility individuals have. The Noble Prophet said:

كُلُّكُمْ رَاعٍ وَكُلُّكُمْ مَسْؤُولٌ عَنْ رَعِيَّتِهِ.

“Each one of you is a ruler, and each one of you is responsible for his subjects.”

One of the most important effects of praying is that it will foster the sense of social responsibility. That is why there is a distinction made in Islam between praying individually and attending congregational prayers. The reward for these two is different. Attending

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congregational prayers is highly recommended in Islam. Islam has decreed a socio-religious Friday prayer that is held each week, where all the Muslims stand to pray side by side.

The prayer leader delivers his sermons and expresses the social problems of the day for all the people to know. Then they can think of solutions. When all the Muslims stand side by side, their majesty is demonstrated. This will prevent their enemies from plotting against them. Then the Muslims can form an independent nation, rely on themselves and benefit from their power and honor. It is recommendable for the lines of the people attending the congregational prayers to be densely formed and orderly.

It is even more important to note that everyone stands there side by side regardless of his position, wealth, race or nationality, and shakes hands with those around him after the prayers. Thus, the true spirit of social equality is fostered, and class differences that always hinder freedom-loving people are eliminated.

Love and sincerity are substituted for hate and animosity. Attending the congregational prayers also helps the people become aware of each other’s conditions. Should one not attend the prayers one week, others will miss him, and ask what has happened to him. They will then do their best to help resolve his problems. Generally, the prayer unites the whole nation of Islam and establishes an independent society.

Qur’an says:

قَدْ أَفْلَحَ مَن تَزَكَّى وَذَكَرَ اسْمَ رَبِّهِ فَصَلَّى

“But those will prosper who purify themselves and glorify the name of their Guardian-Lord, and (lift their hearts) in prayer.” [The Holy Qur’an, al-A’la 87:14-15]

Praying is the means of morally purifying oneself. Continued praying will help educate us in a good moral way, and restrains us from shameful deeds. We read in the Holy Qur’an:

إِنَّ الصَّلَاةَ تَنْهَى عَنِ الْفَحْشَاء وَالْمُنكَرِ

“…For Prayer restrains from shameful and unjust deeds…” [The Holy Qur’an, al-Ankabut 29:45]

Praying will uproot wickedness from man, and plant nobilities instead. The following verses stress this very point:

إِنَّ الْإِنسَانَ خُلِقَ هَلُوعًا إذا مَسَّهُ الشَّرُّ جَزُوعاً و إذا مَسَّهُ الخَيْرِ مَنُوعاً الّامُصَلِين الَّذِينَ هُمْ عَلَى صَلَاتِهِمْ دَائِمُونَ

“Truly man was created very impatient - fretful when evil touches him, and niggardly when good reaches him. Not so those devoted to Prayer - those who remain steadfast to their prayer.” [The Holy Qur’an, al-Ma’arij 70:19-23]

These verses clearly demonstrate the effect of praying in the elimination of impatience, fretfulness and niggardliness from our souls. Those who are devoted to praying can rid themselves of these negative traits. It is narrated in Jami’ as-Sadat by Naraghi that Imam Ali was questioned about the meaning of prostrations in the prayer.

He replied: “The first prostration means: O’ God! You created us from the dirt. When we raise our head it means: And You brought us out of the dirt. The second prostration means: You will return us to the dirt. And when we again raise our heads it means:

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And You will bring us out of the dirt again.”(1) It is obvious that if one really considers these points, he would try to improve himself.

the Imam and asked permission to enter. When he entered, he saw that the Imam was sitting in his praying niche. The Imam stood up and had Jabir sit next to himself, and asked Jabir about his health. Jabir said: “Is it not true that God has created Heaven for you and Hell for your enemies? Then why do you pray so much?”

The Imam replied: “O Companion of God’s Prophet! Do you know that God forgave all of the past and future sins of the Prophet, but he still did not stop worshipping? He worshipped so much that his blessed feet became swollen. When told that his past and future sins were forgiven he replied: Should I not be grateful for that?”

Then Jabir realized that his question did not have any effect on the state of affairs. He said: “You are from among the people through whom God fends off the calamities and protects the heavens and the Earth.” Then Imam Sajjad said: “I will follow in my father’s and my grandfather’s footsteps until I meet them.” Jabir said: “I have not seen anyone like Ali ibn al-Husayn among the descendants of the Prophets.” (1)

Tavoos Faqih said: “I saw Imam Sajjad circumambulating the House of God and worshipping God from after the night prayer until dawn. When he looked around and saw that there were few people left who were circumambulating, he looked up to the heavens and said: “O Lord! The stars remaining are few, and are about to

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set. The eyes have been closed to sleep. However, the gates of your Mercy to those who ask are still open. O Lord! I have come to the door of your House to encompass me with your Mercy, to forgive me, and to show me the face of my grandfather Muhammad in the Hereafter.”

Then the Imam cried and said: “I swear by your Majesty and Honor! I do not intend to oppose you by sinning. I am not ignorant of You and your chastisement when sinning. I do not want to expose myself to your chastisement. However, my Self wants to fool me, and your veil of Mercy helps it. O Lord! Who will save me from your chastisement? O Lord! What shall I hold on to if you cut off your rope of saving from me?

Woe to me! I will be brought to your threshold in the Hereafter. Those whose load is light shall be told to go. Moreover, those whose load is heavy shall be told to stay. I do not know whether I will be from among those whose load is light and are told to go. Or will my heavy load force me to stay there? O Lord! The older I get, the more my mistakes become. Now it is time for me to repent. O My Ultimate desire! Will you burn me in the Fire? Where then is my hope? What will then happen to my friendship? I have come to You with my wicked

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deeds. There is no one else with crimes like those of mine.”

Then he cried and prostrated on the ground. He felt good. I went to him and cried. My tears dropped on his face. Then he suddenly said: “Who has prevented me from the remembrance of my Lord?” Then I replied: “O Grandson of the Prophet! That is I. I am Tavoos. Why are you doing this? Why do you cry and moan so much? We feel obliged to follow you. O Sir! Your father was such a noble man. Your mother was the Blessed Fatima . Your grandfather was God’s Prophet .” Then Imam Sajjad said: “O Tavoos! Forget about the father, the mother or the grandfather. God has created the Heaven for those who obey Him whether they are a servant or a Tunisian slave. God has created Hell for those who commit sins - even if they are masters from the Quraysh tribe. Have you not heard God say?

فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءلُونَ

“Then when the Trumpet is blown, there will be no more relationships between them that Day, nor will one ask after another!” [The Holy Qur’an, al-Mu’minun 23:101](1)

you and will finally destroy you. We said earlier that praying is effective in restraining us from committing sins and wicked deeds. Now let us see how the Prophet of God represents praying as a means of forgiveness of our sins. Abi Basir quoted on the authority of Imam Baqir , on the authority of God’s Prophet :

لَو كَانَ عَلى بَابِ دَارِ أَحَدِكُم نَهَرٌ وَاغْتَسَلَ في كُلِّ يَوْمٍ مِنهُ خَمْسَ مَرَّاتٍ أكانَ يَبْقى في جَسَدِه مِن الدَّرَنِ شَيءٌ؟ (قلت: لا. قال) فإنَّ مَثَلَ الصَّلاةِ كَمَثَلِ النَّهَرِ الجارِي؛ كُلَّما صَلّى صَلاةً كَفَّرَتْ ما بَيْنَهُما مِن الذُّنُوبِ.

“If there was a flowing river right beside your house in which you washed yourself five times each day, would any dirt remain on your bodies?” He was told: “No.” Then he added: “Praying is similar to this river. Whenever you pray the sins you committed between the last time you prayed and this time will all be washed off.”(1)

If the person who prays fulfills all the required conditions, he will then surely be forgiven and saved from punishment as the Prophet said. The Commander of the Faithful also said the following that is recorded in Nahjul Balaghah:

He advised his companions as follows:

تَعَاهَدوا أَمْرَ الصَّلاةِ وَحَافِظوا عَلَيْها وَاسْتَكْثِروا مِنْها وَتَقَرَّبوا بِها فَإنَّها كَانَتْ عَلى المُؤمِنِينَ كِتاباً مَوقُوتاً. ألا تَسْمَعُونَ إلى جَوابِ أهْلِ النَّارِ حِينَ سُئِلوا: مَا سَلَكَكُمْ في سَقَرٍ؟ قَالُوا لَمْ نَكُ مِنَ المُصَلِّينَ. وَإنهَّا لَتَحُطُّ الذُّنُوبَ حَطَّ الوَرَقِ وَتُطْلِقُهَا إطْلاقَ الرَّبْقِ.

“Adhere to praying and guard it. Pray a lot and seek nearness to God through

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it, for prayer “..is indeed a timed prescription for the believers”(4:103). Have you not heard the answer of the residents of Hell when they are asked: “’What drew you into Hell’? They will answer, ‘We were not of those who prayed’”(74:42-43). Indeed, prayer sheds sins just as trees shed their leaves, and it sets loose (a person’s) sins just as bonds are let loose.”

you will not be safe from tearing through the veil and coming out of it. And there is no power but in God.

is not limited to Muslims and it has been prescribed for those before us. It is most probable that the similarity is only in its prescription for the religions that came before Islam, not in its number of days or time of fasting.

he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them? But the days will come, when the bridegroom shall be taken away from them, and then shall they fast in those days.” (1) [Luke, 5:33-35]

From the above we can conclude that they fasted too. The number forty is also expressed, but it is not clear how they fasted.(2)

Holy Qur’an accept this view. They say that God briefly expresses fasting to be for one or two days, and then says it is for a fixed number of days, that is the month of Ramadan. We can also understand from this verse that fasting is obligatory for those who are not ill or on a journey. When ill or on a journey, one should not fast. However, one should compensate by feeding the poor. Abdul Rahman quoted on the authority of God’s Prophet :

الصّائِمُ في السَّفَرِ كَالمُفْطِرِ في الحَضَرِ.

“One who fasts while on a journey is like one who breaks his fast while he is at home.”(1)

It has been narrated on the authority of Imam Sadiq :

الصّائِمُ في شَهْرِ رَمَضانَ في السَّفَرِ كَالمُفْطِرِ فِيهِ في الحَضَرِ.

“One who fasts during the month of Ramadan while he is on a journey is like one who is at home and breaks his fast.”(2)

In the interpretation of the above verse, we read in Majma’ al-Bayan: Ayashi quoted Muhammad ibn Muslim on the authority of Imam Sadiq that the Prophet never fasted while on a journey. Then this verse was revealed one day at noon when they were in a place called Kara ul-Ghameem. The Prophet asked for a bowl of water, drank some, and ordered the people to drink too. Some of the people said: “It is near the end of the day. It is better to complete our fast.” Then the Prophet called them sinners. They were called sinners until the time

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of the death of the Prophet .

for Islam: praying, paying the alms-tax, the holy pilgrimage, fasting and the friendship (of the Commander of the Faithful and the leaders that came after him).”(1)

Majlisi said: These may be contemporary things since Islam is shaky without them. Believing in these is a part of Islam. It is also probable that what is meant by friendship is love of the Imams in addition to a belief in them. Isma’il ibn Abi Ziyad quoted on the authority of Imam Sadiq on the authority of his grandfathers that the Prophet told his companions:

ألا أُخْبرُكُم بِشَيءٍ إنْ أنتُمْ فَعَلْتُمُوه تَباعَدَ الشَّيْطانُ عَنكُم كَما تَباعَدَ المَشْرِقُ مِن المَغْرِبِ؟ قالوا: بَلى. قالَ: الصَّوْمُ يُسَوِّدُ وَجْهَهُ وَالصَّدَقَةُ تَكْسِرُ ظَهْرَهُ وَالحُبُّ في اللهِ وَالمُؤازَرَةُ عَلى العَمَلِ الصَّالِحِ تَقْطَعُ دَابِرَهُ وَالاسْتِغْفارُ يَقْطَعُ وَتِينَهُ، وَلِكُلِّ شَيءٍ زَكاةٌ وَزَكاةُ الأبْدانِ الصِّيَامُ.

“Do you want me to tell you what you can do that will cause Satan to go as far away from you as the East is from the West?” They said: “O Prophet of God! Yes.” He said: “Fasting blackens Satan’s face. Giving charity breaks his back, love for the sake of God and helping in doing good deeds roots him out, and repentance cuts off his aorta. There is an alms tax for everything, and the alms of the body is fasting.”(2)

The late Majlisi considers this a reliable tradition. Ibn Abi Amir quoted on the authority of some of the companions, on the authority of Imam Sadiq : Almighty God revealed to Moses : What has prevented you from

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supplicating to Me? He said: The bad smell of my mouth since I am fasting. God the Almighty revealed:

يا مُوسَى! لخَلُوفُ فَمِ الصَّائِمِ أطْيَبُ عِنْدي مِن ريحِ المِسْكِ.

O Moses! The odour of the mouth of one who is fasting is more agreeable to Me than the fragrance of musk.”(1)

In another tradition, we read that the Prophet of God said:

الصَّوْمُ جُنَّةٌ مِن النّارِ.

“Fasting is a shield against the Fire.”(2)

يُسَوِّيَ بَينَ خَلْقِهِ وَأنْ يُذِيقَ الغَنيَّ نَيْلَ الجُوعِ والألَمِ لِيَرِقَّ عَلى الضَّعيفِ وَيَرْحَمَ الجائِعَ.

“God made fasting obligatory so that the rich and the poor are made equal. If there were no fasting, the rich would never experience the feeling of hunger that would make them have mercy on the poor, for whenever the rich desire something they are able to acquire it. Thus God desired to place His servants on the same level, and that the rich experience hunger and pain so that they have compassion for the weak and have mercy on the hungry.” (1)

We see in this tradition that one of the philosophies behind fasting in the month of Ramadan is to reduce the gap between the rich and the poor people. Wealth has always divided human societies into two classes - the rich and the poor. The rich who possess means of comfort and convenience can never realize the hardships and pains suffered by the poor and experience what they go through. When one fasts, he gets hungry and thirsty. His human emotions get aroused and he starts to think of ways to help those who are hungry. It is interesting to note that according to Islamic jurisprudence no rich man can pay a poor man to fast instead of him. This clearly shows the purpose behind fasting.

that taxing implies growth, development and purification. Here the Imam has referred to the health-related aspect of fasting. In another place he said:

وَصَومُ شَهْرِ رَمَضانَ فإنَّهُ جُنَّةٌ مِن العِقابِ.

“Fasting in the month of Ramadan is a shield against the chastisement.”(1)

In another place he said:

خُمصُ البُطونِ مِن الصِّيامِ ذُبْلُ الشِّفاهِ مِن الدُّعاءِ صُفْرُ الألْوانِ مِن السَّهَرِ عَلى وُجوهِهِم غَبَرَةُ الخاشِعين، أولئِكَ إخْوانيَ الذّاهِبونَ.

“They were those whose stomachs were slim due to fasting, their lips were dry from (continuous) supplications, their faces were pale from staying up at night, and their faces were covered with the dust of humbleness. They were my brothers who are gone now.”(2)

In another of Imam Ali’s wise sayings we read:

الصِّيامُ ابْتِلاءٌ لإخْلاصِ الخَلقِ.

“Fasting is a trial of people’s sincerity.”(3)

In another of Imam Ali’s wise sayings we read that on the day of celebration, he said:

إنَّما هوَ عِيدٌ لمَنْ قَبِلَ اللهُ صِيامَهُ وَشَكَرَ قِيامَهُ، وكُلُّ يَومٍ لا يُعصَى اللهُ فيهِ فَهوَ عِيدٌ.

“It is only a day of celebration (Eid) for those whose fasting God accepts and whose standing up in prayer (at night) He rewards. Every day in which one does not disobey God is a day of celebration.”(4)

In some of his advice he said:

أوصيكم وجميع ولدي... وصلاح ذات البين

“I advise you and my children…. to improve your social affairs, since its reward is more than that of praying and fasting.”(5)

and gain nothing from their fasting other than suffering from thirst and hunger. Many stay up at night in prayer and gain nothing but sleeplessness and fatigue. How beautiful is the sleeping of the wise, and the breaking of their fasts!”(1)

In the well-known sermon called Qasi’ah, Imam Ali discussed the bad ending of being entrapped by Satan’s plots, and pointed out factors that can save man.

و عن ذلكَ ما حَرَسَ اللهُ عِبادَهُ المؤمِنين بِالصَّلاةِ و الزَّكَواتِ و مُجاهَدَةِ الصِّيامِ في الأيَّامِ المَفْروضَاتِ تَسْكيناً لأطْرافِهِم وَتَخْشِيعاً لأبْصارِهِم وَتَذليلاً لِنُفوسِهِم وَتَخْفِيضاً لِقُلوبِهِم وإذْهاباً لِلخُيَلاءِ عَنهُم وَلِما في ذلِكَ مِن تَعفِير عِتاقِ الوُجوهِ تَواضُعاً وَالتِصاقِ كَرائِمِ الجَوارِحِ بالأرْضِ تَصاغُراً وَلحُوقِ البُطونِ بِالمُتونِ مِن الصِّيامِ تَذَلُّلاً.

“God protects his believing servants from that (Satan’s plots) through praying, paying the alms-tax, striving to fast during the days that fasting is prescribed since these acts will give tranquility to their limbs and hinder them from engaging in sin. They will cause humbleness of the eyes and control of the wild self. They will cause humbleness of the heart and eliminate undue pride and haughtiness. That will be due to tender cheeks being rubbed in the dust out of humility, the most precious limbs cleaving to the earth in abjectness and stomachs adhering to their backs because of fasting in abasement (before God).”(2)

It is said that once an Arab who was riding a camel in the desert ran into a man who was praying. His praying fooled the Arab. He got off his camel, sat down next to

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him and said: “How well do you pray!” The man said: “You do not know. I am also fasting.” The man’s praying and fasting fooled the Arab, and he entrusted his camel to him. When he returned he saw neither the man nor his camel. He felt sorry and realized that he should not have been fooled by the man’s praying and fasting, and should not have entrusted his camel to him.(1)

Now that we have studied the various effects of fasting as expressed by Imam Ali let us see what the master of the jurisprudents, Sheikh Muhammad Hasan who is the author of Jawahir ul-Kalam, has said about the positive effects of fasting in the chapter on fasting. He said: “It has been narrated that God the Almighty said:

الصَّومُ لي وأنَا أُجازِي بِه.

Fasting is for Me, and I will reward it (even though I Myself am the reward for fasting).

He added: “The reason it is said that fasting is for God is that it is a private issue which only God knows about. This is opposed to praying that is visible by the people. It is also because through fasting, our physical strength reduces while our intellect and the various faculties are strengthened. Thus we can attain the more precise divine points, heavenly knowledge and the desirable perfections.”(2)

follows:

1 Fasting is a form of abstaining that is private. It is a secret that others do not see unlike other forms of worship that are seen in public. No one but God knows about fasting, since it is a personal action done with patience.

2 Fasting is a form of self-restraint that is the greatest blow to God’s enemy. This is because lust is the tool of Satan. Eating and drinking strengthen lust. That is why God’s Prophet said:

إنَّ الشَّيطانَ لَيَجرِي مِن ابْنِ آدَمَ مَجرَى الدَّمِ فَضَيِّقُوا مَجارِيهِ بِالجُوعِ.

“Satan flows through man’s body just like blood. Block off the roaming grounds of Satan via hunger.”(1)

Hunger derived through fasting breaks down Satan and acts as a stronghold against him. Whoever defeats Satan has assisted God. This assistance is related to granting success by God since God has said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِن تَنصُرُوا اللَّهَ يَنصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

“O ye who believe! If ye will aid (the cause of) God, He will aid you, and plant your feet firmly.” [The Holy Qur’an, Muhammad 47:7]

God also said:

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا وَإِنَّ اللَّهَ لَمَعَ الْمُحْسِنِينَ

“And those who strive in Our (cause), We will certainly guide them to our Paths: For verily God is with those who do right.” [The Holy Qur’an, al-Ankabut 29:69]

In another verse God said:

إِنَّ اللّهَ لاَ يُغَيِّرُ مَا بِقَوْمٍ حَتَّى يُغَيِّرُواْ مَا بِأَنْفُسِهِمْ

Verily never will God change the condition of a people until they change it themselves (with their own souls).” [The Holy Qur’an, al-Ra’d 13:11]

The change mentioned in this verse

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is the elimination of lusts, since lusts are the means by which Satan influences man. We cannot discover the Grandeur of God as long as Satan influences us through our lusts. God’s Prophet said:

لَو لا أنَّ الشَّياطِينَ يَحومونَ عَلى قُلوبِ بَني آدَمَ لَنَظَروا إلى مَلَكُوتِ السَّماءِ.

“If Satans were not hovering around the hearts of the descendants of Adam, men could look at the kingdom of the heavens.”(1)

“O’ my son! Do you want me to teach you a practice that will make you needless of doctors?” Imam Hasan said: “Yes.” The Commander of the Faithful said that the Prophet said:

لا تَجلِسْ عَلى الطَّعامِ إلاّ وأنْتَ جائِعٌ، وَلا تَقُمْ عَن الطّعامِ إلاّ وَأنْتَ تَشْتَهِيهِ، وَجَوّدِ المَضْغَ، وإذا نِمْتَ فَأعْرِضْ نَفسَكَ عَلى الخَلاءِ، فإذا اسْتَعْمَلْتَ هذا اسْتَغْنَيْتَ عَن الطِّبِّ.

“Do not sit down to eat unless you are hungry. Cease eating while you still have some appetite to eat. Chew your food thoroughly. Go to the toilet before you sleep. If you adhere to these you will not need medical treatment.” (1)

This tradition also shows that overeating is the root of all illnesses.

Fasting is the perfect means to give our body a chance to get rid of the poisons within it.(1)

of balance.(1)

materials.(1)

fasting is postponed to a later time.

various organs and directing them in a good way while fasting.

said that it is breaking this form of fast even if you think about what to prepare to break the fast with, since you do not have a strong belief that God will give you the promised daily bread. This rank is specifically for the Prophets and the honest ones who are close to God. God told the Prophet :

قُلِ اللّهُ ثُمَّ ذَرْهُمْ فِي خَوْضِهِمْ يَلْعَبُونَ

..Say: "God (sent it down)": Then leave them to plunge in vain discourse and trifling. [The Holy Qur’an, al-An’am 6:91]

Imam Sadiq narrated that God’s Prophet had said:

الصَّوْم جُنَّةٌ: أيْ سِترٌ مِن آفاتِ الدُّنيا وَحِجابٌ مِن عَذابِ الآخِرَةِ.

“Fasting is a shield: that is, it is a covering against the calamities of this world and a protective barrier against the punishment of the Hereafter.”(1)

House of God.

verse:

وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ

“And remember Abraham and Isma'il raised the foundations of the House (with this prayer): "Our Lord! Accept (this service) from us: For Thou art the All-Hearing, the All-knowing.”[The Holy Qur’an, al-Baqarah 2:127]

This verse shows that the foundations of the Ka’ba existed, and all that Abraham and Isma’il did was to build the House. We can conclude the same thing from the writings of the Commander of the Faithful :

أَلا تَرَوْنَ أَنّ اللهَ سُبحانهُ اخْتبَرَ الأوّليِنَ مِن لَدُنْ آدَمَ صَلواتُ اللهِ عَليهِ إلى الآخِرينَ مِن هذا العالمِ بِأحْجارٍ لا تَضُرّ ولا تَنفَعُ ولا تُبصِرُ ولا تَسمَعُ فَجَعلها بَيتَهُ الحَرامَ … ثمّ أَمَر آدَمَ عليهِ السلامُ ووِلدَهُ أن يُثْنوا أَعطافَهُم نحْوَهُ.

“Do you not see that God the Praised One tested the earlier ones from Adam onwards till the later ones in this world, by expecting them to respect stones that neither harm nor benefit, and neither see nor hear – He made them into His Sacred House. God established it to be the place to honor Him…. Then God ordered Adam and his children to turn towards it.”(1)

Therefore, from the above verses and sermon we can conclude that the Ka’ba was built by Adam , destroyed by the tornadoes at the time of Noah and reconstructed by Abraham .

economically. Its spiritual attractions especially during the pilgrimage season are clear for everyone. Let us first consider it from an economical view. Mecca is located on dry land and from a natural point of view, it is not at all a suitable place to live in. However, Mecca has always been one of the developed towns good for living in, ready for business, and traveling to.

Secondly, the Ka’ba is considered a source of guidance for all the people of the world even for those who worshipped idols. There are many clear signs of the Unity of God and worshipping Him in this House. Its surviving the many attacks by the enemies who intended to destroy it throughout history is in itself one such clear sign. Each one of the following is a great reminder of lasting memories: Zamzam,(1) Safa and Marwa,(2) Rokn, Hatim, Hajar ul-Aswad(3) and Hijr Isma’il.

Each of the four sides of the House is called Rukn. Hatim is the name of the space between Hajar ul-Aswad and the door of the Ka’ba. Hijr Isma’il is an especial place that is constructed like an arch on the northwest side of the Ka’ba. Of these clear signs, the Station of Abraham(4) is specifically stated in the above verse since it is the place where Abraham stood to construct the Ka’ba, perform the pilgrimage ceremonies or invite the people to perform these great ceremonies. Fourthly, it is a secure house.

After building the Ka’ba, Abraham said: “O God! Please establish this town

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as a secure one.” God accepted the prayer of Abraham and established Mecca as a secure town. Religious laws also consider Mecca so secure that no fighting or war is allowed there. Even animals are secure in Mecca, and no one should bother them. There is a heavy fine established for hunting in the Masjid Al-Haram (the Ka’ba).

true value.(1)

inner wickedness and his purely material outlook. The Imam replied:

إِنّ مَن أضلّهُ اللهُ وأعمى قلبَهُ استَوخمَ الحقَّ ولم يستعذِبْهُ وصارَ الشَيطانُ وليَّهُ وربَّهُ ويورِدُهُ مناهِلَ الهَلَكَةِ ولا يُصدِرُهُ.

“He whom God leads astray and whose heart He blinds, finds the truth to be indigestible and disagreeable. Satan becomes his friend and his master and leads him towards the source of total loss from which there is no return.”

The Imam then said that God had established this House as a means by which He shall test men. God has assigned men to visit this House to measure their degree of sincerity of their worshipping Him and submission to Him. This House is the Station of the Prophets. It is the point towards which those who pray turn. The intention is not to worship the stones on the House. Rather the One being worshipped is God who is the Creator of man’s body and soul.(1)

قيمَةُ ذِكْرِك؟

“The prayer was made obligatory, performing the pilgrimage and the circumambulation of the Ka’ba were commanded, and the rituals (of Hajj) were made known, only to establish the remembrance of God. If there is no sense of greatness or awe in your heart for the One remembered Who is the objective and the desired one, then of what value is your remembrance?”(1)

Therefore, the pilgrimage ceremonies are a demonstration of a perfect man’s orderly spiritual development that carefully follows the various stages of development. He cuts himself off from all material interests and worldly affairs. He pulls himself out of involvement in the darkness of the self. He reaches the state of submersion in the illumination of the Lord’s Domain. A true pilgrimage is a spiritual motion. It is a development that occurs in the real self.

Pilgrimage stands for perfection. It implies the conversion of a potential power into its physical realization. It is similar to the conversion of one metal to another one in chemistry. It is not a game or entertainment as considered by some fools. How can one compare these childish perceptions with the moving developments of those who are struggling towards proximity to God?

Malik ibn Anas, who is the founder of the Malikiyah sect, narrated that once when he was accompanying Imam Sadiq on a pilgrimage trip, the Imam who was riding a horse could not say ‘labbayk.’(2) Every time he tried, his voice got stuck in his throat and he fell down from his

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horse. Malik said: “O’ grandson of the Prophet of God! Say labbayk. You must say labbayk.” Then Imam Sadiq said:

يا بنَ أبي عامِر، كيفَ أجسِرُ أنْ أقولَ: لَبّيْكَ اللّهمَّ لَبّيكَ، وأخْشى أنْ يَقولَ عزّ وجلّ لا لَبّيكَ ولا سَعْدَيكَ.

“O son of Abi A’mer! How dare I say “labbayk Allahumma labbayk”(1) when I fear that God the Almighty may reply: “No. I neither accept you nor shall I admit you.”

If one can set out for and reach the Ka’ba, touch the Hajar al-Aswad with his hands, let his heart reside on the slopes of the Arafah Hills, let him realize God’s symbol of the forbidden, sacrifice the lamb of selfish desires using certitude and contentment as a knife, then he is a real Hajji when he returns if he has been converted to a heavenly gem.

أَنفَقتَهُ في سبيلِ اللهِ ما بَلَغتَ ما بَلَغَ الحَاجُّ. إنَّ الحَاجَّ إذا أخَذَ في جِهازِهِ لم يَخطُ خُطْوَةً في شَيءٍ مِن جِهازِهِ إِلا كَتَبَ اللهُ عَزَّ وجَلَّ لهُ عَشْرَ حَسَناتٍ ومحَى عَنهُ عَشْرَ سَيّئاتٍ ورفعَ له عَشْرَ دَرَجَاتٍ، فَإذا رَكِبَ بَعِيرَه ُلم يَرْفَعْ خُفّاً وَلم يَضَعْهُ إلاّ كَتَبَ اللهُ لهُ مِثْلَ ذَلِكَ، فإذَا طَافَ بِالبَيْتِ خَرَجَ مِن ذُنُوبِه، فإذَا رَمَى الجِمارَ خَرَجَ مِن ذُنُوبِه… فَعَدَّدَ رَسُولُ اللهِ كَذا وَكَذا مَوقِفاً إذا وَقَفَها الحَاجُّ خَرَجَ مِن ذُنُوبِه ثُمّ قالَ: أَنّى لَكَ أنْ تَبْلُغَ ما يَبلُغُ الحاجُّ؟

A Bedouin visited the Noble Prophet of God and said: I left my house and set out for pilgrimage. However, for some reason I could not proceed, and lost the opportunity to go on pilgrimage. I am a rich man. Tell me what I can do so that God grants me what He grants a Hajji.” The Prophet looked at the Abu Qubays mountain and said: “If this mountain was made of red gold and it was all yours, you could not get the reward that God gives a Hajji if you donated it all for the sake of God.

When a pilgrim begins preparing his provisions for the journey, he is given the reward for ten good deeds and ten of his wicked deeds are forgiven for every step that he takes for its preparation. His rank near God is elevated ten degrees. When he rides in his mount, God will record the same kind of reward for him for every step that he raises up

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and lowers. Once he performs the circumambulations of the House of God, his sins are gone. When he throws stones at the symbols of idols, his sins depart.” The Prophet repeated the same sentence for each of the stations. Then he said: “How can you attain the reward that the Hajji attains?”

Then Imam Sadiq added:

وَلا تُكتَبُ عَليهِ الذّنوبُ أرْبَعَةَ أشْهُرٍ وتُكْتَبُ لهُ الحَسَناتُ إلاّ أنْ يأتِيَ بِكَبِيرَةٍ.

“No sins will be recorded for him for four months (after Hajj) while his good deeds will be recorded, unless he commits a major sin.”

Sadiq in the Al-Haram Mosque: “Whose sin is greater than everyone else’s?” He replied:

مَن يقِفْ بهَذَينِ المَوقِفَينِ؛ عَرَفَةَ والمُزدَلِفَةِ، وسَعى بَينَ هذَينِ الجَبَلَينِ ثمّ طَافَ بهذا البَيتِ وصَلّى خَلفَ مَقامِ إبْراهِيمَ ثُمّ قالَ في نَفْسِهِ أو ظَنَّ أنَّ الله لم يَغفِرْ لهُ فَهوَ مِن أعظَمِ الناسِ وِزراً.

“Whoever stops at these two stations of Arafeh and Mash’ar, does the ceremonies for between the two hills (of Safa and Marwa), circumambulates around this House and prays at the station of Abraham, then says to himself or thinks that God has not forgiven him - has committed the greatest sin.”(1)

Imam Sadiq said:

مَا مِن رَجُلٍ مِن أهْلِ كُورَةٍ وقفَ بِعَرَفَةَ مِن المُؤمِنينَ إلا غَفَرَ اللهُ لأَهلِ تِلكَ الكُورَةِ مِن المُؤمِنينَ. ومَا مِن رَجُلٍ وقفَ بَعَرَفَةَ مِن أهْلِ بيتٍ مِن المُؤمِنينَ إلا غَفَرَ اللهُ لأهلِ ذلكَ البَيتِ مِن المُؤمِنينَ.

“Whenever a faithful man from a village or a town stops in Arafeh, God will forgive all the faithful men from that village or town. Whenever a faithful man stops in Arafeh, God will forgive all the faithful members of his household.”(2)

It should be noted that faith that is the root of piety is stressed here.

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This means that God who has created man, provided for his sustenance and given him many blessings has the right to invite man to come to His House as a sign of being grateful to Him. This will preserve man’s nobility.

one gets depends on one’s intention and the degree of recognition of the secrets of worshipping.

are not sure that your donations will be returned to you. Finally you should not remind others of your favors since you have done so for yourself. If you remind them of your favors, you will not be immune from being similarly reminded of others’ favors to you. Moreover this will prove that your intentions were not pure. If you had pure intentions you would not remind anyone of it. And there is no power but in God.

Imam Sajjad has stressed three important points here.

1) Charity is a form of savings. Therefore, it will not get lost. It might seem to us that we lose what we give away in charity while it is not so. Rather the Qur’an encourages us to benefit from the wealth of this world as we see in the following verse:

وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا

Nor forget thy portion in this world…” [The Holy Qur’an, al-Qasas 28:77]

2) Giving charity in private is better than in public. That may be because there is a possibility of hypocrisy and showing off in acts of charity done in public. In addition to this, the one who is receiving charity will also be belittled when charity is given in public.

3) Charity should not be mixed with mentioning it since that will nullify its effect. As we will explain later, what is donated in charity will reach God first. Even more important is the fact that when charity is given in private it helps in the development of the understanding that

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God is the real donator in the mind of the one who is donating something. He realizes that he is only an intermediate agent in this affair and understands the real meaning of being a servant of God.

is a manifold increase. Things done in the way of God imply acts done for pleasing God alone.

شَيْءٍ مِّمَّا كَسَبُواْ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

“O ye who believe! Cancel not your charity by reminders of your generosity or by injury, - like those who spend their substance to be seen of men, but believe neither in God nor in the Last Day. They are in parable like a hard, barren rock, on which is a little soil: on it falls heavy rain, which leaves it (just) a bare stone. They will be able to do nothing with aught they have earned. And God guideth not those who reject faith.” [The Holy Qur’an, al-Baqarah 2:264]

Consider a hard rock covered by a thin layer of dirt. If seeds are planted in the dirt, there is plenty of good weather and sunshine, and then there is a heavy rainfall, the seeds will be washed off along with the dirt. The rock is so hard that the seed cannot grow on it and the barren hard appearance of the rock will appear again.

This does not happen because the sunshine, the good climate or the rains have had a bad effect. Rather it is because the place was not suitable for growth. It has had a good appearance, but it has been solid hardness beneath.

There has been only a small layer of dirt on the surface while a deep layer of soft soil is needed for the roots to be able to grow and extract nutrients to ensure proper growth. The Qur’an draws a similitude between hypocritical acts of charity that are

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at times even accompanied by hurting and mentioning; and a shallow layer of dirt on a barren hard rock. This act cannot bear any fruits. It will only result in the efforts being wasted. That is why Imam Sajjad said: “Finally you should not remind others of your favors since you have done so for yourself.”

Now let us consider the points mentioned in Tafsir-i-Namooneh regarding this verse. First, it can be concluded from this verse that some deeds might eliminate the results of other deeds. Secondly, the similitude used here is a very good one since hypocrites usually cover up their wicked inner thoughts with superficial acts of charity that are not deeply rooted in their beliefs. They do so in order to fool the people, but the vicissitudes of life will ultimately uncover their inner thoughts.(1)

rain falls on it but makes it yield a double increase of harvest, and if it receives not heavy rain, light moisture sufficeth it. God seeth well whatever ye do.” [The Holy Qur’an, al-Baqarah 2:265]

Being located on the slope of a high mountainside, the garden presents a beautiful scene to passers-by and is safe from the threats of flooding. The people who give charity for the sake of God due to their certain belief in God are similar to such a garden. They will generate great products. It is worth mentioning here that proper motivations for charity are expressed to be seeking God’s pleasure, strengthening one’s faith and gaining a feeling of peace and tranquility in one’s heart.

True sincere donors of charity are those who do so to please God, develop noble characteristics within themselves and terminate their conscious feelings of responsibility for the deprived. The verse ends with a warning that God sees well whatever we do in order to alert us not to harbor ill intentions in our deeds.(1)

charity, even so it is well, but if ye conceal them, and make them reach those (really) in need, that is best for you: It will remove from you some of your (stains of) evil. And God is well acquainted with what ye do.” [The Holy Qur’an, al-Baqarah 2:271]

There is no doubt that both forms of public and private charities are beneficial. When charity is given in public, others get encouraged to participate. This is even more effective if it is the obligatory form of charity. This will also end probable accusations that one has not performed his obligatory duties. If the charity is in a recommendable form, then it can serve as a means to encourage others to serve the poor and the deprived people. However, when charity is given privately it is certainly void of hypocrisy.

We read in Majma’ al-Bayan that “obligatory donations of charity should be made in public, while it is better for recommended donations of charity to be made in private.”(1) Charity helps remove some of our sins. What are important are one’s sincerity and good intentions. It does not matter whether the people know or do not know what we do. It suffices that God knows, as He is aware of everything, whether it be done in public or private.

thee (O Apostle), to set them on the right path, but God sets on the right path whom He pleaseth. Whatever of good ye give benefits your own souls, and ye shall only do so seeking the "Face"(1) of God. Whatever good ye give, shall be rendered back to you, and ye shall not be dealt with unjustly.” [The Holy Qur’an, al-Baqarah 2:272]

It has been quoted on the authority of Ibn `Abbas that Muslims were not willing to give charity to non-Muslims.(2) Then the above verse was revealed to permit them to do so when necessary. From this verse, we also realize that the benefits of what we do return to ourselves. We all know that when man knows that the results of what he does will benefit him, he will be more eager to do that deed. There are many material and spiritual benefits for charity. The spiritual effect of charity is that it strengthens our sense of self-sacrifice, giving and love for others. Therefore, it is a powerful tool for the development of one’s personality.

The economic benefits of charity are to help reduce the gap between the rich and the poor. Undoubtedly the existence of poor and deprived people in the society will lead to an outbreak of violence and crimes which may at times lead to anarchy. This would make life hard for both the rich and the poor people. Therefore giving charity is good for the society and those who make donations both economically and spiritually.

The

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reference to “the Face of God” in the above verse is used in a symbolic way meaning that those who give charity should sincerely do it for the sake of God. We are also warned that we will not just gain a small reward for what we give in charity. Rather we get back all that we give and not the least bit of injustice is done to us. This could also mean that our deeds will have a manifestation. After reviewing some of the verses of the Qur’an on this issue let us now study some of the relevant traditions.

بِالصَّدَقَةِ وادْفَعوا البَلاءَ بِالدُّعَاءِ واسْتَنْزِلوا الرِّزْقَ بِالصَّدَقَةِ فإنهَّا تَفُكُّ مِن بَينِ لحَيِْ سَبْعِمِائَةِ شَيطانٍ.

“Treat your patients by giving charity, and fend off calamities by supplications. Seek the descension of your share of the daily bread by giving charity since it will free you from the jaws of seven hundred Satans.”(1)

Abdullah ibn San’an quoted on the authority of Imam Sadiq who said:

يُسْتَحَبُّ لِلمَريضِ أنْ يُعطِيَ السّائِلَ بِيَدِهِ وَيأمُرَ السّائلَ أنْ يَدعُوَ لهُ.

“It is recommended for an ill person to give charity to a poor person with his own hands and ask the poor man to pray for him.”(2)

gave it to the poor man. She had a small child who had gone to the desert to collect some wood to burn.

A wolf came and carried him away and he screamed. The woman heard him scream, and went after the wolf. God sent Gabriel down to save the child from the wolf’s mouth and to hand him over to his mother. Then Gabriel told her: “O bondmaid of God! Are you satisfied with a morsel for a morsel?”(1)

This is a clear example of what is meant when Imam Sajjad says: “your donations will be returned to you.”

There is another event supporting this. Ali ibn Ibrahim quoted the following tradition about the events that happened to a Jew at the time of the Prophet on the authority of Ahmad ibn Muhammad, on the authority of Salim ibn Mukarram, on the authority of Imam Sadiq . The man was going to go somewhere. The Prophet said that a black snake would follow him and kill him. The Jew went and returned after a while with a load of wooden sticks on his back. The Prophet asked him to drop the load on the ground. He did so, and a black snake came out.

The Prophet asked the Jew what he had done that day. The Jew said that he had done nothing special. He said that he had picked up the wooden sticks and had given one of the two loaves of bread he had to eat to a poor man and

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had eaten one himself. The Prophet told him that his life had been saved due to his act of charity. Then the Prophet said:

الصَّدَقَةُ تَدفَعُ مِيتَةَ السُّوءِ.

“Giving charity drives away a bad death.”(1)

Hanan ibn Sodayr quoted on the authority of his father on the authority of Imam Baqir :

إنَّ الصَّدَقَةَ لَتَدْفَعُ سَبعِينَ بَلِيَّةٍ مِن بَلايا الدُّنيا مَع مِيتَةِ السُّوءِ، وإنَّ صاحِبَها لا يمُوتُ مِيتَة السُّوءِ أبَداً مَع ما يُدَّخَرُ لِصاحِبِها في الآخِرَةِ.

“Giving charity will fend off seventy of this world’s calamities and save you from a bad death in addition to granting you the rewards for the Hereafter.”(2)

As seen from the Qur’anic verses cited above giving charity in private or in public is recommendable and has a reward. There are also several traditions that point this out. Imam Sadiq quoted on the authority of God’s Prophet :

صَدَقَةُ السِّرِّ تُطفِئُ غَضَبَ الرَّبِّ

“Giving charity secretly will quench God’s wrath.”(3)

Umar ibn Yazid quoted on the authority of Imam Sadiq :

صَدَقَةُ العَلانِيَةِ تَدْفَعُ سَبعِينَ نَوعاً مِن أنْواعِ البَلاءِ وصَدَقَةُ السِّرِّ تُطفِئُ غَضَبَ الرَّبِّ.

“Giving charity openly will fend off seventy types of calamities and giving charity secretly will extinguish the wrath of the Lord.”(4)

Fazl ibn al-Hasan al-Tabarsi wrote in Majma’ al-Bayan that the Imam said:

صَدَقَةُ السِّرِّ تُطفِئُ غَضَبَ الرَّبِّ وَتُطفِئُ الخَطيئَةَ كَما يُطفِئُ الماءُ النّارَ وَتَدْفَعُ سَبعينَ باباً مِن البَلاءِ.

“Giving charity in secret will quench the Wrath of the Lord and wipe out wrong-doings just as water puts out fire. It will also ward off seventy types of calamities.”(5)

Imam Sadiq quoted on the authority of

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God’s Prophet :

أَرضُ القِيامَةِ نارٌ ما خَلا ظِلِّ المُؤمِنِ؛ فإنَّ صَدَقَتَهُ تُظِلُّهُ.

“The plains of the Day of Judgment will be full of Fire except for the shadow of the believer, for his acts of charity will shade him.”(1)

The Commander of the Faithful said:

صَدَقَةُ السِّرِّ تُكَفِّرُ الخَطيئَةَ وَصَدَقَةُ العَلانِيَةِ مِثْراةٌ في المَالِ.

“Giving charity in secret will compensate for wrong-doings and sins, and giving charity in public will increase your wealth.”(2)

He also said:

سَبْعَةٌ يُظِلُّهُم اللهُ في ظِلِّهِ يَومَ لا ظِلَّ إلاّ ظِلُّه… وَرَجُلٌ تَصَدَّقَ بِصَدَقَةٍ فَأخْفاها حَتىّ لم تَعْلَمْ يَمِينُهُ ما تُنْفِقُ شِمالُهُ.

“God will shade seven (groups of people) under His Shadow on the Day when there is no shadow other than His… One are those who give charity in the most secret way so that their right hand does not know what their left has given in charity!”(3)

If this is so, you will neither be hypocritical nor extravagant. You will only intend the offering for God’s sake, and know that God wishes your ease, and does not wish your hardship.

He also wishes His creatures to take it easy, and does not wish them to suffer hardships. Likewise, modesty is better than arrogance, for there lies extravagance and falsehood in the arrogant, while there are no formalities or falsehoods in the humble and the servile, since they are creatures and they exist in nature. There is no power but in God.

The Arabic word ‘hada’ meaning offering is used to refer to the sacrifice made for the holy pilgrimage to the Ka’ba.(1) We read the following verse in the Holy Qur’an:

وَلاَ تَحْلِقُواْ رُؤُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ

“And do not shave your heads until the offering reaches the place of sacrifice...” [The Holy Qur’an, al-Baqarah 2:196]

This is called an offering since it is like a gift some give to others after they sacrifice it. This is similar to the present that the queen of Sheba sent for Solomon as we read in the following verse:

وَإِنِّي مُرْسِلَةٌ إِلَيْهِم بِهَدِيَّةٍ فَنَاظِرَةٌ بِمَ يَرْجِعُ الْمُرْسَلُونَ

"But I am going to send him a present, and (wait) to see with what (answer) return (my) ambassadors."[The Holy Qur’an, al-Naml 27:35]

This word has been used seven times in the Holy Qur’an. In all instances, it is used to refer to the sacrifice made for the pilgrimage.

the pilgrimage is to send an offering for sacrifice. This offering is intended to be an act to get closer to God. We read the following in Majma’ al-Bahrain: “Offering refers to any good deed done with the intention of getting closer to God.” If we want to better understand what Imam Sajjad said about the offering, we should review the Qur’anic verses on this issue. Consider the following verse:

وَأَتِمُّواْ الْحَجَّ وَالْعُمْرَةَ لِلّهِ فَإِنْ أُحْصِرْتُمْ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ وَلاَ تَحْلِقُواْ رُؤُوسَكُمْ حَتَّى يَبْلُغَ الْهَدْيُ مَحِلَّهُ فَمَن كَانَ مِنكُم مَّرِيضاً أَوْ بِهِ أَذًى مِّن رَّأْسِهِ فَفِدْيَةٌ مِّن صِيَامٍ أَوْ صَدَقَةٍ أَوْ نُسُكٍ فَإِذَا أَمِنتُمْ فَمَن تَمَتَّعَ بِالْعُمْرَةِ إِلَى الْحَجِّ فَمَا اسْتَيْسَرَ مِنَ الْهَدْيِ ...

“And complete the Hajj or 'Umrah in the service of God. But if ye are prevented (from completing it), send an offering for sacrifice, such as ye may find, and do not shave your heads until the offering reaches the place of sacrifice. And if any of you is ill, or has an ailment in his scalp, (necessitating shaving), (he should) in compensation either fast, or feed the poor, or offer sacrifice; and when ye are in peaceful conditions (again), if anyone wishes to continue the 'Umrah on to the Hajj, he must make an offering, such as he can afford…” [The Holy Qur’an, al-Baqarah 2:196]

In this verse God has spoken of the offering three times.

The first occasion is concerned with the situation where you are in the service of God, but you are prevented from completing

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it because of getting ill. In this case, you must send an offering for sacrifice.

The second occasion is on the day of celebration before shaving the head and after the ritual stoning of devil. It is not allowed to shave until the offering is sacrificed.

The third case is when you are in peaceful conditions again. Sending an offering for sacrifice in Mina is the certain duty of any pilgrim who wants to participate in the pilgrimage ceremonies.

يا أيُّها الَّذين أمَنُوا لا تُحِلُّوا شَعائِرِ اللهِ و لا الشَّهْرَ الحَرامَ و لا الهَدْىَ و لا القَلائِدَ و لا أمِّينَ البَيْتَ الحَرامَ يَبْتَغُونَ فَضْلاً مِنَ اللهِ و رِضْواناً

“O ye who believe! Violate not the sanctity of the symbols of God, nor of the Sacred Month, nor of the animals brought for sacrifice, nor the garlands that mark out such animals, nor the people resorting to the Sacred House, seeking of the bounty and good pleasure of their Lord.” [The Holy Qur’an, al-Maida 5:3]

There are eight decrees in this verse. One is related to animals brought for sacrifice - marked or unmarked. The same issue is pointed out in the following verse:

جَعَلَ اللّهُ الْكَعْبَةَ الْبَيْتَ الْحَرَامَ قِيَامًا لِّلنَّاسِ وَالشَّهْرَ الْحَرَامَ وَالْهَدْيَ وَالْقَلاَئِدَ ذَلِكَ لِتَعْلَمُواْ أَنَّ اللّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الأَرْضِ وَأَنَّ اللّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

“God made the Ka'ba, the Sacred House, an asylum of security for men, as also the Sacred Months, the animals for offerings, and the garlands that mark them…” [The Holy Qur’an, al-Maida 5:97]

In another verse we read:

يَا

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أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَقْتُلُواْ الصَّيْدَ وَأَنتُمْ حُرُمٌ وَمَن قَتَلَهُ مِنكُم مُّتَعَمِّدًا فَجَزَاء مِّثْلُ مَا قَتَلَ مِنَ النَّعَمِ يَحْكُمُ بِهِ ذَوَا عَدْلٍ مِّنكُمْ هَدْيًا بَالِغَ الْكَعْبَةِ

“O ye who believe! Kill not game while in the sacred precincts or in pilgrim garb. If any of you doth so intentionally, the compensation is an offering, brought to the Ka'ba of a domestic animal equivalent to the one he killed, as adjudged by two just men among you...” [The Holy Qur’an, al-Maida 5:95]

The compensation must be donated to the Ka’ba. Jurisprudents agree that the expiation related to hunting while in Umrah should be sacrificed in Mecca and that related to hunting while in Hajj should be sacrificed in Mina. They also agree on the place of sacrifice. The issue of the sacrificial animals is again referred to in the following verse:

هُمُ الَّذِينَ كَفَرُوا وَصَدُّوكُمْ عَنِ الْمَسْجِدِ الْحَرَامِ وَالْهَدْيَ مَعْكُوفًا أَن يَبْلُغَ مَحِلَّهُ

“They are the ones who denied Revelation and hindered you from the Sacred Mosque and the sacrificial animals, detained from reaching their place of sacrifice…” [The Holy Qur’an, al-Fath 48:25]

These were the seven instances where the offering to sacrifice is mentioned in the Qur’an. We understand the importance of the offering and realize that this is done in order to obey God and to approach Him, and that it is to be taken to Ka’ba or the place of sacrifice.

sacrifice existed in different nations. The Qur’an has stated the origin of this practice to be at the time of the two sons of Adam as we read in the following verse:

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ

“Recite to them the truth of the story of the two sons of Adam. Behold! They each presented a sacrifice (to God): It was accepted from one, but not from the other. Said the latter: "Be sure I will slay thee." "Surely," said the former, "God doth accept of the sacrifice of those who are righteous.” [The Holy Qur’an, al-Maida 5:27]

We can see that presenting a sacrifice to God is one of the means of approaching God. Since the present of one of them was accepted, the other one threatened to kill him. The two sons of Adam used this practice to test their closeness to God. Abraham also tested his closeness to God through presenting a sacrifice.

As understood from the Old Testament, God ordered him to sacrifice an animal.(1) The children of Abraham expressed their closeness to God through offering sacrificial animals. The offerings at the time of Moses were of two types. They used to sacrifice one group and free the second group for the sake of God. The group that was sacrificed was also of the following three kinds:

1) They used to burn one group and only leave its skin for the rabbi.

2)

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They used to burn half of the second group and leave the second half for the rabbi.

3) The third group were those whose meat was for everyone.

The Romans used to offer sacrifice for their gods. The Priests used to spread water, honey and rose water at the time of the offering. It is recorded in history that they did not restrict themselves to the sacrifice of animals. At times, they sacrificed people too. The Phoenicians, Canaanites, Persians, Romans and Egyptians practiced this until an order to ban this practice was issued in the year 657 A.D. by the Romanian Parliament.

It is said that each year the Egyptians used to drown a fully made up virgin girl in the river. They did this with the intention of getting closer to their gods. This wicked practice continued in Egypt until Amr ibn A’as banned it upon the permission of Umar ibn Khattab. This has been quoted on the authority of Ustad Ahmad Jorjani who was one of the scholars in Al-Azhar University.(1)

Islam forbade all forms of offering for sacrifice for idols and men. Islam taught the proper practice of sending an offering to its followers. The verses related to this issue were cited above. Since human nature is inclined towards the belief in God, man likes to offer a sacrifice to Him. Islam taught man the proper way to offer a sacrifice, and the proper thing to offer. We should not think that the blood or the meat of the sacrificed animal

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would reach God. No. This is just a practice to help man approach God. Therefore, it should be done with the soul intention of approaching Him. That is why God’s name should be invoked when we offer a sacrifice to Him.

is your piety that reaches Him…” [Hajj, 22:37]. See how God accepted the offering of Abel, but turned down that of Cain.’(1) (2)

The reward for the one offering the sacrifice and his being forgiven are stressed in this tradition. In addition, the fact that his purity of intentions is recognized is also outlined. Imam Ali said:

لَو عَلِمَ النّاسُ ما في الأُضْحِيّةِ لاسْتَدانوا وَضَحّوا؛ إنّه لَيُغْفَرُ لِصاحِبِ الأضْحِيَّةِ عِندَ أوَّلِ قَطْرَةٍ تَقْطُرُ مِن دَمِها.

“If the people only knew the reward for offering animals for sacrifice, they would borrow money to make an offering. Indeed, the sins of the one who is offering a sacrificial animal are forgiven once the first drop of its blood falls on the ground.”(3)

It has been recorded in Wasa`il al-Shī`ah that the Prophet of God told his daughter, the Blessed Fatima :

إشْهَدي ذَبْحَ ذَبِيحَتِكِ فإنَّ أوَّلَ قَطْرَةٍ مِنها يَغْفِرُ اللهُ بِها كُلَّ ذَنبٍ عَلَيكِ… وهَذا لِلمُسلِمينَ عَامَّةً.

“Be present beside the animal you offer for sacrifice since your sins will be forgiven the moment the first drop of its blood falls down on the ground.” He then added: “This issue applies to all Muslims.”(4)

Imam Kazim quoted on the authority of God’s Prophet :

اسْتَفْرِهوا ضَحاياكُم فإنهّا مَطاياكُم علَى الصِّراطِ.

“Seek for sacrificial animals that are brisk and agile since they will be your mounts to cross the (Bridge of) Sirat.”(5)

فِي النَّصِيحَةِ وَأَنْ لا تُمَاحِكَهُ وَقَدْ بُسِطْتَ يَدُهُ عَلَيْكَ فَتَكُونَ سَبَبَ هَلاكِ نفْسِكَ وَهلاكِهِ. وتَذَلَّلْ وتَلَطَّفْ لإِعْطَائِهِ مِنَ الرِّضَا مَا يَكُفُّهُ عَنْكَ وَلا يَضُرُّ بدينِكَ وتَسْتَعِينُ عَلَيْهِ فِي ذلِكَ باللهِ. ولا تُعَازَّهُ ولا تُعَانِدَهُ فَإنَّكَ إنْ فَعَلْتَ ذلِكَ عَقَقْتَهُ وَعَقَقْتَ نَفْسَكَ فَعَرَضْتَهَا لِمَكرُوهِهِ وَعَرَضْتَهُ لِلْهَلَكَةِ فِيكَ وَكُنْتَ خَلِيقًا أَنْ تَكُونَ مُعِينًا لَهُ عَلَى نفْسِكَ وَشَرِيكًا لَهُ فِيمَا أَتى إلَيْكَ. وَلا قُوَّةَ إلا باللهِ.

Then the right of the possessor of authority is that you should know that God has established you as a trial for him. God is testing him through the authority He has given him over you. And you should sincerely provide him with your advice. And you should not quarrel with him while he has full dominance over you, for thereby you cause your own destruction and his, too. And you should be humble and courteous for his gifts to attain his satisfaction with you, so that he will not harm your religion.

And you should seek God's help in this regard. Do not oppose his power and do not resist him. Should you do so, you would have disobeyed him and disobeyed yourself: thus exposing yourself to encounter his evil and expose him to destruction by you. Thus you will deserve to be considered to be his assistant acting against yourself and as his partner in what he does to you. And there is no power but in God.

In this chapter, we review the rights of the leaders of the society as expressed by Imam Sajjad .

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At first, the rights of the rulers are discussed. Everyone agrees that there must be a ruler in each society in order to run the affairs. Social regulations and laws should be executed under his rule. Social security and peace should be established and chaos should be avoided so that the people can continue their lives and struggle for further development.

allowed protection from (the oppression of) the wicked.”

Imam Ali stresses the need for a ruler in the society and his role. He points out that a peaceful and strong society is one in which there is a strong rule based upon which security and order is established in the society. Here the Imam stressed the absolute necessity of a ruler in the society.

from these words expressed by Imam Ridha .

لِنَبِيٍّ لَّهُمُ ابْعَثْ لَنَا مَلِكًا نُّقَاتِلْ فِي سَبِيلِ اللّهِ

“Hast thou not turned thy vision to the Chiefs of the Children of Israel after (the time of) Moses? They said to a Prophet (that was) among them: "Appoint for us a king, that we may fight in the cause of God…." [The Holy Qur’an, al-Baqarah 2:246]

Also, consider the following verse:

وَقَالَ لَهُمْ نَبِيُّهُمْ إِنَّ اللّهَ قَدْ بَعَثَ لَكُمْ طَالُوتَ مَلِكًا قَالُوَاْ أَنَّى يَكُونُ لَهُ الْمُلْكُ عَلَيْنَا وَنَحْنُ أَحَقُّ بِالْمُلْكِ مِنْهُ وَلَمْ يُؤْتَ سَعَةً مِّنَ الْمَالِ قَالَ إِنَّ اللّهَ اصْطَفَاهُ عَلَيْكُمْ وَزَادَهُ بَسْطَةً فِي الْعِلْمِ وَالْجِسْمِ وَاللّهُ يُؤْتِي مُلْكَهُ مَن يَشَاء وَاللّهُ وَاسِعٌ عَلِيمٌ

Their Prophet said to them: "God hath appointed Talut as king over you." They said: "How can he exercise authority over us when we are better fitted than he to exercise authority, and he is not even gifted, with wealth in abundance?" He said: "God hath chosen him above you, and hath gifted him abundantly with knowledge and bodily prowess: God granteth His authority to whom He pleaseth. God careth for all, and He knoweth all things." [The Holy Qur’an, al-Baqarah 2:247]

We see that having a strong and intelligent leader is an important factor in achieving victory and success. This can clearly be seen in this verse where a knowledgeable person is appointed to rule the Children of Israel. They objected to his being poor but God responds with the fact that Talut is gifted with knowledge and bodily powess.

affairs of the army and the country in a very short time. Then he went to fight against an enemy that seriously threatened them. He stressed that only those who were whole-heartedly interested in fighting with the enemy could accompany him. Then the children of Israel finally managed to overcome Jalut’s forces under the leadership of a strong leader.

From studying this account, we can see that the most important aspects of leadership are divine appointment, knowledge and power. The leader uses his knowledge to recognize the proper path to progress for the society that he leads. He uses his power to implement his plans. Another point mentioned by Imam Sajjad is that God will test both the leader and his followers. We see an example of this test in the story of Talut as we read the following verse:

فَلَمَّا فَصَلَ طَالُوتُ بِالْجُنُودِ قَالَ إِنَّ اللّهَ مُبْتَلِيكُم بِنَهَرٍ فَمَن شَرِبَ مِنْهُ فَلَيْسَ مِنِّي وَمَن لَّمْ يَطْعَمْهُ فَإِنَّهُ مِنِّي إِلاَّ مَنِ اغْتَرَفَ غُرْفَةً بِيَدِهِ فَشَرِبُواْ مِنْهُ إِلاَّ قَلِيلاً مِّنْهُمْ فَلَمَّا جَاوَزَهُ هُوَ وَالَّذِينَ آمَنُواْ مَعَهُ قَالُواْ لاَ طَاقَةَ لَنَا الْيَوْمَ بِجَالُوتَ وَجُنودِهِ قَالَ الَّذِينَ يَظُنُّونَ أَنَّهُم مُّلاَقُو اللّهِ كَم مِّن فِئَةٍ قَلِيلَةٍ غَلَبَتْ فِئَةً كَثِيرَةً بِإِذْنِ اللّهِ وَاللّهُ مَعَ الصَّابِرِينَ

When Talut set forth with the armies, he said: “God will test you at the stream: if any drinks of its water, He goes not with my army: Only those who taste not of it go with me: A mere sip out of the hand is excused.” But they all drank of it,

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except a few. When they crossed the river, - He and the faithful ones with him, - they said: “This day we cannot cope with Goliath and his forces.” But those who were convinced that they must meet God, said: “How oft, by God's will, hath a small force vanquished a big one? God is with those who steadfastly persevere.” [The Holy Qur’an, al-Baqarah 2:249]

أَن تَجْعَلَ بَيْنَنَا وَبَيْنَهُمْ سَدًّا قال ما مَكَّنِي رَبِّي خَيْرٌ فَأعِيْنوني بِقُوَّةٍ أجْعَلْ بَينَكُم وَ بَينَهُمْ رَدْماً آتُونِي زُبَرَ الْحَدِيدِ حَتَّى إِذَا سَاوَى بَيْنَ الصَّدَفَيْنِ قَالَ انفُخُوا حَتَّى إِذَا جَعَلَهُ نَارًا قَالَ آتُونِي أُفْرِغْ عَلَيْهِ قِطْرًا

“They said: "O Zul-qarnain! The Gog and Magog (People) do great mischief on earth: shall we then render thee tribute in order that thou mightest erect a barrier between them and us?” He said: "(The power) in which my Lord has established me is better (than tribute): Help me therefore with strength (and labor): I will erect a strong barrier between you and them. Bring me blocks of iron." At length, when he had filled up the space between the two steep mountain-sides, he said, "Blow (with your bellows)." Then, when he had made it (red) as fire, he said: "Bring me, that I may pour over it, molten lead."” [The Holy Qur’an, al-Kahf 18:94-96]

It seems that the pathway through which the people of Gog and Magog attacked them was a space between two steep mountainsides. Alexander filled up that space with blocks of iron, had it heated up and then poured molten lead over it to totally block off the passage.(1) Then instead of being haughty for what he had done, he politely stated that his power was that of his Lord’s Mercy on him. The people thanked him. This is one of the characteristics of a strong leader. Imam Ali said:

فإنَّ الرَّعِيَّةَ الصّالحَةَ تَنْجو بالإمَامِ العَادِلِ. ألا وإنَّ الرَّعِيَّةَ الفاجِرَةَ تُهلَكُ بالإمامِ الفاجِرِ.

“The

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saving of good people depends on their just leader. The destruction of bad people is due to their bad leader.”(1)

the Egyptian people through the years of famine in such a successful way that the Qur’an considers him one of the best human leaders.

God for their prosperity and lasting rule. If they are oppressive rulers, ask God to guide them. Your righteousness depends on his righteousness. A just ruler is like a kind father. Like for him what you like for yourselves, and dislike for him what you dislike for yourselves.”(1)

We see that the Imam depicts a just ruler as a kind father. He can direct the society towards progress, development and perfection, just as a kind father raises a good child. The Noble Prophet said:

زَيَّنَ اللهُ السَّماءَ بِثَلاثَةٍ: الشَّمْسِ وَالقَمَرِ وَالكَواكِبِ. وَزَيَّنَ الأرْضَ بِثَلاثَةٍ: العُلَماءِ وَالمَطَرِ وَالسُّلْطانِ العادِلِ.

“God has adorned the heavens with three things: the sun, the moon and the stars. He has also adorned the earth with three things: scholars, rain and just rulers.”(2)

rule. However, it will not last by oppression even if it is a Muslim’s rule.”(1)

secure from.”

with. He should do his best to pave the way for the elimination of these difficulties and set his nation on the path to progress and development. Imam Ali wrote the following to Malik al-Ashtar in this regard:

وَأَمّا بَعْدَ هٰذا فَلا تُطَوِّلَنَّ ﭐحْتِجابَكَ عَنْ رَعِيَّتِكَ، فَإنَّ ﭐحْتِجابَ ﭐلْوُلاةِ عَنِ ﭐلرَّعِيَّةِ شُعْبَةٌ مِنَ ﭐلضِّيقِ، وَقِلَّةُ عِلْمٍ بِالأُمُورِ، وَﭐلاحْتِجابُ مِنْهُمْ يَقْطَعُ عَنْهُمْ عِلْمَ مَا ﭐحْتَجَبُوا دُونَهُ فَيَصْغُرُ عِندَهُمُ ﭐلْكَبِيرُ، وَيَعْظُمُ ﭐلصَّغِيرُ، وَيَقْبُحُ ﭐلْحَسَنُ، وَيَحْسُنُ ﭐلْقَبِيحُ وَ يُشابُ الحَقُّ بِالباطِلِ.

“Do not prolong your seclusion from your subjects, for the rulers’ seclusion from their subjects is a kind of limitation and (results in) a lack of knowledge about (their) affairs. Seclusion from them deprives them (the rulers) of the knowledge of what is concealed from them so that what is great becomes small for them and the small becomes great, the good is seen to be ugly and the ugly to be good, and the truth is mixed with falsehood.”

having an oppressive ruler is a direct consequence of a nation’s acts. Naturally, the fact that is usually expressed as “for every action there is a reaction” is just a divine law. They have set out on a path that leads them to the rule of corrupt people. That is why they are the masters of the residents of Hell, as they were leaders of the corrupt people in this world. Thus they are cursed by God in this world, and in the next to come as God says:

وَأَتْبَعْنَاهُمْ فِي هَذِهِ الدُّنْيَا لَعْنَةً وَيَوْمَ الْقِيَامَةِ هُم مِّنَ الْمَقْبُوحِينَ

“In this world We made a curse to follow them and on the Day of Judgment they will be among the loathed (and despised).” [The Holy Qur’an, al-Qasas 28:42]

God’s curse is depriving them of His Mercy. The curse of the angels and the believers will also be always upon them. Divine leaders invite the people to do good deeds, but corrupt rulers invite the people to corruption and the Fire. There is a tradition from Imam Sadiq in this regard. It says that divine leaders give priority to God’s orders over those of the people and their own will.

They consider God’s decrees to be the best ones. However, the second group give priority to their own orders over those of God and consider their decrees to be above His.(1) As each leader has some followers in this world, each leader in the Hereafter also has some followers. Bashar ibn Ghalib quoted on the

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authority of Imam Husayn when asked about the interpretation of the following verse:

يوْمَ نَدْعُو كُلَّ أُنَاسٍ بِإِمَامِهِمْ

“One day We shall call together all human beings with their (respective) Imams.” [The Holy Qur’an, Bani Israil 17:71]

Imam Husayn said:

إمَامٌ دَعا إلى هُدىً فَأجابُوهُ إلَيهِ وَإمامٌ دَعا إلى ضَلالَةٍ فَأجَابُوهُ إلَيهِ: هؤلاءِ في الجَنَّةِ وَهؤلاءِ في النّارِ. وَهُو قَولُهُ عَزَّ وَجَلَّ: فَريقٌ في الجَنَّةِ وَفَرِيقٌ فِي السَّعِيرِ.

“A leader invites to guidance and some people follow him. Another leader invites to corruption and some people accept his invitation. The first group will go to Heaven while the second group goes to Hell. This is what is meant by the Almighty God’s words: ‘… (when) some will be in the Garden, and some in the Blazing Fire’ [Shura 42:7].”(1)

Imam Sadiq said:

إنَّ في وِلايَةِ الوالِي الجَائِرِ دُرُوسَ الحَقِّ وَإحْيَاءَ البَاطِلِ كِلُّهِ وإظْهارَ الظُّلْمِ وَالجَوْرِ وَالفَسادِ.

“Truth is erased, falsehood is revived, and injustice, oppression and corruption become manifest during the rule of an oppressive ruler.” (2)

The Noble Prophet of Islam said:

لِكُلِّ شَيءٍ آفَةٌ يُفْسِدُهُ وآفَةُ هَذا الدِّينِ وُلاةُ السُّوءِ.

“For everything there is a blight that corrupts it. The blight of this religion is evil rulers.”(3)

Imam Baqir said:

ثَلاثَةٌ لَيسَ لهُم حُرمَةٌ: صاحِبُ هَوىً مُبْتَدِعٌ وَالإمامُ الجائِرُ وَالفاسِقُ المُعْلِنُ فُسوقَهُ.

“There are three groups of people who are not entitled to respect: those who have a lust for innovations (in religion), those who are oppressive leaders, and corrupt people who manifest their corrupt deeds.”(4)

From the above discussion, we can clearly see the role of oppressive rulers in destroying the truth

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and making falsehood and corruption prevail in the society.

أعْرابِ قَومِكَ. فَوالَّذي فَلَقَ الحَبَّةَ وَبَرَءَ النَّسَمَةَ لَئِنْ كانَ ذلِكَ حَقّاً لَتَجِدَنَّ بكَ عَلَيَّ هَواناً وَلتَخِفَّنَّ عِندي مِيزاناً، فلا تَسْتَهِنْ بِحَقِّ رَبِّكَ ولا تُصْلِح دُنياكَ بِمَحْقِ دِينِكَ فَتَكونَ مِن الأخْسَرِينَ أعْمالاً.

“I have heard things about you that, if true, imply that you have raised your Lord’s wrath, and you have disobeyed your leader. I have been notified that you are dividing the properties of Muslims that they have earned with their spears and horses, and for which they have shed their blood, between your Arab relatives who have come to you. I swear by Him Who split the seed and created man, that if this is true then you will find yourself debased in my sight and you will be lowered in my estimation. Therefore do not make light of your Lord’s right, and do not build your world by destroying your religion lest you be of those who are ‘..the greatest losers in their works’” (18:103).”(1)

Then he continues:

أمّا بَعدُ، فإنَّ مِن أعْظَمِ الخِيانَةِ خِيانَةَ الأُمَّةِ وَأعْظَمُ الغِشِّ عَلى أهْل المِصْرِ غِشُّ الإمَامِ، وَعِنْدَكَ مِن حَقِّ المُسلِمينَ خَمُسمِائَةِ ألْفِ دِرْهَمٍ فابْعَثْ بها إليَنا حِين يَأتِيكَ رَسُولي.

“Moreover, indeed the greatest form of treachery is that done to a nation, and the greatest form of deceit against the people of the city is the deceit of the leader. You have five hundred thousand Dirhams of dues belonging to the Muslims, so send it to us when my representative comes to you.” (2)

We see how Masqalah who had started to forcefully take away

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the people’s property is blamed by Imam Ali and his treachery is considered to be the worst possible type by the Imam .

him,(1) and helping him for yourself in the knowledge that you need by freeing your mind for him, and presenting your understanding to him, and purifying your heart for him, and fixing your eyes on him by means of abandoning leisures and diminishing lust.

And you should know that regarding what he teaches you, you are considered as his messenger to teach when you meet the ignorant ones. Therefore, it is binding upon you to render on his behalf properly, and not cheat in the fulfillment of his mission, and strive to deliver what you undertake. And there is no power but in God.

We can therefore summarize the following rights of teachers as expressed by Imam Sajjad :

1 - Respecting our teacher

2 - Seeking our teacher’s help in acquiring knowledge

3 - Getting whole-heartedly prepared to attend our teacher’s lectures

4 - Not raising our voice over our teacher’s voice

5 - Not responding to questions that others ask him before he does

6 - Not talking with others while we are in the presence of our teacher

7 - Not gossiping about anyone

8 - Defending our teacher if someone speaks bad of him

9 - Covering up the faults of our teacher

10 - Advertising our teacher’s nobility

11 - Not associating with our teacher’s enemies

12 - Not acting as an enemy towards his friends

knowledge, and is naturally humble to those who possess it. The Prophet of God who was the seal of the Prophets is told to read in the very first instance of receiving divine revelations:

اقْرَأْ بِاسْمِ رَبِّكَ الَّذِي خَلَقَ

"Read! In the name of thy Lord and Cherisher, Who created…” [The Holy Qur’an, al-‘Alaq 96:1]

Then the subject of teaching the use of the pen is revealed:

الَّذِي عَلَّمَ بِالْقَلَمِ عَلَّمَ الْإِنسَانَ مَا لَمْ يَعْلَمْ

"… He who taught (the use of) the Pen. Taught man that which he knew not.” [The Holy Qur’an, al-‘Alaq 96:4-5]

It is very important to notice that the very first instance of revelation of divine teachings is about reading, teaching, the pen, etc. This shows that it is teaching and knowledge that can elevate man from the lowest ranks to the highest positions, and finally approach the threshold of God. The Holy Qur’an asks man’s conscience to judge about knowledge:

قُلْ هَلْ يَسْتَوِي الَّذِينَ يَعْلَمُونَ وَالَّذِينَ لَا يَعْلَمُونَ إِنَّمَا يَتَذَكَّرُ أُوْلُوا الْأَلْبَابِ

“Say: Are those equal, those who know and those who do not know? It is those who are endued with understanding that receive admonition.” [The Holy Qur’an, al-Zumar 39:9]

Consider the following verses:

قل لا يَسْتَوي الخَبِيثُ و الطَّيِّبُ

“Say: Not equal are things that are bad and things that are good …” [The Holy Qur’an, al-Maida 5:100]

وَمَا يَسْتَوِي اْلأَعْمَى وَالْبَصِيرُ

وَلا الظُّلُمَاتُ وَلا النُّورُ و لا الظِّلُّ و لا الحَرُورُ

“The blind and the seeing are not alike, nor are the depths of Darkness and the Light. Nor are the (chilly) shade and

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the (genial) heat of the sun.” [The Holy Qur’an, al-Fatir 35:19-20]

The phrases “things that are good”, “the seeing”, “the light”, “the heat of the sun” all represent the results of having knowledge, while “things that are bad”, “the blind”, “depths of Darkness” and “the chilly shade” all represent the results of ignorance.

Consider the following verse:

ً قُلْ كَفَى بِاللّهِ شَهِيدًا بَيْنِي وَبَيْنَكُمْ وَمَنْ عِندَهُ عِلْمُ الْكِتَاب

Say: Enough for a witness between me and you is God, and such as have knowledge of the book.” [The Holy Qur’an, al-Ra’d 13:43]

In this verse, those who have knowledge have been described to be as a witness to Prophethood along with God, and their high rank near God is clarified.

To stress the importance of acquiring knowledge, the Qur’an says:

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

“… God will raise up to (suitable) ranks (and degrees), those of you who believe and who have been granted (mystic) knowledge …”[The Holy Qur’an, al-Mujadila 58:11]

Now that we have briefly expressed the value of knowledge, we will attend to the worth of the teacher.

status of the one who visits knowledgeable people seventy degrees, and send down mercy upon him and the angels will bear witness that Heaven is guaranteed for him.”(1)

The Noble Prophet encouraged the people to attend the meetings held by the knowledgeable people:

يَا أبَا ذَرٍّ! الجُلوسُ سَاعَةً عِندَ مُذاكَرَةِ العِلمِ أحَبُّ إلى اللهِ مِن قِيامِ ألْفِ لَيلَةٍ يُصَلّى في كُلِّ لَيلَةٍ ألفَ رَكْعَةٍ. و الجُلوسُ سَاعَةً عِندَ مُذاكَرَةِ العِلمِ أحَبُّ إلى اللهِ مِن ألْفِ غَزْوَةٍ وَقِراءَةِ القُرآنِ كُلِّهِ.

“O Abu-Dharr! Attending a scholarly discussion for an hour is more loved by God the Almighty than a thousand nights of standing in prayer, performing a thousand units of prayer each night. Attending a scholarly discussion for an hour is more loved by God than attending a thousand battles and reciting the whole Qur’an.”(2)

The Prophet said:

ما مِنْ مُؤمِنٍ يَقْعُدُ ساعَةً عِندَ العَالِمِ إلاّ نَاداهُ رَبُّهُ عَزَّ وَجَلَّ: جَلَسْتَ إلى حَبيبي، وَعِزَّتِي وَجَلالي لأُسْكِنَنَّكَ الجَنَّةَ مَعَهُ وَلا أُبالي.

“No believer sits with a scholar for an hour but that his Lord, the Exalted, the High, calls out to him: You sat with My beloved. I swear by My Majesty and Honor that I will make Heaven your abode. There are no obstacles for this.”(3)

We can see that the Prophet has stated that one who is busy teaching is loved by God and is considered God’s friend. Both him and the students attending his lectures are given a promise to enter Heaven. We should add that this reward is only meant for the teacher and the student

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who have pure intentions and work for God’s sake.

“O’ my son! Today I heard you curse Imam Ali . Since when have you become sure that Ali deserves to be cursed?” Then Umar promised his teacher to quit doing that. This advice of the teacher was so effective that when Umar ibn Abdul Aziz became the Caliph, he banned this practice, and instead ordered the following verse to be recited:(1)

إِنَّ اللّهَ يَأْمُرُ بِالْعَدْلِ وَالإِحْسَانِ

“God commands justice, the doing of good…” [The Holy Qur’an, al-Naĥl 16:90]

The son of Yazeed was called Mu`awiyah. When he became the ruler, he ruled for only a few days. Then he invited the people, climbed up the pulpit and resigned from his Caliphate. His mother and Marwan opposed his decision, but it was of no use. Then they tried to find out the reason behind his resignation.

They found out that Umar al-Maqsoos who was his teacher had been very influential in changing the course of life of Mu`awiyah and his viewpoints. Then they went to him and interrogated him as to why he had established the love for Imam Ali in the heart of Mu`awiyah. Then they dug a ditch and buried the teacher alive.(2) This is how a teacher can influence someone and change his life.

fragments, And produce therein corn.” [The Holy Qur’an, ‘Abasa 80:24-27]

These verses apparently refer to our food since they discuss rain, the earth and the production of food. However, the Immaculate Imams have interpreted them to refer to our spiritual food. The late Fayz Kashani reported in his Tafsir-i-Safi: “Imam Baqir was asked about the meaning of “then let man look at his food”. The Imam replied: “By ‘his Food,’ it is meant knowledge. One must be careful where he gets it from.”(1)

Fayz Kashani then goes on to say: “There are two types of food - food for the body and food for the mind. This is because we are composed of the body and the spirit. Man should think about how food is produced. It rains, the earth gets soft, and seedlings emerge. Man should also think about his food for the mind. He should ponder over how knowledge is revealed in the lands of the Prophets to the hearts of the Prophets, and how the minds of those who are ready to become educated receive this descended revelation and blossom.

Therefore, we should try to obtain our knowledge through divine lines such as the Prophet and the Immaculate Imams . Spoiled or poisoned food is harmful to the body. At times digesting such food might take us to the border of death. Likewise, what we hear and see affects our nervous system, our mind and our spirit. We might be misled, and lose our chances of Prosperity. It might result

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in both our life and our Hereafter to be ruined. We have already discussed the rights of hearing and sight before in detail.

your fingers.

6 - Do not keep saying ‘So and so said’, in opposition to what he has said.

7 - Do not get upset if you have to wait a while to talk with him, since his case is similar to the case of a palm tree, that is, you have to wait for a while before you can get some dates.”(1)

Next, we will describe the case of a teacher and a student both of whom were Prophets. We will see how they respected their teacher and how they taught ways to teach, question and how to learn to everyone.

of Our servants, on whom We have bestowed mercy from Ourselves, and whom We have taught knowledge from Our own Presence.” [The Holy Qur’an, al-Kahf 18:65]

The especial characteristics of this great teacher include his attainment of the high rank of becoming a servant of God, his prosperity in receiving divine mercy, and his knowledge being taught to him by God. What is obvious is that this student has many advantages over his teacher, but he recognizes that he does not know everything, and suffers the hardships of traveling in order to benefit from the teacher’s especial knowledge. When he meets the teacher, he politely asks a question as we read:

قَالَ لَهُ مُوسَى هَلْ أَتَّبِعُكَ عَلَى أَن تُعَلِّمَنِ مِمَّا عُلِّمْتَ رُشْدًا قَالَ إِنَّكَ لَنْ تَسْتَطِيعَ مَعِيَ صَبْرًا وَكَيْفَ تَصْبِرُ عَلَىٰ مَا لَمْ تُحِطْ بِهِ خُبْرًا قَالَ سَتَجِدُنِي إِنْ شَاءَ اللَّهُ صَابِرًا وَلَا أَعْصِي لَكَ أَمْرًا

“Moses said to him: May I follow thee on the footing that thou teach me something of the (Higher) Truth which thou hast been taught? (The other) said: Verily thou wilt not be able to have patience with me! And how canst thou have patience about things about which thy understanding is not complete? Moses said: Thou wilt find me, if God so will, (truly) patient: nor shall I disobey thee in aught.” [The Holy Qur’an, al-Kahf 18:66-69]

We can see some recommendations that students should use:

1 - Moses introduces himself to be a follower of his teacher, and recognizes his rank to be lower than that

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of his teacher.

2 - His statement “May I follow thee, on the footing that thou teach me something of the (Higher) Truth which thou hast been taught?” is a sign of absolute humbleness to his teacher.

3 - By saying “that thou teach me” he introduces himself to be ignorant relative to his teacher, and highly respects his noble teacher.

4 - The concepts of following, teaching and patiently learning are all introduced in order to show that a student should follow his teacher. Then he can benefit and learn from his teacher if he is patient.

5 - By “that thou teach me something of the (Higher) Truth,” Moses shows that he is only seeking knowledge, and he is not after a higher rank and position. Therefore, all students should benefit from these words, and expect nothing from their teachers but benefiting from their knowledge.

6 - From “of the (Higher) Truth which thou hast been taught,” we realize that Moses is referring to divine knowledge that God has taught Khidhr. We also learn that the position of being a teacher is a divine rank, and man has learned knowledge from God.

7 - Moses was seeking guidance from Khidhr. He wants to benefit from the blessing of his guidance.

him prepared not to rush into conclusions regarding the philosophy behind what Khidhr does.

3 - What is Moses after for which he suffers the hardships of the trip? He is after a good teacher. This teaches us that we should be very patient in order to get a good teacher. We have also read in traditions that we should not seek knowledge from just anyone but try to seek it from divine sources, such as the Teachings of the Immaculate Imams . In what follows, Moses objects to the acts of his teacher when he scuttles the boat; he slays a young man, or he sets up straight a wall they find at the verge of falling down. Moses objects to these acts, but later he is told the reason for doing them.(1)

haughtiness and excessive pride.(1)

that a teacher is the one who provides him with food for his mind and is similar to his father. He should respect his teacher as he respects his father. Therefore, he should not raise his voice above that of his teacher’s. He should be very polite in front of his teacher.

A student should strive to cover up the faults of his teacher, and stress his teacher’s nobilities. They asked Alexander why he respected his teacher so much, and honored him more than his parents? He replied that his parents were only the source of his worldly existence that is ephemeral, while his teacher was the source of his eternal prosperity. A society can be developed if it has capable and sympathetic teachers. Teachers have sacrificed their most valuable asset - that is their life, in order to revitalize the society and save the people from the grips of the ignorant ones and cultural thieves.

Once when Socrates was imprisoned, his students made every effort and sacrifice to save him. However, he did not accept. He preferred to die rather than break the law and harm social order.

Finally, we mention the practice of Imam Husayn . Aba Abdul Rahman Solami taught one of the children of Imam Husayn to recite the Chapter Fatiha of the Holy Qur’an.

Imam Husayn gave him one thousand coins, one thousand robes and a mouthful of pearls. Some people considered this too great a reward. However, he said: “How can this reward compensate for his generous grant?

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Nothing is enough to compensate for teaching the Holy Qur’an.”(1)