In the Name of Allah,
the All-beneficent, the All-merciful
نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 6
نویسنده: آیة الله سید محمد باقر الحکیم
مترجم: بدر شاهین
زبان ترجمه: انگلیسی
Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Six: The System of Social Relations of the Virtuous Community
Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakīm
Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)
Translator: Badr Shahin
Editor: Iffat Shah and Carol Ahmadi
Revised by: Ashraf Carl Eastman Ahmadi
Publisher: ABWA Publishing and Printing Center
First Printing: 2011
Printed by: Mojab
Copies: 5000
ISBN:
© Ahl al-Bayt (‘a) World Assembly (ABWA)
All rights reserved.
www.ahl-ul-bayt.org
info@ahl-ul-bayt.org
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قال الله تعالی:
﴿إِنَّمَا یُرِیدُ اللَّهُ لِیُذْهِبَ عَنْکُمْ الرِّجْسَ أَهْلَ الْبَیْتِ وَیُطَهِّرَکُمْ تَطْهِیرًا﴾
Indeed Allah desires to repel all impurity from you, O People of the Household, and purify you with a thorough purification. (Sūrat al-Aḥzāb 33:33).
Prophetic traditions mentioned in both in Sunnī and Shī‘ah authoritative reference books of ḥadīth and tafsīr (exegesis of the Qur’an) have confirmed that this holy verse was revealed to exclusively refer to the People of the Cloak [ahl al-kisā’], viz. Muḥammad, ‘Alī, Fāṭimah, al-Ḥasan, and al-Ḥusayn (‘a) as the Ahl al-Bayt (People of the Household).
For instance, refer to the following references:
Sunnī
Aḥmad ibn Ḥanbal (d. 241 AH), al-Musnad, 1:231; 4:107; 6:292, 304; Ṣaḥīḥ Muslim (d. 261 AH), 7:130; Al-Tirmidhī (d. 279 AH), Sunan, 5:361 et al.; Al-Dūlābī (d. 310 AH), Al-Dhuriyyah al-Ṭāhirah al-Nabawiyyah, p. 108; Al-Nasā’ī (d. 303 AH), Al-Sunan al-Kubrā’, 5:108; 113; Al-Ḥakīm al-Nayshābūrī (d. 405 AH), Al-Mustadrak ‘ala’ ṣ-Ṣahīḥāyn, 2:416, 3:133, 146-147; Al-Zarkashī (d. 794 AH), Al-Burhān, p. 197; Ibn Hājar al-Asqalānī (d. 852 AH), Fatḥ al-Barī Sharḥ Ṣaḥīḥ al-Bukhārī, 7:104.
Shī‘ah
Al-Kulaynī (d. 328 AH), Uṣūl al-Kāfī, 1:287; Ibn Babawayh (d. 329 AH), Al-Imāmah wa’ t-Tabṣīrah, p. 47, ḥadīth 29; Al-Maghribī (d. 363 AH), Da’ā’im al-Islām, pp. 35, 37; Al-Ṣādūq (d. 381 AH), Al-Khiṣāl, pp. 403, 550; Al-Ṭūsī (d. 460 AH), Al-Amalī, ḥadīth 438, 482, 783.
For more details, refer to the exegesis of the holy verse recorded in the following books of tafsīr: Al-Jassās (d. 370 AH), Aḥkām al-Qur’ān; Al-Wāḥidī (d. 468 AH), Asbāb al-Nuzūl; Ibn al-Jawzī (d. 597 AH), Zād al-Masīr; Al-Qurṭubī (d. 671 AH), Al-Jāmi‘ Li-Aḥkām al-Qur’ān; Ibn Kathīr (d. 774 AH), Tafsīr; Al-Tha‘labī (d. 825 AH), Tafsīr; Al-Ṭabarī (d. 875 AH), Tafsīr; Al-Suyūṭī (d. 911 AH), Al-Durr al-Manthūr; Al-Shawkānī (d. 1250 AH), Fatḥ al-Qadīr; Al-‘Ayyāshī (d. 320 AH), Tafsīr; Al-Qummī (d. 329 AH), Tafsīr; Furt al-Kūfī (d. 352 AH), Tafsīr at the margin of the exegesis of Sūrat al-Nisā’ verse 59; Al-Ṭabarsī (d. 560 AH), Majma‘ al-Bayān, as well as many other sources.
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THE ROLE OF THE AHL AL-BAYT (‘a) IN Building THE VIRTUOUS COMMUNITY
BOOK SIX:
THE SYSTEM OF SOCIAL RELATIONS OF THE VIRTUOUS COMMUNITY
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قال رسول الله صلی الله علیه و آله:
"إنی تارکُ فیکُمُ الثَقلین: کتاب الله، وعترتی أهلَ بیتی، ما إن تمسکتُم بهما لن تضلوا أبداً وأَنَّهُما لَن یَفترِقا حتّی یردا عَلیَّ الحوضَ"
The Messenger of Allah (ṣ) said:
“Verily, I am leaving among you two precious things [thaqalayn]: The Book of Allah and my progeny [‘itratī], the members of my Household [Ahl al-Bayt]. If you hold fast to them, you shall never go astray. These two will never separate from each other until they meet me at the Pond [ḥawḍ] (of Kawthar).”
Some references:
q AlḤākim anNayshābūrī, AlMustadrak ‘alā’ṣ-Ṣaḥīḥayn (Beirut), vol. 3, pp. 109-110, 148, 533
q Muslim, Aṣ-Ṣaḥīḥ, (English translation), book 31, hadīths 5920-3
q AtTirmidhī, Aṣ-Ṣaḥīḥ, vol. 5, pp. 621-2, hadīths 3786, 3788; vol. 2, p. 219
q An-Nasā’ī, Khaṣā’iṣ ‘Alī ibn Abī Ṭālib, hadīth 79
q Aḥmad ibn Ḥanbal, Al-Musnad, vol. 3, pp. 14, 17, 26; vol. 3, pp. 26, 59; vol. 4, p. 371; vol. 5, pp. 181-182, 189-190
q Ibn al‘Athīr, Jāmi‘ alUṣūl, vol. 1, p. 277
q Ibn Kathīr, AlBidāyah wa’nNihāyah, vol. 5, p. 209
q Ibn Kathīr, Tafsīr al-Qur’ān al-‘Aẓīm, vol. 6, p. 199
Naṣīr ad-Dīn al-Albanī, Silsilāt al-Aḥādīth aṣ-Ṣaḥīḥah (Kuwait: Ad-Dār aṣ-Ṣalāfiyyah), vol. 4, pp. 355-358
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THE ROLE OF
THE AHL AL-BAYT
IN BUILDING THE VIRTUOUS COMMUNITY
BOOK SIX: THE SYSTEM OF SOCIAL RELATIONS OF THE VIRTUOUS COMMUNITY
AYATULLAH SAYYID MUHAMMAD BAQIR AL-HAK«M
Translator
Badr Shahin
Cultural Affairs Department Ahl al-Bayt ‘a World Assembly
p: 5
نام کتاب: دور أهل البیت (ع) فی بناء الجماعة الصالحة / ج 6
نویسنده: آیة الله سید محمد باقر الحکیم
مترجم: بدر شاهین
زبان ترجمه: انگلیسی
Title: The Role of the Ahl al-Bayt (‘a) in Building the Virtuous Community, Book Six: The System of Social Relations of the Virtuous Community
Author: Āyatullāh Sayyid Muḥammad Bāqir Al-ḥakīm
Project supervisor: Translation Unit, Cultural Affairs Department Ahl al-Bayt (‘a) World Assembly (ABWA)
Translator: Badr Shahin
Editor: Iffat Shah and Carol Ahmadi
Revised by: Ashraf Carl Eastman Ahmadi
Publisher: ABWA Publishing and Printing Center
First Printing: 2011
Printed by: Mojab
Copies: 5000
ISBN:
© Ahl al-Bayt (‘a) World Assembly (ABWA)
All rights reserved.
www.ahl-ul-bayt.org
info@ahl-ul-bayt.org
p: 6
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Prelude
Part One: System of Social Relations: Features and Foundations
Chapter One: Features of Islamic Relations
Chapter Two: Rules and Foundations
Part Two: Superstructure of the System
Prelude
Chapter One: Superstructure and Applications of the Theory
Chapter Two: Superstructure of Rules and Foundations
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In Islam, the general system of social relations, along with the duties and rights ensuing from it, is one of the crucial and basic pillars on which human society relies.
The social relations system can be defined as a set of duties, traditions, etiquette, rights, and obligations that organize the common relations between people in general with individuals of the virtuous community, and the correlation and behavior of the individuals of this virtuous community with one another.
Of course, this social relations system is different from the systems that organize the relations ensuing from special promises, covenants, and contracts such as contracts of matrimony, sale, lease, allegiance, and others. These naturally produce certain sorts of rights, duties, and other obligations. Certain persons undertake other sorts of rights, duties, and responsibilities because of certain positions and offices, such as Imamate, religious authority, management, or surety.
In conclusion, the system of social relations is a set of regulations that define man’s social life and his personal responsibility towards the virtuous community. This system represents the foundation on which the other systems, which ensue from private contracts and obligations, rest so that these private systems may play their required roles in life and contribute to the attainment of perfection, because the social relations system deals with the root of social associations and human ties.
The historical root of the system of social relations is
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marriage and the family unit. These expanded to form clans, tribes, and peoples, as is maintained by the Holy Qur'an that reads:
یَا أَیُّهَا النَّاسُ إِنَّا خَلَقْنَاکُمْ مِنْ ذَکَرٍ وَأُنْثَی وَجَعَلْنَاکُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَکْرَمَکُمْ عِنْدَ اللَّهِ أَتْقَاکُمْ إِنَّ اللَّهَ عَلِیمٌ خَبِیرٌ
O people! Surely, We have
created you of a male and a female, and made you tribes and families that you
may know each other. Surely, the most honorable of you with Allah is the one
among you most careful of his duty. Surely, Allah is Knowing, Aware. (49:13)
یَا أَیُّهَا النَّاسُ اتَّقُوا رَبَّکُمُ الَّذِی خَلَقَکُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا کَثِیرًا وَنِسَاءً
O people! Be careful of
your duty to your Lord Who created you from a single being and created its
mate of the same kind and spread from these two many men and women. (4:1)
In the same fashion, family stands for the primary and fundamental brick in the Islamic structure and the Ahl al-Bayt’s vision of a virtuous human community. For that reason, Islam has taken much interest in family, and established an exact, firm, and all-inclusive system to organize all family relations and affairs in their most exact details and various domains.
The Ahl al-Bayt’s concept about family and matrimonial relations has particularities that enable it to face all social problems and coexist with all social developments.
However, here we will deal with the topic of family for the following two reasons:
First: This topic is of social and human importance. It is also so comprehensive and broad that it is worth studying thoroughly and meticulously, just like the economic system, the system of contracts and transactions, the system of acts of worship, and the other systems whose details
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require independent discussions.
Second: Because the main topic of this series of books is the building of the virtuous community, our discussion will be dedicated to the system of social relations of this community exclusively. Hence, we will deal with the general aspects of the virtuous community without discussions on the private relations that ensue from contracts and pledges.
We will highlight the foundations and vital rules of this system, its commitment to covenants, obligations, and reciprocal rights. We will also touch upon the principle of private behavior in social relations. This principle involves behavior arising from typical human situations, such as fatherhood, brotherhood, old age; comprehension, self-strife or self-purification; or contracts and obligations, such as matrimony.
Islam has conferred an advanced formula upon family through the many laws in this respect and released it from its naïve and primitive state. Constructing and firmly strengthening the family in virtue and uprightness plays a significant role in strengthening and developing the structure of general social relations.
It is true that the system of social relations is a set of laws, legislations, obligations, rights, activities, regulations, manners, and rituals; however, at the same time, it expresses a moral prospect of social behavior and a doctrine-based understanding of the cosmos, life, man, the beginning of creation, and the finale.
This is why books on ethics have discussed this aspect of the social relations system. However, this system is more comprehensive and involves commitments and obligations related to other important topics in Islamic legislation.
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We will only discuss the general concept of the Ahl al-Bayt (‘a) with regard to some aspects of the Islamic concept of social relations, its rules and general foundations, and some of its special items, applications, and superstructure.
Through this discussion, we will discover the differences between the common Islamic frames and the distinctive features of the Ahl al-Bayt (‘a) in the social construction of the virtuous community. Differences are to be expected because the Ahl al-Bayt (‘a) wanted the virtuous community to act as an excellent example, pattern, and model for the Muslims. In addition, the Ahl al-Bayt (‘a) depended upon the genuine and perfect Islam that they had inherited and recognized from the Glorious Qur'an and from their ancestor, the Holy Prophet—peace be upon him and them.
From time to time, we will refer to such distinctive particularities and features.
The discussion of this topic is divided into two chief parts; the first deals with features and foundations of social relations in the light of Islam, while the second deals with the superstructure and details of the forms and components of these social relations.
The first part is divided into two chapters, the first of which deals with the identification and definition of social relations in content, objectives, and scope. The second deals with the rules and general principles that identify these relations and control their progress and activities.
The second part includes the superstructure of social relations, which incorporates legislations dealing with the details of social relations and identifies various sorts of behavior that accomplish the objectives, embody the rules, and portray its numerous features.
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1. Openness and Social Accessibility
2. Reinforcement of Social Structure
3. Elements of Social Relations
4. Levels of Social Relations
5. Special Treatment
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The Islamic concept of social relations—as taught by the Ahl al-Bayt (‘a)—highlights openness or social accessibility and expansion in building social relations and associations as opposed to seclusion, aloofness, and monasticism. It focuses on the naivety of human nature and directs it towards perfection in this important aspect. Human nature pushes man in the direction of associating with others, establishing strong ties with them, seeking their help in needs, and getting to know them more closely.
This natural inclination can be inferred from the Holy Qur'an in its discussion regarding the creation of spouses:
وَمِنْ آیَاتِهِ أَنْ خَلَقَ لَکُمْ مِنْ أَنْفُسِکُمْ أَزْوَاجًا لِتَسْکُنُوا إِلَیْهَا وَجَعَلَ بَیْنَکُمْ مَوَدَّةً وَرَحْمَةً إِنَّ فِی ذَلِکَ لَآیَاتٍ لِقَوْمٍ یَتَفَکَّرُونَ
One of His signs is that He
created mates for you from yourselves that you may find rest in them, and He
put between you love and compassion. Most surely, there are signs in this for
a people who reflect. (30:21)
More evidently, the Holy Qur'an has stated that the purpose behind driving people into kinships and tribes was to create familiarity among people and to establish social relations:
یَا أَیُّهَا النَّاسُ إِنَّا خَلَقْنَاکُمْ مِنْ ذَکَرٍ وَأُنْثَی وَجَعَلْنَاکُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَکْرَمَکُمْ عِنْدَ اللَّهِ أَتْقَاکُمْ إِنَّ اللَّهَ عَلِیمٌ خَبِیرٌ
O humankind! We have
surely created you of a male and a female and made you tribes and families
that you may know each other. Surely, the most honorable among you with Allah
is the one who is most careful of his duty. Surely, Allah is Knowing, Aware.
(49:13)
Furthermore, there are many Qur'anic texts confirming the naïve nature of human beings.
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As for the Ahl al-Bayt (‘a), reported instructions of the inclination towards social relations has been confirmed by them through their precepts and directives to their followers. For instance, according to a validly reported tradition, Murazim has reported Imam al-Sadiq (‘a) as saying:
عَلَیْکُمْ بِالصَّلاَةِ فِی
الْمَسَاجِدِ وَحُسْنِ الْجِوَارِ لِلنَّاسِ وَإقَامَةِ الشَّهَادَةِ وَحُضُورِ
الْجَنَائِزِ. إنَّهُ لاَ بُدَّ لَکُمْ مِنَ النَّاسِ. إنَّ أَحَداً لاَ
یَسْتَغْنِی عَنِ النَّاسِ فِی حَیَاتِهِ، وَالنَّاسُ لاَ بُدَّ لِبَعْضِهِمْ
مِنْ بَعْضٍ.
Always offer prayers in
the mosques (of the non-Shi`ah Muslims) and show good neighborliness to
people. Testify for rightful parties and attend their funeral ceremonies.
Verily, you can never manage without other people. No one can manage without
others throughout life, since people are in an indispensable need of each
other.(1)
The Holy Imams of the Ahl al-Bayt (‘a), underscoring this trend in social relations, directed their followers towards making as many friendships and associations as possible.
In this respect, Imam al-Riza (‘a) is reported to have said:
مَنِ اسْتَفَادَ أَخاً فِی اللهِ
اسْتَفَادَ بَیْتاً فِی الْجَنَّةِ.
Whoever makes another
their brother-in-faith has in fact won a house in Paradise.(2)
Imam al-Sadiq (‘a) is also reported to have said:
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أَکْثِرُوا مِنَ الأََصْدِقَاءِ فِی
الدُّنْیَا، فَإِنَّهُمْ یَنْفَعُونَ فِی الدُّنْیَا وَالآخِرَةِ. أَمَّا فِی
الدُّنْیَا، فَحَوَائِجُ یَقُومُونَ بِهَا، وَأَمَّا فِی الآخِرَةِ فَإِنَّ
أَهْلَ جَهَنَّمَ قَالُوا: (مَا لَنَا مِنْ شَافِعِینَ. وَلاَ صَدِیقٍ حَمِیمٍ).
Make friends with as many people
as possible in this world, for they shall benefit in this world and in the
Hereafter. In this world, they may set right your worldly needs. In the
Hereafter, the inhabitants of Hellfire shall say, “So now we have neither
intercessors nor a true friend. (26:100-101)”(1)
Confirming this instruction, Imam al-Sadiq (‘a) is also reported to have said:
إِسْتَکْثِرُوا مِنَ الإِخْوَانِ
فَإِنَّ لِکُلِّ مُؤْمِنٍ دَعْوَةً مُسْتَجَابَةً.
Make brothers-in-faith
with as many people as possible, for each faithful believer has answered
prayers.
إِسْتَکْثِرُوا مِنَ الإِخْوَانِ
فَإِنَّ لِکُلِّ مُؤْمِنٍ شَفَاعَةً.
Make brothers-in-faith
with as many people as possible, for each faithful believer will be granted [the]
right to intercede.
أَکْثِرُوا مِنْ مُؤَاخَاةِ
الْمُؤْمِنِینَ فَإِنَّ لَهُمْ عِنْدَ اللهِ یَداً یُکَافِئُهُمْ بِهَا یَوْمَ
الْقِیَامَةِ.
Make brothers-in-faith
with as many faithful people as possible, for they will have some privilege
with Almighty Allah by which He shall reward them on the Day of Resurrection.(2)
Imam `Ali, the Commander of the Faithful (‘a), is reported to have composed the following poetic lines:
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عَلَیْکَ بِإِخْوَانِ الصَّفَاءِ
فَإِنَّهُمْ
Try to win pure-hearted
brothers, for they become
عِمَادٌ إِذَا اسْتَنْجَدْتَهُمْ
وَظَهُورُ
Your trust and support
when you seek their aid
وَلَیْسَ کَثِیراً أَلْفُ خِلٍّ
وَصَاحِبٍ
A thousand associates and
friends are not many,
وَإِنَّ عَدُوّاً وَاحِداً
لَکَثِیرُ
But a single enemy is much
too many!
With respect to the trend of building good social relations with people, the Holy Imams (‘a) warned their followers against aloofness, incurring the hostility of others, and disputing and arguing, as such things damage social relations.
One of the Infallible Imams (‘a) is reported to have said:
الإنْقِبَاضُ عَنِ النَّاسِ
مُکْسِبَةُ الْعَدَاوَةِ.
Detachment from people
provokes hostility.(1)
Imam al-Sadiq (‘a) is reported to have quoted Imam `Ali (‘a) as saying:
إِیَّاکُمْ وَالْمِرَاءَ
وَالْخُصُومَةَ فَإِنَّهُمَا یُمْرِضَانِ الْقُلُوبَ عَلَی الإِخْوَانِ
وَیَنْبُتُ عَلَیْهِمَا النِّفَاقُ.
Beware of engaging
yourselves in contention and dispute because these two matters poison your
hearts towards your friends and act as a fertile source of hypocrisy.(2)
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Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
مَا کَانَ جَبْرَئِیلُ یَأْتِینِی
إِلاَّ قَالَ: یَا مُحَمَّدُ، إِتَّقِ شَحْنَاءَ الرِّجَالِ وَعَدَاوَتَهُمْ.
Every time (Archangel) Gabriel visited me, he would say to me, “O Muhammad, beware of the hostility and
animosity of others.”(1)
Another indication of the trend of the Holy Imams towards building good relations with others is that they instructed their followers to gratify others by treating them leniently in matters of humor and disposition. According to an authentic tradition, Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
أَمَرَنِی رَبِّی بِمُدَارَاةِ
النَّاسِ کَمَا أَمَرَنِی بِالْفَرَائِضِ.
My Lord ordered me to accommodate
people with the same fortitude that He ordered me to have in obligatory
(religious) duties.(2)
On the other hand, there are some traditions that can be taken to mean that secluding oneself and steering clear of social activities and associations with people could be the
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most preferred course one might adopt.
In his book of Rawzat al-Kafi, Shaykh al-Kulayni has reported through a valid chain of authority on the authority of Haf¥ ibn Ghiyath that Imam al-Sadiq (‘a) delivered the following instruction:
إِنْ قَدَرْتَ أَنْ لاَ تَخْرُجَ
مِنْ بَیْتِکَ فَافْعَلْ، فَإِنَّ عَلَیْکَ فِی خُرُوجِکَ أَنْ لاَ تَغْتَابَ
وَلاَ تَکْذِبَ وَلاَ تَحْسِدَ وَلاَ تُرَائِیَ وَلاَ تَتَصَنَّعَ وَلاَ
تُدَاهِنَ... نِعْمَ صَوْمَعَةُ الْمُسْلِمِ بَیْتُهُ، یَکُفُّ فِیهِ بَصَرَهُ وَلِسَانَهُ
وَنَفْسَهُ وَفَرْجَهُ.
If possible, you should
never leave your house, because if you leave your house, then you must stop
backbiting, telling lies, envying others, showing off, boasting, and sycophancy…
How excellent a hermitage is a Muslim’s house wherein he casts his sight down
and controls his tongue, his self, and his private parts…(1)
In the famous book of tafsir (i.e. exegesis of the Holy Qur'an) that is ascribed to `Ali ibn Ibrahim, Imam `Ali, the Commander of the Faithful (‘a), is reported to have said:
طُوبَی لِمَنْ لاَزَمَ بَیْتَهَ
وَأَکَلَ کَسْرَتَهُ وَبَکَی عَلَی خَطِیئَتِهِ وَکَانَ مِنْ نَفْسِهِ فِی
تَعَبٍ وَالنَّاسُ مِنْهُ فِی رَاحَةٍ.
Blessed is he who confines
himself to his house, eats the least food possible, weeps for his sins, tires
himself, and others are free of his annoyance.(2)
Following the course of the author of Wasa'il al-Shi`ah who commented on such traditions, we can interpretively say that these instructions are restricted to exceptional
p: 28
situations when one finds oneself too weak to resist the surrounding pressures and seductions; one can adopt seclusion cautiously when it becomes too difficult to avoid the disadvantages of association with others. As another interpretation, we may also say that these instructions stand to educate and warn people about the necessity to behave correctly when associating with others in society.
Almighty Allah has created man to attain perfection by undertaking responsibility and preferring right over wrong and good over evil within his circumstances in the universe and the progress of society. Thus, fleeing this divine trial and test—by fleeing from social life and obligations—will never achieve such perfection.
Considering these two interpretations of the seemingly contradictory traditions, it is unfeasible to adopt the second group (of traditions mentioned) because the traditions of the first type (i.e. emphasizing good social relations with others and playing active roles in social life) are congruous with the instructions of the Holy Qur'an and the Holy Sunnah. In addition, these traditions are considerably more in number than the traditions of the second type, more reliable in chains of authority, more familiar with the scholars of the virtuous community, and more applicable to the deeds and manners of scholars and righteous people.
Commenting on this point, `Allamah al-Tabrisi, in his famous (book of) tafsir entitled Majma` al-Bayan says:
“Traditions warn against seclusion, detachment from people and communities, monasticism, and aloofness.”(1)
Confirming this fact, the Holy Qur'an says:
p: 29
رَهْبَانِیَّةً ابْتَدَعُوهَا مَا کَتَبْنَاهَا عَلَیْهِمْ إِلَّا ابْتِغَاءَ رِضْوَانِ اللَّهِ فَمَا رَعَوْهَا حَقَّ رِعَایَتِهَا
The Monasticism, which
they invented for themselves, We did not prescribe for them. We prescribed
only the seeking of the pleasure of Allah, but that they did not foster, as
they should have done. (57:27)
Monasticism—in the sense of fearing Almighty Allah and worshipping Him in private—was prescribed only to save those mentioned in the verse from being killed or from being forced to abandon the religion of Almighty Allah, but they did not promote monasticism as it was meant to be. Instead, they turned it into detachment from society, abstinence from legitimate matrimonial union, forsaking obligations and responsibilities, making it a profession in the end.(1)
p: 30
The second purpose behind social relations is to reinforce the foundations of Muslim society and strengthen the social structure to maintain continuous progress towards social perfection. Correct social relations also help gain access to platforms of power, justice, welfare, and reconciliation, and help Muslim society face and solve various problems arising from social, political and economic practices. Social relations also aid in spirituality and self-perfection within the movement of humankind towards Almighty Allah.
Reinforcing the social structure depended on a number of essential principles mentioned below.
Muslims in general and faithful believers in particular are required to support and aid each other. As has been previously cited, Imam al-Sadiq (‘a) is authentically reported to have said:
الْمُسْلِمُ أَخُو الْمُسْلِمِ؛ لاَ
یَظْلِمُهُ وَلاَ یَخْذُلُهُ وَلاَ یَخُونُهُ. وَیَحِقُّ عَلَی الْمُسْلِمِینَ الإجْتِهَادُ
فِی التَّوَاصُلِ وَالتَّعَاقُدِ عَلَی التَّعَاطُفِ وَالْمُوَاسَاةُ لأَِهْلِ الْحَاجَةِ
وَتَعَاطُفِ بَعْضِهِمْ عَلَی بَعْضٍ حَتَّی تَکُونُوا کَمَا أَمَرَکُمُ اللهُ عَزَّ
وَجَلَّ، رُحَمَاءَ بَیْنَکُمْ مُتَرَاحِمِینَ مُغْتَمِّینَ لِمَا غَابَ عَنْکُمْ
مِنْ أَمْرِهِمْ عَلَی مَا مَضَی عَلَیْهِ مَعْشَرُ الأَنْصَارِ عَلَی عَهْدِ رَسُولِ
اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ.
Muslims are brothers of
each other. They neither wrong, nor disappoint, nor betray each other. The
duties that are incumbent on Muslims towards each other are to exert effort
in communication, agree on mutual sympathy, treat the needy as they treat themselves,
and empathize with one another. If you abide by this, you will be exactly as
Almighty Allah has ordered you to be: compassionate towards each other,
merciful towards one another, regretful about missing any opportunity to help
a brethren-in-faith, just like the conduct of the An¥ar during the lifetime
of the Messenger of Allah (S).(1)
p: 31
Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
مَنْ سَمِعَ رَجُلاً یُنَادِی یَا
لَلْمُسْلِمِینَ، فَلَمْ یُجِبْهُ، فَلَیْسَ بِمُسْلِمٍ.
Whoever hears someone
calling for the help of Muslims but fails to respond to him, is not actually
a Muslim.(1)
Imam al-Sadiq (‘a) is also reported to have said:
مَنْ لَمْ یَهْتَمَّ بِأُمُورِ
الْمُسْلِمِینَ فَلَیْسَ بِمُسْلِمٍ.
He who does not care about
the affairs of Muslims is not Muslim.(2)
In its capacity as one of the greatest divinely commissioned obligations and the highest and most honorable duties, the principle of enjoining the right and forbidding the wrong has been defined and introduced by traditions as:
سَبِیلُ الأَنْبِیَاءِ وَمِنْهَاجُ
الصُّلَحَاءِ.
…The course of
prophets and the manner of the righteous.
فَرِیضَةٌ عَظِیمَةٌ بِهَا تُقَامُ
الْفَرَائِضُ وَتَأْمَنُ الْمَذَاهِبُ وَتُحَلُّ الْمَکَاسِبُ وَتُرَدُّ
الْمَظَالِمُ وَتُعَمَّرُ الأَرْضُ وَیُنْتَصَفُ مِنَ الأَعْدَاءِ وَیَسْتَقِیمُ
الأَمْرُ.
It is a great duty through
which other duties are carried out, routes are secured, earnings are made
legal, aggressions are warded off, lands are nurtured, enemies are
retaliated, and all affairs set aright.(3)
p: 32
Another principle of social relations is having good thoughts about others, assuming the best about the conduct of ones brethren-in-faith, closing one’s eyes to their flaws, and concealing the defects of others to bind the social structure and prevent any cracks from appearing in it. On the authority of his infallible fathers, Imam al-Baqir (‘a) has quoted Imam `Ali, the Commander of the Faithful (‘a), as saying:
ضَعْ أَمْرَ أَخِیکَ عَلَی
أَحْسَنِهِ حَتَّی یَأْتِیَکَ مِنْهُ مَا یَغْلِبُکَ، وَلاَ تَظُنَّنَّ
بِکَلِمَةٍ خَرَجَتْ مِنْ أَخِیکَ سُوءاً وَأَنْتَ تَجِدُ لَهَا فِی الْخَیْرِ
مَحْمَلاً.
Assume the best possible about
the deed of your brother-in-faith unless you see in him something that tears
down your assumption. Never deem evil any word uttered by your
brother-in-faith as long as you can find an acceptable excuse for it.(1)
Abu-Basir has reported Imam al-Sadiq (‘a) as saying:
لاَ تُفَتِّشِ النَّاسَ فَتَبْقَی بِلاَ
صَدِیقٍ.
Do not scrutinize people
lest you remain friendless.(2)
Al-Dahhak ibn Mukhallad has reported that he heard Imam
p: 33
al-Sadiq (‘a) saying:
لَیْسَ مِنَ الإِنْصَافِ
مُطَالَبَةُ الإِخْوَانِ بِالإِنْصَافِ.
It is unfair to demand
friends to be fair (with you).(1)
Social relations in Islam are built up by seeking the counsel of other Muslims and making use of their experience and opinions and by sharing your experiences and affectionately advising them about performing certain acts.
Abu-Hurayrah has reported that he heard the Holy Prophet (S) saying:
إِسْتَرْشِدُوا الْعَاقِلَ وَلاَ
تَعْصُوهُ فَتَنْدَمُوا.
Seek the guidance of the
reasonable and do not disregard their advice, lest you regret.(2)
Sulayman ibn Khalid has reported that he heard Imam al-Sadiq (‘a) saying:
إِسْتَشِرِ الْعَاقِلَ مِنَ
الرِّجَالِ الْوَرِعَ فَإِنَّهُ لاَ یَأْمُرُ إِلاَّ بِخَیْرٍ، وَإِیَّاکَ
وَالْخِلاَفَ فَإِنَّ مُخَالَفَةَ الْوَرِعِ الْعَاقِلِ مَفْسَدَةٌ فِی الدِّینِ
وَالدُّنْیَا.
Seek the advice of
reasonable and pious men, because they order you only towards good. Beware of
defying them, because to defy reasonable and pious men brings about
corruption in religious and worldly affairs.(3)
Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
p: 34
مُشَاوَرَةُ الْعَاقِلِ النَّاصِحِ
رُشْدٌ وَیُمْنٌ وَتَوْفِیقٌ مِنَ اللهِ، فَإِذَا أَشَارَ عَلَیْکَ النَّاصِحُ
الْعَاقِلُ فَإِیَّاکَ وَالْخِلاَفَ فَإِنَّ فِی ذَلِکَ الْعَطَبَ.
Seeking the counsel of wise
well-wishers is a sign of judiciousness, blessing, and guidance to success by
Almighty Allah, so if a wise well-wisher gives you advice, beware of defiance
lest you come upon destruction.(1)
The qualifications of a true advisor specified by the Holy Legislator are rationality, piety, confidentiality and soundness of character.
Al-Halabi has reported Imam al-Sadiq (‘a) as saying:
إِنَّ الْمَشُورَةَ لاَ تَکُونُ
إِلاَّ بِحُدُودِهَا، فَمَنْ عَرَفَهَا بِحُدُودِهَا وَإِلاَّ کَانَتْ
مَضَرَّتُهَا عَلَی الْمُسْتَشِیرِ أَکْثَرَ مِنْ مَنْفَعَتِهَا لَهُ.
فَأَوَّلُهَا أَنْ یَکُونَ الَّذِی تُشَاوِرُهُ عَاقِلاً، وَالثَّانِیَةُ أَنْ
یَکُونَ حُرّاً مُتَدَیِّناً، وَالثَّالِثَةُ أَنْ یَکُونَ صَدِیقاً مُؤَاخِیاً،
وَالرَّابِعَةُ أَنْ تُطْلِعَهُ عَلَی سِرِّکَ فَیَکُونُ عِلْمُهُ بِهِ
کَعِلْمِکَ بِنَفْسِکَ، ثُمَّ یُسِرُّ ذَلِکَ وَیَکْتُمُهُ. فَإِنَّهُ إِذَا
کَانَ عَاقِلاً إنْتَفَعْتَ بِمَشُورَتِهِ، وَإِذَا کَانَ حُرّاً مُتَدَیِّناً
جَهَدَ نَفْسَهُ فِی النَّصِیحَةِ لَکَ، وَإِذَا کَانَ صَدِیقاً مُؤَاخِیاً
کَتَمَ سِرَّکَ إِذَا أَطْلَعْتَهُ عَلَیْهِ، وَإِذَا أَطْلَعْتَهُ عَلَی
سِرِّکَ فَکَانَ عِلْمُهُ بِهِ کَعِلْمِکَ بِهِ تَمَّتِ الْمَشُورَةُ وَکَمُلَتِ
النَّصِیحَةُ.
Surly, seeking of advice
must be within limits; therefore, if one ignores (or violates) these limits,
the harm will be more than the benefit. The first of these limits is that the
consultant must be wise. The second is that he must be honorable and devout.
The third is that he must be a brotherly friend. The fourth is that when you
tell him about your secret, he must understand it exactly as you have
explained and then he must keep it in confidence. If the advisor is wise, you
will then benefit from his advice. If he is honorable and devout, he will
make all possible efforts to give you the best advice. If he is your brotherly
friend, then he will conceal your secret after you reveal it to him. If he
understands your secret as you do, then he will give perfect counsel and
advice.(2)
p: 36
p: 37
The third aspect of social relations is that they must have sound foundations based on reality and values on the one hand and be a constituent of the social structure on the other.
Islam views as the best social relations based on equality. People are originally equal and each one is the counterpart of the other; therefore, no one can excel another in origin. Hence, the Holy Qur'an declares:
یَا أَیُّهَا النَّاسُ إِنَّا خَلَقْنَاکُمْ مِنْ ذَکَرٍ وَأُنْثَی وَجَعَلْنَاکُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا
O Mankind! Surely, We have
created you of a male and a female, and made you tribes and families that you
may know each other. (49:13)
The Holy Prophet (S) has also declared:
کُلُّکُمْ لآِدَمَ وَآدَمُ مِنْ
تُرَابٍ.
All of you belong to Adam
(equally), and Adam was created of dust.(1)
However, differences and privileges arise due to extraordinary factors that ensue from the movement of man, both individually and socially. Some privileges are real—such as piety, knowledge, education, and practice of virtues like patience and charity—while others are false and unreal (having riches, many children, material wealth and influence). A third category of privileges arises from talents divinely bestowed on certain individuals or the divine selection of certain individuals.
p: 37
The nature of social relationship must be Islam-based and faith-based, which automatically becomes a relationship of equality among the individuals of a society ruled by the doctrines of Islam.
As a result, Muslims are brothers of one another. They are equal and comparable in spiritual values. Their ties and relations are similar to those who have the same father and mother. Islam has placed social ties and relations among people of the same faith on the same level and of similar worth and significance as blood ties and relations.
According to many validly reported traditions, this concept is corroborated by marriages performed at the time of the Holy Prophet (S). For instance, Shaykh al-Kulayni, in his book, al-Kafi, has validly reported the story of the marriage of Juwaybir to the daughter of one of the chiefs of the Arab clans. Juwaybir—an ugly, short, dark skinned, needy man from al-Yamamah—who embraced Islam devoutly, was ordered by the Holy Prophet (S) to betroth the daughter of Ziyad, a chief of the clans of al-Madinah. He said:
یَا جُوَیْبِرُ، إِنَّ اللهَ قَدْ
وَضَعَ بِالإِسْلاَمِ مَنْ کَانَ فِی الْجَاهِلِیَّةِ شَرِیفاً، وَشَرَّفَ
بِالإِسْلاَمِ مَنْ کَانَ فِی الْجَاهِلِیَّةِ وَضِیعاً، وَأَعَزَّ
بِالإِسْلاَمِ مَنْ کَانَ فِی الْجَاهِلِیَّةِ ذَلِیلاً، وَأَذْهَبَ
بِالإِسْلاَمِ مَا کَانَ مِنْ نَخْوَةِ الْجَاهِلِیَّةِ وَتَفَاخُرِهَا
بِعَشَائِرِهَا وَبَاسِقِ أَنْسَابِهَا. فَالنَّاسُ الْیَوْمَ کُلُّهُمْ
أَبْیَضُهُمْ وَأَسْوَدُهُمْ وَقِرَشِیُّهُمْ وَعَرَبِیُّهُمْ وَعَجَمِیُّهُمْ
مِنْ آدَمَ، وَإِنَّ آدَمَ خَلَقَهُ اللهُ مِنْ طِینٍ. وَإِنَّ أَحَبَّ النَّاسِ
إِلَی اللهِ عَزَّ وَجَلَّ یَوْمَ الْقِیَامَةِ أَطْوَعُهُمْ لَهُ
وَأَتْقَاهُمْ.
O Juwaybir, Almighty
Allah, by means of Islam, has verily humbled men who were esteemed in the Era
of Ignorance (jahiliyyah) and, also by means of Islam, has honored
others who were lowly in that era. In addition, by means of Islam, Almighty
Allah has imparted nobility to men who were humble in that era and, by means
of Islam, He has eradicated the baseless zeal of that era when people used to
take pride in their clans and their lineages. Today, all people; the white
and the black, the Qurayshite, the Arab, and the non-Arab, belong to Adam,
and Adam was created by Almighty Allah from clay. Verily, the dearest of
people to Almighty Allah on the Day of Resurrection shall be the most
obedient to Him and the most pious.
p: 38
To Ziyad, the father of the betrothed woman, the Holy Prophet (S) said:
یَا
زِیَادُ، جُوَیْبِرُ مُؤْمِنٌ، وَالْمُؤْمِنُ کُفْؤُ الْمُؤْمِنَةِ وَالْمُسْلِمُ
کُفْؤُ الْمُسْلِمَةِ. فَزَوِّجْهُ یَا زِیَادُ.
O Ziyad, Juwaybir is a faithful believer, and every
faithful male is the match of every faithful female and every Muslim male is
the match of every Muslim female. So, give him your daughter in marriage.(1)
Although Islam considers faith to be the basis of social relations among Muslims, it does not dispense with the human side of these relations; rather, it considers the human side in the totality of its theory. The meaning becomes clear in Imam `Ali’s following words to Malik al-Ashtar:
p: 39
وَأَشْعِرْ قَلْبَکَ
الرَّحْمَةَ لِلرَّعِیَّةِ وَالْمَحَبَّةَ لَهُمْ وَاللُّطْفَ بِهِمْ، وَلاَ
تَکُونَنَّ عَلَیْهِمْ سَیْفاً ضَارِیاً تَغْتَنِمُ أُکُلَهُمْ، فَإِنَّهُمْ
صِنْفَانِ: إِمَّا أَخٌ لَکَ فِی الدِّینِ أَوْ نَظِیرٌ لَکَ فِی الْخَلْقِ.
Develop
in your heart the feeling of love for your people and let it be the source of
kindliness and blessing to them. Do not behave with them like a barbarian,
and do not appropriate to yourself that which belongs to them. Remember that
the citizens of the state are of two categories. They are either your
brethren in faith or your brethren in kind.(1)
This trend can also be distinctly seen in the traditions that encourage courtesy in general with all people. Such traditions require preserving good social relations with people at the human level unless exceptional circumstances oblige one to disavow or rupture relations with certain people.
Suma`ah has reported Imam al-Sadiq (‘a) as saying:
مُجَامَلَةُ النَّاسِ ثُلُثُ
الْعَقْلِ.
To behave courteously with
people is one-third of wisdom.(2)
Abu-Basir has reported Imam al-Baqir (or Imam al-Sadiq) to have narrated that a Bedouin from the Banu-Tamim tribe came to the Holy Prophet (S) and asked for an advice.
Giving his advice, the Holy Prophet (S) said:
تَحَبَّبْ إِلَی النَّاسِ یُحِبُّوکَ.
Try to endear yourself to
people and they will certainly love you.(3)
Another indication of this trend is the attitude of Islam towards unbelievers, as confirmed by the Holy Qur'an. It
p: 40
makes a distinction between the unbelievers and foes who adopted an aggressive political or military attitude against Muslims and unbelievers who did not adopt aggressive attitudes. As is mentioned in Surah al-Mumtahanah (Surah 60), the Holy Qur'an has warned against showing loyalty to and love for the former but it has permitted treating the latter with charity and fairness. Hence, it reads:
لَا یَنْهَاکُمُ اللَّهُ عَنِ الَّذِینَ لَمْ یُقَاتِلُوکُمْ فِی الدِّینِ وَلَمْ یُخْرِجُوکُمْ مِنْ دِیَارِکُمْ أَنْ تَبَرُّوهُمْ وَتُقْسِطُوا إِلَیْهِمْ إِنَّ اللَّهَ یُحِبُّ الْمُقْسِطِینَ إِنَّمَا یَنْهَاکُمُ اللَّهُ عَنِ الَّذِینَ قَاتَلُوکُمْ فِی الدِّینِ وَأَخْرَجُوکُمْ مِنْ دِیَارِکُمْ وَظَاهَرُوا عَلَی إِخْرَاجِکُمْ أَنْ تَوَلَّوْهُمْ وَمَنْ یَتَوَلَّهُمْ فَأُولَئِکَ هُمُ الظَّالِمُونَ
Allah does not forbid you to show kindness and deal justly respecting
those who have not made war against you on account of your religion and have
not driven you forth from your homes. Surely, Allah loves the doers of
justice. Allah only forbids you to make friends with those who made war upon
you because of your religion, drove you forth from your homes and backed up
others in your expulsion. Whoever makes friends with them, these are the
unjust. (60:8-9)
A third indication of this trend can be deduced from traditions confirmed by the Ahl al-Bayt (‘a) on the significance of calling to the “way” of Almighty Allah by means of conversations characterized by rationality. They insisted on maintaining general social relations with the non-believers and non-Muslims as well as all categories of people without discriminating between Muslims and non-Muslims through wise and excellent communication skills.
A fourth indication can also be observed in the texts of the Holy Qur'an and the Holy Sunnah that warn against reviling unbelievers and aggravating them with unconstructive attitudes because they would naturally respond to such revilement with similar insults.
p: 41
Islam has presented fraternity among Muslims as the content of social relations within the Muslim community. Islam has lined itself up with fraternity, which is a mixture of mutual loyalty, backing one another up, and social rights characterized by shared love, affection, humanitarian feelings and sentiments.
p: 42
The fourth aspect of social relations is that Islam has not overlooked the tangible realities that exist—despite the fact that it has adopted the principle of equality for all human beings and the principle of fraternity for the Muslim community—in the various extremes of social relations.
Islam has defined two main levels arising from social realities and has based relations on the mental, spiritual, and intellectual conditions of the parties involved.
The first of these levels is the general relationship that is imposed by the nature of man’s existence in society wherein man connects with the individuals of his society and becomes part of it within the general frame of social relations.
Islam views the unity of the Muslim community as the common factor among all the extremes of this relationship.
Through this level of relationship, blood and property are saved from being shed or confiscated and covenants and pledges are fulfilled. In addition, public participation and contribution to social responsibilities is maintained, such as enjoining the right and forbidding the wrong, attending the common prayers and funeral ceremonies, visiting the sick, and trying not to miss social ceremonies like marriages and the like.
In an authentic narration, Shaykh al-Kulayni has reported Mu`awiyah ibn Wahab to have said that he once asked Imam al-Sadiq (‘a), “What should we do with respect to relations with our people and with others whom we come in contact with?”
The Imam (‘a) answered:
p: 43
تُؤَدُّونَ الأَمَانَةَ إِلَیْهِمْ،
وَتُقِیمُونَ الشَّهَادَةَ لَهُمْ وَعَلَیْهِمْ، وَتَعُودُونَ مَرْضَاهُمْ،
وَتَشْهَدُونَ جَنَائِزَهُمْ.
You must safeguard the
trusts that they deposit with you, bear witness for or against them, visit
the sick among them, and attend their funeral ceremonies.(1)
The Ahl al-Bayt (‘a) rarely put conditions regarding maintaining this level of social relations, except for some general constraints, such as avoiding relationships that bring ill repute and associations with heretical people and those publicly known for corruption and deviation, as well as those who work in forbidden occupations. Details of these categories will be cited in the second part of this book.
Al-Faji` al-`Aqili has reported that Imam `Ali the Commander of the Faithful (‘a) instructed his son, al-Hasan (‘a) saying:
إِیَّاکَ وَمَوَاطِنَ التَّهِمَةِ
وَالْمَجْلِسَ الْمَظْنُونَ بِهِ السُّوءَ، فَإِنَّ قَرِینَ السُّوءِ یَغُرُّ
جَلِیسَهُ.
Beware of presenting
yourself in situations that bring about ill reputation and sessions known for
evil, for a wicked friend may seduce him who sits with him.(2)
`Umar ibn Yazid has reported Imam al-Sadiq (‘a) as saying:
لاَ تَصْحَبُوا أَهْلَ
الْبِدَعِ وَلاَ تُجَالِسُوهُمْ فَتَکُونُوا عِنْدَ النَّاسِ کَوَاحِدٍ
مِنْهُمْ. وَقَالَ رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ:
الْمَرْءُ عَلَی دِینِ خَلِیلِهِ وَقَرِینِهِ.
Do not keep company
with heretical people and do not participate in their sessions, lest you be equated
with them in the eyes of people. The Messenger of Allah (S) has said, “Man
follows the religion of his friend and companion.”(3)
p: 44
Hammad ibn `Amr and Anas ibn Muhammad have reported on the authority of Anas’s father that Ja`far ibn Muhammad (al-Sadiq) (‘a), on the authority of his fathers, quoted that the Holy Prophet (S) instructed Imam `Ali (‘a) saying:
یَا عَلِیُّ، مَنْ لَمْ تَنْتَفِعْ
بِدِینِهِ وَلاَ دُنْیَاهُ فَلاَ خَیْرَ لَکَ فِی مُجَالَسَتِهِ.
O `Ali, it is worthless to
keep the company of one whom you will not benefit either from his faith or
his worldly affairs.(1)
A warning against associating with such categories of people means to avoid befriending or sitting with them. However, if we consider this warning general (i.e. to include all states of association), we can understand the reason behind it is that such social relationships might develop into friendships, even if at the minimal level, and it is better to avoid falling into any situation of suspicion that might tarnish one’s reputation.
The second level is that of private relationship, conventionally called friendship (i.e. making friends with some people).
This level shares the general results, consequences, and commitments of the first level of relations but differs from it in certain additional conditions, rights, and duties, such as some financial and cultural rights. Discussing, teaching, and learning about religious affairs as well as some political affairs, like discussing general situations of the community, especially when the issues are very controversial, are permitted only among real friends.
Khaythamah has reported that Imam al-Sadiq (‘a) told him:
p: 45
أَبْلِغْ مَوَالِیَنَا
السَّلاَمَ، وَأَوْصِهِمْ بِتَقْوَی اللهِ وَالْعَمَلِ الصَّالِحِ، وَأَنْ
یَعُودَ صَحِیحُهُمْ مَرِیضَهُمْ، وَلْیَعُدْ غَنِیُّهُمْ عَلَی فَقِیرِهِمْ،
وَأَنْ یَشْهَدَ حَیُّهُمْ جَنَازَةَ مَیِّتِهِمْ، وَأَنْ یَتَلاَقَوْا فِی
بُیُوتِهِمْ، وَأَنْ یَتَفَاوَضُوا عِلْمَ الدِّینِ، فَإِنَّ ذَلِکَ حَیَاةً
لأَِمْرِنَا، رَحِمَ اللهُ عَبْداً أَحْیَا أَمْرَنَا.
Convey
my compliments to my loyalists and advise them to show reverence to Almighty
Allah: the rich among them must help the poor, the powerful must help the
weak, the living must attend the funeral ceremonies of the dead, and they
must assemble at their homes and discuss issues of religion, for such
meetings keep our work alive. May Allah have mercy upon a servant who keeps
our work alive.(1)
Shaykh al-Kulayni, through a valid chain of authority, has reported Maysir as saying:
Imam Abu-Ja`far (al-Baqir) (‘a) once asked me, “Do you (Shi`ite groups) often seclude yourselves in special meetings and exchange discourses and freely say what you have in mind?”
I answered, “Yes, I swear it by Allah. We often withdraw to exchange discourses and say freely that which is on our minds.”
The Imam (‘a) commented:
أَمَا وَاللهِ لَوَدِدْتُ أَنِّی مَعَکُمْ فِی بَعْضِ
تِلْکَ الْمَوَاطِنِ. أَمَا وَاللهِ إِنِّی لأُحِبُّ رِیحَکُمْ وَأَرْوَاحَکُمْ،
وَإِنَّکُمْ عَلَی دِینِ اللهِ وَدِینِ مَلاَئِکَتِهِ، فَأَعِینُوا بِوَرَعٍ
وَاجْتِهَادٍ.
By Allah I swear, I do
wish I were with you on some of these occasions. By Allah I swear, I do love
your fragrance and your souls. You are verily following the very religion of
Allah and the religion of His angels. Follow (us) by means of piety and
diligence.(2)
p: 46
The Ahl al-Bayt (‘a) endeavored to develop such spiritual and intellectual relations that people would soar to their highest levels and exceed blood fraternity in human, social, and spiritual aspects. On achieving this, love and affection would be purely for Almighty Allah’s sake and the outcome would be that one would love for his brother-in-faith whatever he loves for himself (i.e. equality in desires and hopes) and even consider one’s brother-in-faith before himself.
A tradition reported from the Ahl al-Bayt (‘a) describes this perfective sphere of relations among the individuals of the virtuous community.
In his book, al-Majalis, al-Hasan ibn Muhammad al-Tusi has reported that, on the authority of his fathers, Imam al-Baqir (‘a) quoted the Holy Prophet (S) as saying:
إِذَا کَانَ یَوْمُ الْقِیَامَةِ
یُنَادِی مُنَادٍ مِنَ الله عَزَّ وَجَلَّ یُسْمِعُ آخِرَهُمْ کَمَا یُسْمِعُ
أَوَّلَهُمْ فَیَقُولُ: أَیْنَ جِیرَانُ اللهِ جَلَّ جَلاَلُهُ فِی دَارِهِ؟
فَیَقُومُ عُنُقٌ مِنَ النَّاسِ فَتَسْتَقْبِلُهُمْ زُمْرَةٌ مِنَ الْمَلاَئِکَةِ،
فَیَقُولُونَ: مَا کَانَ عَمَلُکُمْ فِی دَارِ الدُّنْیَا فَصِرْتُمُ الْیَوْمَ
جِیرَانَ اللهِ تَعَالَی فِی دَارِهِ؟ فَیَقُولُونَ: کُنَّا نَتَحَابُّ فِی
اللهِ وَنَتَوَازَرُ فِی اللهِ تَعَالَی. قَالَ: فَیُنَادِی مُنَادٍ مِنْ عِنْدِ
اللهِ تَعَالَی: صَدَقَ عِبَادِی. خَلُّوا سَبِیلَهُمْ. فَیَنْطَلِقُونَ إِلَی
جِوَارِ اللهِ فِی الْجَنَّةِ بِغَیْرِ حِسَابٍ.
On the Day of Resurrection,
a spokesangel will cry out with a call heard by the last of the crowds in the
same volume heard by the first. He will call out, “Where are the neighbors of
Allah, the Majestic, in His abode?” Then, a group of people will stand up and
will be received by a group of angels. “What were your deeds in the worldly
abode due to which you are now the neighbors of Allah, the Exalted, in His
abode?” The angels will ask. “We used to love each other for Allah’s sake and
help one another for His sake, too,” they will answer. An angel will say on
behalf of Allah, “True are the words of My servants. Clear the way for them.”
Then they will walk into the neighborhood of Allah in Paradise without (their
deeds) being accounted.
p: 47
Commenting on this, Imam al-Baqir (‘a) said:
فَهَؤُلاَءِ جِیرَانُ اللهِ فِی
دَارِهِ، یَخَافُ النَّاسُ وَلاَ یَخَافُونَ، وَیُحَاسَبُ النَّاسُ وَلاَ
یُحَاسَبُونَ.
These are verily the
neighbors of Allah in His abode. When people will fear, these will not fear,
and when people are stopped for settling their accounts, these will not be faced
with it.(1)
In his book of al-Kafi, Shaykh al-Kulayni, reported Imam al-Sadiq (‘a) to have quoted the Holy Prophet (S) as saying:
سِتُّ خِصَالٍ مَنْ کُنَّ فِیهِ
کَانَ بَیْنَ یَدَیِ اللهِ عَزَّ وَجَلَّ وَعَنْ یَمِینِ اللهِ… یُحِبُّ
الْمَرْءُ الْمُسْلِمُ لأَِخِیهِ مَا یُحِبُّ لأَِعَزِّ أَهْلِهِ، وَیَکْرَهُ
الْمَرْءُ الْمُسْلِمُ لأَِخِیهِ مَا یَکْرَهُ لأَِعَزِّ أَهْلِهِ،
وَیُنَاصِحُهُ الْوِلاَیَةَ… إِذَا کَانَ مِنْهُ بِتِلْکَ الْمَنْزِلَةِ بَثَّهُ
هَمَّهُ فَفَرِحَ لِفَرَحِهِ إِنْ هُوَ فَرِحَ، وَحَزِنَ لِحُزْنِهِ إِنْ هُوَ
حَزِنَ، وَإِنْ کَانَ عِنْدَهُ مَا یُفَرِّجُ عَنْهُ فَرَّجَ عَنْهُ، وِإِلاَّ
دَعَا لَهُ… قَالَ رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ:
إِنَّ للهِ خَلْقاً عَنْ یَمِینِ الْعَرْشِ بَیْنَ یَدَیِ اللهِ وُجُوهُهُمْ
أَبْیَضُ مِنَ الثَّلْجِ وَأَضْوَأُ مِنَ الشَّمْسِ الضَّاحِیَةِ. یَسْأَلُ
السَّائِلُ: مَا هَؤُلاَءِ؟ فَیُقَالُ: هَؤُلاَءِ الَّذِینَ تَحَابُّوا فِی جَلاَلِ
اللهِ.
Whoever has six features
in his personality shall be in the presence of Almighty Allah and to His
right…A Muslim, who loves for his brother-in-faith whatever he loves for the
dearest of his family members, dislikes for him whatever he dislikes for the
dearest of his family members, acts honestly with him in terms of friendship…
If he attains this rank with his brother-in-faith, when he passes his grievances
on to him, his brother-in-faith will then certainly rejoice at his delight
and feel sad on his grief. If he can do anything to relieve his
brother-in-faith, he will certainly do so or, at least, pray for him…The
Messenger of Allah (S) said: “Almighty Allah has some creatures who will be
positioned to the right of the Divine Throne in the presence of Almighty
Allah. Their faces will be as white as snow and as brilliant as sunlight at
forenoon. When it is asked about them, the answer will be that these are
those who loved each other for the sake of Almighty Allah’s majesty.”(2)
p: 48
The Ahl al-Bayt (‘a) took into consideration the different levels of this private relationship. It is therefore possible to classify such private relations into general and special friendships. This classification is based on the degree of commitment to the doctrines and principles of Islam, and the profundity and firmness of religious values and ideals in behavior and practice. On the strength of this classification, faith and loyalty to the (divinely commissioned) leadership of the Ahl al-Bayt (‘a) plays an important role in firming up such relations from which result the kind of rights and duties demonstrated by the previously cited traditions.
Referring to another aspect in the variety of the levels of social relations, the Ahl al-Bayt (‘a) differentiated between two categories of people: false friends and true friends. In one’s association with the earlier category, it may suffice to
p: 49
say one has to meet people in society and associate with them because one’s existence is dependent on their existence. Such a relationship is based on kind association, mutual feelings, and sympathetic treatment, named by the Ahl al-Bayt (‘a) as ‘courtesy’ with the meaning good behavior with people.
The second category, true friends, represents individuals who must be chosen carefully as friends after observing their honesty, faithfulness, and good manners. Only then is it correct to lean on such friends, put one’s trust in them, and depend on them in one’s private affairs because they are known to stand by their friends in good and bad times and to be holders of their secrets and trusts.
Yunus ibn `Abd al-Rahman has reported the following on the authority of Imam Muhammad al-Jawad (‘a):
In al-Ba¥rah, a man stood up and asked Imam `Ali, the Commander of the Faithful (‘a) to define friends.
The Imam (‘a) said:
الإِخْوَانُ صِنْفَانِ: إِخْوَانُ
الثِّقَةِ وَإِخْوَانُ الْمُکَاشَرَةِ. فَأَمَّا إِخْوَانُ الثِّقَةِ فَهُمْ
کَالْکَفِّ وَالْجَنَاحِ وَالأَهْلِ وَالْمَالِ. فَإِذَا کُنْتَ مِنْ أَخِیکَ
عَلَی ثِقَةٍ فَابْذِلْ لَهُ مَالَکَ وَیَدَکَ، وَصَافِ مَنْ صَافَاهُ، وَعَادِ
مَنْ عَادَاهُ، وَاکْتِمْ سِرَّهُ، وَأَعِنْهُ وَأَظْهِرْ مِنْهُ الْحَسَنَ.
وَاعْلَمْ أَیُّهَا السَّائِلُ أَنَّهُمْ أَعَزُّ مِنَ الْکِبْرِیتِ الأَحْمَرِ.
وَأَمَّا إِخْوَانُ الْمُکَاشَرَةِ فَإِنَّکَ تُصِیبُ مِنْهُمْ لَذَّتَکَ. فَلاَ
تَقْطَعَنْ ذَلِکَ مِنْهُمْ، وَلاَ تَطْلُبَنْ مَا وَرَاءَ ذَلِکَ مِنْ
ضَمِیرِهِمْ، وَابْذِلْ لَهُمْ مَا بَذَلُوا لَکَ مِنْ طَلاَقَةِ الْوَجْهِ
وَحَلاَوَةِ اللِّسَانِ.
There are two kinds of
friends—friends of confidence and friends of grimace. The friends of
confidence are the refuge, the wings, the family and the wealth (of their
friends). If you confide in a friend, you should give your wealth and help to
him. You should also befriend his friend and antagonize his enemy. You should
keep his secrets and defects (in confidence) and proclaim his good conduct.
You should know, O asker, that the friends of confidence are as scanty as red
sulfur. Regarding the friends of grimace, you gain from them only your
pleasure; therefore, you should not deprive them of your pleasure. Do not ask
them for any further thing. Give them a happy mien and pleasant conversation
as long as they give you their happy mien and pleasant conversation.(1)
p: 50
Faith—in the sense of believing in the divinely commissioned leadership of the Ahl al-Bayt (‘a) and loyalty to them—is one of the basic conditions in the process of choosing friends of confidence. The duties of people towards their friends, confirmed by the Ahl al-Bayt (‘a), are exclusively for this category of friends.
Referring to this classification and variety in the level of social relations as well as the general and special conditions of these relations, there is a set of traditions reported from the Ahl al-Bayt (‘a) displaying other conditions and qualifications to be observed in identifying the level of one’s social relations with others. Some traditions have mentioned the positive characteristics that encourage such relations, such as piety, devoutness, rationality, prudence, nobility, and excellent morals, while other traditions have listed negative traits that discourage building relations, such as idiocy, corruption, fabrication, and stinginess.(1)
p: 51
More details will be cited in the second part of this book.
p: 52
The fifth aspect of social relations is that there are certain categories of people who must be treated in a special manner.
Although Islam, in its social concept, believes that all human beings are equal and brothers of one another, we notice that the Ahl al-Bayt (‘a) dedicated special treatment in the field of social relations to certain groups of people because of various tangible reasons endorsed by human nature or factual reason-based criteria founded on public interest.
These reasons are humane, religious, and political, depending on the various aspects of the Islamic concept of social relations in general or social relations in particular, placing all affairs in their natural position in the general structure of society and the categories of social relations.
On many occasions, the Holy Qur'an has referred to such special treatment, including the following:
وَاعْبُدُوا اللَّهَ وَلَا تُشْرِکُوا بِهِ شَیْئًا وَبِالْوَالِدَیْنِ إِحْسَانًا وَبِذِی الْقُرْبَی وَالْیَتَامَی وَالْمَسَاکِینِ وَالْجَارِ ذِی الْقُرْبَی وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِیلِ وَمَا مَلَکَتْ أَیْمَانُکُمْ إِنَّ اللَّهَ لَا یُحِبُّ مَنْ کَانَ مُخْتَالًا فَخُورًا
Serve Allah and do not
associate anything with Him and be good to parents and to the near of kin and
the orphans and the needy and the neighbor from among (your) kin and the neighbor
who is a stranger and the companion on a journey and the wayfarer and those
whom your right hands possess. Surely, Allah does not love him who is proud,
boastful. (4:36)
p: 53
Relatives, especially next of kin and, more especially, parents, enjoy special privileges as regards social treatment. It is thus obligatory to sustain the root of social relations with relatives and it is impermissible to cut off family ties. It is also obligatory to honor and act piously towards one’s parents by means of acting obediently towards them and complying with their orders, yet within the limits of the religious laws.
Abu-Hamzah al-Thumali has reported that Imam `Ali the Commander of the Faithful (‘a) delivered a speech in which he said:
أَعُوذُ بِاللهِ مِنَ الذُّنُوبِ
الَّتِی تُعَجِّلُ الْفَنَاءَ.
I seek Allah’s protection
against the sins that hasten death.
`Abdullah ibn al-Kawwa' interrupted him, saying, “O Commander of the Faithful! Are there sins that hasten one’s death?” The Imam (‘a) answered:
نَعَمْ! وَیْلَکَ، قَطِیعَةُ
الرَّحِمِ. إِنَّ أَهْلَ الْبَیْتِ لَیَجْتَمِعُونَ وَیَتَواسَوْنَ وَهُمْ
فَجَرَةٌ فَیَرْزُقُهُمُ اللهُ. وَإِنَّ أَهْلَ الْبَیْتِ لَیَتَفَرَّقُونَ
وَیَقْطَعُ بَعْضُهُمْ بَعْضاً فَیَحْرِمُهُمُ اللهُ وَهُمْ أَتْقِیَاءُ.
Yes, there are! Woe unto
you! They are breach of family ties with one’s relatives. Even if faithless,
family members who gather and help each other are provided sustenance by
Almighty Allah. Some family members, who are pious, separate from one another
and cut off their ties; as a result, Almighty Allah deprives them (of His
sustenance despite their piety).(1)
`Anbasah al-`Abid (the worshipper) has reported that a man
p: 54
came to Imam al-Sadiq (‘a) and complained about his relatives. The Imam (‘a) advised him saying:
إِکْظُمْ غَیْظَکَ وَافْعَلْ.
Suppress your rage and
treat them nicely.
The man said, “They do such-and-such to me!”
The Imam (‘a) said:
أَتُرِیدُ أَنْ تَکُونَ مِثْلَهُمْ
فَلاَ یَنْظُرُ اللهُ إِلَیْکُمْ؟
Do you want to be like
them? Then, Almighty Allah shall never look at you.(1)
In his famous Epistle on Rights, Imam Zayn al-`Abidin (‘a) says:
وَأَمَّا حَقُّ أُمِّکَ فَأَنْ
تَعْلَمَ أَنَّهَا حَمَلَتکَ حَیْثُ لا یَحْمِلُ أَحَدٌ أَحَدًا وَأَطْعَمَتکَ
مِنْ ثَمَرَةِ قَلْبها مَا لا یُطْعِمُ أَحَدٌ أَحَدًا، وَأَنَّهَا وَقَتکَ
بسَمْعِهَا وبَصَرِهَا ویَدِهَا وَرِجْلها وَشَعْرِهَا وبَشَرِهَا وَجَمِیعِ
جَوَارِحِهَا مُسْتَبشِرَةً بذَلِکَ، فَرِحَةً مُوَابلَةً، مُحْتَمِلَةً لِمَا
فِیهِ مَکْرُوهُها وأَلَمُها وثِقْلُها وَغَمُّهَا حَتَّی دَفَعَتهَا عَنْکَ
یَدُ القُدْرَةِ وَأَخرَجَتکَ إلَی الأَرضِ فَرَضِیَتْ أَنْ تَشْبَعَ وتجوعُ
هِیَ، وَتَکْسُوکَ وَتعْرَی، وَتُرْوِیکَ وَتَظْمَأُ، وَتُظِلُّکَ وتَضْحَی،
وَتُنَعِّمَکَ ببُؤْسِهَا، وَتُلَذِّذُکَ بالنَّوْمِ بأَرَقِهَا، وَکَانَ
بَطْنُهَا لَکَ وِعَاءً، وَحِجْرُهَا لَکَ
حِوَاءً، وثَدْیُهَا لَکَ سِقَاءً، ونَفْسُهَا لَکَ وِقَاءً، تُبَاشِرُ
حَرَّ الدُّنیَا وبَرْدِهَا لَکَ وَدُونَکَ، فَتَشْکُرَهَا عَلَی قَدْرِ ذَلِکَ
وَلا تَقْدِرُ عَلَیْهِ إلاّ بعَونِ اللَّهِ وَتَوفِیقِهِ.
وَأمَّا
حَقُّ أَبیکَ فَتَعْلَمَ أنَّهُ أَصْلُکَ، وَأنَّکَ فَرْعُهُ، وَأَنَّکَ لَوْلاهُ لَمْ
تَکُنْ. فَمَهْمَا رَأیْتَ فِی نفْسِکَ مِمَّا یُعْجِبُکَ فَاعْلَمْ أَنَّ
أَبَاکَ أَصْلُ النِّعْمَةِ عَلَیْکَ فِیهِ وَاحْمَدِ اللَّهَ وَاشْکُرْهُ عَلَی
قَدْرِ ذَلِکَ وَلا قُوَّةَ إلاّ باللهِ.
وَأمَّا حَقُّ وَلَدِکَ فَتَعْلَمَ
أنَّهُ مِنْکَ وَمُضَافٌ إلَیکَ فِی عَاجِلِ الدُنْیَا بخَیْرِهِ وَشَرِّهِ،
وَأَنَّکَ مَسْئولٌ عَمَّا ولِّیتَهُ مِنْ حُسْنِ الأَدَب وَالدّلالَةِ عَلَی
رَبهِ وَالْمَعُونةِ لَهُ عَلَی طَاعَتِهِ فِیکَ وَفِی نفْسِهِ، فَمُثابٌ عَلَی
ذلِکَ وَمُعَاقَبٌ، فَاعْمَلْ فِی أَمْرِهِ عَمَلَ الْمُتَزَیِّنِ بحُسْنِ
أَثرِهِ عَلَیْهِ فِی عَاجِلِ الدُّنْیَا، الْمُعْذِرِ إلَی رَبهِ فِیمَا
بَیْنَکَ وبَیْنَهُ بحُسْنِ الْقِیَامِ عَلَیْهِ وَالأَخذُ لَهُ مِنْهُ. وَلا
قُوَّةَ إلا باللهِ.
وَأَمّا حَقُّ أَخِیکَ فَتَعْلَمَ
أَنّهُ یَدُکَ الَّتِی تَبسُطُهَا، وَظَهْرُکَ الَّذِی تَلْتَجِئُ إلَیهِ،
وَعِزُّکَ الَّذِی تَعْتَمِدُ عَلَیهِ، وَقُوَّتُکَ الَّتِی تَصُولُ بهَا، فَلا
تَتَّخِذْهُ سِلاحًا علَی مَعصیةِ اللَّهِ ولا عُدَّةً لِلظُّلْمِ بحَقِّ
اللَّهِ، ولا تَدَعْ نُصْرتَهُ عَلَی نفْسِهِ وَمَعُونتِهِ عَلَی عَدُوِّهِ
وَالْحَوْلَ بَیْنَهُ وبَیْنَ شَیَاطینهِ وتَأْدیَةِ النَّصِیحَةِ إلَیهِ
والإقبَالِ عَلَیْهِ فِی اللَّهِ فَإنْ انقَادَ لِرَبهِ وَأَحْسَنَ الإجَابَةَ
لَهُ وَإلاّ فَلْیَکُنِ اللهُ آثرَ عِنْدَکَ وَأَکْرَمَ عَلَیْکَ مِنْهُ.
The right of your mother is that you know that she
carried you where no one carries anyone, she gave to you the fruit of her
heart which no one gives to anyone, and she protected you with her hearing,
sight, hands, legs, hair, and skin as well as all her organs. She was highly
delighted, happy, eager, and enduring the harm, pain, heaviness, and grief
until the hand of power saved her from you and brought you out to this earth.
She did not care if she went hungry as long as you ate, was naked as long as
you were clothed, was thirsty as long as you drank, was in the sun as long as
you were in the shade, was miserable as long as you were happy, and was
deprived of sleeping as long as you were resting. Her abdomen was your
container, her lap your seat, her breast your drink, and her soul was your
fort. She protected you from heat and cold. You should thank her for all
that. You will not be able to show her gratitude except through Allah’s help
and grace of thanksgiving.
The right of your father is that you know that he is your
root and you are his branch. Without him, you would not be. Whenever you see
anything in yourself that pleases you, know that your father is the origin of
its blessing upon you. Therefore, praise Allah and thank Him in that measure.
All power belongs to Allah.1
The right of your child
is that you should know that he is from you and will be ascribed to you,
through both his good and his evil, in the immediate affairs of this world.
You are responsible for what has been entrusted to you, such as educating him
in good conduct, pointing him in the direction of his Lord, and helping him
to obey Him. So, act toward him with the behavior of one who knows that he
will be rewarded for doing good and punished for doing evil. In his affairs, behave
with the actions of those who adorn their children with their good deeds and
those who are justified before their Lord because they did well in the
discipline and the custody of their sons. All power belongs to Allah.
The right of your brother
is that you know that he is your hand that you extend, your back from whom
you seek refuge, your power upon which you rely, and your might with which
you move. Take him not as a weapon with which to disobey Allah, nor as
equipment with which to wrong Allah’s creatures. Do not neglect to help him
against his own ill intentions and against his enemy, prevent him from
joining villains, give him good counsel, and associate with him for Allah’s
sake. If he obeys Allah and responds to Him properly, well and good, but if
not, you should prefer and honor Allah more than him.(2)
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p: 57
This special treatment with relatives involves the lineal tie, which designates the extension of man’s existence and progress. It is experienced as a natural feeling, and has an ethical aspect, especially with reference to taking care of and acting piously towards parents, which is a sort of gratitude, good turn, lenience, and mercy to the old and the
p: 58
weak. Hence, the Holy Qur'an says:
وَقَضَی رَبُّکَ أَلَّا تَعْبُدُوا إِلَّا إِیَّاهُ وَبِالْوَالِدَیْنِ إِحْسَانًا إِمَّا یَبْلُغَنَّ عِنْدَکَ الْکِبَرَ أَحَدُهُمَا أَوْ کِلَاهُمَا فَلَا تَقُلْ لَهُمَا أُفٍّ وَلَا تَنْهَرْهُمَا وَقُلْ لَهُمَا قَوْلًا کَرِیمًا وَاخْفِضْ لَهُمَا جَنَاحَ الذُّلِّ مِنَ الرَّحْمَةِ وَقُلْ رَبِّ ارْحَمْهُمَا کَمَا رَبَّیَانِی صَغِیرًا
Your Lord has commanded
that you shall not serve any but Him, and be good to your parents. If either
or both of them reach old age with you, say not to them so much as “Ugh” nor
chide them, and speak to them a generous word. And make yourself submissively
gentle to them with compassion, and say: O my Lord! Have compassion on them,
as they brought me up when I was little. (17:23-24)
Furthermore, special treatment with relatives has a significant social and organizational aspect related to Islam’s attitude towards the general structure of society, on the supposition that family is the primary and paramount brick on which the social structure stands.
Islam has imparted special social behavior towards scholars and people of virtue and knowledge due to certain ethical, tangible, and social considerations.
As for the ethical, tangible consideration, Islam looks upon knowledge as having realistic worth that grants man a rank of perfection and elevation. The Holy Qur'an thus says:
یَرْفَعِ اللَّهُ الَّذِینَ آمَنُوا مِنْکُمْ وَالَّذِینَ أُوتُوا الْعِلْمَ دَرَجَاتٍ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِیرٌ
Allah will exalt those of
you who believe and those who are given knowledge in high degrees. Allah is
Aware of what you do. (58:11)
قُلْ هَلْ یَسْتَوِی الَّذِینَ یَعْلَمُونَ وَالَّذِینَ لَا یَعْلَمُونَ إِنَّمَا یَتَذَکَّرُ أُولُو الْأَلْبَابِ
Say: Are those who know
and those who do not know alike? Only the men of understanding are mindful.
(39:9)
p: 59
As for the social consideration practically adopted by the Ahl al-Bayt (‘a), scholars occupy a distinguished social position represented in the leadership of the Islamic revolution in Iran and its authority over the Muslim nation.
As confirmed in their traditions, the Ahl al-Bayt (‘a) have been the worthiest to occupy this position and the only ones granted this authority by Almighty Allah because they possessed knowledge of an unmatched, unattainable degree.
Consequently, the leaders of Muslims must have full knowledge of Islam and be proficient enough to deduce religious laws from their sources.
Treating scholars in special ways has been advised in authentic traditions. Shaykh al-Saduq, in his book of al-Khi¥al, has reported Imam `Ali the Commander of the Faithful (‘a) as saying:
مِنْ حَقِّ الْعَالِمِ أَلاَّ
تُکْثِرَ عَلَیْهِ السُّؤَالَ، وَلاَ تَسْبِقَهُ فِی الْجَوَابِ، وَلاَ تُلِحَّ
إِذَا أَعْرَضَ، وَلاَ تَأْخُذَ بِثَوْبِهِ إِذَا کَسِلَ، وَلاَ تُشِیرَ
إِلَیْهِ بِیَدِکَ، وَلاَ تَغْمُزَ بِعَیْنِکَ، وَلاَ تُسَارَّهُ فِی
مَجْلِسِهِ، وَلاَ تَطْلُبَ عَوْرَاتِهِ، وَأَلاَّ تَقُولَ: قَالَ فُلاَنٌ
خِلاَفَ قَوْلِکَ، وَلاَ تُفْشِیَ لَهُ سِرّاً، وَلاَ تَغْتَابَ عِنْدَهُ
أَحَداً، وَأَنْ تَحْفَظَ لَهُ شَاهِداً وَغَائِباً، وَأَنْ تَعُمَّ الْقَوْمَ
بِالسَّلاَمِ وَتَخُصَّهُ بِالتَّحِیَّةِ، وَتَجْلِسَ بَیْنَ یَدَیْهِ، وَإِنْ
کَانَتْ لَهُ حَاجَةٌ سَبَقْتَ الْقَوْمَ إِلَی خِدْمَتِهِ، وَلاَ تَمَلَّ مِنْ
طُولِ صُحْبَتِهِ، فَإِنَّمَا هُوَ مِثْلُ النَّخْلَةِ فَانْتَظِرْ مَتَی
تَسْقُطُ عَلَیْکَ مِنْهُ مَنْفَعَتُهُ. وَالْعَالِمُ بِمَنْزِلَةِ الصَّائِمِ
الْقَائِمِ الْمُجَاهِدِ فِی سَبِیلِ اللهِ، وَإِذَا مَاتَ الْعَالِمُ انْثَلَمَ
فِی الإِسْلاَمِ ثَلْمَةٌ لاَ تُسَدُّ إِلَی یَوْمِ الْقِیَامَةِ، وَإِنَّ
طَالِبَ الْعِلْمِ لَیُشَیِّعُهُ سَبْعُونَ أَلْفَ مَلَکٍ مِنْ مُقَرَّبِی
السَّمَاءِ.
Among
your duties towards scholars are that you must not load them with too many questions.
You must not precede them in answering. You must not insist when they avoid
(answering a question). You must not impose upon them when they are tired. You
must not point at them by extending a finger. You must not wink at them. You
must not talk confidentially to them during their sessions. You must not
inspect their flaws. You must not address them by stating opinions
contradictory to theirs. You must not reveal their secrets. You must not backbite
in their presence. You must support them in their presence and defend them when
they are absent. You must salute a group of people generally but greet them singly,
sit in their presence, precede all others to meet their needs, and you must
not become weary of long companionship with them. Verily, scholars are just
like date-palm trees; therefore, you must be patient while waiting for their
benefit to descend upon you. A scholar occupies the same standing of one who
permanently fasts, performs acts of worship, and strives for the sake of
Almighty Allah. When a scholar passes away, an irreparable crack occurs in
Islam that continues up to the Day of Resurrection. Verily, when a seeker of knowledge
passes away seventy thousand angels escort him and place him among the most favored
inhabitants of heaven.(1)
p: 60
In the famous Treatise on Rights, Imam Zayn al-`Abidin (‘a) says:
فَحُقُوقُ أَئِمَّتِکَ ثَلاثَةٌ
أَوْجَبُهَا عَلَیْکَ حَقُّ سَائِسِکَ بالسُّلْطَانِ ثُمَّ سَائِسِکَ
بالْعِلْمِ، ثُمَّ حَقُّ سَائِسِکَ بالْمُلْکِ… وَحَقُّ سَائِسِکَ بِالْعِلْمِ
التَّعْظِیمُ لَهُ، وَالتَّوْقِیرُ لِمَجْلِسِهِ، وَحُسْنُ الإسْتِمَاعِ
إِلَیْهِ، وَالإِقْبَالُ عَلَیْهِ، وَأَلاَّ تَرْفَعَ عَلَیْهِ صَوْتَکَ، وَلاَ
تُجِیبَ أَحَداً یَسْأَلُهُ عَنْ شَیْءٍ حَتَّی یَکُونَ هُوَ الَّذِی یُجِیبُ،
وَلاَ تُحَدِّثَ فِی مَجْلِسِهِ أَحَداً، وَلاَ تَغْتَابَ عِنْدَهُ أَحَداً،
وَأَنْ تَدْفَعَ عَنْهُ إِذَا ذُکِرَ عِنْدَکَ بِسُوءٍ، وَأَنْ تَسْتُرَ
عُیُوبَهُ وَتُظْهِرَ مَنَاقِبَهُ، وَلاَ تُجَالِسَ لَهُ عَدُوّاً، وَلاَ
تُعَادِیَ لَهُ وَلِیّاً، فَإِذَا فَعَلْتَ ذَلِکَ شَهِدَ لَکَ مَلاَئِکَةُ
اللهِ بِأَنَّکَ قَصَدْتَهُ، وَتَعَلَّمْتَ عِلْمَهُ للهِ جَلَّ اسْمُهُ
لاَ لِلنَّاسِ.
The rights of your leaders are three: the most incumbent
upon you is the right of a person who trains you through authority, then of
him who trains you through knowledge, and then of him who trains you through
property. Each trainer is a leader… You must honor the right of the one who
trains you through knowledge, by magnifying him, respecting his sessions,1 listening to him, and attending to
him with devotion. You must avoid raising your voice in his presence, avoid
answering others by letting him answer, and avoid talking to anybody during
his sessions. You must avoid backbiting in his presence, defend
him when something bad is
attributed to him, cover up his defects, demonstrate his good points, avoid
sitting with his enemies, and avoid incurring the hostility of one who is
loyal to him. If you do these, then the angels of Almighty Allah will bear
witness that you have tended to him adequately and have learnt his knowledge
for the sake of Almighty Allah, and not for the sake of people.(1)
p: 61
Neighbors are also worthy of exceptional treatment to bolster social relations with others throughout the geographical area and establish a sound and powerful local social structure. Emphasizing the significance of this special treatment towards neighbors in his last will to his sons, Imam `Ali the Commander of the Faithful (‘a), referred to the Holy Prophet’s instructions about neighbors.(1)
p: 62
Shaykh al-Saduq has reported another tradition carrying the same import in his books Man-la-Yahzuruhul-Faqih and `Iqab al-A`mal on the authority of Imam al-Sadiq (‘a) on the authority of his fathers (‘a) on the authority of the Holy Prophet (S) who said:
مَنْ آذَی جَارَهُ حَرَّمَ اللهُ
عَلَیْهِ رِیحَ الْجَنَّةِ، وَمَأْوَاهُ جَهَنَّمُ وَبِئْسَ الْمَصِیرُ. وَمَنْ
ضَیَّعَ حَقَّ جَارِهِ فَلَیْسَ مِنَّا. وَمَا زَالَ جَبْرَئِیلُ یُوصِینِی
بِالْجَارِ حَتَّی ظَنَنْتُ أَنَّهُ سَیُوَرِّثُهُ.
Whoever, harms his
neighbor shall be deprived of the scent of Paradise by Almighty Allah and
Hell shall be his final abode. What an evil destiny Hell is. (Archangel) Gabriel advised me in favor of neighbors so insistently that I believed that a
share of inheritance would be decided for neighbors.(1)
Imam al-Sadiq (‘a) is also reported to have quoted his father (‘a) saying:
قَرَأْتُ فِی کِتَابِ عَلِیٍّ
عَلَیْهِ السَّلاَمُ إِنَّ رَسُولَ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ
وَسَلَّمَ کَتَبَ بَیْنَ الْمُهَاجِرِینَ وَالأَنْصَارِ وَمَنْ لَحِقَ بِهِمْ
مِنْ أَهْلِ یَثْرِبَ أَنَّ الْجَارَ کَالنَّفْسِ غَیْرُ مُضَارٍّ وَلاَ آثِمٍ،
وَحُرْمَةُ الْجَارِ عَلَی الْجَارِ کَحُرْمَةِ أُمِّهِ.
In the Book of (Imam)`Ali (‘a),
I read that the Messenger of Allah (S) wrote a paragraph in the covenant that
he wrote between the Muhajirun (Muslim emigrants of Makkah), the An¥ar
(Muslims of Yathrib), and the inhabitants of Yathrib, who joined them. It ran
thus: Treat your neighbor as yourself; neither harm him nor attribute any sin
to him. The sanctity of one’s neighbor is the same as the sanctity of one’s
mother.(2)
p: 63
Imam al-Sadiq (‘a) is also reported as saying:
إِعْلَمُوا أَنَّهُ لَیْسَ مِنَّا
مَنْ لَمْ یُحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَهُ.
Know that whoever does not
act nobly concerning the rights of his neighbor does not belong to our group.(1)
Imam al-Baqir (‘a) reported the Holy Prophet (S) as saying:
مَا آمَنَ بِی مَنْ بَاتَ شَبْعَانَ
وَجَارُهُ جَائِعٌ.
Whoever spends his night
satiated while his neighbor is hungry has never believed in me.(2)
Mu`awiyah ibn `Ammar has reported that he asked Imam al-Sadiq (‘a) about the area of one’s neighborhood.
The Imam (‘a) answered:
أَرْبَعِینَ
دَاراً مِنْ کُلِّ جَانِبٍ.
Forty houses on each side are included in neighbors.(3)
According to Islam, weak people must also be treated in special ways, including those whose weakness is due to the nature of their physical structure—such as children, women, old people, handicapped and retarded people. The human aspect in this special treatment is too clear to require confirmation.
Imam `Ali (‘a) is reported to have said:
وَارْحَمُوا ضُعَفَاءَکُمْ،
وَاطْلُبُوا الرَّحْمَةَ مِنَ اللهِ بِالرَّحْمَةِ لَهُمْ.
Have mercy on the weak
amongst you and pray that Almighty Allah has mercy on you because of your showing
mercy towards them.(4)
p: 64
This distinctive treatment also includes the financially weak, such as the poor, the destitute, the wayfarers, and other categories of needy people.
Imam `Ali the Commander of the Faithful (‘a) has quoted the Holy Prophet (S) as saying in one of his sermons:
وَتَصَدَّقُوا عَلَی فُقَرَاءِکُمْ
وَمَسَاکِینِکُمْ، وَوَقِّرُوا کِبَارَکُمْ وَارْحَمُوا صِغَارَکُمْ، وَصِلُوا
أَرْحَامَکُمْ.
Give alms to the poor and the needy amongst you. Have a high regard for
the old amongst you. Have mercy on the young amongst you. Build good
relationships with your relatives.(1)
This special treatment also includes those deemed weak because of their social conditions, such as orphans, slaves, and low-wage employees whose social circumstances force them to be under the supervision and custody of others.
Imam al-Sadiq (‘a) has reported on the authority of his fathers (‘a) that the Holy Prophet (S), in his instructions to Imam `Ali (‘a) said:
یَا عَلِیُّ، أَرْبَعٌ مَنْ کُنَّ
فِیهِ بَنَی اللهُ لَهُ بَیْتاً فِی الْجَنَّةِ: مَنْ آوَی الْیَتِیمَ، وَرَحِمَ
الضَّعِیفَ، وَأَشْفَقَ عَلَی وَالِدَیْهِ، وَرَفَقَ بِمَمْلُوکِهِ. یَا
عَلِیُّ، مَنْ کَفَی یَتِیماً فِی نَفَقَتِهِ بِمَالِهِ حَتَّی یَسْتَغْنِیَ وَجَبَتْ
لَهُ الْجَنَّةُ الْبَتَّةَ. یَا عَلِیُّ، مَنْ مَسَحَ یَدَهُ عَلَی رَأْسِ
یَتِیمٍ تَرَحُّماً لَهُ أَعْطَاهُ اللهُ بِکُلِّ شَعْرَةٍ نُوراً یَوْمَ
الْقِیَامَةِ.
O `Ali, whoever carries out the following four acts, Almighty Allah
shall build for him a house in Paradise: (1) providing a shelter for an
orphan, (2) having mercy on the weak, (3) having compassion for parents, and
(4) treating servants leniently. O `Ali, Paradise shall be unquestionably
decided for the person who meets all the expenses of an orphan from his own
wealth such that he makes him financially independent. O `Ali, whoever strokes
the head of an orphan out of sympathy for him, on the Day of Resurrection, Almighty
Allah shall grant him (a piece of) light for each single hair.(2)
p: 65
Exceptional treatment has been confirmed for the Holy Prophet’s progeny from the descendants of Imam `Ali and Lady Fatimah—peace be upon them—due to their relationship to the Holy Prophet (S) in order to honor him, acknowledge his right, and sanctify his standing.
Imam al-Sadiq (‘a) is reported to have said:
لاَ یُقَبَّلُ
رَأْسُ أَحَدٍ وَلاَ یَدُهُ إِلاَّ رَسُولَ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ
وَسَلَّمَ أَوْ مَنْ أُرِیدَ بِهِ رَسُولُ اللهِ.
No one’s head or hand must be kissed except the Messenger of Allah’s or
one who is considered to represent him.(1)
Al-Husayn ibn Khalid reported Imam al-Riza (‘a) as saying:
النَّظَرُ إِلَی ذُرِّیَّتِنَا
عِبَادَةٌ.
Looking at our progeny is
(a kind of) worship.
p: 66
The reporter asked, “Does this mean the Imams from your progeny or all of the Holy Prophet’s descendants?”
The Imam (‘a) answered:
بَلِ النَّظَرُ إِلَی جَمِیعِ
ذُرِّیَّةِ النَّبِیِّ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ عِبَادَةٌ مَا
لَمْ یُفَارِقُوا مِنْهَاجَهُ وَلَمْ یَتَلَوَّثُوا بِالْمَعَاصِی.
It includes all the
descendants of the Prophet (S) who neither violated his course nor are polluted
by acts of disobedience to Allah.(1)
p: 67
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p: 68
Prelude
1. Religious and Conventional Laws
2. Controlling and Steering Emotions
3. Justice meted out under all circumstances
4. Nobility of Character and Indulgence
5. Charity and Preceding Others in Charitable Behavior
6. Good Example and Unique Behavior
p: 69
Blank
p: 70
The second area of discussion appertains to rules that identify the progress and direction of social relations and the foundations on which they are established.
These rules and foundations steer the progress of social relations towards self-perfection in the behavior of individuals and towards social perfection in the activities of the virtuous community.
At the same time, they outline the ethical background and social behavior of the individual by highlighting the role that ethics plays in achieving social perfection in an individual.
Without these ethical restraints, social relations turn into a mere formal mechanism, similar to customs and traditions, disintegrating as soon as the social structure suffers the least change. This has actually taken place under certain conditions like emigration from one society to another, cultural and social intrusions imposed on a society, or overthrow of political regimes. In Western societies, ethics has turned into barren laws and traditions lacking any significant connection to ethics, moral fiber, spirit, or sentiment.
The Ahl al-Bayt (‘a) summed up these rules in the following points:
1. Commitment to religious duties and conventional responsibilities
2. Controlling and directing one’s emotions
3. Deeming justice and fairness as the only level of comparison between others and oneself
4. Nobility of character and dealing with people in terms of
p: 71
forbearance and compassion
5. Charity and leading in charitable behavior
6. Distinguished behavior, acting as good example in general social conditions
These regulations are congruous with the Islamic aspects of social relations in trend, goals, form, and content. However, it is necessary to deal with each of these regulations in detail to shed light on the claimed congruity and connection.
p: 72
Commitment to the religious laws, reason-based pledges and covenants, as well as common conventional manners approved by the Holy Legislator, is in reality an ethical commitment towards Almighty Allah, the One and Only Lord and Creator Who has bestowed uncountable graces upon humankind. Almighty Allah had taken a pledge and a covenant from humankind that they would profess His Oneness in godhead and lordship, and obey and comply with His commandments and prohibitions in this world. Referring to this covenant, the Holy Qur'an says:
وَإِذْ أَخَذَ رَبُّکَ مِنْ بَنِی آدَمَ مِنْ ظُهُورِهِمْ ذُرِّیَّتَهُمْ وَأَشْهَدَهُمْ عَلَی أَنْفُسِهِمْ أَلَسْتُ بِرَبِّکُمْ قَالُوا بَلَی شَهِدْنَا أَنْ تَقُولُوا یَوْمَ الْقِیَامَةِ إِنَّا کُنَّا عَنْ هَذَا غَافِلِینَ أَوْ تَقُولُوا إِنَّمَا أَشْرَکَ آبَاؤُنَا مِنْ قَبْلُ وَکُنَّا ذُرِّیَّةً مِنْ بَعْدِهِمْ أَفَتُهْلِکُنَا بِمَا فَعَلَ الْمُبْطِلُونَ
When your Lord brought
forth the children of Adam and, from their backs, their descendants, and made
them bear witness against their own souls, “Am I not your Lord?” They answered,
“Yes! We bear witness.” Lest you should say on the Day of Resurrection,
“Surely, we were heedless of this.” Or, lest you should say, “Only our
fathers associated others with Allah before, and we were an offspring after
them: Will You then destroy us for what the vain doers did?” (7:172-173)
This commitment, therefore, is in reality the fulfillment of the pledge and covenant mentioned in the Holy Qur'an and the acknowledgement of the religion and system of Islam, which Almighty Allah revealed to Muhammad, His servant and messenger, peace be upon him and his Household. This religion came to guide humankind, organize their affairs, and build a virtuous human community so that the believers of this divine message who fulfill this covenant form the
p: 73
best nation.
These religious laws and regulations, including all commands and prohibitions, are based on actual advantage and disadvantage in both the individual and social movements of humanity. Obeying these religious laws is in truth achieving advantages and evading disadvantages. The second aspect of the Islamic concept of social relations, reinforcing the social structure, cannot be put into practice except by means of gaining advantages and warding off disadvantages.
Further, common conventional manners are just another expression of legitimate social commitments that people of a society agree to use as customs; therefore, conformity with these manners means conformity with people themselves and with society. This is in accord with the first aspect of social relations—openness and sociability.
Positive and negative implementation of such regulation is found in the details about the superstructure of social relations.
As for the positive aspect, this regulation can be found in fulfillment of promises and covenants, restoration of securities to their owners, participation in funeral ceremonies, presence in congregational prayers and social gatherings, visiting the sick, and like matters that will be discussed in further detail in the second part of this book.
Regarding the negative aspect, application of regulation can be found in threatening others, causing them damage, violating their sanctities, scrutinizing their weaknesses, or spreading corruptive influences among them, which will also be discussed in the second part of this book.
p: 74
The second constraint is to control one’s emotions, feelings, and passions during involvement in certain events and in responding to the results and consequences of those events. When observed, this regulation embodies self-perfection in man’s progress towards Almighty Allah.
Many traditions, reported from the Ahl al-Bayt (‘a), emphasize such regulation as a means of attaining self-perfection.
In two books entitled Man-la-Yahzuruhul-Faqih and Thawab al-A`mal, Shaykh al-Saduq has reported through a valid chain of authority on the authority of Shu`ayb al-`Aqarqufi that Imam al-Sadiq (‘a) said:
مَنْ مَلَکَ نَفْسَهُ إِذَا رَغِبَ
وَإِذَا رَهِبَ وَإِذَا اشْتَهَی وَإِذَا غَضِبَ وَإِذَا رَضِیَ حَرَّمَ اللهُ
جَسَدَهُ عَلَی النَّارِ.
Whoever controls himself
when he desires, fears, craves, or becomes angry, Almighty Allah shall ban
Hellfire from consuming his body.(1)
According to another tradition that is reported by Shaykh al-Kulayni in al-Kafi through a valid chain of authority on the authority of Safwan al-Jammal, Imam al-Sadiq (‘a) said:
إِنَّمَا
الْمُؤْمِنُ الَّذِی إِذَا غَضِبَ لَمْ یُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ، وَإِذَا
رَضِیَ لَمْ یُدْخِلْهُ رِضَاهُ فِی بَاطِلٍ، وَإِذَا قَدَرَ لَمْ یَأْخُذْ
أَکْثَرَ مِمَّا لَهُ.
A true faithful believer is he whose rage does not induce
him to abandon what is right, whose approval (of something) does not induce
him to indulge in the wrong, and whose power does not induce him to take more
than his due.(2)
p: 75
Without a doubt, self-building is one of the most imposing acts that man adopts in his progress towards self-perfection. According to an authentic tradition, the Holy Prophet (S) is reported to have described self-building as ‘the major jihad’.(1)
One aspect of self-building is controlling emotions and steering them towards what is right and approved by religious laws and divine goals.
In its subjective aspect, the significance of this regulation stems from educating and strengthening the human will to be in a permanent state of harmony with reason and religious laws in its choice and activity. The Holy Legislator has conferred a special significance upon reason and granted it a vital role in the progress of humanity and in guiding human will towards uprightness and helping human souls accomplish the final goal of their existence by controlling emotions during interaction.
In an authentic tradition, the Holy Prophet (S) is reported to have said:
p: 76
إِنَّ اللهَ سُبْحَانَهُ وَتَعَالَی خَلَقَ
الْعَقْلَ ثُمَّ قَالَ لَهُ: أَقْبِلْ. فَأَقْبَلَ. ثُمَّ قَالَ لَهُ: أَدْبِرْ.
فَأَدْبَرَ. ثُمَّ قَالَ: وَعِزَّتِی وَجَلاَلِی، مَا خَلَقْتُ خَلْقاً هُوَ
أَحَبَّ إِلَیَّ مِنْکَ، وَلاَ أَکْمَلْتُکَ إِلاَّ فِی مَنْ أُحِبُّ. أَمَا
إِنِّی إِیَّاکَ آمُرُ، وَإِیَّاکَ أَنْهَی، وَإِیَّاکَ أُعَاقِبُ، وَإِیَّاکَ
أُثِیبُ.
When Almighty Allah created the intellect (i.e.
reason), He ordered it to come. So, the intellect did. He then ordered it to
leave, and the intellect responded. Then, Almighty Allah declared, “By My
Might and Majesty I take this oath, I have never created any creature dearer
to me than you. I shall never deposit you in your perfect form except with those
whom I love. Verily, it is you whom I will order, warn, punish, and reward.(1)
According to another validly reported tradition, `Abdullah ibn Sinan asked Imam al-Sadiq (‘a) whether the angels or mankind were more favored.
The Imam (‘a) answered:
قَالَ أَمِیرُ الْمُؤْمِنِینَ عَلِیُّ بْنُ أَبِی طَالِبٍ
عَلَیْهِ السَّلاَمُ: إِنَّ اللهَ رَکَّبَ فِی الْمَلاَئِکَةِ عَقْلاً بِلاَ
شَهْوَةٍ، وَرَکَّبَ فِی الْبَهَائِمِ شَهْوَةً بِلاَ عَقْلٍ، وَرَکَّبَ فِی
بَنِی آدَمَ کِلَیْهِمَا. فَمَنْ غَلَبَ عَقْلُهُ شَهْوَتَهُ فَهُوَ خَیْرٌ مِنَ
الْمَلاَئِکَةِ، وَمَنْ غَلَبَتْ شَهْوَتُهُ عَقْلَهُ فَهُوَ شَرٌّ مِنَ
الْبَهَائِمِ.
`Ali ibn Abi-Talib, the Commander of the Faithful, (‘a) said:
Almighty Allah installed in angels reason without appetite, and in beasts
appetite without reason; while in human beings, He installed both reason and
appetite. Thus, a human being whose reason overcomes his appetite becomes
more favorable than angels, but he whose appetite overcomes his reason becomes
lowlier than beasts.(2)
p: 77
Controlling ones emotions contributes to self-perfection of individuals, which automatically has a great bearing on the self-perfection of the whole society.
Additionally, an individual characterized by uprightness and distinctive moral features leaves an undeniable impact on the other individuals of society. An upright individual’s social behavior will necessarily reflect his or her sound psychological reality.
For that reason, the Holy Qur'an, highlighting this ethical aspect in behavior, has praised the Holy Prophet Muhammad (S) for the excellence of his morality:
وَإِنَّکَ لَعَلَی خُلُقٍ عَظِیمٍ
Most surely, you conform
to sublime morality. (68:4)
p: 78
The third rule in social relations is the commitment to justice and fairness with all people without discrimination. Hence, one is required to be fair even if such fairness forces him to confess his mistake in any incident or issue. This rule expresses the ethical background of the Islamic concept of social relations.
In its capacity as one of the most significant aspects of the social system, this rule has been adopted by Islam as the basis on which its whole system is established. Hence, the Ahl al-Bayt (‘a) regarded justice as an essential foundation of man’s relationship with Almighty Allah.
Second to divine mercy, justice is a pillar in man’s relationship with the Creator; in the production and distribution of wealth; in government; in judgment between parties of a dispute; and in man’s relationship with himself.
The Ahl al-Bayt (‘a) emphasized justice and fair play as the basis of the social system in general and in social relations in particular. Imam al-Sadiq (‘a) said:
إِتَّقُوا اللهَ وَاعْدِلُوا،
فَإِنَّکُمْ تَعِیبُونَ عَلَی قَوْمٍ لاَ یَعْدِلُونَ.
Fear Allah and act justly yourselves,
for you are censuring people who do not establish justice.(1)
He (‘a) is also reported to have said:
p: 79
الْعَدْلُ أَحْلَی مِنَ
الشَّهْدِ، وَأَلْیَنُ مِنَ الزُّبْدِ، وَأَطْیَبُ رِیحاً مِنَ الْمِسْکِ.
Justice
is sweeter than honey, softer than butter, and more fragrant than musk.(1)
The Holy Imams of the Ahl al-Bayt (‘a) prohibited unjust treatment of the people. Usually, injustice is the result of misappropriation and disequilibrium in the accurate criteria of social relations.
Imam Muhammad al-Baqir (‘a) is reported to have said:
مَا مِنْ أَحَدٍ یَظْلِمُ
مَظْلَمَةً إِلاَّ أَخَذَهُ اللهُ بِهَا فِی نَفْسِهِ وَمَالِهِ، فَأَمَّا
الظُّلْمُ الَّذِی بَیْنَهُ وَبَیْنَ اللهِ فَإِذَا تَابَ غُفِرَ لَهُ.
No one commits a wrongdoing
but that Almighty Allah shall punish him for it in his personal affairs or
property. As for wrongdoings that one commits in his relationship with
Almighty Allah, they are forgivable when the wrongdoer repents.(2)
Imam al-Sadiq (‘a) is reported to have said:
مَا مِنْ مَظْلَمَةٍ أَشَدُّ مِنْ
مَظْلَمَةٍ لاَ یَجِدُ صَاحِبُهَا عَلَیْهَا عَوْناً إِلاَّ اللهُ.
No act of injustice is
graver than wronging one who has no helping power to repel it save Almighty
Allah.(3)
Abu-Basir has reported that two disputing men visited Imam al-Sadiq (‘a) and each one put forward his claim. After he had heard both of them, the Imam (‘a) said:
p: 80
أَمَا
إِنَّهُ مَا ظَفَرَ بِخَیْرٍ مَنْ ظَفَرَ بِالظُّلْمِ. أَمَا إِنَّ الْمَظْلُومَ
یَأْخُذُ مِنْ دِینِ الظَّالِمِ أَکْثَرَ مِمَّا یَأْخُذُ الظَّالِمُ مِنْ مَالِ
الْمَظْلُومِ. مَنْ یَفْعَلِ الشَّرَّ بِالنَّاسِ فَلاَ یُنْکِرِ الشَّرَّ إِذَا
فُعِلَ بِهِ. أَمَا إِنَّهُ یَحْصِدُ ابْنُ آدَمَ مَا یَزْرَعُ، وَلَیْسَ
یَحْصِدُ أَحَدٌ مِنَ الْمُرِّ حُلْواً، وَلاَ مِنَ الْحُلْوِ مُرّاً.
Truly, I say, he that gains something by unjust means
has in fact gained no benefit. Verily, the wronged party seizes from the
faith of the wronging party more than the wronging party seizes unjustly from
the property of the wronged party. He that causes evil to people must not
complain against the evil that is caused to him. Verily, the son of Adam
(i.e. man) will reap only that which he has sown. No one can harvest sweetness
from the bitter and no one can harvest bitterness from the sweet.
Upon hearing these words, the two disputing parties made up with each other and left.(1)
The Ahl al-Bayt (‘a) urged their followers to be fair with all people by giving them their rights even if it went against their own interests. Hence, The Holy Imams (‘a) confirmed that the quality of faith (i.e. iman) cannot be ascribed to anyone who does not treat all people equally and give each one his due even if he does not receive his own due.
Seemingly, any unjust act in social relations initially arises from one’s preferring oneself to others and giving one’s own right precedence over the rights of others. This trend then develops to include preferring certain individuals to others and giving the rights of a certain group precedence over the rights of the public. Justice will be established among all people when each person gives all others their
p: 81
due even if it is against oneself.
Imam Ja`far al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
سَیِّدُ الأَعْمَالِ إِنْصَافُ
النَّاسِ مِنْ نَفْسِکَ وَمُوَاسَاةُ الأَخِ فِی اللهِ وَذِکْرُ اللهِ عَلَی
کُلِّ حَالٍ.
Three acts
are the masters of all deeds: (1) to treat people fairly even if it is against
oneself, (2) to be cordial with your brothers in faith, and (3) to praise
Almighty Allah in all circumstances.(1)
Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
مَنْ
وَاسَی الْفَقِیرَ مِنْ مَالِهِ وَأَنْصَفَ النَّاسَ مِنْ نَفْسِهِ فَذَلِکَ
الْمُؤْمِنُ حَقّاً.
He who financially
comforts the poor from his wealth and gives people their dues, even if it be against
his own interests, is a true and faithful believer.(2)
Abu-`Ubaydah al-Hadhdha' has reported Imam al-Baqir (‘a) as saying:
أَلاَ
أُخْبِرُکَ بِأَشَدَّ مَا افْتَرَضَ اللهُ عَلَی خَلْقِهِ؟ إِنْصَافُ النَّاسِ
مِنْ أَنْفُسِهِمْ وَمُوَاسَاةُ الإِخْوَانِ فِی اللهِ عَزَّ وَجَلَّ وَذِکْرُ
اللهِ عَزَّ وَجَلَّ عَلَی کُلِّ حَالٍ، فَإِنْ عَرَضَتْ لَهُ طَاعَةٌ عَمِلَ
بِهَا وَإِنْ عَرَضَتْ لَهُ مَعْصِیَةٌ تَرَکَهَا.
May I tell you about
the most difficult duty that Almighty Allah has imposed on His creatures? It
is to give others their rights against oneself, to equate brethren-in-faith
with oneself, to praise Almighty Allah under all conditions, to perform any
act of obedience to Almighty Allah whenever it is encountered, and to avoid
any act of disobedience to Him whenever encountered.(3)
p: 82
The Ahl al-Bayt (‘a) instructed their followers strongly to love for their brethren-in-faith whatever they loved for themselves.
This instruction can be evidently seen in Imam `Ali’s instructive letter to his son, Imam Hasan (‘a), in which he said:
فَأَحْبِبْ لِغَیْرِکَ مَا تُحِبُّ
لِنَفْسِکَ وَاکْرَهْ لَهُ مَا تَکْرَهُ لَهَا.
Love for the others
whatever you love for yourself and hate for them whatever you hate for
yourself.(1)
Imam al-Sadiq (‘a) also said:
أَوْحَی اللهُ عَزَّ وَجَلَّ إِلَی
آدَمَ: إِنِّی سَأَجْمَعُ لَکَ الْکَلاَمَ فِی أَرْبَعِ کَلِمَاتٍ: وَاحِدَةٌ
لِی، وَوَاحِدَةٌ لَکَ، وَوَاحِدَةٌ فَی مَا بَیْنِی وَبَیْنَکَ، وَوَاحِدَةٌ
فِی مَا بَیْنَکَ وَبَیْنَ النَّاسِ… أَمَّا الَّتِی لِی فَتَعْبُدُنِی لاَ
تُشْرِکُ بِی شَیْئاً. وَأَمَّا الَّتِی لَکَ فَأَجْزِیکَ بِعَمَلِکَ أَحْوَجَ
مَا تَکُونُ إِلَیْهِ. وَأَمَّا الَّتِی بَیْنِی وَبَیْنَکَ فَعَلَیْکَ
الدُّعَاءُ وَعَلَیَّ الإِجَابَةُ. وَأَمَّا الَّتِی بَیْنَکَ وَبَیْنَ النَّاسِ
فَتَرْضَی لِلنَّاسِ مَا تَرْضَی لِنَفْسِکَ وَتَکْرَهُ لَهُمْ مَا تَکْرَهُ
لِنَفْسِکَ.
Almighty Allah, through
revelation, addressed to Adam the following: I will summarize the whole
wording for you in the following four statements…one statement is about Me,
the other about you, the third about what is between you and Me, and the
fourth is about what is between you and the people…The word that is for Me is
that you must worship me without setting any partner with Me. The word that
is for you is that I reward you for your deeds when you are in the most
urgent need for that reward. The word that pertains to what is between you
and Me is that you pray to Me and I respond to you. The word that pertains to
what is between you and the people is that you accept for them whatever you
accept for yourself and hate for them whatever you hate for yourself.(2)
p: 83
p: 84
The fourth rule according to the instructions of the Holy Imams of the Ahl al-Bayt (‘a) is showing nobility of character, kindness and leniency while interacting with people. This is the ethical basis of openness in social relations.
It is necessary to understand that the ethical tenor of social relations consists of love and affection. It is not an empty, formal relation or a mechanism that is based on mutual benefits and interests; rather, it is an emotional and sentimental tie because social relations cannot attain perfection through common or personal interests but through mutual love and affection.
Undoubtedly, good manners, showing affection to others, courtesy, and forbearance in dealing with people are expressions of this love and indicate the first important step on this path, remove all barriers and negative impacts that stand against love, and symbolize love at the time that its constituents and elements attain perfection.
Traditions corroborating this tenor and its outcomes have been reported from the Holy Prophet (S):
Shaykh al-Kulayni, through an authentic chain of authority, has quoted Imam al-Baqir (‘a) as relating the following:
A Bedouin from the Banu-Tamim tribe came to the Holy Prophet (S) and asked for an advice. The Holy Prophet (S) answered:
p: 85
تَحَبَّبْ إِلَی النَّاسِ
یُحِبُّوکَ.
Try to endear yourself to
people and they will certainly love you.(1)
The author of Wasa'il al-Shi`ah has dedicated two sections, in the chapter on laws of association with people, to good manners and forbearance. In these sections, he has recorded numerous traditions confirming this fact and relating the perfection of faith to love and endearing oneself to others(2) because it has also been reported that true faith and religion are in reality love. Let us now cite a number of validly reported traditions that confirm these facts.
Imam Muhammad al-Baqir (‘a) is reported to have said:
إِنَّ أَکْمَلَ الْمُؤْمِنِینَ
إِیمَاناً أَحْسَنُهُمْ خُلُقاً.
Certainly, the most
faithful of the believers have the best manners.(3)
Imam Ja`far al-Sadiq (‘a) is reported to have said:
إِنَّ الْخُلُقَ الْحَسَنَ یُمِیثُ
الْخَطِیئَةَ کَمَا تُمِیثُ الشَّمْسُ الْجَلِیدَ.
Verily, good conduct dissolves
sins in the same way that sunlight dissolves snow.(4)
He (‘a) is also reported as saying:
p: 86
إِنَّ حُسْنَ الْخُلُقِ
یَبْلُغُ بِصَاحِبِهِ دَرَجَةَ الصَّائِمِ الْقَائِمِ.
Good manners promote to the rank of those who persistently
observe fasting and spend their nights in acts of worship.(1)
He (‘a) is also reported as saying:
أَکْمَلُ النَّاسِ عَقْلاً
أَحْسَنُهُمْ خُلُقاً.
The wisest
of all people are those with the best manners.(2)
He (‘a) is also reported as saying:
إِنَّ اللهَ
تَبَارَکَ وَتَعَالَی لَیُعْطِی الْعَبْدَ مِنَ الثَّوَابِ عَلَی حُسْنِ
الْخُلُقِ کَمَا یُعْطِی الْمُجَاهِدَ فِی سَبِیلِ اللهِ یَغْدُو عَلَیْهِ
وَیَرُوحُ.
Verily,
Almighty Allah grants his servants a reward for good conduct equal to the
reward of one who is frequently engaged in jihad in the way of Allah.(3)
He (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
أَمَرَنِی رَبِّی بِمُدَارَاةِ
النَّاسِ کَمَا أَمَرَنِی بِالْفَرَائِضِ.
Just as my Lord ordered me
to persevere in obligatory (religious) duties, so also He ordered me to observe
forbearance.(4)
He (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
مُدَارَاةُ النَّاسِ نِصْفُ
الإِیمَانِ وَالرِّفْقُ بِهِمْ نِصْفُ الْعَیْشِ.
Treating people with moderation
is half of one’s faith, and to be lenient towards them is half of one’s
sustenance.(5)
p: 87
Sufyan ibn `Uyaynah reported that he once asked al-Zuhri whether he had met `Ali ibn al-Husayn (Zayn al-`Abidin) (‘a). Al-Zuhri answered, “Yes, I have met him. I have never met a person more virtuous than he is. By Allah, I have never known that he had a friend in secret or an enemy in public.”
Sufyan asked, “How was that?”
Al-Zuhri answered, “Because all those who loved him envied him out of their abundant knowledge of his outstanding merits, and all those who hated him used to treat him with tolerance because he treated them with even more tolerance.”(1)
Fuzayl ibn Yasar reported that he asked Imam al-Sadiq (‘a) whether to love and hate for Allah’s sake is part of faith. The Imam (‘a) answered:
وَهَلِ الإیمَانُ إلاَّ الْحُبُّ
وَالبُغْضُ؟
Is true faith anything
other than such love and hate?
Then the Imam (‘a) said the following Qur'anic verse to confirm his words:
وَاعْلَمُوا أَنَّ فِیکُمْ رَسُولَ اللَّهِ لَوْ یُطِیعُکُمْ فِی کَثِیرٍ مِنَ الْأَمْرِ لَعَنِتُّمْ وَلَکِنَّ اللَّهَ حَبَّبَ إِلَیْکُمُ الْإِیمَانَ وَزَیَّنَهُ فِی قُلُوبِکُمْ وَکَرَّهَ إِلَیْکُمُ الْکُفْرَ وَالْفُسُوقَ وَالْعِصْیَانَ أُولَئِکَ هُمُ الرَّاشِدُونَ
…Allah has endeared
the faith to you and has made it seemly in your hearts, and He has made
hateful to you unbelief and transgression and disobedience; these it is that
are the followers of a right way. (49:7)”(2)
p: 88
Safwan al-Jammal reported on the authority of Abu-`Ubaydah Ziyad al-Hadhdha' that Imam al-Baqir (‘a) said to him:
یَا زِیَادُ وَیْحَکَ! وَهَلِ الدِّینُ إِلاَّ الْحُبُّ؟
أَلاَ تَرَی قَوْلَ اللهِ: {قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللَّهُ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَاللَّهُ غَفُورٌ رَحِیمٌ }؟ أَوَ
لاَ تَرَی قَوْلَ اللهِ لِمُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: {وَلَکِنَّ اللَّهَ حَبَّبَ إِلَیْکُمُ الْإِیمَانَ وَزَیَّنَهُ فِی قُلُوبِکُمْ}؟ وَقَالَ:
{یُحِبُّونَ مَنْ هَاجَرَ إِلَیْهِمْ} الدِّینُ
هُوَ الْحُبُّ، وَالْحُبُّ هُوَ الدِّینُ.
O Ziyad, is religiousness anything other than love? Consider Almighty
Allah’s saying (in the Holy Qur'an), “Say: If you love Allah, then follow me,
Allah will love you and forgive you your faults, and Allah is Forgiving,
Merciful. (3:31)” Consider Almighty Allah’s saying to Muhammad (S), “Allah
has endeared the faith to you and has made it seemly in your hearts. (49:7)”
He has also said, “They love those who have fled to them. (59:9)” Thus, the
religion is love and love is religion.(1)
Although love, mentioned in these traditions, stands for love for Almighty Allah, surely to love Muslims and faithful believers for His sake has to be a class of faith because such love stems from love for Almighty Allah and for His sake, as maintained by other traditions.
Sallam ibn al-Mustanir has reported Imam al-Baqir (‘a) as saying:
وِدُّ الْمُؤْمِنِ فِی اللهِ مِنْ
أَعْظَمِ شُعَبِ الإیمَانِ. أَلاَ وَمَنْ أَحَبَّ فِی اللهِ وَأَبْغَضَ فِی
اللهِ وَأَعْطَی فِی اللهِ وَمَنَعَ فِی اللهِ فَهُوَ مِنْ أَصْفِیَاءِ اللهِ.
When a believer loves
(others) for the sake of Almighty Allah, this becomes one of the greatest
parts of faith. Verily, he who loves, hates, gives, and withholds for the
sake of Almighty Allah is one of His elite servants.(2)
p: 89
Imam al-Sadiq (‘a) is reported to have said:
مِنْ أَوْثَقِ عُرَی الإِیمَانِ
أَنْ تُحِبَّ فِی اللهِ، وَتُبْغِضَ فِی اللهِ، وَتُعْطِیَ فِی اللهِ،
وَتَمْنَعَ فِی اللهِ.
One of the firmest handles
of faith is to love, hate, give, and withhold exclusively for the sake of
Almighty Allah.(1)
p: 90
The fifth rule in the Islamic conception of social relations is to be charitable towards others. This act can be classified into two types:
The first type of charity is to behave charitably towards all people without taking into consideration whether a tie between the source and the target exists or not. Examples of this type of charity are public deeds of charitable people such as paving roads, digging wells, building guesthouses, endowing property for public purposes, feeding the hungry, helping the poor and the needy, building vocational institutes, and establishing educational, health, and cultural centers. Similar activities of charity, which demonstrate interest in the general affairs of Muslims can be described as deeds that are fisabilillah (i.e. in the way of Allah).
Such deeds, urged by Islam, are the most favorable and genuine form of charity, since they bring about a great reward and compensation and contribute to the perfection of individuals and communities. They are charitable acts that have no direct connection with social relations, although they have a broad-ranging effect on social relations.
The second type of charity is direct charitable behavior towards certain individuals or Muslims in general. This type of charity represents the basic pillar that helps perfect social relations. It also presents love and affection as being the actual purpose behind building good social relations.
p: 91
It is the most powerful and effective means of gaining affection and love, evading social problems, and diminishing negative reactions in social relations. Finally, it is an image of the high moral standard of man. All these features are visible in traditions that stress the significance of doing good towards others.
For instance, Imam al-Sadiq (‘a) is reported to have said:
إِصْنَعِ الْمَعْرُوفَ إِلَی مَنْ
هُوَ أَهْلُهُ وَإِلَی مَنْ لَیْسَ مِنْ أَهْلِهِ، فَإِنْ لَمْ یَکُنْ هُوَ
أَهْلَهُ فَکُنْ أَنْتَ مِنْ أَهْلِهِ.
Do favor to those who
deserve it and those who do not, because if they do not deserve it, you are
worthy of doing it.(1)
He (‘a) is also reported to have said:
إِصْنَعُوا الْمَعْرُوفَ إِلَی
کُلِّ أَحَدٍ، فَإِنْ کَانَ أَهْلَهُ وَإِلاَّ فَأَنْتَ أَهْلُهُ.
Do favors to everybody. Even
if they do not deserve them, you are worthy of doing them.(2)
In order to maintain equilibrium in this respect, Islam has rendered doing good to others as doing good to oneself. Hence, Almighty Allah says:
إِنْ أَحْسَنْتُمْ أَحْسَنْتُمْ لِأَنْفُسِکُمْ وَإِنْ أَسَأْتُمْ فَلَهَا
If you do good, you will
do good for your own souls, and if you do evil, it shall be for your own souls
also. (17:7)
In view of this, the Ahl al-Bayt (‘a) did not only instruct their followers to do good and behave charitably. They asked their followers to precede all others in charity in
p: 92
such a way that the principle of conceding one’s right and treating others kindly would become one of the social duties incumbent on true Muslims, as it raises one towards self-perfection and, at the same time, contributes to social perfection.
In this respect, Imam al-Baqir (‘a) is reported to have said:
مَنْ خَالَطْتَ فَإِنِ اسْتَطَعْتَ
أَنْ تَکُونَ یَدُکَ الْعُلْیَا عَلَیْهِمْ فَافْعَلْ.
If you can take the lead
among those with whom you associate, then do it.(1)
Imam al-Sadiq (‘a) is also reported as saying:
فِی قَوْلِ اللهِ عَزَّ وَجَلَّ:
(إِنَّا نَرَاکَ مِنَ الْمُحْسِنِینَ) قَالَ: کَانَ یُوسِعُ الْمَجْلِسَ
وَیَسْتَقْرِضُ لِلْمُحْتَاجِ وَیُعِینُ الضَّعِیفَ.
Regarding the holy verse,
“Surely, we see you to be of the doers of good. (12:36)” He (i.e. Prophet
Joseph (‘a)) was described thus because he used to make room in his
assemblies for those who had just joined them, borrow money to give to the
needy, and help the weak.(2)
p: 93
The sixth rule of social relations is to be perfect examples of social behavior. This basic pillar builds excellent social relations and leads people to perfection. It is, moreover, the best means of teaching others ethical behavior. (1)
The Holy Imams (‘a) ordered their followers to commit to this principle and play a vital role in persuading Muslims to emulate them.
Shaykh al-Kulayni has reported, through an authentic chain of authority, that Safwan ibn Yahya reported Abu-Usamah Zayd al-Shahham as saying that Imam al-Sadiq (‘a) said to him:
إقْرَأْ عَلَی مَنْ تَرَی أَنَّهُ
یُطِیعُنِی مِنْهُمْ وَیَأْخُذُ بِقَوْلِی السَّلاَمَ، وَأُوصِیکُمْ بِتَقْوَی
اللهِ عَزَّ وَجَلَّ، وَالْوَرَعَ فِی دِینِکُمْ، وَالاجْتِهَادَ للهِ، وَصِدْقَ
الْحَدِیثِ، وَأَدَاءَ الأَمَانَةِ، وَطُولَ السُّجُودِ، وَحُسْنَ الْجِوَارِ.
فَبِهَذَا جَاءَ مُحَمَّدٌ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ؛ کَانَ
یَأْمُرُ بِأَدَاءِ الْخَیْطِ وَالْمَخِیطِ. صِلُوا عَشَائِرَکُمْ، وَاشْهَدُوا
جَنَائِزَهُمْ، وَعُودُوا مَرْضَاهُمْ، وَأَدُّوا حُقُوقَهُمْ؛ فَإنَّ الرَّجُلَ
مِنْکُمْ إذَا وَرِعَ فِی دِینِهِ وَصَدَقَ الْحَدِیثَ وَأَدَّی الأَمَانَةَ
وَحَسَّنَ خُلُقَهُ مَعَ النَّاسِ قِیلَ هَذَا جَعْفَرِیٌّ، فَیَسُرُّنِی ذَلِکَ
وَیَدْخُلُ عَلَیَّ مِنْهُ السُّرُورَ، وَقِیلَ هَذَا أَدَبُ جَعْفَرٍ. وَاللهِ
لَحَدَّثَنِی أَبِی عَلَیْهِ السَّلاَمُ أَنَّ الرَّجُلَ کَانَ یَکُونُ فِی
القَبِیلَةِ مِنْ شِیعَةِ عَلِیٍّ عَلَیْهِ السَّلاَمُ فَیَکُونُ زَیْنَهَا،
آدَاهُمْ لِلأَمَانَةِ، وَأَقْضَاهُمْ لِلْحُقُوقِ، وَأَصْدَقَهُمْ لِلْحَدِیثِ،
إلَیْهِ وَصَایَاهُمْ وَوَدَائِعُهُمْ، تُسْأَلُ الْعَشِیرَةُ عَنْهُ فَتَقُولُ:
مَنْ مِثْلُ فُلانٍ؟ إنَّهُ آدَانَا لِلأَمَانَةِ وَأَصْدَقُنَا لِلْحَدِیثِ.
Deliver my greetings to
every one whom you consider to be obeying me and following my orders. (Say to
them): I advise you to fear Almighty Allah, to act piously with regard to the
affairs of your religion, to work painstakingly for the sake of Almighty
Allah, to be honest in speech, to fulfill the trusts entrusted with you, to make
prolonged prostration before Almighty Allah, and to observe good neighborliness.
Verily, these are the traits with which Prophet Muhammad (S) came. You should
give back things with which you were entrusted to their owners, be the owners
righteous or dissolute. The Messenger of Allah (S) used to order his
followers to fulfill their trusts even if they were only a thread and needle.
Build good relationships with your clans, present yourselves at their funeral
processions, visit the sick among them, and carry out your duties towards
them. Verily, if one of you shows piety in his religious affairs, speaks
nothing but the truth, and behaves politely towards the people, they will
refer to him as belonging to Ja`far and they will say that this is the way
Ja`far educates his followers. This thing will please me and fill me with
delight. If one does the opposite, it is I who will be defamed and offended,
since the people will then say that Ja`far has trained his followers in this
manner. I swear by Allah that my father (‘a) told me that a (true) Shi`ite in
a clan would be the best of its individuals, the most trustworthy, the most
observant of their rights, and the most honest. The other individuals of that
clan would always keep their wills and
trusts with him.1 When they
would be asked about him, they would answer that he was unmatched among them,
since he was the most trustworthy and the most honest.(2)
p: 94
p: 95
Kathir ibn `Alqamah has reported that he once asked Imam al-Sadiq (‘a) for advice. The Imam thus (‘a) said:
أُوصِیکَ
بِتَقْوَی اللهِ وَالْوَرَعِ وَالْعِبَادَةِ وَطُولِ السُّجُودِ وَأَدَاءِ
الأَمَانَةِ وَصِدْقِ الْحَدِیثِ وَحُسْنِ الْجِوَارِ. فَبِهَذَا جَاءَنَا
مُحَمَّدٌ، صَلَّی اللهُ عَلَیْهِ وَآلِهِ. صِلُوا فِی عَشَائِرِکُمْ وَعُودُوا
مَرْضَاکُمْ وَاشْهَدُوا جَنَائِزَکُمْ، وَکُونُوا لَنَا زَیْناً وَلاَ تَکُونُوا
عَلَیْنَا شَیْناً. حَبِّبُونَا إِلَی النَّاسِ وَلاَ تُبَغِّضُونَا إِلَیْهِمْ،
فَجُرُّوا إِلَیْنَا کُلَّ مَوَدَّةٍ وَادْفَعُوا عَنَّا کُلَّ شَرٍّ.
I command you to fear Allah, relinquish prohibited acts, stick to
devotional acts, prostrate yourself as long as you can, fulfill trusts, tell only
truths, and treat your neighbor kindly. This is exactly what has been brought
to us by Muhammad—peace be upon him and his Household. Build up good
relations with the members of your tribes. Visit the sick among them. Attend
their funeral ceremonies. Represent us excellently (before others) and do not
create a bad opinion of us. Draw people to fondness towards us and avert from
us every evil…(1)
`Abdullah ibn Abi-Ya`fur has reported Imam al-Sadiq (‘a) as saying:
کُونُوا دُعَاةً لِلنَّاسِ
بِالْخَیْرِ بِغَیْرِ ألْسِنَتِکُمْ، لِیَرَوْا مِنْکُمُ الإجْتِهَادَ
وَالصِّدْقَ وَالْوَرَعَ.
Act as heralds to goodness
among the masses by other means than your tongues (i.e. speech) so that they
can become aware of your diligence, honesty, and piety.(2)
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According to another narration of the same purport, the Imam (‘a) said:
کُونُوا دُعَاةً لِلنَّاسِ
بِالْخَیْرِ بِغَیْرِ ألْسِنَتِکُمْ، لِیَرَوْا مِنْکُمُ الْوَرَعَ
وَالإِجْتِهَادَ وَالصَّلاَةَ وَالْخَیْرَ، فَإِنَّ ذَلِکَ دَاعِیَةٌ.
Act as heralds to goodness
among the masses by other means than your tongues (i.e. speech) so that they
can become aware of your abstention (from violating Almighty Allah’s
prohibitions), diligence, prayers, and goodness. Verily, these things are
heralds.(1)
By means of these rules and foundations, the Islamic concept of social relations reaches perfection. It is significant that the five aspects of social concept are based on a number of well-built foundations whose elements and details will be cited in the coming section of this book: the superstructure of the social relations system of Islam.
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Prelude
1. Openness and Social Responsibility
2. Reinforcement of Social Structure
3. Contents of Social Relations
4. Levels of Social Relations
5. Special Treatment
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The superstructure of social relations denotes the details of the system of association as tackled by books of traditions (i.e. hadith). This system is composed of a set of obligatory laws on social etiquette and manners, deals with the various forms of association with others, and presents the ideal and most accurate outline for building social relations.
Islam has identified the aspects of this concept, outlined its foundations and rules and established (s)
In the coming chapters, we will briefly discuss the details of this concept and the relationship between these details and the two aspects of the Islamic concept of social relations. The correlation between the rules of the concept and its features on the one hand and the superstructure or details, on the other, will be made unmistakably clear.
However, details and demonstration of the outlines and elements of this concept is left for my independent book that is dedicated to the Islamic concept of social relations.(1)
This section is composed of two chapters. The first chapter deals with the superstructure, which confirms and clarifies different aspects of social relations.
The second chapter deals with the superstructure of the
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rules and foundations of the concept.
Discussion of details will follow the sequence adopted in the first section of this book.
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With regard to openness in social relations, the traditions of the Ahl al-Bayt (‘a) demonstrate this aspect.
(1) Traditions emphasize exchanging greetings, because salutation is often the key to building good social relations with others.
Through a valid chain of authority, Shaykh al-Kulayni has reported Imam al-Baqir (‘a) as saying:
إِنَّ اللهَ عَزَّ وَجَلَّ یُحِبُّ
إِفْشَاءَ السَّلاَمِ.
Verily, Allah the Almighty
and Majestic likes offering salutation.(1)
Imam al-Sadiq (‘a) is reported to have said:
مِنَ التَّوَاضُعِ أَنْ تُسَلِّمَ
عَلَی مَنْ لَقِیتَ.
To greet everyone you meet
is a sort of modesty.(2)
Instructing Imam `Ali (‘a), the Holy Prophet (S) is reported to have said:
ثَلاَثٌ کَفَّارَاتٌ: إِفْشَاءُ
السَّلاَمِ، وَإِطْعَامُ الطَّعَامِ، وَالصَّلاَةُ بِاللَّیْلِ وَالنَّاسُ نِیَامٌ.
Three characteristics make
amends for sins: (1) offering salutation, (2) feeding the needy, (3) offering
prayers at night when others are asleep.(3)
(2) The Holy Imams (‘a) emphasized amity as a feature of true believers. In other words, a true believer must build
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good relations with all people and endear himself to them so that he is a well-liked person. Naturally, such amity is achievable only through wide-ranging relations and associations with others.
Imam al-Sadiq (‘a) quoted the Holy Prophet (S) as saying:
أَفْضَلُکُمْ أَحْسَنُکُمْ
أَخْلاَقاً، الْمُوَطَّأُونَ أَکْنَافاً، الَّذِینَ یَأْلَفُونَ وَیُؤْلَفُونَ،
وَتُوطَأُ رِحَالُهُمْ.
The best of you are those
with the best manners, whose ‘sides are generously prepared’,(1)
who have close relationships with people and people have close relationships
with them, and whose carpets are always trodden.(2)
(3) Traditions have emphasized the forbidding of alienation and rupture of relations between Muslims. Islam believes it is necessary to keep the door wide open in social relations even if one party is unhappy. Things forbidden in Islam have grave consequences.
Imam al-Sadiq (‘a) is reported to have said:
لاَ خَیْرِ فِی الْمُهَاجَرَةِ.
There is no good in breaking
away (from others).(3)
Imam al-Baqir (‘a) is reported as saying:
مَا
مِنْ مُؤْمِنَیْنِ اهْتَجَرَا فَوْقَ ثَلاَثٍ إِلاَّ وَبَرِئْتُ مِنْهُمَا فِی
الثَّالِثَةِ.
I will definitely disavow
any pair of believers who forsake each other for more than three days.
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He was asked, “The wronging party deserves this, but why does this include the wronged party, too?”
The Imam (‘a) answered:
مَا بَالُ الْمَظْلُومِ لاَ یَصِیرُ
إِلَی الظَّالِمِ فَیَقُولُ: <أَنَا الظَّالِمُ.> حَتَّی یَصْطَلِحَا؟
Why did the wronged party
not go to the wronging party and claim that he was the wronging party so that
they would make peace?(1)
Al-Qasim ibn al-Rabi` has reported that he heard Imam al-Sadiq (‘a), in his instruction to al-Mufazzal, saying:
لاَ یَفْتَرِقُ رَجُلاَنِ عَلَی
الْهِجْرَانِ إِلاَّ اسْتَوْجَبَ أَحَدُهُمَا الْبَرَاءَةَ وَاللَّعْنَةَ،
وَرُبَّمَا اسْتَحَقَّ ذَلِکَ کِلاَهُمَا.
Whenever two men leave one
another and become estranged, one of them must be worth disavowal and curse,
and sometimes both parties are worthy of it.
Mu`attab said, “May Allah make me your sacrifice. One may curse the wronging party, but why is the wronged party then cursed, too?”
The Imam (`a) answered:
لأَِنَّهُ لاَ یَدْعُو أَخَاهُ
إِلَی صِلَتِهِ، وَلاَ یَتَغَامَسُ لَهُ مِنْ کَلاَمِهِ. سَمِعْتُ أَبِی
عَلَیْهِ السَّلاَمُ یَقُولُ: إِذَا تَنَازَعَ اثْنَانِ فَعَازَّ أَحَدُهُمَا
الآخَرُ فَلْیَرْجِعِ الْمَظْلُومُ إِلَی صَاحِبِهِ حَتَّی یَقُولَ لِصَاحِبِهِ:
<أَیْ أَخِی، أَنَا الظَّالِمُ.> حَتَّی یَقْطَعَ الْهِجْرَانُ بَیْنَهُ
وَبَیْنَ صَاحِبِهِ، فَإِنَّ اللهَ تَبَارَکَ وَتَعَالَی حَکَمٌ عَدْلٌ یَأْخُذُ
لِلْمَظْلُومِ مِنَ الظَّالِمِ.
The wronged party may also
be cursed because he does not call the other party to reconcile…I heard my
father saying, “If two (of our Shi`ah) disagree with each other and one of
them prevails over the other, the wronged party should come to the other and
confess that he was wrong, so that their disagreement will come to an end.
Allah, the Blessed and Exalted, is surely a fair Judge and will certainly judge
for the benefit of the wronged party.”(2)
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Imam al-Sadiq (‘a) has also reported on the authority of his father that the Holy Prophet (S) said:
أَیُّمَا مُسْلِمَیْنِ تَهَاجَرَا
فَمَکَثَا ثَلاَثاً لاَ یَصْطَلِحَانِ إِلاَّ کَانَا خَارِجَیْنِ مِنَ
الإِسْلاَمِ، وَلَمْ یَکُنْ بَیْنَهُمَا وِلاَیَةٌ، فَأَیُّهُمَا سَبَقَ إِلَی
کَلاَمِ أَخِیهِ کَانَ السَّابِقَ إِلَی الْجَنَّةِ یَوْمَ الْحِسَابِ.
Verily, any two Muslims that
become estranged and refrain from reconciliation within three days will have
certainly abandoned the religion of Islam, and their brotherhood-in-faith
will be canceled. Hence, the party who precedes the other in making peace
will also precede the other in entering Paradise.(1)
(5) Traditions have also highlighted the necessity of accepting the apologies of others. Hence, a true believer must accept the apology of those who had caused him pain. This trait reflects the significance of maintaining good social relations, blocking the door in the face of all sorts of rupture of relations, and eradicating the traces of the causes and effects of such dispute.
Islam has determined a set of exceptions in this field so that this concept is complete and the significance of openness emphasized.
In our discussion of the fourth aspect of the Islamic concept
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of social relations, we referred to some of these exceptions under general social relations. Hereinafter, we will refer to these exceptions generally by summing them in the following four points:
Relations with people with bad reputations and suspicion must be avoided, because they injure the reputations of the person who wants to build relations with them. Examples of such relations are the following:
A. Relationships that bring accusations of sinful behavior or committing of illegal deeds, such as associations with certain women—and even certain men and children, are the first example. The same is applicable to associations with certain rich and luxury-loving people. Accusations can arise from the origin, form, or nature of these relations. Some traditions forbid such associations.
For instance, Imam al-Sadiq (‘a) has reported on the authority of his fathers that the Holy Prophet (S) said:
ثَلاَثَةٌ مُجَالَسَتُهُمْ تُمِیتُ
الْقَلْبَ: الْجُلُوسُ مَعَ الأَنْذَالِ، وَالْحَدِیثُ مَعَ النِّسَاءِ،
وَالْجُلُوسُ مَعَ الأَغْنِیَاءِ.
Association with the
following three categories of people desensitizes hearts: (1) sitting
with dishonest or unscrupulous people, (2) talking to women, and (3) sitting
with the rich.(1)
Imam al-Sadiq (‘a) has also reported Imam `Ali the Commander of the Faithful (‘a) as saying:
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مَنْ عَرَّضَ نَفْسَهُ
لِلتُّهْمَةِ فَلاَ یَلُومَنَّ مَنْ أَسَاءَ بِهِ الظَّنَّ، وَمَنْ کَتَمَ سِرَّهُ
کَانَتِ الْخِیَرَةُ فِی یَدِهِ.
Whoever
engages himself in situations of accusation should not blame those who have a
bad idea about him.
Whoever conceals his secrets will have public decisions in his hand.(1)
Imam al-Riza (‘a) is reported to have quoted Imam al-Sadiq (‘a) as saying:
إِتَّقُوا مَوَاقِفَ الرَّیْبِ،
وَلاَ یَقِفِنَّ أَحَدُکُمْ مَعَ أُمِّهِ فِی الطَّرِیقِ، فَإِنَّهُ لَیْسَ
کُلُّ أَحَدٍ یَعْرِفُهَا.
Avoid situations that
bring about ill reputation. Avoid stopping even with your mothers in public places,
because not everyone knows that this woman is your mother.(2)
B. Another example is relations that arouse accusations of doctrinal, ideological, or political deviation, such as accompanying, sitting with, studying under, and receiving from people who are heretical or aberrant. Some traditions warn against this.
Imam al-Sadiq (‘a) said:
لاَ تَصْحَبُوا أَهْلَ الْبِدَعِ،
وَلاَ تُجَالِسُوهُمْ فَتَکُونُوا عِنْدَ النَّاسِ کَوَاحِدٍ مِنْهُمْ. وَقَالَ
رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ: الْمَرْءُ عَلَی دِینِ
خَلِیلِهِ وَقَرِینِهِ.
Do not accompany heretics
and do not participate in their sessions, lest people equate you with them.
The Messenger of Allah (S) has said, “Man follows the religion of his friend
and companion.”(3)
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It is advisable to keep away from wicked individuals known for corruptive behavior. By accompanying such individuals, nothing is gained except harm and grievance. Besides, one is influenced by the company one keeps.
Imam `Ali the Commander of the Faithful (‘a) is reported to have quoted the Holy Prophet (S) as saying:
أُنْظُرُوا
مَنْ تُحَادِثُونَ، فَإِنَّهُ لَیْسَ مِنْ أَحَدٍ یَنْزِلُ بِهِ الْمَوْتُ
إِلاَّ مُثِّلَ لَهُ أَصْحَابُهُ إِلَی اللهِ، فَإِنْ کَانُوا خِیَاراً
فَخِیَاراً، وَإِنْ کَانُوا شِرَاراً فَشِرَاراً، وَلَیْسَ أَحَدٌ یَمُوتُ
إِلاَّ تُمُثِّلْتُ لَهُ عِنْدَ مَوْتِهِ.
Inspect those with whom you exchange discourses.
At the hour of death, Almighty Allah will display everyone’s companions before
him. If righteous was their companion, they will be shown righteousness, but
if evil was their companion, they will be shown evil. At the hour of everyone’s
death, I will be shown to him, too.(1)
Imam al-Riza (‘a) is reported to have said:
قَالَ عِیسَی عَلَیْهِ السَّلاَمُ:
إِنَّ صَاحِبَ الشَّرِّ یُعْدِی، وَقَرِینُ السُّوءِ یُرْدِی، فَانْظُرْ مَنْ
تُقَارِنُ.
Jesus (‘a)
said: Truly, an evil companion infects and a wicked associate leads to
perdition. So, inspect those whom you keep company with.(2)
On the other hand, associations with such corrupt individuals may be acceptable when the purpose is to guide them to the truth or to achieve a private legal interest that is intended for a worldly or religious benefit.
Wicked associates mentioned in traditions by descriptions or qualities are the following:
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A. Those morally deviated from the path of religion, such as corrupt (sinful) people, liars, those who break off family ties, stingy people, cowards, and foolish people.
Imam al-Sadiq (‘a) has reported the following:
کَانَ
أَمِیرُ الْمُؤْمِنِینَ إِذَا صَعِدَ الْمِنْبَرَ قَالَ: یَنْبَغِی لِلْمُسْلِمِ
أَنْ یَتَجَنَّبَ مُؤَاخَاةَ ثَلاَثَةٍ: الْمَاجِنِ الْفَاجِرِ، وَالأَحْمَقِ،
وَالْکَذَّابِ. فَأَمَّا الْمَاجِنُ الْفَاجِرُ فَیُزَیِّنُ لَکَ فِعْلَهُ،
وَیُحِبُّ أَنْ تَکُونَ مِثْلَهُ، وَلاَ یُعِینُکَ عَلَی أَمْرِ دِینِکَ
وَمَعَادِکَ، وَمُقَارَبَتُهُ جَفَاءٌ وَقَسْوَةٌ، وَمَدْخَلُهُ وَمَخْرَجُهُ
عَارٌ عَلَیْکَ. وَأَمَّا الأَحْمَقُ فَإِنَّهُ لاَ یُشِیرُ عَلَیْکَ بِخَیْرٍ،
وَلاَ یُرْجَی لِصَرْفِ السُّوءِ عَنْکَ وَلَوْ أَجْهَدَ نَفْسَهُ، وَرُبَّمَا
أَرَادَ مَنْفَعَتَکَ فَضَرَّکَ، فَمَوْتُهُ خَیْرٌ مِنْ حَیَاتِهِ، وَسُکُوتُهُ
خَیْرٌ مِنْ نُطْقِهِ، وَبُعْدُهُ خَیْرٌ مِنْ قُرْبِهِ. وَأَمَّا الْکَذَّابُ
فَإِنَّهُ لاَ یُهْنِئُکَ مَعَهُ عَیْشٌ. یَنْقِلُ حَدِیثَکَ وَیَنْقِلُ
إِلَیْکَ الْحَدِیثَ. کُلَّمَا أَفْنَی أُحْدُوثَةً مَطَّهَا بِأُخْرَی
مِثْلِهَا، حَتَّی إِنَّهُ یُحَدِّثُ بِالصِّدْقِ فَمَا یُصَدَّقُ، وَیُفَرِّقُ
بَیْنَ النَّاسِ بِالْعَدَاوَةِ فَیُنْبِتُ السَّخَائِمَ فِی الصُّدُورِ.
فَاتَّقُوا اللهَ وَانْظُرُوا لأَِنْفُسِکُمْ.
Whenever
he ascended the minbar (to deliver a speech), Imam `Ali (‘a) would
say, “A Muslim should avoid befriending three categories of people: the
sinful, the foolish, and the liars. The sinful shows you his evil acts as
good deeds, wants you to be like him, and does not assist you in the affairs
of your religion and your life to come. It is offensive and arduous to
befriend such an individual whose visit to you brings you dishonor. The
foolish can neither advise you nor save you from any problem even if he does
his best. Moreover, he may harm you although he intends to benefit you. His
death is better than his life, his silence is better than his words, and his
remoteness is better than his closeness. The liar deprives you of any pleasurable
association. He tells others of your conduct and relates the conduct of others
to you. Whenever he finishes telling one lie, he invents another so much so
that even his true statements seem untrue. He sows enmity between people to
plant malice in their hearts. Fear Allah and consider your own good.(1)
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B. The socially ignoble and lowly, mentally and culturally retarded, such as the insane, the idiot, the mean, the timorous, the vile, the uncivilized, and the illegitimate.
`Ammar ibn Musa has reported that Imam al-Sadiq (‘a) advised him saying:
یَا عَمَّارُ، إِنْ کُنْتَ تُحِبُّ
أَنْ تَسْتَتِبَّ لَکَ النِّعْمَةُ، وَتَکْمُلَ لَکَ الْمُرُوءَةُ، وَتَصْلُحَ
لَکَ الْمَعِیشَةُ فَلاَ تُشَارِکِ الْعَبِیدَ وَالسِّفْلَةَ فِی أَمْرِکَ،
فَإِنَّهُمْ إِنِ ائْتَمَنْتَهُمْ خَانُوکَ، وَإِنْ حَدَّثُوکَ کَذَبُوکَ،
وَإِنْ نُکِبْتَ خَذَلُوکَ، وَإِنْ وَعَدُوکَ أَخْلَفُوکَ.
O `Ammar, if you want graces to be poured on you constantly, manliness
to be perfected for you, and livelihood to be stable for you, you must not share
your affairs with servants and the lowly. If you entrust them with anything,
they will betray you; if they speak to you, they will lie to you; if you are
exposed to a misfortune, they will let you down; and if they promise you
anything, they will fail to fulfill it.
`Ammar ibn Musa has also reported Imam al-Sadiq (‘a) as saying:
حُبُّ الأَبْرَارِ لِلأَبْرَارِ
ثَوَابٌ لِلأَبْرَارِ، وَحُبُّ الْفُجَّارِ لِلأَبْرَارِ فَضِیلَةٌ
لِلأَبْرَارِ، وَبُغْضُ الْفُجَّارِ لِلأَبْرَارِ زَیْنٌ لِلأَبْرَارِ، وَبُغْضُ
الأَبْرَارِ لِلْفُجَّارِ خِزْیٌ عَلَی الْفُجَّارِ.
The love of the righteous
for the righteous is a reward for the righteous. The love of the sinful for
the righteous is a merit for the righteous. The hatred of the sinful for the
righteous is adornment for the righteous. The hatred of the righteous for the
sinful is disgrace for the sinful.(1)
The Holy Prophet (S) is reported to have said:
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خَمْسَةٌ
یُجْتَنَبُونَ عَلَی کُلِّ حَالٍ: الْمَجْذُومُ وَالأَبْرَصُ وَالْمَجْنُونُ
وَوِلْدُ الزِّنَی وَالأَعْرَابِیُّ.
The following five categories of people must be avoided
under all circumstances: (1) the leprous, (2) the mycobacterial,(1)
(3) the insane, (4) the illegitimately born, and (5) the uncivilized.(2)
Traditions have also warned against associating with people who work in forbidden occupations and corrupt jobs and mock at religious laws and the manners of Islam, such as those mentioned in the following traditions:
Imam al-Sadiq (‘a) has reported his fathers (‘a) as saying:
سِتَّةٌ لاَ یُسَلَّمُ عَلَیْهِمْ:
الْیَهُودِیُّ وَالنَّصْرَانِیُّ وَالرَّجُلُ عَلَی غَائِطِهِ، وَعَلَی
مَوَائِدِ الْخَمْرِ، وَعَلَی الشَّاعِرِ الَّذِی یَقْذِفُ الْمُحْصَنَاتِ،
وَعَلَی الْمُتَفَکِّهِینَ بِسَبِّ الأُمَّهَاتِ.
The following six
categories of people must not be saluted: (1) the Jews, (2) the Nazerites,
(3) men while discharging excrement, (4) men sitting at tables where wine is
served, (5) poets who traduce honorable women, and (6) those who mock the mothers
of other people.(3)
Seemingly, salutation in the previous tradition means the traditional salutation of Islam (i.e. salam). However, to salute these categories of people with other forms of greetings (such as good morning and the like) is permissible.
p: 112
Similarly, al-Asbagh ibn Nubatah has reported Imam `Ali the Commander of the Faithful (‘a) as saying:
سِتَّةٌ لاَ یَنْبَغِی أَنْ
یُسَلَّمَ عَلَیْهِمْ: الْیَهُودُ وَالنَّصَارَی، وَأَصْحَابُ النَّرْدِ
وَالشُّطْرَنْجِ، وَأَصْحَابُ الْخَمْرِ وَالْبُرْبُطِ وَالطَّنْبُورِ،
وَالْمُتَفَکِّهُونَ بِسَبِّ الأُمَّهَاتِ، وَالشُّعَرَاءُ.
The following six
categories of people must not be saluted: (1) the Jews and the Nazerites, (2)
those playing backgammon and chess, (3) those addicted to intoxicants, (4)
those playing lutes and mandolins, (4) those who mock the mothers of others,
and (5) poets.(1)
Apparently, poets mentioned in the previous traditions are intended to mean exclusively those who traduce honorable women or violate the religious laws and regulations, such as poets who praise tyrannical rulers and corrupt people. This exclusiveness is deduced from the Holy Qur'an that reads:
وَالشُّعَرَاءُ یَتَّبِعُهُمُ الْغَاوُونَ أَلَمْ تَرَ أَنَّهُمْ فِی کُلِّ وَادٍ یَهِیمُونَ وَأَنَّهُمْ یَقُولُونَ مَا لَا یَفْعَلُونَ إِلَّا الَّذِینَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَذَکَرُوا اللَّهَ کَثِیرًا وَانْتَصَرُوا مِنْ بَعْدِ مَا ظُلِمُوا وَسَیَعْلَمُ الَّذِینَ ظَلَمُوا أَیَّ مُنْقَلَبٍ یَنْقَلِبُونَ
As for poets, the erring
people follow them. Have you not seen how they stray in every valley? And,
how they say that which they do not do, save those who believe and do good
works, and remember Allah much, and vindicate themselves after they have been
wronged. Those who do wrong will come to know by what a great reverse they
will be overturned. (26:224-227)
p: 113
Other traditions have warned against associating with those afflicted by infectious diseases, as has been noticed in a previously mentioned narration as well as the following one.
Imam al-Sadiq (‘a), in the famous tradition of prohibitions (hadith al-manahi), is reported to has said:
وَکَرِهَ أَنْ یُکَلِّمَ الرَّجُلُ
مَجْذُوماً إِلاَّ أَنْ یَکُونَ بَیْنَهُ وَبَیْنَهُ قَدْرَ ذِرَاعٍ.
It is recommended for men
to speak to a leprous individual from a distance of one arm between them.
He (‘a) is also reported to have said:
فُرَّ مِنَ الْمَجْذُومِ فَرَارَکَ
مِنَ الأَسَدِ.
Flee from the leprous as you
flee from a lion.(1)
p: 114
At the level of reinforcing the social structure, we will notice a number of principles and methods, in addition to the previously cited ones, confirmed by Islam in general and the Ahl al-Bayt (‘a) in particular. These principles are as follows:
Seeing it as one of the most favorable methods of strengthening the construction of the virtuous community, the Ahl al-Bayt (‘a) established organized meetings purposed to discuss religious and worldly affairs, because such meetings produce numerous beneficial consequences in the fields of religion, spirituality, and morality. These meetings were regarded as motivation for drawing near to Almighty Allah and as a form of invigorating the affairs of the Ahl al-Bayt (‘a) in addition to being opportunities to relax and beg for forgiveness for sins. The Ahl al-Bayt (‘a) expressed love for all such meetings and their wish to have personally participated in them.
Imam al-Sadiq (‘a) is reported to have said:
تَزَاوَرُوا فَإِنَّ فِی
زِیَارَتِکُمْ إِحْیَاءً لِقُلُوبِکُمْ، وَذِکْراً لأَِحَادِیثِنَا،
وَأَحَادِیثُنَا تُعَطِّفُ بَعْضَکُمْ عَلَی بَعْضٍ، فَإِنْ أَخَذْتُمْ بِهَا
رُشِدْتُمْ وَنَجَوْتُمْ، وَإِنْ تَرَکْتُمُوهَا ضَلَلْتُمْ وَهَلَکْتُمْ،
فَخُذُوا بِهَا وَأَنَا بِنَجَاتِکُمْ زَعِیمٌ.
(I advise you to)
exchange visits, for such visits activate your hearts and make you mention
our discourses. Verily, our discourses lead you to sympathize with one
another. If you apply them to yourselves, you will be guided to the truth and
you will be saved. However, if you abandon them, you will then be misled and
steered towards perdition. So, apply our discourses and I guarantee your
deliverance. (1)
p: 115
In addition to the account of Shaykh al-Kulayni, reporting Maysir as mentioned on page 46 there are other traditions, such as the following:
Imam al-Sadiq (‘a) is reported to have said:
مَا اجْتَمَعَ ثَلاَثَةٌ مِنَ
الْمُؤْمِنِینَ فَصَاعِداً إِلاَّ حَضَرَ مِنَ الْمَلاَئِکَةِ مِثْلُهُمْ،
فَإِنْ دَعَوْا بِخَیْرٍ أَمَّنُوا، وَإِنِ اسْتَعَاذُوا مِنْ شَرٍّ دَعَوُا
اللهَ لِیَصْرِفَهُ عَنْهُمْ، وَإِنْ سَأَلُوا حَاجَةً شَفَعُوا إِلَی اللهِ
وَسَأَلُوهُ قَضَاءَهَا.
Whenever three or more
faithful believers meet, angels of their same number are surely present with
them. When they (i.e. the believers) pray, the angels support their prayers; when
they seek Almighty Allah’s protection against an evil, the angels pray to Him
to ward off that evil from them; and when they beseech Him for a request, the
angels intercede on their behalf and pray to Him to respond. (1)
Mu`attab, Imam al-Sadiq’s manumitted slave, has reported that he heard his master saying to Dawud ibn Sarhan:
یَا دَاوُدُ، أَبْلِغْ مَوَالِیَّ
عَنِّی السَّلاَمَ، وَإِنِّی أَقُولُ: رَحِمَ اللهُ عَبْداً إجْتَمَعَ مَعَ
آخَرَ فَتَذَاکَرَا أَمْرَنَا، فَإِنَّ ثَالِثَهُمَا مَلَکٌ یَسْتَغْفِرُ
لَهُمَا، وَمَا اجْتَمَعَ اثْنَانِ عَلَی ذِکْرِنَا إِلاَّ بَاهَی اللهُ
تَعَالَی بِهِمَا الْمَلائِکَةَ، فَإِذَا اجْتَمَعْتُمْ فَاشْتَغِلُوا
بِالذِّکْرِ، فَإِنَّ فِی اجْتِمَاعِکُمْ وَمُذَاکَرَتِکُمْ إِحْیَاءَنَا،
وَخَیْرُ النَّاسِ بَعْدَنَا مَنْ ذَاکَرَ بِأَمْرِنَا وَدَعَا إِلَی ذِکْرِنَا.
O Dawud, convey my greetings to my adherents and tell them that I say:
May Allah have mercy upon a servant (of Him) who meets with another servant
and talks about us. Verily, the third of them will be an angel imploring
Almighty Allah to forgive them. Whenever two persons meet to mention us,
Almighty Allah will certainly praise them before the angels. Hence, whenever
you meet, you must engage in mentioning us. Verily, your meetings and your
mention of our affairs revives our Leadership. The best of all people after
us are those who exchange views about our affairs and call others to mention
us.(2)
p: 116
Khaythamah has reported Imam al-Sadiq (‘a) as saying to him:
أَبْلِغْ مَوَالِیَنَا السَّلاَمَ
وَأَوْصِهِمْ بِتَقْوَی اللهِ الْعَظِیمِ، وَأَنْ یَعُودَ غَنِیُّهُمْ عَلَی
فَقِیرِهِمْ، وَقَوِیُّهُمْ عَلَی ضَعِیفِهِمْ، وَأَنْ یَشْهَدَ حَیُّهُمْ
جَنَازَةَ مَیِّتِهِمْ، وَأَنْ یَتَلاَقَوْا فِی بُیُوتِهِمْ، فَإِنَّ فِی لِقَاءِ
بَعْضِهِمْ بَعْضاً حَیَاةً لأَِمْرِنَا. رَحِمَ اللهُ عَبْداً أَحْیَا
أَمْرَنَا.
Convey my compliments to
my loyalists and advise them to show reverence to Almighty Allah: the rich
among them must help the poor, the powerful must help the weak, the living must
attend the funeral ceremonies of the dead, and they must assemble at their
homes, for such meetings keep our issue alive. May Allah have mercy upon a
servant who keeps our Leadership alive.(1)
Shu`ayb al-`Aqarqufi has reported that he heard Imam al-Sadiq (‘a) saying to his companions:
إِتَّقُوا اللهَ وَکُونُوا إِخْوَةً
بَرَرَةً مُتَحَابِّینَ فِی اللهِ، مُتَوَاصِلِینَ مُتَرَاحِمِینَ. تَزَاوَرُوا
وَتَلاَقَوْا وَتَذَاکَرُوا أَمْرَنَا وَأَحْیُوهُ.
Be in awe of Almighty Allah and be devout brethren-in-faith who love
each other for the sake of Almighty Allah, meet each other constantly, and
have mercy on one another. Always exchange visits, meet each other, mention
our Leadership, and keep it alive.(2)
p: 117
The Holy Imams (‘a) taught their followers to act sincerely towards Muslims, to perform their duties towards them honestly, to advise them, to accept their advice, and to thank them when they inform them of their defects.
This principle is undoubtedly one of the most effective courses in reinforcing relations among individuals and firming up an unshakable foundation based on a sense of responsibility, mutual trust, and exchanging opinions to reach the truth.
Moreover, these principles must be applied according to the principle of wisdom and fair exhortation.(1)
Imam al-Sadiq (‘a) is reported to have said:
یَجِبُ لِلْمُؤْمِنِ عَلَی
الْمُؤْمِنِ أَنْ یُنَاصِحَهُ.
Sincerity in treatment is a duty imposed upon a faithful believer
towards other faithful believers.(2)
He (‘a) is also reported to have said:
p: 118
یَجِبُ لِلْمُؤْمِنِ عَلَی
الْمُؤْمِنِ النَّصِیحَةُ لَهُ فِی الْمَشْهَدِ وَالْمَغِیبِ.
It is obligatory upon
every faithful believer to deal with the other faithful believers with
sincerity, be they present or absent.(1)
The Holy Prophet (S) is reported to have said:
الدِّینُ نَصِیحَةٌ… للهِ
وَلِرَسُولِهِ وَلأَِئَمَّةِ الدِّینِ وَلِجَماعَةِ الْمُسْلِمِینَ.
True religiousness is to
act sincerely…towards Almighty Allah, His Messenger, the leaders of the
religion, and the community of Muslims.(2)
Abu’l-`Udays has reported that Imam al-Baqir (‘a) advised him saying:
یَا صَالِحُ، إِتَّبِعْ مَنْ
یُبْکِیکَ وَهُوَ لَکَ نَاصِحٌ، وَلاَ تَتَّبِعْ مَنْ یُضْحِکُکَ وَهُوَ لَکَ
غَاشٌّ، وَسَتَرِدُونَ عَلَی اللهِ جَمِیعاً فَتَعْلَمُونَ.
O Salih, follow him who
causes you to weep and acts towards you with sincerity, but do not follow him
who makes you laugh but is cheating you. When you all will be gathered by
Allah, you will be made to know the truth.(3)
Imam al-Sadiq (‘a) is reported as saying:
أَحَبُّ إِخْوَانِی إِلَیَّ مَنْ
أَهْدَی إِلَیَّ عُیُوبِی.
The dearest of my friends
to me is he who reveals my defects to me.(4)
Imam al-Sadiq (‘a) is also reported as saying:
p: 119
لاَ یَسْتَغْنِی الْمُؤْمِنُ عَنْ خِصْلَةٍ وَبِهِ الْحَاجَةُ إِلَی
ثَلاَثِ خِصَالٍ: تَوْفِیقٍ مِنَ اللهِ عَزَّ وَجَلَّ، وَوَاعِظٍ مِنْ نَفْسِهِ،
وَقَبُولِ مَنْ یَنْصَحُهُ.
A faithful
believer is not complete when in need of three characteristics: (1) Divine
aid, (2) self-exhortation, and (3) acceptance of one who advises him.(1)
The Holy Imams (‘a) ordered their followers to exchange feelings of compassion, kindness, and closeness and to exchange visits, because the emotional and spiritual aspects in building good social relations are the most important elements in strengthening and establishing a firm foundation for these relations.
The virtuous community that included the companions of the Holy Prophet (S) are described in the Holy Qur'an as:
أَشِدَّاءُ عَلَی الْکُفَّارِ رُحَمَاءُ بَیْنَهُمْ
…harsh against the
unbelievers, compassionate among themselves. (48:29)
أَذِلَّةٍ عَلَی الْمُؤْمِنِینَ
… humble towards the
believers… (5:54)
وَالْمُؤْمِنُونَ وَالْمُؤْمِنَاتُ بَعْضُهُمْ أَوْلِیَاءُ بَعْضٍ
As for the believing men
and the believing women, they are guardians of each other. (9:71)
An independent chapter has been dedicated to this principle in the book of Wasa'il al-Shi`ah. Let us now refer to some traditions that demonstrate this principle, reference to which has been made on various occasions in the previous books of this series.
Imam al-Sadiq (‘a) is reported to have said:
p: 120
الْمُسْلِمُ أَخُو الْمُسْلِمِ؛ لاَ یَظْلِمُهُ وَلاَ یَخْذُلُهُ
وَلاَ یَخُونُهُ. وَیَحِقُّ عَلَی الْمُسْلِمِینَ الإجْتِهَادُ فِی التَّوَاصُلِ
وَالتَّعَاقُدِ عَلَی التَّعَاطُفِ وَالْمُوَاسَاةُ لأَِهْلِ الْحَاجَةِ وَتَعَاطُفِ
بَعْضِهِمْ عَلَی بَعْضٍ حَتَّی تَکُونُوا کَمَا أَمَرَکُمُ اللهُ عَزَّ وَجَلَّ،
رُحَمَاءَ بَیْنَکُمْ مُتَرَاحِمِینَ مُغْتَمِّینَ لِمَا غَابَ عَنْکُمْ مِنْ أَمْرِهِمْ
عَلَی مَا مَضَی عَلَیْهِ مَعْشَرُ الأَنْصَارِ عَلَی عَهْدِ رَسُولِ اللهِ صَلَّی
اللهُ عَلَیْهِ وَآلِهِ وَسَلَّمَ.
Muslims are brothers to
each other. They neither wrong, nor disappoint, nor betray each other. The
duties that are incumbent on Muslims towards each other are to exert effort
in communication, agree on mutual sympathy, treat the needy as they treat themselves,
and empathize with one another. If you abide by this, you will be exactly as
Almighty Allah has ordered you to be; compassionate and merciful towards one another
and feeling regretful when missing any opportunity to help your
brethren-in-faith, just like the conduct of the Ansar during the lifetime of
the Messenger of Allah (S).(1)
Imam al-Baqir (‘a) is reported to have said:
رَحِمَ اللهُ امْرَأً أَلَّفَ
بَیْنَ وَلِیَّیْنِ لَنَا. یَا مَعْشَرَ الْمُؤْمِنِینَ، تَآلَفُوا
وَتَعَاطَفُوا.
May Allah have mercy upon
a person who reconciles two of our adherents. O group of believers, adopt
manners of affinity with each other and have sympathy for each other.(2)
Traditions reported from the Holy Imams (‘a) urge reconciliation and describe it as even better than the performance of prayers and observance of fasting in
p: 121
general. Other traditions have underscored the significance and merits of conciliation, showing its great contribution to solidifying and consolidating general social relations among people and removing all barriers and differences that hinder concord and harmony in societies.
In their books of practical laws, master jurisprudents have dedicated an independent chapter to reconciliation (Kitab al-Sulh) in which they mention in detail the traditions and laws on this topic.
According to a validly reported tradition, Imam `Ali the Commander of the Faithful (‘a) and Imam al-Sadiq (‘a) are reported to have said:
لَئَنْ أُصْلِحَ بَیْنَ اثْنَیْنِ
أَحَبُّ إِلَیَّ مِنْ أَنْ أَتَصَدَّقَ بِدِینَارَیْنِ.
To make peace between two
estranged persons is more favorable to me than to give two (golden) Dinars as
alms.(1)
Imam `Ali the Commander of the Faithful (‘a) is also reported to have said:
صَدَقَةٌ یُحِبُّهَا اللهُ
إِصْلاَحٌ بَیْنَ النَّاسِ إِذَا تَفَاسَدُوا، وَتَقَارُبٌ بَیْنَهُمْ إِذَا
تَبَاعَدُوا.
The alms that Almighty
Allah prefers is reconciling estranged parties and drawing close those who
have been alienated from one another.(2)
In his final instructive will to his two sons (Imam Hasan and Imam Husayn (‘a)), Imam `Ali the Commander of the Faithful (‘a) said:
أُوصِیکُمَا وَجَمِیعَ وِلْدِی
وَأَهْلِی وَمَنْ بَلَغَهُ کِتَابِی بِتَقْوَی اللهِ وَنُظْمِ أَمْرِکُمْ
وَصَلاَحِ ذَاتِ بَیْنِکُمْ، فَإِنِّی سَمِعْتُ جَدَّکُمَا رَسُولَ اللهَ صَلَّی
اللهُ عَلَیْهِ وَآلِهِ یَقُولُ: صَلاَحُ ذَاتِ الْبَیْنِ أَفْضَلُ مِنْ
عَامَّةِ الصَّلاَةِ وَالصِّیَامِ.
I advise you (both) and
all my children and members of my family and everyone whom my writing reaches
to fear Allah, to keep your affairs in order, and to maintain good relations
among yourselves, for I have heard your grandfather (the Holy Prophet (S))
saying, “Improvement of mutual differences is better than general prayers and
fasting.”(3)
p: 122
Abu-Hanifah, the cameleer of pilgrims, has reported the following:
One day, my son-in-law and I were engaged in a dispute about inheritance when al-Mufazzal (ibn `Umar) passed by us. He paused for a considerable time and then invited us to his house. When we went there, he reconciled us by giving us four hundred Dirhams from his own money. When both of us gave him our word that we would not continue our dispute, al-Mufazzal said, “In fact, these Dirhams are not from my personal fortune; rather, Abu-`Abdullah (Imam al-Sadiq) (‘a) ordered me to reconcile any two of our faith whom I would see disputing about a matter.”(1)
In addition, although telling lies is one of the gravest forbidden acts, the Holy Legislator has permitted it in peacemaking and disallowed telling the truth if it would cause alienation between disputing believers.
Hence, telling lies may be permitted when it is intended to restore two believing parties to friendly relations with one another or to dissolve their differences and disputations. However, telling lies in such situations is contingent upon
p: 123
certain stipulations and circumstances.
Imam al-Sadiq (‘a) has reported on the authority of his fathers that the Holy Prophet (S) said:
ثَلاَثَةٌ یَحْسُنُ فِیهِنَّ
الْکَذِبُ: الْمَکِیدَةُ فِی الْحَرْبِ، وَعِدَتُکَ زَوْجَتَکَ، وَالإِصْلاَحُ
بَیْنَ النَّاسِ، وَثَلاَثَةٌ یَقْبُحُ فِیهِنَّ الصِّدْقُ: النَّمِیمَةُ،
وَإِخْبَارُکَ الرَّجُلَ عَنْ أَهْلِهِ بِمَا یَکْرَهُهُ، وَتَکْذِیبُکَ
الرَّجُلَ عَنِ الْخَبَرِ.
Telling a lie is
acceptable only in three situations: as a stratagem of battle, when making
promises to one’s wife, and for restoring friendly relations among people.
Telling the truth is reproached in three situations: when the truth is malicious,
when informing a husband about what he would not like to hear about his wife,
and when denouncing a person’s news to be a lie.(1)
Imam al-Sadiq (‘a) is reported to have said:
الْکَلاَمُ ثَلاَثَةٌ: صِدْقٌ،
وَکَذِبٌ، وَإِصْلاَحٌ بَیْنَ النَّاسِ. تَسْمَعُ مِنَ الرَّجُلِ کَلاَماً
یَبْلُغُهُ فَتُخَبِّثُ نَفْسَهُ فَتَقُولُ: سَمِعْتُ مِنْ فُلاَنٍ قَالَ فِیکَ
مِنَ الْخَیْرِ کَذَا وَکَذَا خِلاَفَ مَا سِمَعْتَهُ مِنْهُ.
Speech is of three
categories: telling the truth, telling lies, and reconciliation between
people…which means that if you hear some words from a party that may enrage
the another party, you should inform the other party of the opposite of these
evil words.(2)
The traditions of the Ahl al-Bayt (‘a) continually emphasize
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respecting one’s neighbors and treating them as special, since this principle plays a vital role in reinforcing the structure of society. There are two natural types of relationships: one of them is with neighbors and the other, which is more important, is with family. As a general and practical rule, the more neighbors cooperate with each other the more comfortable, stable, and secure the entire society becomes.
The Ahl al-Bayt (‘a) advised taking a number of practical, preventive measures to reinforce social relations, including the following:
Imam al-Sadiq (‘a) has quoted the Holy Prophet (S) as saying:
مَا أَتَانِی جَبْرَئِیلُ قَطُّ
إِلاَّ وَعَظَنِی، فَآخِرُ قَوْلِهِ لِی: إِیَّاکَ وَمُشَارَّةَ النَّاسِ،
فَإِنَّهَا تَکْشِفُ الْعَوْرَةَ وَتَذْهَبُ بِالْعِزِّ.
Every time (Archangel) Gabriel came to me, he would exhort me. The last thing he said to me was the
following: Beware of incurring the hostility of people, because this will
unveil the hidden and remove dignity.(1)
The Holy Prophet (S) is also reported to have said:
أَلاَ إِنَّ فِی التَّبَاغُضِ
الْحَالِقَةَ. لاَ أَعْنِی حَالِقَةَ الشَّعْرِ، وَلَکِنْ حَالِقَةَ الدِّینِ.
Most certainly, provoking
the disrespect of people is the genuine shaver. It does not shave the hair, but
the faith.(2)
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Imam al-Sadiq (‘a) is reported to have said:
رَدُّ جَوَابِ الْکِتَابِ وَاجِبٌ
کَوُجُوبِ رَدِّ السَّلاَمِ، وَالْبَادِی بِالسَّلاَمِ أَوْلَی بِاللهِ
وَبِرَسُولِهِ.
Replying to messages is as
obligatory as responding to greetings and salutations. He who takes the
initiative of offering salutation is more favorable in the view of Almighty
Allah and His Messenger.(1)
He (‘a) is also reported as saying:
التَّوَاصُلُ بَیْنِ الإِخْوَانِ
فِی الْحَضَرِ التَّزَاوُرُ، وَفِی السَّفَرِ التَّکَاتُبُ.
In homelands, exchanging
visits is a means of association. In travel, correspondence is the means of
association.(2)
Imam al-Sadiq (‘a) has reported the Holy Prophet (S) as saying:
مَنْ کَانَ یُؤْمِنُ بِاللهِ
وَالْیَوْمِ الآخِرِ فَلْیَفِ إِذَا وَعَدَ.
He who believes in
Almighty Allah and in the Day of Resurrection must fulfill his promise.(3)
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Imam al-Sadiq (‘a) is reported to have said:
الصَّدَاقَةُ مَحْدُودَةٌ، فَمَنْ لَمْ تَکُنْ فِیهِ
تِلْکَ الْحُدُودُ فَلاَ تَنْسِبْهُ إِلَی کَمَالِ الصَّدَاقَةِ، وَمَنْ لَمْ
یَکُنْ فِیهِ شَیْءٌ مِنْ تِلْکَ الْحُدُودِ فَلاَ تَنْسِبْهُ إِلَی
الصَّدَاقَةِ. أَوَّلُهَا أَنْ تَکُونَ سَرِیرَتُهُ وَعَلاَنِیَتُهُ لَکَ وَاحِدَةٌ،
وَالثَّانِیَةُ أَنْ یَرَی زَیْنَکَ زَیْنَهُ، وَشَیْنَکَ شَیْنَهُ،
وَالثَّالِثَةُ أَنْ لاَ یُغَیِّرَهُ عَنْکَ مَالٌ وَلاَ وِلاَیَةٌ،
وَالرَّابِعَةُ أَنْ لاَ یَمْنَعَکَ شَیْئاً مِمَّا تَصِلُ إِلَیْهِ
مَقْدِرَتُهُ، وَالْخَامِسَةُ أَنْ لاَ یُسَلِّمَکَ عِنْدَ النَّکَبَاتِ.
Friendship is restricted to certain qualifications. Whoever does not
have these qualifications completely cannot be a perfect friend, and whoever
lacks all of these qualifications cannot be a friend. The first of these
qualifications is that the friend’s inward and outward appearances must be
the same. The second is that he must consider that which benefits his friend is
also to his own benefit and that which harms his friend is harmful for him,
also. The third is that neither wealth nor position must cause him to change
his relationship with his friend. The fourth is that he must not prevent his
friend from enjoying anything that is under his control. The fifth is that he
must not let his friend down in misfortunes.(1)
In the coming discussion of control over passions, we will mention some traditions recommending maintenance of
p: 127
equilibrium in social relations so that mutual decorum and respect remains intact and relations do not disintegrate. For example, confiding excessively in one another can lead to disappointment on both sides. Additional instructions and recommendations come under the title of ‘Laws of Social Association.
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It is necessary to mention the subject of consultation and display some of its laws, limits, and outcomes because consultation is a significant foundation of social structure and an important goal of social relations.
Islam and the Ahl al-Bayt (‘a) have imparted a special significance to the question of consultation in their concept of government (1) and social relations.
In his book of al-Mahasin, al-Barqi has reported that Imam al-Sadiq (‘a) quoted the Holy Prophet (S) as saying:
مُشَاوَرَةُ الْعَاقِلِ النَّاصِحِ رُشْدٌ وَیُمْنٌ
وَتَوْفِیقٌ مِنَ اللهِ، فَإِذَا أَشَارَ عَلَیْکَ النَّاصِحُ الْعَاقِلُ
فَإِیَّاکَ وَالْخِلاَفَ فَإِنَّ فِی ذَلِکَ الْعَطَبَ.
Seeking the counsel of the reasonable well-wisher is a sign of
judiciousness, being blessed, and guidance to success by Almighty Allah; so,
if a reasonable, well-wishing man gives you any advice, beware of defiance
lest you come upon destruction. (2)
According to another narration also cited in the previous book, Imam al-Baqir is reported to have said:
فِی التَّوْرَاةِ أَرْبَعَةُ
أَسْطُرٍ: مَنْ لاَ یَسْتَشِرْ یَنْدَمْ، وَالْفَقْرُ الْمَوْتُ الأَکْبَرُ،
وَکَمَا تَدِینُ تُدَانُ، وَمَنْ مَلَکَ اسْتَأْثَرَ.
In the Torah are the following four lines (of
wisdom): He who does not seek the advice of others will surely regret.
Poverty is the greatest death. If you subjugate, you will surely be
subjugated. He who holds a position of leadership will surely act
arbitrarily. (3)
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Imam `Ali the Commander of the Faithful (‘a) is reported to have said:
الإسْتِشَارَةُ عَیْنُ
الْهِدَایَةِ.
Consultation
is the very core of true guidance. (1)
To acquaint ourselves with the significance of consultation, we shall cite the following points that have been pointed out by the Ahl al-Bayt (‘a):
Consultation is the best support for man in his activities and advancement. It is therefore an actual reliable power in social relations.
In this regard, Imam al-Sadiq (‘a) has reported that the Holy Prophet (S) instructed Imam `Ali the Commander of the Faithful (‘a) by saying:
لاَ
فَقْرَ أَشَدُّ مِنَ الْجَهْلِ وَلاَ مَالَ أَعْوَدُ مِنَ الْعَقْلِ وَلاَ وِحْدَةَ
أَوْحَشُ مِنَ الْعُجْبِ وَلاَ مُظَاهَرَةَ أَحْسَنُ مِنَ الْمُشَاوَرَةِ وَلاَ
عَقْلَ کَالتَّدْبِیرِ وَلاَ حَسَبَ کَحُسْنِ الْخُلُقِ وَلاَ عِبَادَةَ کَالتَّفَکُّرِ.
No poverty is harsher than ignorance, no fortune better
than the intellect, no loneliness drearier than pride, no victory like
counseling, no intellect like moderation, no lineage like good manners, and
no worship like pondering (over things). (2)
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Confirming this fact, Imam `Ali the Commander of the Faithful (‘a) is reported to have said:
لاَ
غِنَی کَالْعَقْلِ، وَلاَ فَقْرَ کَالْجَهْلِ، وَلاَ مِیرَاثَ کالأَدَبِ، وَلاَ
ظَهِیرَ کَالْمُشَاوَرَةِ.
No wealth is comparable to intelligence, no poverty
comparable to ignorance, no heritage comparable to good manners, and no support
comparable to consultation. (1)
Determination and Perseverance
Consultation reflects resolve and determination because one who counsels with others naturally feels tranquil, steadfast, and eager to do the act for which he has sought consultation.
Imam al-Sadiq (‘a) has reported on the authority of his fathers (‘a) that the Holy Prophet (S) was once asked to define perseverance. He answered:
مُشَاوَرَةُ
ذَوِی الرَّأْیِ وَاتِّبَاعُهُمْ.
Perseverance is to consult with the judicious people and
then follow their advice.
Consultation is the best way to get to know reality and truth. Through consultation, man gains insight into reality.
The objective, unbiased, selfless opinions of experienced people make him adopt a certain view, position, or action.
Traditions of the Ahl al-Bayt (‘a) stress this fact. For instance, Imam `Ali (‘a) is reported to have said:
p: 131
مَنِ اسْتَبَدَّ
بِرَأْیِهِ هَلَکَ، وَمَنْ شَاوَرَ الرِّجَالَ شَارَکَهَا فِی عُقُولِهَا.
He
who acts solely according to his own opinion will be ruined, and he who
consults other people shares in their understanding. (1)
الإسْتِشَارَةُ عَیْنُ
الْهِدَایَةِ.
Consultation is the very
core of true guidance. (2)
Imam Ja`far al-Sadiq (‘a) is reported to have said:
إِسْتَشِرِ الْعَاقِلَ مِنَ
الرِّجَالِ الْوَرِعَ فَإِنَّهُ لاَ یَأْمُرُ إِلاَّ بِخَیْرٍ، وَإِیَّاکَ
وَالْخِلاَفَ فَإِنَّ مُخَالَفَةَ الْوَرِعِ الْعَاقِلِ مَفْسَدَةٌ فِی الدِّینِ
وَالدُّنْیَا.
Seek the advice of the
reasonable and pious men, because they order you to good. Beware of defying
them, because to defy reasonable and pious men brings about corruption in
religious and worldly affairs. (3)
Teaching Muhammad ibn al-Hanafiyyah to seek consultation and take advantage of the opinions of reasonable people in order to attain the truth and arrive at the most apposite solution, Imam `Ali (‘a) is reported to have said the following in his instructive words to his son:
أُضْمُمْ
آرَاءَ الرِّجَالِ بَعْضَهَا إِلَی بَعْضٍ، ثُمَّ اخْتَرْ أَقْرَبَهَا مِنَ
الصَّوَابِ، وَأَبْعَدَهَا مِنَ الإرْتِیَابِ. قَدْ خَاطَرَ بِنَفْسِهِ مَنِ
اسْتَغْنَی بِرَأْیِهِ، وَمَنِ اسْتَقْبَلَ وُجُوهَ الآرَاءِ عَرِفَ مَوَاقِعَ
الْخَطَأِ.
Compare different opinions
of men with each other and then choose the one closest to reality and
remotest from suspicion… He who depends solely upon his opinion takes risks,
and he who receives different opinions will certainly learn to recognize erroneous
ways. (4)
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According to the Ahl al-Bayt (‘a), persons whose advice is sought and opinions considered must be:
· Religious, pious, devout, and God-fearing
· Sincere in advising
· Wise and experienced
· Able to keep a confidence
· Moderate in personal moral standards (i.e., not characterized by stinginess, cowardice, or avarice)
· Upright in social circumstances
· Moderate in emotion (1)
Let us now cite a set of traditions mentioning the characteristics of advisers:
Imam al-Sadiq (‘a) is reported to have said:
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إسْتَشِیرُوا فِی أَمْرِکُمُ
الَّذِینَ یَخْشَوْنَ رَبَّهُمْ.
In your affairs, seek the
advice of those who fear their Lord. (1)
Imam `Ali (‘a) is reported to have said:
شَاوِرْ فِی حَدِیثِکَ الَّذِینَ
یَخَافُونَ اللهَ.
In your affairs, seek the
advice of those who fear Allah. (2)
Imam al-Sadiq (‘a) is reported to have said:
مَا یَمْنَعُ أَحَدَکُمْ إِذَا
وَرَدَ عَلَیْهِ مَا لاَ قِبَلَ لَهُ بِهِ أَنْ یَسْتَشِیرَ رَجُلاً عَاقِلاً
لَهُ دِینٌ وَوَرَعٌ؟ أَمَا إِنَّهُ إِذَا فَعَلَ ذَلِکَ لَمْ یَخْذِلْهُ اللهُ،
بَلْ یَرْفَعُهُ اللهُ، وَرَمَاهُ بِخَیْرِ الأُمُورِ وَأَقْرَبِهَا إِلَی
اللهِ.
What prevents you, when
you encounter an unbearable problem, from counseling with a wise, religious
and pious man? If you do so, Almighty Allah will never disappoint you, but
will raise you and lead you to the best solution and the one closest to Him. (3)
Imam al-Sadiq (‘a) is also reported to have said:
إِنَّ
الْمَشُورَةَ لاَ تَکُونُ إِلاَّ بِحُدُودِهَا، فَمَنْ عَرَفَهَا بِحُدُودِهَا
وَإِلاَّ کَانَتْ مَضَرَّتُهَا عَلَی الْمُسْتَشِیرِ أَکْثَرَ مِنْ
مَنْفَعَتِهَا لَهُ. فَأَوَّلُهَا أَنْ یَکُونَ الَّذِی تُشَاوِرُهُ عَاقِلاً،
وَالثَّانِیَةُ أَنْ یَکُونَ حُرّاً مُتَدَیِّناً، وَالثَّالِثَةُ أَنْ یَکُونَ
صَدِیقاً مُؤَاخِیاً، وَالرَّابِعَةُ أَنْ تُطْلِعَهُ عَلَی سِرِّکَ فَیَکُونُ
عِلْمُهُ بِهِ کَعِلْمِکَ بِنَفْسِکَ، ثُمَّ یُسِرُّ ذَلِکَ وَیَکْتُمُهُ.
فَإِنَّهُ إِذَا کَانَ عَاقِلاً إنْتَفَعْتَ بِمَشُورَتِهِ، وَإِذَا کَانَ
حُرّاً مُتَدَیِّناً جَهَدَ نَفْسَهُ فِی النَّصِیحَةِ لَکَ، وَإِذَا کَانَ
صَدِیقاً مُؤَاخِیاً کَتَمَ سِرَّکَ إِذَا أَطْلَعْتَهُ عَلَیْهِ، وَإِذَا
أَطْلَعْتَهُ عَلَی سِرِّکَ فَکَانَ عِلْمُهُ بِهِ کَعِلْمِکَ بِهِ تَمَّتِ
الْمَشُورَةُ وَکَمُلَتِ النَّصِیحَةُ.
Actually, seeking advice
must be within limits, so if one ignores (or violates) these limits, the harm
will be more than the benefit. The first of these limits is that the
consultant must be wise. The second is that he must be honorable and religious.
The third is that he must be a brotherly friend. The fourth is that when you
tell him about your secret, he must know it exactly as you know it and then
he must keep it in confidence. If the consultant is wise, you will then
benefit from his advice. If he is honorable and religious, he will make all
possible efforts to give you the best advice. If he is a brotherly friend,
then he will conceal your secret after you reveal it to him. If he knows your
situation well, then he will give perfect counsel and advice. (4)
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Imam al-Riza (‘a) has reported on the authority of his fathers that Imam `Ali (‘a) quoted the Holy Prophet (S) as saying to him:
لاَ تُشَاوِرَنَّ جَبَاناً
فَإِنَّهُ یُضَیِّقُ عَلَیْکَ الْمَخْرَجَ، وَلاَ تُشَاوِرَنَّ بَخِیلاً
فَإِنَّهُ یُقَصِّرُ بِکَ عَنْ غَایَتِکَ، وَلاَ تُشَاوِرَنَّ حَرِیصاً
فَإِنَّهُ یُزَیِّنُ لَکَ شَرَّهَا. وَاعْلَمْ أَنَّ الْجُبْنَ وَالْبُخْلَ
وَالْحِرْصَ غَرِیزَةٌ یَجْمَعُهَا سُوءُ الظَّنِّ.
Never counsel with a coward
because they narrow the possibilities in your eyes. Never counsel with the
niggardly because they hamper you from attaining your goal. Never counsel
with the greedy because they beautify evil in your eyes. Be it known that
cowardice, niggardliness, and greed are inclinations that when gathered give a
false idea about things. (1)
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Imam al-Sadiq (‘a) has reported from his fathers that the Holy Prophet (s) instructed Imam `Ali (‘a), saying:
یَا عِلِیُّ، لَیْسَ عَلَی
النِّسَاءِ جُمُعَةٌ. وَلاَ تُوَلَّی الْقَضَاءَ، وَلاَ تُسْتَشَارُ. یَا
عَلِیُّ، سُوءُ الْخُلُقِ شُؤْمٌ، وَطَاعَةُ الْمَرْأَةِ نَدَامَةٌ. یَا
عَلِیُّ، إِنْ کَانَ الشُّؤْمُ فِی شَیْءٍ فَفِی لِسَانِ الْمَرْأَةِ.
O `Ali, women are not
required to attend the Friday Congregational Prayers…They must not hold the
office of chief justice and their guidance must not be sought. O `Ali, ill
manners are inauspicious and obedience to women brings remorse. O `Ali, if inauspiciousness
is found in something, it will be found on the tongues of women. (1)
According to another narration of a valid chain of authority, Imam al-Sadiq (‘a) quoted the Holy Prophet (s) as saying:
أُعْصُوهُنَّ
فِی الْمَعْرُوفِ قَبْلَ أَنْ یَأْمُرْنَکُمْ بِالْمُنْکَرِ، وَتَعَوَّذُوا
بِاللهِ مِنْ شِرَارِهِنَّ وَکُونُوا مِنْ خِیَارِهِنَّ عَلَی حَذَرٍ.
Do not listen to women in right things lest they enjoin you
to do wrong things. Ask Allah’s protection against evil women and be cautious
of the good ones. (2)
The previous narration shows that it is imperative for an adviser to be honest and sincere in giving advice and exert all possible effort to guide towards the truth and actuality.
p: 136
A tradition holds that an adviser is a trustee. (1)
Imam al-Sadiq (‘a) is also reported to have said:
مَنِ اسْتَشَارَ أَخَاهُ فَلَمْ
یَنْصَحْهُ مَحْضَ الرَّأْیِ سَلَبَهُ اللهُ رَأْیَهُ.
If one whose advice is
sought by his brother-in-faith does not give the best advice, Almighty Allah
will deprive him of good reason. (2)
In addition to honesty and sincerity, an adviser is required to conceal the secrets of the advice-seeker, as is understood from the Holy Imam’s statement, “An adviser is a trustee.”
The previous discussion sufficiently proves that the Ahl al-Bayt (‘a) highlighted seeking advice in the field of social relations as being most important.
p: 137
These features can be clearly found in the various details of the system of social relations. All these details indicate the fact that equality and fraternity are genuine components for the establishment of social relations with others.
Other details, including the following have been mentioned so far:
· reinforcing the social structure by holding meetings, exchanging visits, and dealing with others sympathetically
· rules of commitment to social duties, forbearance, and courtesy in particular
· fulfillment of trusts, testifying for or against others, presence in funeral ceremonies, and visiting sick people
· forbidding killing of Muslims, seizure of their property, violation of their chastity and family, entering homes or looking in them before obtaining permission, safeguarding the chastity and dignity of all Muslims
· prohibition of defamation of character, insulting, backbiting, divulging secrets, imputing dishonor, wronging, disappointing, ambushing, accusing, frightening, making charges, offending, cursing, and scrutinizing the flaws of Muslims
· exchanging greetings and trying to be the first to greet, using kind words, respecting, honoring, meeting others with a smile and good mien, shaking hands, hugging, and kissing others as a sign of friendliness
p: 138
Besides the above, Islam has also deemed it forbidden to greet the poor in a way different from greeting the rich. In this regard, Imam al-Riza (‘a) is reported to have said:
مَنْ لَقِیَ فَقِیراً مُسْلِماً
فَسَلَّمَ عَلَیْهِ خِلاَفَ سَلاَمِهِ عَلَی الْغَنِیِّ لَقِیَ اللهَ عَزَّ
وَجَلَّ یَوْمَ الْقِیَامَةِ وَهُوَ عَلَیْهِ غَضْبَانَ.
Whoever meets a poor
Muslim and greets him in a way different from greeting a rich one, will find
Almighty Allah angry with him when he will meet Him on the Day of Resurrection. (1)
The prohibition against belittling faithful believers because they are poor or humble is another indication of the significance of social fraternity and equality. In this connection, Imam al-Sadiq (‘a) reported the Holy Prophet (s) to have said:
مَنِ اسْتَخَفَّ بِفَقِیرٍ مُسْلِمٍ
فَقَدِ اسْتَخَفَّ بِحَقِّ اللهِ، وَاللهُ یَسْتَخِفُّ بِهِ یَوْمَ الْقِیَامَةِ
إِلاَّ أَنْ یَتُوبَ.
He who belittles a poor
Muslim has in fact belittled Almighty Allah; therefore, Almighty Allah will
belittle him on the Day of Resurrection unless he repents. (2)
Imam al-Sadiq (‘a) is also reported to have said:
مَنِ اسْتَذَلَّ مُؤْمِناً
وَاحْتَقَرَهُ لِقِلَّةِ ذَاتِ یَدِهِ وَلِفَقْرِهِ، شَهَرَهُ اللهُ یَوْمَ
الْقِیَامَةِ عَلَی رُؤُوسِ الْخَلاَئِقِ.
Whoever humiliates and
demeans a believer because of his meagerness and poverty, Almighty Allah
shall expose him on the Day of Resurrection before all creatures. (3)
Imam al-Riza (‘a) reported on the authority of his fathers that the Holy Prophet (s) said:
p: 139
خَمْسٌ لاَ أَدَعُهُنَّ حَتَّی
الْمَمَاتِ: الأَکْلُ عَلَی الْحَضِیضِ مَعَ الْعَبِیدِ، وَرُکُوبِیَ الْحِمَارَ
مُؤْکِفاً، وَحَلْبِی الْعَنْزَ بِیَدِی، وَلَبْسُ الصُّوفِ، وَالتَّسْلِیمُ
عَلَی الصِّبْیَانِ.
I will never abandon the
following five as long as I am alive: eating with the servants on the ground,
riding beasts of burden unsaddled, milking goats with my own hands, wearing woolen
clothes, and offering salutations to children.(1)
As has been already mentioned, Islam has deemed all Muslims equal to each other, especially in the question of marriage. This is another indication of the importance of equality and fraternity in Muslim society.
p: 140
Although the Islamic concept of social relations believes in equality in the content of social relations, there are certain substantive social reasons imposing different levels in social relations. These levels are as follows:
Relations of General Courtesy
Relations of General Association
Relations of Special Association
Openness in relations, friendliness, forbearance, good association with others, control over personal sentiments and emotions, charitable behavior and taking the lead in goodness demonstrate a courteous relationship with all individuals of society.
Relations of necessity, or general association, mean the state of association and companionship in various fields of life, such as earning ones livelihood, traveling, dwelling, being neighbors, studying, following a profession, etc. In such relations, man understands the natural limits of relations so that he can benefit from the vital and material advantages of life. Referring to this fact, the Holy Imam (‘a) says:
فَإِنَّکَ تُصِیبُ مِنْهُمْ
لَذَّتَکَ، فَلاَ تَقْطَعَنْ ذَلِکَ مِنْهُمْ، وَلاَ تَطْلُبَنْ مَا وَرَاءَ
ذَلِکَ مِنْ ضَمِیرِهِمْ.
Regarding the friends of necessity,
you gain from them only your need; therefore, you should not deprive them of their
need. Do not ask them for any other thing.
In relations, it is required to exchange benefits and pleasures:
p: 141
وَابْذِلْ لَهُمْ مَا بَذَلُوا لَکَ
مِنْ طَلاَقَةِ الْوَجْهِ وَحَلاَوَةِ اللِّسَانِ.
Offer them a pleasant
countenance and good words as long as they offer you a pleasant countenance and
good words. (1)
The details concerning this level of relations (relations of necessity) can be found in laws regarding companionship on journeys and manners with companions, (2) relations between employees and employers, the etiquettes of teaching and learning, the etiquettes of attending meetings, delivering speeches, and talking with others. In this area, Islam instructs its followers to give seating to the newcomers, and to stand up, show respect, and address others with their favorite names and titles.
In this respect, Imam al-Sadiq (‘a) reported the Holy Prophet (s) to have said:
ثَلاَثٌ یُصَفِّینَ وِدَّ الْمَرْءِ
لأَِخِیهِ الْمُسْلِمِ: یَلْقَاهُ بِالْبِشْرِ إِذَا لَقِیَهُ، وَیُوَسِّعُ لَهُ
فِی الْمَجْلِسِ إِذَا جَلَسَ إِلَیْهِ، وَیَدْعُوهُ بِأَحَبِّ الأَسْمَاءِ
إِلَیْهِ.
Three things will prove
your friendship to your Muslim brother: Welcoming him warmly, making room for
him in meetings when he arrives, and calling him by his dearest names. (3)
Reported by Imam al-Sadiq (‘a) too, the Holy Prophet (S) said:
إِذَا أَحَبَّ أَحَدُکُمْ أَخَاهُ
الْمُسْلِمَ فَلْیَسْأَلْهُ عَنِ اسْمِهِ وَاسْمِ أَبِیهِ وَاسْمِ قَبِیلَتِهِ
وَعَشِیرَتِهِ، فَإِنَّ مِنْ حَقِّهِ الْوَاجِبِ وَصِدْقِ الإِخَاءِ أَنْ
یَسْأَلَهُ عَنْ ذَلِکَ، وَإِلاَّ فَإِِنَّهَا مَعْرِفَةُ حُمْقٍ.
If one of you loves his
Muslim brother, he must ask him his name, his father’s name, and his tribe’s
name, because this is one of the duties towards one’s brother-in-faith and
one of the features of true fraternity. If you do not do this, your
acquaintance will be foolish. (4)
p: 142
Islam has also set forth laws about private chatter in public sessions. In this respect, Imam al-Sadiq (‘a) is reported to have said:
إِذَا کَانَ الْقَوْمُ ثَلاَثَةً
فَلاَ یَتَنَاجَ مِنْهُمُ اثْنَانِ دُونَ صَاحِبِهِمَا، فَإِنَّ فِی ذَلِکَ مَا
یُحْزِنُهُ وَیُؤْذِیهِ.
If there are three persons
sitting together, two of them must not talk to one another and leave out the
third because this act saddens and injures him. (1)
The highest level of relations is the level of reliance, which represents the relations of true friendship and gives rise to certain duties and rights.
This level of relations specifies the characteristics of true friends, which include: good sense, piety, trustworthiness, keeping a confidence, supportiveness, generosity, honesty, observance of duties in general and prayers in particular, and sincerity in fraternal terms aimed at winning Almighty Allah’s pleasure. The following traditions further amplify this level of association:
Imam al-Sadiq (‘a) has quoted Imam `Ali (‘a) as saying:
p: 143
لاَ عَلَیْکَ أَنْ تَصْحَبَ ذَا
الْعَقْلِ وَإِنْ لَمْ تُحْمَدْ کَرَمَهُ، وَلَکِنِ انْتَفِعْ بِعَقْلِهِ،
وَاحْتَرِسْ مِنْ سَیِّئِ أَخْلاَقِهِ، وَلاَ تَدَعَنَّ صُحْبَةَ الْکَرِیمِ
وَإِنْ لَمْ تَنْتَفِعْ بِعَقْلِهِ، وَلَکِنِ انْتَفِعْ بِکَرَمِهِ بِعَقْلِکَ، وَافْرُرْ
کُلَّ الْفِرَارِ مِنَ اللَّئِیمِ الأَحْمَقِ.
It is not wrong on your
part to accompany wise people even if you are deprived of their generosity; in
fact, you may benefit from their wisdom, but beware of their ill manners. Do
not forsake association with the generous even if deprived of their good
sense. You can use your good sense to benefit from their generosity. Break
away from idiots and despicable people. (1)
Imam al-Sadiq (‘a) is reported to have said:
عَلَیْکَ بِالتَّلاَدِ، وَإِیَّاکَ
وَکُلَّ مُحَدِّثٍ لاَ عَهْدَ لَهُ وَلاَ أَمَانَةَ وَلاَ ذِمَّةَ وَلاَ
مِیثَاقَ.
Stand by old friends whom
you have put to the test, and do not associate with inexperienced persons who
observe neither their promises, nor trusts, nor covenants, nor pledges. (2)
p: 144
We will restrict the following discussion to introducing a few examples of special relations mentioned in the sections on the laws of association, and other examples mentioned in the sections on the rules and principles of social relations. These are comparatively limited, yet explain the hypothetical concept of this topic.
The topic of invoking Almighty Allah’s blessings on the Holy Prophet and his Household (salawat) under all conditions and circumstances is one obvious expression of this special treatment. In this connection, we find that to begin any supplicatory prayer by invoking blessings upon the Holy Prophet (S) and his Household (‘a) results in that supplication receiving a response, because Almighty Allah never rejects a prayer that is preceded by this invocation. Similarly, Almighty Allah, out of His magnanimity, responds to any prayer ending with an invocation of His blessings on the Holy Prophet (S) and his Household (‘a). This fact has been reported from Imam `Ali (‘a) who says:
إِذَا کَانَتْ لَکَ إِلَی اللهِ سُبْحَانَهُ حَاجَةٌ
فَابْدَأْ بِمَسْأَلَةِ الصَّلاَةِ عَلَی رَسُولِهِ صَلَّی اللهُ عَلَیْهِ
وَآلِهِ ثُمَّ سَلْ حَاجَتَکَ، فَإِنَّ اللهَ أَکْرَمُ مِنْ أَنْ یُسْأَلَ
حَاجَتَیْنِ فَیَقْضِی إِحْدَاهُمَا وَیَمْنَعُ الأُخْرَی.
If you
would like your request to be granted by Almighty Allah, you must begin your
prayer with invoking His blessings on His Messenger (s) and then voice your
request, because Almighty Allah is too generous to respond to a request and
reject the other when two requests are placed before Him together. (1)
p: 145
Likewise, it is advisable to attach the convention of praising Almighty Allah immediately after sneezing (1) with invoking Almighty Allah’s blessings on the Holy Prophet (S) and his Household (‘a). Moreover, it is advisable to repeat this invocation of blessings under all conditions, including private matters, as an expression of taking interest in special treatment.
Ibn Abi-`Umayr has reported on the authority of one of his companions that a man sneezed in the presence of Imam al-Baqir (‘a) and followed it with expressing thanks to Almighty Allah. Nevertheless, the Imam (‘a) did not address him with the conventional statement; rather, he said, “This man has violated our right!” Explaining this issue, the Imam (‘a) said:
إِذَا عَطَسَ أَحَدُکُمْ
فَلْیَقُلْ: الْحَمْدُ للهِ رَبِّ الْعَالَمِینَ وَصَلَّی اللهُ عَلَی مُحَمَّدٍ
وَأَهْلِ بَیْتِهِ.
When you sneeze, you must
say: alhamdu lillahi rabbi al-`alamina wa salla allahu `ala muhammadin wa
ahlibaytihi (All praise be to Allah, the Lord of the worlds. May Allah send
blessings on Muhammad and his Household).
The sneezing man therefore repeated this statement and only then, the Imam (‘a) addressed him with the conventional answer. (2)
p: 146
In his epistle to al-Ma'mun, Imam al-Riza (‘a) says:
الصَّلاَةُ عَلَی النَّبِیِّ صَلَّی
اللهُ عَلَیْهِ وَآلِهِ وَاجِبَةٌ فِی کُلِّ مَوْطِنٍ، وَعِنْدَ الْعُطَاسِ
وَالذَّبَائِحِ وَغَیْرِ ذَلِکَ.
Invocation of blessings on
the Holy Prophet (S) is obligatory in all situations including sneezing,
slaughtering animals, and other situations. (1)
Many traditions have been reported from the Holy Prophet (S), on the authority of the Ahl al-Bayt (‘a), confirming imparting a special treatment to the Holy Prophet’s progeny, including the descendants of Imam `Ali (‘a), by doing favors and being kind to them.
In this respect, Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
مَنْ صَنَعَ إِلَی أَحَدٍ مِنْ
أَهْلِ بَیْتِی یَداً کَافَأْتُهُ بِهِ یَوْمَ الْقِیَامَةِ.
Whoever does a favor to
any member of my household, I will reward him for it on the Day of Resurrection. (2)
Imam al-Sadiq (‘a) is also reported to have said:
إِذَا کَانَ یَوْمُ الْقِیَامَةِ
نَادَی مُنَادٍ: أَیُّهَا الْخَلاَئِقُ، أَنْصِتُوا فَإِنَّ مُحَمَّداً صَلَّی
اللهُ عَلَیْهِ وَآلِهِ یُکَلِّمُکُمْ. فَتُنْصِتُ الْخَلاَئِقُ، فَیَقُومُ
النَّبِیُّ صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَیَقُولُ: یَا مَعْشَرَ
الْخَلاَئِقِ، مَنْ کَانَتْ لَهُ عِنْدِی یَدٌ أَوْ مِنَّةٌ أَوْ مَعْرُوفٌ
فَلْیَقُمْ حَتَّی أُکَافِئَهُ. فَیَقُولُونَ: بِآبَائِنَا وَأُمَّهَاتِنَا،
وَأَیُّ یَدٍ أَوْ أَیُّ مِنَّةٍ وَأَیُّ مَعْرُوفٍ لَنَا؟ بَلِ الْیَدُ
وَالْمِنَّةُ وَالْمَعْرُوفُ للهِ وَلِرَسُولِهِ عَلَی جَمِیعِ الْخَلاَئِقِ.
فَیَقُولُ لَهُمْ: بَلَی، مَنْ آوَی أَحَداً مِنْ أَهْلِ بَیْتِی، أَوْ
بَرَّهُمْ، أَوْ کَسَاهُمْ مِنْ عُرْیٍ، أَوْ أَشْبَعَ جَائِعَهُمْ فَلْیَقُمْ
حَتَّی أُکَافِئَهُ. فَیَقُومُ أُنَاسٌ قَدْ فَعَلُوا ذَلِکَ. فَیَأْتِی
النِّدَاءُ مِنْ عِنْدِ اللهِ تَعَالَی: یَا مُحَمَّدُ یَا حَبِیبِی، قَدْ
جَعَلْتُ مُکَافَأَتَهُمْ إِلَیْکَ، فَأَسْکِنْهُمْ مِنَ الْجَنَّةِ حَیْثُ
شِئْتَ. فَیُسْکِنُهُمْ فِی الْوَسِیلَةِ، حَیْثُ لاَ یُحْجَبُونَ عَنْ
مُحَمَّدٍ وَأَهْلِ بَیْتِهِ عَلَیْهِمُ السَّلاَمُ.
On the Day of Resurrection,
a caller will cry out, “Listen! Muhammad (S) is talking to you.” As all
creatures become silent, the Holy Prophet (S) says, “O creatures, whoever of
you has done any favor, act of kindness, or undertaking for me, may now stand
up so that I can reward him for that.” The creatures will say, “May Allah
accept our fathers and mothers as ransom for you! What sort of favor, act of
kindness, or undertaking could we have done for you? All favors, kindness,
and undertakings are Allah’s and yours over all creatures.” The Holy Prophet
(s) will then say, “Yes, there are such! Anyone who has accommodated any of
my descendants, done an act of kindness to any of them, behaved charitably
towards any of them, provided clothing to any of them who was destitute, or
provided food to any of them who was hungry, may now stand up so that I can
reward him.” Upon hearing this, some who have done such things in the worldly life will stand up. Then, a
call from Almighty Allah will come to declare, “O Muhammad, My dearest! I hand
over rewarding these people to you, so you are allowed to make them occupy
any place in Paradise that you wish.” The Holy Prophet (S) will then,
allow these people to dwell in an elevated position in Paradise called al-Wasilah
where they will not prevented from meeting the Holy Prophet and his Household
(‘a). (3)
p: 147
p: 148
Imam al-Riza (‘a), on the authority of his fathers, has reported the Holy Prophet (S) as saying:
أَرْبَعَةٌ أَنَا لَهُمْ شَفِیعٌ
یَوْمَ الْقِیَامَةِ: الْمُکْرِمُ لِذُرِّیَّتِی مِنْ بَعْدِی، وَالْقَاضِی
لَهُمْ حَوَائِجَهُمْ، وَالسَّاعِی لَهُمْ فِی أُمُورِهِمْ عِنْدَمَا اضْطُرُّوا
إِلَیْهِ، وَالْمُحِبُّ لَهُمْ بِقَلْبِهِ وَلِسَانِهِ.
I will be the intercessor
of four categories of people on the Day of Resurrection: (1) those who
respect my descendants after my passing away, (2) those who satisfy the needs
of my descendants, (3) those who make every effort to handle their affairs
when necessary, and (4) those who love them sincerely in word and deed. (1)
Imam al-Baqir (‘a), on the authority of his fathers, has reported the Holy Prophet (S) as saying:
مَنْ أَرَادَ التَّوَسُّلَ إِلَیَّ
وَأَنْ یَکُونَ لَهُ عِنْدِی یَدٌ أَشْفَعُ لَهُ بِهَا یَوْمَ الْقِیَامَةِ
فَلْیَصِلْ أَهْلَ بَیْتِی وَیُدْخِلِ السُّرُورَ عَلَیْهِمْ.
Whoever wishes to make me
his agency (before Almighty Allah) and to have an attribute for which I will
intercede for him on the Day of Resurrection, may closely commune with my
progeny and provide them with tranquility. (2)
Imam al-Baqir (‘a) is also reported to have said:
p: 149
إِذَا کَانَ یَوْمُ الْقِیَامَةِ
جَمَعَ اللهُ الأَوَّلِینَ وَالآخِرِینَ، فَیُنَادِی مُنَادٍ: مَنْ کَانَتْ لَهُ
عِنْدَ رَسُولِ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ یَدٌ فَلْیَقُمْ. فَیَقُومُ
عُنُقٌ مِنَ النَّاسِ، فَیَقُولُ: مَا کَانَتْ أَیَادِیکُمْ عِنْدَ رَسُولِ
اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ؟ فَیَقُولُونَ: کُنَّا نَصِلُ أَهْلَ
بَیْتِهِ مِنْ بَعْدِهِ. فَیُقَالُ لَهُمْ: إِذْهَبُوا فَطُوفُوا فِی النَّاسِ،
فَمَنْ کَانَتْ لَهُ عِنْدَکُمْ یَدٌ فَخُذُوا بِیَدِهِ فَأَدْخِلُوهُ
الْجَنَّةَ.
On
the Day of Resurrection, a caller will cry out, “Anyone who has done a favor for
the Messenger of Allah (S) may stand up.” Some people will stand up. The
caller will ask them, “What favor have you done for the Messenger of Allah (S)?” They will reply, “After him, we communed with his progeny.” The progeny will then be told to go in the midst of the people and take those who have done favors to them by the hand and lead them to Paradise. (1)
Showing respect to old men is another form of special treatment in the category of weak people. In this regard, `Abdullah ibn Sinan reported that Imam al-Sadiq (‘a) said to him:
إِنَّ مِنْ إِجْلاَلِ اللهِ عَزَّ
وَجَلَّ إِجْلاَلَ الشَّیْخِ الْکَبِیرِ.
To respect old men is a
kind of respect for Allah, the All-majestic. (2)
Imam al-Sadiq (‘a) is also reported to have said:
لَیْسَ
مِنَّا مَنْ لَمْ یُوَقِّرْ کَبِیرَنَا وَیَرْحَمْ صَغِیرَنَا.
He who does not respect our old men and does not show mercy
toward our youngsters is not one of us. (3)
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Another form of special treatment is to show respect toward those versed in the religion and its laws, conveyers of the message of the Holy Qur'an, and reciters of Almighty Allah’s revealed verses.
In this connection, Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
إِنَّ
أَهْلَ الْقُرْآنِ فِی أَعْلَی دَرَجَةً مِنَ الآدَمِیِّینَ مَا خَلاَ
النَّبِیِّینَ وَالْمُرْسَلیِنَ، فَلاَ تَسْتَضْعِفُوا أَهْلَ الْقُرْآنِ حُقُوقَهُمْ،
فَإِنَّ لَهُمْ مِنَ اللهِ الْعَزِیزِ الْجَبَّارِ لَمَکَاناً.
The people of the Holy
Qur'an shall be in the highest rank that human beings can attain except for
the Prophets and Messengers (of Almighty Allah). Hence, do not belittle the
(special) ranks of the reciters of the Qur'an, because they do enjoy a
distinctive rank in the view of Allah, the Almighty and Omnipotent. (1)
Another form of special treatment, such as providing comfort, is that which must be shown to faithful believers (mu'min) (2) . This has been emphasized in many validly reported traditions, like the following one reported by Shaykh al-Kulayni on the authority of Abu-Hamzah al-
p: 151
Thumali, who related that he heard Imam al-Baqir (‘a) quoting the following from the Holy Prophet (S):
مَنْ سَرَّ مُؤْمِناً فَقَدْ
سَرَّنِی، وَمَنْ سَرَّنِی فَقَدْ سَرَّ اللهَ.
Whoever gives pleasure to
a faithful believer has in fact given pleasure to me, and whoever gives
pleasure to me has given pleasure to Almighty Allah. (1)
Imam al-Sadiq (‘a) is reported to have said:
مِنْ أَحَبِّ الأَعْمَالِ إِلَی اللهِ عَزَّ وَجَلَّ
إِدْخَالُ السُّرُورِعَلَی الْمُؤْمِنِ: إِشْبَاعُ جَوْعَتِهِ، أَوْ تَنْفِیسُ
کُرْبَتِهِ، أَوْ قَضَاءُ دَیْنِهِ.
Among the most beloved acts in the view of Almighty Allah is to give
pleasure to a faithful believer by satisfying his hunger, relieving his
anguish, or helping him settle his debts. (2)
Another form of special treatment toward faithful believers is to settle their needs. In this respect, Imam al-Sadiq (‘a) is reported to have said:
وَمَنْ قَضَی
لأَِخِیهِ الْمُؤْمِنِ حَاجَةً قَضَی اللهُ لَهُ یَوْمَ الْقِیَامَةِ مِائَةَ
أَلْفِ حَاجَةً، مِنْ ذَلِکَ أَوَّلُهَا الْجَنَّةُ، وَمِنْ ذَلِکَ أَنْ
یُدْخِلَ قَرَابَتَهُ وَمَعَارِفَهُ وَإِخْوَانَهُ الْجَنَّةَ بَعْدَ أَنْ لاَ
یَکُونُوا نُصَّاباً.
Whoever fulfills the need of his brother-in-faith, Almighty Allah shall
settle one hundred thousand of his needs on the Day of Resurrection. One of
these needs is that he is allowed to enter Paradise and to take his
relatives, associates, and friends to Paradise also provided that they are
not opponents (of the Ahl al-Bayt). (3)
Imam al-Baqir (‘a) is reported to have said:
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إِنَّ الْمُؤْمِنَ
لَتَرِدُ عَلَیْهِ الْحَاجَةُ لأَِخِیهِ فَلاَ تَکُونُ عِنْدَهُ، یَهْتَمُّ
بِهَا قَلْبُهُ، فَیُدْخِلُهُ اللهُ بِهَمِّهِ الْجَنَّةَ.
Sometimes
a faithful believer feels upset because he cannot solve the problem of one of
his brethren-in-faith. As a result of this feeling, Almighty Allah allows him
to enter Paradise. (1)
Another form of special treatment toward faithful believers is to relieve their agony or ease their difficulties. In this connection, Zayd al-Shahham has reported that he heard Imam al-Sadiq (‘a) saying:
مَنْ أَغَاثَ أَخَاهُ الْمُؤْمِنَ
اللَّهْفَانَ عِنْدَ جَهْدِهِ فَنَفَّسَ کُرْبَتَهُ وَأَعَانَهُ عَلَی نَجَاحِ
حَاجَتِهِ، کَتَبَ اللهُ عَزَّ وَجَلَّ لَهُ بِذَلِکَ ثِنْتَیْنِ وَسَبْعِینَ
رَحْمَةً مِنَ اللهِ، یُعَجِّلُ لَهُ مِنْهَا وَاحِدَةً یُصْلِحُ بِهَا أَمْرَ
مَعِیشَتِهِ، وَیَدَّخِرُ لَهُ إِحْدَی وَسَبْعِینَ رَحْمَةً لأَِفْزَاعِ یَوْمِ
الْقِیَامَةِ وَأَهْوَالِهِ.
Almighty Allah will record
seventy-two items of His mercy for whoever relieves the agony of his
aggrieved brother-in-faith, drives away his sorrows, and helps him achieve
his goal. By virtue of one of these, He will improve his financial affairs
while the other seventy-one items will be stored for him when he faces the
horrors and terrors of the Day of Resurrection. (2)
Other forms of special treatment towards faithful believers include being cooperative with them, supporting them, and advising them.
Let us now refer to further details in the form of traditions that are reported from the Ahl al-Bayt (‘a):
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Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
حُسْنُ الْجِوَارِ یُعَمِّرُ
الدِّیَارَ وَیُنْسِئُ فِی الأَعْمَارِ.
Good neighborliness makes communities thrive and increases longevity. (1)
Abu-Mas`ud has reported that Imam al-Sadiq (‘a) said to him:
حُسْنُ الْجِوَارِ زِیَادَةٌ فِی
الأَعْمَارِ وَعِمَارَةُ الدِّیَارِ.
Good neighborliness increases
longevity and makes communities thrive. (2)
Abu-Rabi` al-Shami has reported that Imam al-Sadiq (‘a) said the following while his house was packed with people:
إِعْلَمُوا أَنَّهُ لَیْسَ مِنَّا
مَنْ لَمْ یُحْسِنْ مُجَاوَرَةَ مَنْ جَاوَرَهُ.
Be it known to you all that whoever does not observe good neighborliness
with his neighbors, does not belong to us. (3)
Imam al-Baqir (‘a) is reported to have said:
حَدُّ الْجِوَارِ أَرْبَعُونَ
دَاراً مِنْ کُلِّ جَانِبٍ: مِنْ بَیْنِ یَدَیْهِ وَمِنْ خَلْفِهِ وَعَنْ
یَمِینِهِ وَعَنْ شِمَالِهِ.
The border of neighborhood
includes forty houses from all sides; the front, the back, the right, and the
left. (4)
`Umar ibn `Ikrimah has reported the following narration from Imam al-Sadiq (‘a):
One day, a man from the Ansar came to the Holy Prophet (S) and complained that he had bought a house next to a man from whom neither goodness nor security from harm could
p: 154
be expected. Immediately, the Holy Prophet (S) ordered Imam `Ali (‘a), Salman, Abu-Dharr, and probably al-Miqdad to go to the mosque and announce:
لاَ إِی_مَانَ لِمَنْ لَمْ یَأْمَنْ
جَارُهُ بَوَائِقَهُ.
“Faithless is he
whose neighbors are not safe from his harm.”
After they had declared this statement three times each, the Holy Prophet (S) pointed to forty houses from all directions to be the limits of neighborhood. (1)
Al-Hasan ibn `Abdullah has reported the Righteous Servant (i.e. Imam al-Ka¨im) to have said:
لَیْسَ حُسْنُ الْجِوَارِ کَفَّ
الأَذَی، وَلَکِنْ حُسْنُ الْجِوَارِ صَبْرُکَ عَلَی الأَذَی.
Good neighborliness does
not mean to stop harm from neighbors; rather, it means to patiently endure the
harm of neighbors. (2)
Imam al-Sadiq (‘a) is reported to have said:
مَا أَفْلَتَ الْمُؤْمِنُ مِنْ
وَاحِدَةٍ مِنْ ثَلاَثٍ، وَلَرُبَّمَا إجْتَمَعَتِ الثَّلاَثُ عَلَیْهِ: إِمَّا
بَعْضُ مَنْ یَکُونُ مَعَهُ فِی الدَّارِ یُغْلِقُ عَلَیْهِ بَابَهُ یُؤْذِیهِ،
أَوْ جَارٌ یُؤْذِیهِ، أَوْ مَنْ فِی طَرِیقِهِ إِلَی حَوَائِجِهِ یُؤْذِیهِ.
وَلَوْ أَنَّ مُؤْمِناً عَلَی قُلَّةِ جَبَلٍ لَبَعَثَ اللهُ عَزَّ وَجَلَّ
عَلَیْهِ شَیْطَاناً یُؤْذِیهِ، وَیَجْعَلُ لَهُ مِنْ إِی_مَانِهِ أُنْساً لاَ
یَسْتَوْحِشُ مَعَهُ إِلَی أَحَدٍ.
A faithful believer cannot
escape one of the following three things although he may encounter all of
them: he may be harmed by one of the members of his family who lives with him
in the same house, or one of his neighbors, or one who impedes him from
managing his affairs. Even if a faithful believer secludes himself on a
mountain summit, Almighty Allah will send a devil from which the believer may
seek refuge. Almighty Allah will designate for him friendship derived from
his own faith due to which he will never feel lonely. (3)
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Imam al-Baqir (‘a) is reported to have said:
مِنَ الْقَوَاصِمِ الَّتِی تَقْصِمُ
الظَّهْرَ جَارُ السُّوءِ إِنْ رَأَی حَسَنَةً أَخْفَاهَا وَإِنْ رَأَی
سَیِّئَةً أَفْشَاهَا.
A wicked neighbor is like
a stab in the back. If this neighbor sees a kind act (from another neighbor),
he conceals it; however, if he notices a misdeed, he divulges it. (1)
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1. Religious and Traditional Laws
2. Passivity and Control over Emotions
3. Justice and Fair play
4. Good manners and Being Loved by People
5. Kind Acts and Precedence in Charity
6. Idealism and Distinctive Behavior(unique, different)
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Blank
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The superstructure of the rules and foundations of social relations plays a major role in man’s self-perfection. Although these points have been discussed under the title of self-strife (struggle with the self), they will be mentioned hereinafter because they also play a chief role in social relations.
Both religion and tradition have decided a number of rights and duties, some of which are as follows:
1. It is obligatory upon Muslims to keep the secrets of their brethren-in-faith unrevealed, especially when they hear them saying something in a gathering or when they are asked to keep certain matters secret. A tradition holds that meetings be based on confidentiality. (1) However, there are certain exceptions in this connection.
Imam al-Baqir (‘a) is reported to have quoted the Holy Prophet (S) as saying:
الْمَجَالِسُ
بِالأَمَانَةِ.
Meetings must be confidential. (2)
Imam al-Sadiq (‘a) is reported to have said:
الْمَجَالِسُ
بِالأَمَانَةِ، وَلَیْسَ لأَِحَدٍ أَنْ یُحَدِّثَ بِحَدِیثٍ یَکْتُمُهُ
صَاحِبُهُ إِلاَّ بِإِذْنِهِ، إِلاَّ أَنْ یَکُونَ ثِقَةً أَوْ ذِکْراً لَهُ
بِخَیْرٍ.
Meetings must be confidential. It is therefore not allowed that anybody
speak of an issue concealed by the person involved without obtaining his
permission, unless the addressee is trustworthy or the issue entails good
reputation of the person which it is about. (3)
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The Holy Prophet (S) is reported to have said:
الْمَجَالِسُ بِالأَمَانَةِ إِلاَّ
ثَلاَثَةَ مَجَالِسَ: مَجْلِسٌ سُفِکَ فِیهِ دَمٌ حَرَامٌ، أَوْ مَجْلِسٌ
إسْتُحِلَّ فِیهِ فَرْجٌ حَرَامٌ، أَوْ مَجْلِسٌ یُسْتَحَلُّ فِیهِ مَالٌ
حَرَامٌ بِغَیْرِ حَقِّهِ.
All meetings must be held
in confidence except three: an assembly in which honorable blood is shed, a gathering
in which chastity of an honorable individual is violated, or an assembly in
which one’s property is wrongfully violated. (1)
2. The Holy Legislator has urged that promises, pledges, and covenants must be fulfilled. Accordingly, promises have been raised to the level of covenants with regard to the obligation of fulfilling them.
In this respect, Imam al-Sadiq (‘a) has quoted the Holy Prophet (S) as saying:
مَنْ کَانَ یُؤْمِنُ بِاللهِ
وَالْیَوْمِ الآخِرِ فَلْیَفِ إِذَا وَعَدَ.
Whoever truly believes in
Allah and the Last Day must keep faith with his promise. (2)
Hisham ibn Salim has reported that he heard Imam al-Sadiq (‘a) saying:
عِ_دَةُ
الْمُؤْمِنِ أَخَ_اهُ نَ_ذْرٌ لاَ کَفَّ_ارَةَ لَهُ، فَمَ_نْ أَخْ_لَفَ فَبِخُ_لْفِ اللهِ بَدَأَ
وَلِمَقْتِ_هِ تَعَرَّضَ، وَذَلِکَ قَوْلُهُ: یَا أَیُّهَا الَّذِینَ آمَنُوا لِمَ تَقُولُونَ مَا لَا تَفْعَلُونَ کَبُرَ مَقْتًا عِنْدَ اللَّهِ أَنْ تَقُولُوا مَا لَا تَفْعَلُونَ
A faithful believer’s
promise to his brother-in-faith is a non-expiable vow. Hence, whoever breaks
his promise has in fact broken his promise with Almighty Allah, exposing
himself to His wrath. This is the meaning of Almighty Allah’s saying, “O you
who believe! Why do you say that which you do not do? It is most hateful to
Allah that you should say that which you do not do. (61:2-3)” (3)
p: 160
3. Islam has deemed it obligatory to be honest in speech and in one’s dealings with others. In this regard, Imam al-Sadiq (‘a) is reported to have said:
کُونُوا دُعَاةً لِلنَّاسِ
بِالْخَیْرِ بِغَیْرِ ألْسِنَتِکُمْ، لِیَرَوْا مِنْکُمُ الإجْتِهَادَ
وَالصِّدْقَ وَالْوَرَعَ.
Act as heralds to goodness
in the milieus of people by other means besides your tongues (i.e. speech) so
that they can become aware of your diligence, honesty, and piety. (1)
Zayd ibn `Ali has reported on the authority of his fathers that the Holy Prophet (S) said:
إِنَّ أَقْرَبَکُمْ مِنِّی غَداً
وَأَوْجَبَکُمْ عَلَیَّ شَفَاعَةً أَصْدَقُکُمْ لِلْحَدِیثِ وَآدَاکُمْ
لِلأَمَانَةِ وَأَحْسَنُکُمْ خُلُقاً وَأَقْرَبُکُمْ مِنَ النَّاسِ.
Verily, the closest of you
all to me and the worthiest of winning my intercession tomorrow is the most
honest in speech, the most observant of trusts, the most well-mannered, and
the closest to people. (2)
4. Islam has determined a number of reciprocal duties of faithful believers towards each other. Let us now refer to some more traditions dealing with this topic.
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Mu`alla ibn Khunays has reported that he once asked Imam al-Sadiq (‘a) about the duties of Muslims toward one another.
The Imam (‘a) explained:
لَهُ سَبْعُ حُقُوقٍ وَاجِبَاتٍ،
مَا مِنْهُنَّ حَقٌّ إِلاَّ وَهُوَ عَلَیْهِ وَاجِبٌ، إِنْ ضَیَّعَ مِنْهُ
شَیْئاً خَرَجَ مِنْ وِلاَیَةِ اللهِ وَطَاعَتِهِ، وَلَمْ یَکُنْ للهِ فِیهِ
نَصِیبٌ.
Muslims enjoy seven rights
over one another. Each right is so obligatory that if one violates any of
them, he will be cast out from loyalty and obedience to Almighty Allah,
losing any share of his relation to Almighty Allah.
“May Allah accept me as ransom for you,” Mu`alla asked, “What are these rights?”
The Imam (‘a) replied:
یَا مُعَلَّی، إِنِّی عَلَیْکَ
شَفِیقٌ أَخَافُ أَنْ تُضَیِّعَ وَلاَ تَحْفَظَ، وَتَعْلَمَ وَلاَ تَعْمَلَ.
O Mu`alla, I fear lest you
violate and defy these rights or that you learn them but fail to act upon
them.
“There is no power except with Allah,” answered Mu`alla.
The Imam (‘a) then began to reckon these rights saying:
أَیْسَرُ
حَقٍّ مِنْهَا أَنْ تُحِبَّ لَهُ مَا تُحِبُّ لِنَفْسِکَ وَتَکْرَهُ لَهُ مَا
تَکْرَهُ لِنَفْسِکَ. وَالْحَقُّ الثَّانِی أَنْ تَجْتَنِبَ سَخَطَهُ
وَتَتَّبِعَ مَرْضَاتَهُ وَتُطِیعَ أَمْرَهُ. وَالْحَقُّ الثَّالِثُ أَنْ
تُعِینَهُ بِنَفْسِکَ وَمَالِکَ وَلِسَانِکَ وَیَدِکَ وَرِجْلِکَ. وَالْحَقُّ
الرَّابِعُ أَنْ تَکُونَ عَیْنَهُ وَدَلِیلَهُ وَمِرْآتَهُ. وَالْحَقُّ
الْخَامِسُ أَنْ لاَ تَشْبَعَ وَیَجُوعُ وَلاَ تَرْوَی وَیَظْمَأُ وَلاَ
تَلْبَسَ وَیَعْرَی. وَالْحَقُّ السَّادِسُ أَنْ یَکُونَ لَکَ خَادِمٌ وَلَیْسَ
لأَِخِیکَ خَادِمٌ فَوَاجِبٌ أَنْ تَبْعَثَ خَادِمَکَ فَتَغْسِلُ ثِیَابَهُ
وَتَصْنَعُ طَعَامَهُ وَتُمَهِّدُ فِرَاشَهُ. وِالْحَقُّ السَّابِعُ أَنْ
تَبَرَّ قَسَمَهُ وَتُجِیبَ دَعْوَتَهُ وَتَعُودَ مَرِیضَهُ وَتَشْهَدَ
جَنَازَتَهُ، وَإِذَا عَلِمْتَ أَنَّ لَهُ حَاجَةً تُبَادِرَهُ إِلَی
قَضَائِهَا، وَلاَ تُلْجِئَهُ إِلَی أَنْ یَسْأَلَکَهَا، وَلَکِنْ تُبَادِرُهُ
مُبَادَرَةً، فَإِذَا فَعَلْتَ ذَلِکَ وَصَلْتَ وِلاَیَتَکَ بِوِلاَیَتِهِ
وَوِلاَیَتَهُ بِوِلاَیَتِکَ.
The easiest of these rights is that you must like for your
brother-in-faith whatever you like for yourself and dislike for him whatever
you dislike for yourself. The second right is that you keep yourself away
from whatever enrages him, follow whatever pleases him, and obey his
instructions. The third right is that you help him with your self, your
finances, your tongue, your hand, and your foot. The fourth right is that you
act as his eye, guide, and mirror. The fifth right is that you must not eat
your fill while he is hungry, quench your thirst while he is thirsty, and
dress yourself while he is unclothed. The sixth right is that you must not
have a servant while he does not have one—it is therefore obligatory upon you
to send your servant to wash his clothes, cook food for him, and prepare his
bed. The seventh right is that you must help him fulfill his oaths, accept
when he invites you, visit his sick, present yourself in funeral ceremonies that
relate to him, and take the initiative to resolve his needs. In this regard,
you must not wait until he asks you to help him resolve his need; rather, you
must be the first to take action. If you do all these things, then you will
have bonded your friendship to his and his friendship to yours. (1)
p: 162
Many laws have been enacted by the Holy Legislator to command abstention from prohibited acts, such as:
1. It is impermissible to enter the houses of others before obtaining their permission. Furthermore, it is obligatory to inform the occupants of a house before entering it because the souls of Muslims, and their properties, chastity, and
p: 163
private affairs are inviolable.
`Abd al-Rahman ibn Abi-`Abdullah has reported that he asked Imam al-Sadiq (‘a) for an explanation of Almighty Allah’s saying in the Holy Qur'an:
یَا أَیُّهَا الَّذِینَ آمَنُوا لَا تَدْخُلُوا بُیُوتًا غَیْرَ بُیُوتِکُمْ حَتَّی تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَی أَهْلِهَا
O you who believe! Do not
enter houses other than your own houses until you have asked permission and
saluted their inmates. (24:27)
Imam al-Sadiq (‘a) answered:
الإسْتِینَاسُ وَقْعُ النَّعْلِ
وَالتَّسْلِیمُ.
Asking permission (in this
verse) signifies making a sound with one’s shoes and giving the greeting. (1)
When entering a house, it is required to sit where the owner of the house instructs the guest to sit.
Imam al-Sadiq (‘a) is reported to have quoted his father as saying:
إِذَا دَخَلَ أَحَدُکُمْ عَلَی
أَخِیهِ فِی رَحْلِهِ فَلْیَقْعُدْ حَیْثُ یَأْمُرُهُ صَاحِبُ الرَّحْلِ،
فَإِنَّ صَاحِبَ الرَّحْلِ أَعْرَفُ بِعَوْرَةِ بَیْتِهِ مِنَ الدَّاخِلِ
عَلَیْهِ.
When you enter the house
of one of your brethren-in-faith, you should sit where the owner of the house
tells you to sit because he knows the private places in his house more than a
guest does. (2)
2. Islam has forbidden cunning, envy, cheating, and betrayal. In this connection, Imam al-Riza (‘a) has reported on the authority of his fathers that the Holy Prophet (S) said:
p: 164
مَنْ کَانَ مُسْلِماً فَلاَ
یَمْکُرْ وَلاَ یَخْدَعْ، فَإِنِّی سَمِعْتُ جَبْرَئِیلَ یَقُولُ: إِنَّ
الْمَکْرَ وَالْخَدِیعَةَ فِی النَّارِ.
Whoever is a true Muslim,
must not deceive or cheat others, for I have heard Archangel Gabriel say,
“Deception and cheating lead to the Fire.”
لَیْسَ مِنَّا مَنْ غَشَّ
مُسْلِماً، وَلَیْسَ مِنَّا مَنْ خَانَ مُسْلِماً.
He does not belong to us
who cheats a Muslim, and he does not belong to us who betrays a Muslim.
إِنَّ جَبْرَئِیلَ الرُّوحَ
الأَمِینَ نَزَلَ عَلَیَّ مِنْ عِنْدِ رَبِّ الْعَالَمِینَ فَقَالَ: یَا
مُحَمَّد، عَلَیْکَ بِحُسْنِ الْخُلُقِ، فَإِنَّ سُوءَ الْخُلُقِ ذَهَبَ
بِخَیْرِ الدُّنْیَا وَالآخِرَةِ. أَلاَ وَإِنَّ أَشْبَهَکُمْ بِی أَحْسَنُکُمْ
خُلُقاً.
The Trustworthy Spirit,
Gabriel, descended to me from the Lord of the Worlds and said to me, “O
Muhammad, adhere to good manners because bad manners take away the wealth of
this world and the next.” Verily, the most similar of you to me is the most
mannerly. (1)
Imam `Ali (‘a) is reported to have said:
لَوْلاَ أَنَّ الْمَکْرَ
وَالْخَدِیعَةَ فِی النَّارِ لَکُنْتُ أَمْکَرَ النَّاسِ.
Were it not for the fact
that cunning and deception lead to Hellfire, I would have been the most
cunning of all people. (2)
3. Islam has forbidden telling lies in all of its forms and degrees and in all fields, especially in relations with others (except in a few situations, like peacemaking).
Imam al-Baqir (‘a) is reported to have said:
p: 165
إِنَّ اللهَ عَزَّ
وَجَلَّ جَعَلَ لِلشَّرِّ أَقْفَالاً وَجَعَلَ مَفَاتِیحَ تَلْکَ الأَقْفَالِ
الشَّرَابَ، وَالْکَذِبُ شَرٌّ مِنَ الشَّرَابِ.
Verily,
Almighty Allah has made locks for evils and made drinking intoxicants the
master key of all evils. Nonetheless, telling lies is more horrible than
drinking intoxicants. (1)
Imam `Ali (‘a) is reported to have said:
یَنْبَغِی لِلرَّجُلِ الْمُسْلِمِ
أَنْ یَجْتَنِبَ مُؤَاخَاةَ الْکَذَّابِ، فَإِنَّهُ یَکْذِبُ حَتَّی یَجِیءَ
بِالصِّدْقِ فَلاَ یُصَدَّقُ.
A Muslim individual is
required to avoid association with liars, because liars are not believed even
if they tell the truth. (2)
Imam al-Baqir (‘a) is reported to have said:
کَانَ عَلِیُّ بْنُ الْحُسَیْنِ،
عَلَیْهِ السَّلاَمُ، یَقُولُ لِوِلْدِهِ: إِتَّقُوا الْکَذِبَ؛ الصَّغِیرَ
مِنْهُ وَالْکَبِیرَ، فِی کُلِّ جِدٍّ وَهُزْلٍ، فَإِنَّ الرَّجُلَ إِذَا کَذِبَ
فِی الصَّغِیرِ إجْتَرَأَ عَلَی الْکَبِیرِ. أَمَا عَلِمْتُمْ أَنَّ رَسُولَ
اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ قَالَ: مَا یَزَالُ الْعَبْدُ یَصْدُقُ
حَتَّی یَکْتُبَهُ اللهُ صِدِّیقاً، وَمَا یَزَالُ الْعَبْدُ یَکْذِبُ حَتَّی
یَکْتُبَهُ اللهُ کَذَّاباً.
`Ali ibn al-Husayn (‘a)
used to say to his sons, “Guard yourselves against telling lies, be they
trivial or significant, serious or playful. If one lies about an
insignificant matter, he will have the courage to lie in great things. Know that
the Messenger of Allah (S) has said: ‘Some servants (of Allah) keep on
telling only the truth until they are recorded before Allah as being veracious
forever. Other servants keep on telling untruths until they are recorded with
Allah as liar forever.” (3)
Imam `Ali (‘a) is reported to have said:
p: 166
لاَ یَصْلُحُ مِنَ الْکَذِبِ جِدٌّ
وَلاَ هُزْلٌ، وَلاَ أَنْ یَعِدَ أَحَدُکُمْ صَبِیَّهُ ثُمَّ لاَ یَفِی لَهُ.
إِنَّ الْکَذِبَ یَهْدِی إِلَی الْفُجُورِ، وَالْفُجُورُ یَهْدِی إِلَی
النَّارِ، وَمَا یَزَالُ أَحُدُکُمْ یَکْذِبُ حَتَّی یُقَالَ: کَذِبَ وَفَجُرَ.
وَمَا یَزَالُ أَحَدُکُمْ یَکْذِبُ حَتَّی لاَ یَبْقَی مَوْضِعُ إِبْرَةٍ
صِدْقٌ، فَیُسَمَّی عِنْدَ اللهِ کَذَّاباً.
It is improper to tell
untruths whether seriously or jokingly and it is improper to promise your child
something and then fail to keep your promise. Verily, telling lies leads to
sinfulness and sinfulness leads to Hellfire. One may keep on telling lies
continuously until he is known as a liar and perpetually sinful. One may keep
on telling lies continuously until his heart becomes void of any space for
honesty, be it as tiny as a needle’s place, and then he is recorded with
Almighty Allah as liar forever. (1)
4. Islam has warned against double-dealing and double-talk in social relations.
Imam al-Sadiq (‘a) is reported to have said:
مَنْ لَقِیَ الْمُسْلِمِینَ
بِوَجْهَیْنِ وَلِسَانَیْنِ جَاءَ یَوْمَ الْقِیَامَةِ وَلَهُ لِسَانَانِ مِنْ
نَارٍ.
Whoever deals with Muslims
with two faces and two tongues, will come on the Day of Resurrection having
two tongues of fire. (2)
Imam al-Baqir (‘a) is reported to have said:
بِئْسَ الْعَبْدُ عَبْدٌ یَکُونُ
ذَا وَجْهَیْنِ وَذَا لِسَانَیْنِ، یُطْرِی أَخَاهُ شَاهِداً وَیَأْکُلُهُ
غَائِباً. إِنْ أُعْطِیَ حَسَدَهُ، وَإِنِ ابْتُلِیَ خَذَلَهُ.
Extremely wretched is the
servant (of Allah) who has two faces and two tongues. He flatters his
brother-in-faith in his presence but devours (i.e. backbites) him when he is
absent. If his brother-in-faith gets something good, he will envy him, but if
he is afflicted with a problem, he will disappoint him. (3)
p: 167
5. Islam has deemed forbidden cutting off one’s relations with faithful believers, provoking their animosity, or intending evil to them.
Through various chains of authority, Imam al-Sadiq (‘a) is reported to have said:
إِذَا قَالَ الرَّجُلُ لأَِخِیهِ
الْمُؤْمِنِ: أُفٍّ، خَرَجَ مِنْ وِلاَیَتِهِ. وَإِذَا قَالَ: أَنْتَ عَدُوِّی،
کَفَرَ أَحُدُهُمَا. وَلاَ یَقْبَلُ اللهُ مِنْ مُؤْمِنٍ عَمَلاً وَهُوَ
مُضْمِرٌ عَلَی أَخِیهِ الْمُؤْمِنِ سُوءاً.
If one says to one’s
brother-in-faith, “Ugh!” then their friendship is ruptured. If one says, “You
are my enemy!” then one of them has abandoned faith. Almighty Allah will
never accept any deed of a believer who intends evil to his brother-in-faith. (1)
6. Islam has warned against having bad opinions about faithful believers or accusing them of anything improper.
Imam al-Sadiq (‘a) is reported to have said:
إِذَا إتَّهَمَ الْمُؤْمِنُ أَخَاهُ
إنْمَاثَ الإِی_مَانُ فِی قَلْبِهِ کَمَا یَنْمَاثُ الْمِلْحُ فِی الْمَاءِ.
If a believer accuses his
brother-in-faith of something, his faith will dissolve from his heart in the
same way salt dissolves in water. (2)
Imam al-Sadiq (‘a) is also reported to have quoted Imam `Ali (‘a) as saying:
p: 168
ضَعْ أَمْرَ أَخِیکَ عَلَی
أَحْسَنِهِ حَتَّی یَأْتِیَکَ مِنْهُ مَا یَغْلِبُکَ، وَلاَ تَظُنَّنَّ
بِکَلِمَةٍ خَرَجَتْ مِنْ أَخِیکَ سُوءاً وَأَنْتَ تَجِدُ لَهَا فِی الْخَیْرِ
مَحْمَلاً.
Give the best probability
to the deed of your brother-in-faith until you receive from him something
that tears down the likelihood of good. Never deem evil any word that has
been said by your brother-in-faith as long as you can find an acceptable
excuse for it. (1)
p: 169
It is noticeable that whenever Islam discusses the topic of the praiseworthy qualities that man must enjoy or the characteristics due to which one can be a true faithful believer, it lays much stress on qualities appertaining to the psychological aspect—emotions and passivity.
In this regard, Imam al-Sadiq (‘a) is reported to have said:
یَنْبَغِی لِلْمُؤْمِنِ أَنْ
یَکُونَ فِیهِ ثَمَانِی خِصَالٍ: وَقُوراً عِنْدَ الْهَزَاهِزِ، صَبُوراً عِنْدَ
الْبَلاَءِ، شَکُوراً عِنْدَ الرَّخَاءِ، قَانِعاً بِمَا رَزَقَهُ اللهُ، لاَ
یَظْلِمُ الأَعْدَاءَ، وَلاَ یَتَحَامَلُ لِلأَصْدِقَاءِ، بَدَنُهُ مِنْهُ فِی
تَعَبٍ وَالنَّاسُ مِنْهُ فِی رَاحَةٍ. إِنَّ الْعِلْمَ خَلِیلُ الْمُؤْمِنِ،
وَالْحِلْمَ وَزِیرُهُ، وَالْعَقْلَ أَمِیرُ جُنُودِهِ، وَالرِّفْقَ أَخُوهُ،
وَالْبِرَّ وَالِدُهُ.
A faithful believer is required to enjoy eight characteristics: he
should be venerable in various situations, steadfast in misfortunes, thankful
in luxury, satisfied with whatever sustenance Almighty Allah has determined for
him; he should not oppress his enemies or overtax his associates, and he
should tax his body and make people feel at ease because of him. Knowledge is
the comrade of the faithful believer, clemency his supporter, patience the
commander of his army, lenience his brother, and charity his father.(1)
The Holy Prophet (S) is reported to have said:
ثَلاَثُ خِصَالٍ مَنْ کُنَّ فِیهِ
إسْتَکْمَلَ خِصَالَ الإِی_مَانِ: إَذَا رَضِیَ لَمْ یُدْخِلْهُ رِضَاهُ فِی
بَاطِلٍ، وَإِذَا غَضِبَ لَمْ یُخْرِجْهُ الْغَضَبُ مِنَ الْحَقِّ، وَإِنْ
قَدَرَ لَمْ یَتَعَاطَ مَا لَیْسَ لَهُ.
The features of
faithfulness are complete for those who enjoy three characteristics: if they
are pleased, their pleasure does not lead them to do wrong; if they are
displeased, their displeasure does not cause them to relinquish that which is
right; and if they have power over others, their power does not lead them to
seize what is not theirs. (2)
p: 170
Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
أَلاَ أُخْبِرُکُمْ بِأَشْبَهِکُمْ
بِی؟ أَحْسَنُکُمْ خُلُقاً، وَأَلْیَنُکُمْ کَنَفاً، وَأَبَرُّکُمْ
بِقَرَابَتِهِ، وَأَشَدُّکُمْ حُبّاً لإِخْوَانِهِ فِی دِینِهِ، وَأَصْبَرُکُمْ
عَلَی الْحَقِّ، وَأَکْظَمُکُمْ لِلْغَیْظِ، وَأَحْسَنُکُمْ عَفْواً،
وَأَشَدُّکُمْ مِنْ نَفْسِهِ إِنْصَافاً فِی الرِّضَا وَالْغَضَبِ.
May I introduce those who
are the most closely related of all of you to me?....They are the most
mannerly of all of you, the most tractable, the most pious to their
relatives, the most affectionate to their brethren-in-faith, the most
steadfast in accepting the truth, the most suppressive of their rage, the
most forgiving, and the fairest whether he is satisfied or furious. (1)
p: 171
Sedulity in obedience to Almighty Allah and steadfastness against disobedience to Him manifest themselves on the top of the list of praiseworthy qualities and righteous deeds.
According to an authentic tradition, Imam al-Sadiq (‘a) is reported to have said:
إِذَا کَانَ یَوْمُ الْقِیَامَةِ
یَقُومُ عُنُقٌ مِنَ النَّاسِ فَیَأْتُونَ بَابَ الْجَنَّةِ، فَیُقَالُ: مَنْ
أَنْتُمْ؟ فَیَقُولُونَ: نَحْنُ أَهْلُ الصَّبْرِ. فَیُقَالُ لَهُمْ: عَلاَمَ
صَبَرْتُمْ؟ فَیَقُولُونَ: کُنَّا نَصْبِرُ عَلَی طَاعَةِ اللهِ، وَنَصْبِرُ
عَنْ مَعَاصِی اللهِ. فَیَقُولُ اللهُ عَزَّ وَجَلَّ: صَدَقُوا. أَدْخِلُوهُمُ
الْجَنَّةَ. وَهُوَ قَوْلُ اللهِ عَزَّ وَجَلَّ: إِنَّمَا یُوَفَّی الصَّابِرُونَ أَجْرَهُمْ بِغَیْرِ حِسَابٍ
On the Day of Resurrection,
a group of people will stand up and come towards the gate of Paradise. When asked about their identity, they will answer, “We are the people of
steadfastness.” “In what fields have you practiced steadfastness?” they will
be asked. “We have been sedulous in obedience to Almighty Allah and steadfast
against disobedience to Him,” they will answer. Then, Almighty Allah will
say, “They are truthful. Allow them to enter Paradise.” This is the
explanation of Almighty Allah’s saying, “Only the patient will be paid back
their reward in full without measure. (39:10)” (1)
p: 172
Qualities like chastity of appetite (i.e. abstinence from going after illegally acquired provisions), private parts (i.e. abstinence from unlawful sexual intercourse), and sight (i.e. abstinence from unlawful glances) have been classified as the best acts of worship.
Imam al-Baqir (‘a) is reported to have said:
مَا عِبَادَةٌ أَفْضَلَ عِنْدَ
اللهِ مِنْ عِفَّةِ بَطْنٍ وَفَرْجٍ.
There is no act of worship
more favorable in the view of Almighty Allah than chastity of the appetite and
private parts. (1)
Imam al-Baqir (‘a) is also reported to have said:
کُلُّ
عَیْنٍ بَاکِیَةٌ یَوْمَ الْقِیَامَةِ غَیْرُ ثَلاَثٍ: عَیْنٌ سَهِرَتْ فِی
سَبِیلِ اللهِ، وَعَیْنٌ فَاضَتْ مِنْ خَشْیَةِ اللهِ، وَعَیْنٌ غَضَّتْ عَنْ
مَحَارِمِ اللهِ.
All eyes will be weeping on the Day of Resurrection
except for three eyes: an eye that spent a night sleeplessly for Allah’s
sake, an eye that shed tears in fear of Allah, and an eye that was cast down in
order not to gaze upon that which Allah has prohibited. (2)
The quality of forbearance, which can be defined as pardoning and closing one’s eyes to flaws of others in situations of rage although there is power to punish, is considered one of the conditions on which the acceptance of one’s devotional acts are contingent. In other words, one cannot be regarded as true worshipper unless one is characterized by forbearance, which is also the best support
p: 173
in one’s social movement and relations with others.
Muhammad ibn `Abdullah has reported that he heard Imam al-Riza (‘a) saying:
لاَ یَکُونُ الرَّجُلُ عَابِداً
حَتَّی یَکُونَ حَلِیماً، وَإِنَّ الرَّجُلَ کَانَ إِذَا تَعَبَّدَ فِی بَنِی
إِسْرَائِیلَ لَمْ یُعَدَّ عَابِداً حَتَّی یَصْمِتَ قَبْلَ ذَلِکَ عَشْرَ
سِنِینَ.
Man cannot be a true
worshipper unless he becomes forbearing. Among the Children of Israel, a man
who devoted his entire life to worshipping Almighty Allah would not be
considered a true worshipper unless he had stopped talking for ten years. (1)
Imam al-Baqir (‘a) is reported to have quoted Imam Zayn al-`Abidin (‘a) as saying:
إِنَّهُ لَیُعْجِبُنِی الرَّجُلُ
أَنْ یُدْرِکَهُ حِلْمُهُ عِنْدَ غَضَبِهِ.
I admire men who control themselves
in situations of rage. (2)
Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
مَا
أَعَزَّ اللهُ بِجَهْلٍ قَطُّ، وَلاَ أَذَلَّ بِحِلْمٍ قَطُّ.
Almighty Allah has never bestowed honor to anyone due to
impatience and has never humiliated anyone because of forbearance. (3)
Clemency, which signifies gentleness or mildness in the exercise of authority or power as the opposite of violence and coarseness, has been encouraged by Islam, because it
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plays a significant role in the various fields of man’s life.
Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
الرِّفْقُ یُمْنٌ، وَالْخَرَقُ
شُؤْمٌ.
Clemency is a blessing
while harshness is an evil omen. (1)
Imam al-Baqir (‘a) is reported to have quoted the Holy Prophet (S) as saying:
إِنَّ الرِّفْقَ لَمْ یُوضَعْ عَلَی
شَیْءٍ إِلاَّ زَانَهُ، وَلاَ نُزِعَ مِنْ شَیْءٍ إِلاَّ شَانَهُ.
Clemency is an embellishment
for everything, and its lack, ruins everything. (2)
Hisham ibn Ahmar has reported that when he engaged himself in a dispute with someone belonging to the other sect, Imam al-Riza (‘a) advised him saying:
إِرْفِقْ
بِهِمْ، فَإِنْ کَفَرَ أَحَدُهُمْ فِی غَضَبِهِ، وَلاَ خَیْرَ فِی مَنْ کَانَ
کُفْرُهُ فِی غَضَبِهِ.
Treat them with clemency, because the word of disbelief
is in most cases said when one is enraged. Worthless is he who utters the
word of disbelief when enraged. (3)
Defined as decorum in manners and conduct, modesty elevates man and raises him to the highest rank. For this reason, Islam has added modesty to the list of righteous qualities.
Mu`awiyah ibn `Ammar has reported that he heard Imam al-Sadiq (‘a) saying:
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إِنَّ فِی السَّمَاءِ مَلَکَیْنِ
مُوَکَّلَیْنِ بِالْعِبَادِ، فَمَنْ تَوَاضَعَ للهِ رَفَعَاهُ، وَمَنْ تَکَبَّرَ
وَضَعَاهُ.
In the heavens, there are
two angels commissioned by Almighty Allah to watch over His servants’
conduct; therefore, they will raise him who behaves modestly for the sake of
Almighty Allah, but they will put down him who acts arrogantly. (1)
In the sense of traditions, modesty is defined as follows:
(التَّوَاضُعُ) أَنْ تُعْطِیَ النَّاسَ مَا تُحِبُّ أَنْ
تُعْطَاهُ.
Modesty is to give people whatever you wish to receive
from them. (2)
(التَّوَاضُعُ)
دَرَجَاتٌ، مِنْهَا أَنْ یَعْرِفَ الْمَرْءُ قَدْرَ نَفْسِهِ فَیُنْزِلُهَا
مَنْزِلَتَهَا بِقَلْبٍ سَلِیمٍ، لاَ یُحِبُّ أَنْ یَأْتِیَ إِلَی أَحَدٍ إِلاَّ
مِثْلَ مَا یُؤْتَی إِلَیْهِ. إِنْ رَأَی سَیِّئَةً دَرَأَهَا بِالْحَسَنَةِ.
کَاظِمُ الْغَیْظِ، عَافٍ عَنِ النَّاسِ، وَاللهُ یُحِبُّ الْمُحْسِنِینَ.
Modesty is of different ranks one of which is that one
should know the actual value of oneself and then place it where it should be
with sound heart. Therefore, one should never like for others that which one
does not like for oneself. If he receives an evil act, he must repel it with
a kind act. He must also suppress his anger and forgive others, for Allah
loves those who do good to others. (3)
(التَّوَاضُعُ)
أَنْ یَرْضَی بِالْمَجْلِسِ دُونَ الْمَجْلِسِ، وَأَنْ یُسَلِّمَ عَلَی مَنْ
یَلْقَی، وَأَنْ یَتْرُکَ الْمِرَاءَ وَإِنْ کَانَ مُحِقّاً، وَلاَ تُحِبَّ أَنْ
تُحْمَدَ عَلَی التَّقْوَی.
Modesty is to content yourself to sit in a place less
than your actual position, to greet whomever you meet, to avoid disputation
even if you are right, and to dislike for yourself to be praised for your
piety. (4)
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Imam al-Sadiq (‘a) is reported to have narrated the following:
Al-Najashi, the Abyssinian king, summoned Ja`far ibn Abi-Talib and his companions and they responded to his summon. When they visited him, they found him sitting on the bare ground wearing ragged clothes. Seeing this scene, Ja`far and his companions felt great pity for the king that the colors of their faces changed. When the king noticed their surprise, he said to them, “All praise is due to Allah Who has given victory to Muhammad and delighted him. May I convey to you this glad news?” “Yes, king!” answered Ja`far, “You may.” The king then said, “A few minutes ago, one of my spies in your country came to me and informed me that Almighty Allah had given victory to His Prophet, Muhammad, and annihilated his enemies. Moreover, some personalities had been taken as prisoners. The two armies met in a shrubby vale called Badr. I know this place very well, because I used to shepherd my master’s sheep there, who was a man from the tribe of Damarah.”
Ja`far then asked the king, “Why are you sitting on the bare ground and wearing such ragged clothes?”
The king answered, “Within the revelations of Almighty Allah to Prophet Jesus, we read that one of His servants’ duties towards Him is that whenever Almighty Allah bestows a blessing to one of His servants, that servant must in return show his Lord a sort of modesty. Carrying out this duty, I am showing a sort of modesty because Almighty Allah has favored me with the blessing of giving victory to Muhammad.”
When the Holy Prophet (S) was informed about this incident, he said:
p: 177
إِنَّ الصَّدَقَةَ تَزِیدُ صَاحِبَهَا کَثْرَةً،
فَتَصَدَّقُوا یَرْحَمْکُمُ اللهُ، وَإِنَّ التَّوَاضُعَ یَزِیدُ صَاحِبَهُ
رِفْعَةً، فَتَوَاضَعُوا یَرْفَعْکُمُ اللهُ، وَإِنَّ الْعَفْوَ یَزِیدُ
صَاحِبَهُ عِزّاً، فَاعْفُوا یُعِزَّکُمُ اللهُ.
“Verily, almsgiving increases the wealth of its giver
abundantly; therefore, give alms so that Almighty Allah will have mercy upon
you. Likewise, modesty raises the modest persons’ eminence; therefore, show
modesty so that Almighty Allah will raise your eminence. Forgiveness
increases the forgivers’ dignity; therefore, forgive people so that Almighty
Allah will confer dignity upon you.” (1)
Mu`awiyah ibn Wahab has reported that he heard Imam al-Sadiq (‘a) saying:
أُطْلُبُوا الْعِلْمَ وَتَزَیَّنُوا
مَعَهُ بِالْحِلْمِ وَالْوَقَارِ، وَتَوَاضَعُوا لِمَنْ تُعَلِّمُونَهُ
الْعِلْمَ، وَتَوَاضَعُوا لِمَنْ طَلَبْتُمْ مِنْهُ الْعِلْمَ، وَلاَ تَکُونُوا
عُلَمَاءَ جَبَّارِینَ فَیَذْهَبَ بِاطِلُکُمْ بِحَقِّکُمْ.
Seek knowledge and adorn
yourselves with forbearance and solemnity while you do so. Behave humbly
towards those whom you teach and behave humbly towards those from whom you
receive knowledge. Do not be domineering scholars; otherwise, your right
things will be eliminated by your wrong behavior. (2)
Muhammad ibn Sinan has reported the following from one of the Holy Imams (‘a):
Jesus, the son of Mary, peace be upon both of them, said to his disciples, “O assembly of Apostles! I have a request. Fulfill it for me.” They said, “Your request is fulfilled, O Spirit of Allah!” Then he stood up and washed their feet. They said, “It would have been more proper for us to have done this, O Spirit of Allah!” Then he said:
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إِنَّ أَحَقَّ النَّاسِ
بِالْخِدْمَةِ الْعَالِمُ. إِنَّمَا تَوَاضَعْتُ هَکَذَا لِکَیْمَا
تَتَوَاضَعُوا بَعْدِی فِی النَّاسِ کَتَوَاضُعِی لَکُمْ. بِالتَّوَاضُعِ
تُعْمَرُ الْحِکْمَةُ لاَ بِالتَّکَبُّرِ، وَکَذَلِکَ فِی السَّهْلِ یَنْبُتُ
الزَّرْعُ لاَ فِی الْجَبَلِ.
Verily, it is more fitting
for one endued with knowledge to serve the people. Indeed, I humbled myself
so that you may humble yourselves before the people after me, even as I have
humbled myself among you… Wisdom increases with humility, not by pride, and
likewise plants grow in only soft soil, not in stone. (1)
Imam al-Sadiq (‘a) is reported to have narrated the following:
One Thursday evening, the Holy Prophet (S) broke his fasting at Qaba Mosque and asked for something to drink. Aws ibn Khawla, one of the Ansar, brought him a mixture of milk and honey. As soon as the Holy Prophet (S) neared it to his mouth, he put it aside and said:
شَرَابَانِ یُکْتَفَی
مِنْ أَحَدِهِمَا بِصَاحِبِهِ. لاَ أَشْرَبُهُ وَلاَ أُحَرِّمُهُ، وَلَکِنْ
أَتَوَاضَعُ للهِ، فَإِنَّهُ مَنْ تَوَاضَعَ للهِ رَفَعَهُ اللهُ، وَمَنْ
تَکَبَّرَ خَفَضَهُ اللهُ، وَمَنِ إقْتَصَدَ فِی مَعِیشَتِهِ رَزَقَهُ اللهُ،
وَمَنْ بَذَّرَ حَرَمَهُ اللهُ، وَمَنْ أَکْثَرَ ذِکْرَ الْمَوْتِ أَحَبَّهُ
اللهُ.
This is a mixture of two
drinks one of which complements the other. I neither drink it nor avoid
drinking it; rather, I humble myself before Almighty Allah, because whoever
humbles himself before Almighty Allah He will raise him. Whoever acts
arrogantly, Almighty Allah will put him down. Likewise, whoever makes savings
in his livelihood, Almighty Allah will provide him with abundant sustenance,
but whoever squanders, Almighty Allah will deprive him of sustenance. Whoever
mentions death too much, Almighty Allah will love him. (2)
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Islam has enjoined to treat others with good intention and sound heart. These two traits can be achieved by founding one’s social relations on the fact that Almighty Allah witnesses the outward and inward thoughts and feelings. In this connection, Imam `Ali (‘a) is reported to have said:
مَنْ أَصْلَحَ مَا بَیْنَهُ
وَبَیْنَ اللهِ أَصْلَحَ اللهُ مَا بَیْنَهُ وَبَیْنَ النَّاسِ، وَمَنْ أَصْلَحَ
أَمْرَ آخِرَتِهِ أَصْلَحَ اللهُ لَهُ أَمْرَ دُنْیَاهُ، وَمَنْ کَانَ لَهُ مِنْ
نَفْسِهِ وَاعِظٌ کَانَ عَلَیْهِ مِنَ اللهِ حَافِظٌ.
Whoever keeps in order his
affairs with Allah (i.e. follows His orders sincerely), Allah will also put
his affairs with men in order. Whoever arranges for his salvation, Allah will
arrange his worldly affairs. Whoever preaches to himself, Allah will also
protect him. (1)
p: 180
The Holy Legislator has forbidden a set of psychological and emotional tendencies, and passivity in the field of social relations. Negative emotions arouse a pessimistic attitude towards man’s social and spiritual progress Islam has seriously warned against them.
These blameworthy qualities are:
Because the desire to dominate people is a psychological tendency that expresses itself through man’s emotions and feelings, the Ahl al-Bayt (‘a) discouraged it, observing it in the corrupt chiefs of the Muslim community in that era. Holding a position of presidency has become a forbidden thing, in the view of some jurisprudents, if establishment of justice is not guaranteed, and there is the probability that it would lead to wronging the people or acting arrogantly—the two major serious effects of such positions.
Mu`ammar ibn Khalid has reported that Imam al-Riza (‘a) condemned someone because he was fond of domination. The Imam (‘a) commented,
مَا ذِئْبَانِ ضَارِیَانِ فِی
غَنَمٍ قَدْ تَفَرَّقَ رِعَاؤُهَا بِأَضَرَّ فِی دِینِ الْمُسْلِمِ مِنَ
الرِّئَاسَةِ.
The destruction caused by
two ravenous wolves that attack a shepherdless herd does not injure the faith
of a Muslim individual more than fondness for domination. (1)
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`Abdullah ibn Maskan has reported that he heard Imam al-Sadiq (‘a) saying:
إِیَّاکُمْ وَهَؤُلاَءِ
الرُّؤَسَاءَ الَّذِینَ یَتَرَأَّسُونَ، فَوَاللهِ مَا خُفِقَتِ النَّعَالُ
خَلْفَ الرَّجُلِ إِلاَّ هَلَکَ وَأَهْلَکَ.
Beware of those chiefs who
are fond of domination. By Allah: any man after whom shoes are stamped
heavily (1) will certainly
perish and send others to perdition. (2)
Imam al-Sadiq (‘a) is also reported, on the authority of his fathers, to have quoted the Holy Prophet (S) as saying within the famous tradition of prohibitions (hadith al-manahi)
أَلاَ
وَمَنْ تَوَلَّی عُرَافَةَ قَوْمٍ أَتَی یَوْمَ الْقِیَامَةِ وَیَدَاهُ
مَغْلُولَتَانِ إِلَی عُنُقِهِ، فَإِنْ قَامَ فِیهِمْ بِأَمْرِ اللهِ أَطْلَقَهُ
اللهُ، وَإِنْ کَانَ ظَالِماً هَوَی بِهِ فِی نَارِ جَهَنَّمَ وَبِئْسَ
الْمَصِیرُ.
Verily, whoever assumes the leadership of a people shall
come on the Day of Resurrection with both hands tied behind his neck. If he
has managed their affairs according to what Almighty Allah has commanded, he
will be released by Him, but if he has been unjust to his people, Almighty
Allah will throw him into Hellfire; an evil destination indeed! (3)
The Holy Legislator and the Ahl al-Bayt (‘a) have warned against anger and its negative impact on social relations
p: 182
and self-perfection. They have then presented some methods of treatment that will cure this psychological state that affects man’s relations with others.
Pointing out the bad effects of anger, the Holy Imams (‘a) are reported to have said:
الْغَضَبُ
یُفْسِدُ الإِی_مَانَ کَمَا یُفْسِدُ الْخَلُّ الْعَسَلَ.
Anger spoils faith in
the same way as vinegar does honey. (1)
الْغَضَبُ
مِفْتَاحُ کُلِّ شَرٍّ.
Anger is the key to all evil. (2)
إِنَّمَا
الْمُؤْمِنُ الَّذِی إِذَا غَضِبَ لَمْ یُخْرِجْهُ غَضَبُهُ مِنْ حَقٍّ.
A true believer is
exclusively one whose anger does not make him transgress the truth when
enraged. (3)
مَنْ کَفَّ غَضَبَهُ عَنِ النَّاسِ کَفَّ اللهُ تَبَارَکَ
وَتَعَالَی عَنْهُ عَذَابَ یَوْمِ الْقِیَامَةِ.
Whoever restrains his
rage from people, Allah the Blessed and Exalted, will restrain the torture of
the Day of Resurrection from him. (4)
فَأَیُّمَا
رَجُلٍ غَضِبَ عَلَی قَوْمٍ وَهُوَ قَائِمٌ فَلْیَجْلِسْ مِنْ فَوْرِهِ ذَلِکَ،
فَإِنَّهُ یَذْهَبُ عَنْهُ رِجْزُ الشَّیْطَانِ. وَأَیُّمَا رَجُلٍ غَضِبَ عَلَی
ذِی رَحِمٍ فَلْیَدْنُ مِنْهُ فَلْیَمَسَّهُ، فَإِنَّ الرَّحِمَ إِذَا مَسَّتْ
سَکَنَتْ.
Any man who is angry
with another must immediately sit down if he is standing up. If he does so,
the unhealthy frenzy of Satan will depart from him. One who is angry with one
of his relatives must come close and touch him, because a blood relation
calms down when touched. (5)
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Shaykh al-Kulayni has reported Mu`alla ibn Khunays to have quoted Imam al-Sadiq (‘a) as relating the following anecdote:
One day, a man asked the Holy Prophet (S) to give him an all-inclusive advise. “Never be angry,” the Holy Prophet (S) taught. Contenting himself with this advice, the man left for home. He found them standing in lines and arming themselves to fight against another people. After he had also armed himself to participate in that fighting, the man recalled the Holy Prophet’s advice not to be angry. He therefore threw his weapon away and walked towards the other party, saying: “Whatever wound or murder that was committed against you by my people, I will be responsible for it and I will pay its blood-money from my own fortune.” Noticing the chivalry of this man, the other party declared, “We renounce any right that is ours against your people, because we are worthier of being lenient than you are.” Thus, the two parties made up, their anger forgotten. (1)
Defined as the feeling of resentfulness or discontented longing for the removal of another person's better fortune, situation, or the like blessings that Almighty Allah has endued him with, envy is forbidden by the Holy Legislator.
Imam al-Sadiq (‘a) said:
إِنَّ الْحَسَدَ یَأْکُلُ
الإِی_مَانَ کَمَا تَأْکُلُ النَّارُ الْحَطَبَ.
Verily, envy consumes
one’s faith in the same way as fire consumes firewood. (2)
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Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
Almighty Allah said to (Prophet) Moses, the son of `Imran:
لاَ تَحْسِدَنَّ النَّاسَ عَلَی مَا
آتَیْتُهُمْ مِنْ فَضْلِی، وَلاَ تَمُدَّنَّ عَیْنَیْکَ إِلَی ذَلِکَ، وَلاَ
تُتْبِعْهُ نَفْسَکَ، فَإِنَّ الْحَاسِدَ سَاخِطٌ لِنِعَمِی، صَادٌّ لِقِسَمِیَ
الَّذِی قَسَّمْتُ بَیْنَ عِبَادِی، وَمَنْ یَکُ کَذَلِکَ فَلَسْتُ مِنْهُ
وَلَیْسَ مِنِّی.
Never envy people for
whatever favor I have bestowed upon them. Never strain your eyes after that
favor and never yearn for it. Verily, an envier is resentful of my boons and critical
of My division (of favors) that I have decided for My servants. Whoever is
characterized by envy, does not belong to Me, nor do I belong to him. (1)
It is worth mentioning that envy is different from the feeling of delight that man feels when he notices that
Almighty Allah has endued some people with His favors. In this respect, Imam al-Sadiq (‘a) is reported to have said:
إِنَّ
الْمُؤْمِنَ یَغْبِطُ وَلاَ یَحْسِدُ، وَالْمُنَافِقُ یَحْسِدُ وَلاَ یَغْبِطُ.
A true faithful believer feels glad but never envies, while
a hypocrite envies and never feels glad (at seeing others being granted
graces by God). (2)
The Holy Legislator has also warned against the agitation of familial fanaticism and being overcome by the feelings and emotions that it arouses. However, partisanship that is not absolutely condemned in Islam has been delimited by
p: 185
Imam Zayn al-`Abidin as follows:
أَنْ یَرَی الرَّجُلُ شِرَارَ
قَوْمِهِ خَیْراً مِنْ خِیَارِ قَوْمٍ آخَرِینَ، وَلَیْسَ مِنَ الْعَصَبِیَّةِ
أَنْ یُحِبَّ الرَّجُلُ قَوْمَهُ، وَلَکِنْ مِنَ الْعَصَبِیَّةِ أَنْ یُعِینَ
قَوْمَهُ عَلَی الظُّلْمِ.
Familial fanaticism is,
considering wicked members of one’s own family to be better than righteous
individuals of another family. To love the people of one’s family is not
considered fanaticism; however, to help them practice wrongdoing is. (1)
From this definition as well as the general concept of tribalism, we can conclude that tribalism stands for taking sides with a certain party and acting loyally towards some people although they are recognized as wrong. (2)(3)
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Tribalism has something to do with justice and fair play, to emotions and feelings that Islam has ordered to control and restrain. Many traditions forbidding tribalism, have been reported from the Holy Imams (‘a).
Imam al-Sadiq (‘a) is authentically reported to have quoted the Holy Prophet (S) as saying:
مَنْ
تَعَصَّبَ أَوْ تُعُصِّبَ لَهُ فَقَدْ خَلَعَ رِبْقَ الإِی_مَانِ مِنْ عُنُقِهِ.
Whoever takes sides with someone fanatically or is
patronized on account of tribalism, has in fact taken off the loop of faith
from his neck. (1)
Islam has forbidden arrogance and conceit, and forbidden their demonstration while dealing with people.
Imam al-Baqir (‘a), or Imam al-Sadiq (‘a), is authentically reported to have said:
لاَ یَدْخُلُ الْجَنَّةَ مَنْ کَانَ
فِی قَلْبِهِ مِثْقَالُ حَبَّةٍ مِنْ خَرْدَلٍ مِنَ الْکِبَرِ.
He never enters Paradise that has any amount of arrogance in his heart, be it as insignificant as the
weight of a grain of mustard. (2)
It has been also reported that the first act of disobedience to Almighty Allah was based on arrogance; that is the
p: 187
disobedience shown by Satan when he demurred through pride, and so became a disbeliever. (1)
Arrogance is defined as despising people and ridiculing the truth. According to some validly reported narrations, this kind of arrogance is the gravest.
`Abd al-A`la ibn A`yun reported Imam al-Sadiq (‘a) to have quoted the Holy Prophet (S) as saying
إِنَّ أَعْظَمَ الْکِبَرِ غَمْصُ
الْخَلْقِ وَسَفَهُ الْحَقِّ.
The gravest kind of
arrogance is to despise creatures and to ridicule the truth.
The reporter asked, “What is meant by despising creatures and ridiculing the truth?”
The Imam (‘a) explained,
یَجْهَلُ الْحَقَّ وَیَطْعَنُ عَلَی
أَهْلِهِ. فَمَنْ فَعَلَ ذَلِکَ فَقَدْ نَازَعَ اللهَ عَزَّ وَجَلَّ رِدَاءَهُ.
It is to disregard the
truth and look down on those who follow it. Whoever does so has in fact tried
to divest Almighty Allah of His garment.(2)
Muhammad ibn `Umar ibn Yazid has reported that his father said to Imam al-Sadiq (‘a), “I usually eat the best quality of food, use the best perfumes, ride on the most comfortable animals, and make my servant follow me. Do such deeds include any sign of arrogance? If so, I will no longer do any of them.”
Imam al-Sadiq (‘a) nodded his head down and then said:
إِنَّمَا الْجَبَّارُ الْمَلْعُونُ
مَنْ غَمَصَ النَّاسَ وَجَهَّلَ الْحَقَّ.
The accursed people for
their arrogance are only those who despise people and ridicule the truth.
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The man said, “As for me, I do not ignore the truth. As for despising people, indeed, I do not know what this means!”
The Imam (‘a) explained,
مَنْ حَقَّرَ النَّاسَ وَتَجَبَّرَ
عَلَیْهِمْ فَذَلِکَ الْجَبَّارُ.
He who disparages people
and behaves tyrannically towards them is the true arrogant. (1)
As inferred from their traditions, the Ahl al-Bayt (‘a) have explained the reason behind arrogant behavior to be feelings of imperfection and a senses of inferiority that the arrogant find in themselves.
Imam al-Sadiq (‘a) said:
مَا مِنْ أَحَدٍ یَتِیهُ إِلاَّ
لِذِلَّةٍ یَجِدُهَا فِی نَفْسِهِ.
Any arrogant behavior is
because of inferiority that the arrogant find in themselves. (2)
Similarly, the Imam (‘a) is reported to have said:
مَا مِنْ رَجُلٍ تَکَبَّرَ أَوْ
تَجَبَّرَ إِلاَّ لِذِلَّةٍ یَجِدُهَا فِی نَفْسِهِ.
Any man who behaves
arrogantly or tyrannically must feel a sense of inferiority within himself. (3)
As is confirmed in many traditions, stubbornness and refusal to respect others are examples of arrogance.
In a validly reported tradition, Husayn ibn Abi’l-`Ala' has reported that he heard Imam al-Sadiq (‘a) saying:
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الْکِبَرُ قَدْ یَکُونُ فِی شِرَارِ
النَّاسِ مِنْ کُلِّ جِنْسٍ. وَالْکِبَرُ رِدَاءُ اللهِ، فَمَنْ نَازَعَ اللهَ
رِدَاءَهُ لَمْ یَزِدْهُ إِلاَّ سِفالاً.
Arrogance
can be found in evil people of various classes. Arrogance is the robe of
Almighty Allah; therefore, whoever tries to divest Him of His robe, will
increase in nothing but lowliness.
Proving his statement, the Imam (‘a) reported the following story:
One day, the Holy Prophet (S) was in one of the public ways of Madinah where a black woman was picking up dung. It was informed to make way for the Holy Prophet (S), but she refused and said, “The way is too wide.” Some of the Holy Prophet’s companions tried to punish her, but the Holy Prophet (S) said, “Leave her! She is a tyrant.” (1)
The Holy Legislator has discommended another set of emotions and passions because their effects and results are negative and harmful to man’s social and personal progress. When such emotions are borne in mind, man becomes a captive of others, violates the rights of others, or isolates and detaches himself from society.
Greed is one of these emotions that bring about an ill behavioral consequence.
Imam al-Baqir (‘a) said:
بِئْسَ الْعَبْدُ عَبْدٌ یَکُونُ لَهُ طَمَعٌ یَقُودُهُ.
وَبِئْسَ الْعَبْدُ عَبْدٌ لَهُ رَغْبَةٌ تُذِلُّهُ.
Terribly evil is the
slave (of God) who is steered by his greed. Terribly evil is the slave who is
humiliated by his desire.(2)
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Imam `Ali ibn al-Husayn (‘a) has said:
رَأَیْتُ الْخَیْرَ کُلَّهُ قَدِ
إجْتَمَعَ فِی قَطْعِ الطَّمَعِ عَمَّا فِی أَیْدِی النَّاسِ.
I have perceived that the
entire good lies in cutting off one’s greed for what others possess. (1)
In its social aspect, lethargy is another discommended condition that results in violation of the others’ rights.
In his instruction to Imam `Ali (‘a), the Holy Prophet (S) is reported to have said:
وَإِنْ کَسِلْتَ لَمْ تُؤَدِّ
حَقّاً.
If you slacken, you will
not be able to carry out any of your duties. (2)
The Holy Prophet (S) is also reported to have said within a lengthy discourse,
لأَِنَّهُ إِذَا کَسِلَ فَقَدْ
ضَیَّعَ الْحُقُوقَ.
… if he is lethargic
then he will have violated rights. (3)
In one of his addresses to his son, Imam al-Ka¨im (‘a) is reported to have said:
وَإِیَّاکَ وَالضَّجَرَ وَالْکَسَلَ;
فَإِنَّهُمَا یَمْنَعَانِکَ حَظَّکَ مِنَ الدُّنْیَا وَالآخِرَةِ.
Beware of weariness and
lethargy, because these two deprive you of your share from this worldly life
and the Next Life. (4)
Foolishness and ignorance, defined as psychological and spiritual conditions due to which man goes against the social limits and rules of conduct in speech and discourse
p: 191
with people in general, are among the discommended feelings. Also considered the best examples of misbehavior, foolishness and ignorance push individuals to say and act without deliberation or reasoning.
Imam al-Sadiq (‘a) is reported to have said:
إِنَّ السَّفَهَ خُلُقٌ لَئِیمٌ،
یَسْتَطِیلُ عَلَی مَنْ هُوَ دُونَهُ وَیَخْضَعُ لِمَنْ هُوَ فَوْقَهُ.
Verily, foolishness is a
mean trait. The foolish have the cheek to challenge those of a lower class
and submit to those of an upper class. (1)
He (‘a) is also reported to have said:
لاَ تَسْفَهُوا، فَإِنَّ
أَئِمَّتَکُمْ لَیْسُوا بِسُفَهَاءَ.
Do not be foolish, because
your Imams are not such. (2)
According to another validly reported tradition, Imam al-Sadiq (‘a) is reported to have said:
إِنَّ أَبْغَضَ خَلْقِ اللهِ عَبْدٌ
إتَّقَی النَّاسُ لِسَانَهُ.
Verily, the most offensive
creature of Almighty Allah is a sharp-tongued servant (of Him) whom people
try to avoid due to his impudence. (3)
مَنْ کَافَأَ السَّفِیهَ
بِالسَّفَهِ فَقَدْ رَضِیَ بِمَا أَتَی إِلَیْهِ، حَیْثُ إحْتَذَی مِثَالَهُ.
Whoever repays the foolish
with foolishness has in fact been satisfied with what he receives from the
foolish, because he has imitated them.(4)
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The Holy Legislator and the Ahl al-Bayt (‘a) present some details to express the principle of controlling the emotions, which is a significant article in the Islamic concept of social relations.
The leading entry is the observance of good company and establishment of good relations with one’s companions, friends, and other categories of people with whom one has to deal in social life.
Abu’l-Rabi` al-Shami has reported that he once visited Imam al-Sadiq (‘a) and found his house suffocated with people of various nationalities, among whom were people from Khurasan, Syria, and other countries. He could not find any place to sit when Imam al-Sadiq (‘a), who was leaning on a pillow said:
یَا شِیعَةَ آلِ
مُحَمَّدٍ، إِعْلَمُوا أَنَّهُ لَیْسَ مِنَّا مَنْ لَمْ یَمْلِکْ نَفْسَهُ
عِنْدَ غَضَبِهِ، وَمَنْ لَمْ یُحْسِنْ صُحْبَةَ مَنْ صَحِبَهُ وَمخَالَقَةَ
مَنْ خَالَقَهُ وَمُرَافَقَةَ مَنْ رَافَقَهُ وَمُجَاوَرَةَ مَنْ جَاوَرَهُ
وَمُمَالَحَةَ مَنْ مَالَحَهُ.
O Followers of
Muhammad’s Household! Let everyone know! Whoever does not control himself in
rage, not act kindly towards his companions, not behave courteously with
those with whom he deals, not keep good company with those who accompany him,
not act kindly towards his neighbors, and not behave warmly towards his
partners in a meal, does not belong to us (i.e. the Ahl al-Bayt). (1)
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Imam al-Baqir (‘a) is reported to have said:
مَا یُعْبَأُ بِمَنْ سَلَکَ هَذَا
الطَّرِیقَ إِذَا لَمْ یَکُنْ فِیهِ ثَلاَثُ خِصَالٍ: وَرَعٌ یَحْجِزُهُ عَنْ
مَعَاصِی اللهِ، وَحِلْمٌ یَمْلِکُ بِهِ غَضَبَهُ، وَحُسْنُ الصُّحْبَةِ لِمَنْ
صَحِبَهُ.
He who follows the path (of Shi`ism) will never be supported unless he
acquires the following three qualities: (1) piety that precludes him from
committing acts of disobedience to Almighty Allah, (2) forbearance with which
he controls himself whenever he is enraged, and (2) good company with those
who accompany him. (1)
The Ahl al-Bayt (‘a) have given some instructions, which actualize good company, if obeyed. Imam al-Sadiq (‘a) is reported to have said:
لَیْسَ مِنَ الْمُرُوءَةِ أَنْ
یُحَدِّثَ الرَّجُلُ بِمَا یَلْقَی فِی السَّفَرِ مِنْ خَیْرٍ أَوْ شَرٍّ.
It is unmanly to divulge what you have faced in your journeys, whether
good or bad.(2)
The Holy Imams (‘a) have also instructed their followers to ask about the conditions of their companions after they leave each other.
Al-Mufazzal ibn `Umar has reported that he visited Imam al-Sadiq (‘a) after coming back from a journey. “Who accompanied you in your journey?” the Imam asked.
“One of my brethren-in-faith did,” answered al-Mufazzal.
“How is he now?” asked the Imam.
“I do not know anything about him since we returned home,” answered al-Mufazzal.
The Imam (‘a) then said:
p: 194
أَمَا عَلِمْتَ أَنَّ مَنْ صَحِبَ
مُؤْمِناً أَرْبَعِینَ خُطْوَةً سَأَلَهُ اللهُ عَنْهُ یَوْمَ الْقِیَامَةِ؟
You should have known that
whoever accompanies a faithful believer for forty steps will be asked about
him by Almighty Allah on the Day of Resurrection. (1)
It is highly recommended to ask the person with whom you sit about his name, surname, lineage, and conditions, yet without being curious or causing him embarrassment. Traditions have discommended not asking about these things.
The following tradition that is reported by Imam `Ali ibn al-Husayn (‘a) from the Holy Prophet (S) shows some examples of good company: One day, the Holy Prophet (S) asked his companions,
تَدْرُونَ
مَا الْعَجْزُ؟ أَنْ یَبْدُرَ أَحَدُکُمْ بِطَعَامٍ یَصْنَعُهُ لِصَاحِبِهِ
فَیُخْلِفُهُ وَلاَ یَأْتِیهِ، وَالثَّانِیَةُ أَنْ یَصْحَبَ الرَّجُلُ مِنْکُمُ
الرَّجُلَ أَوْ یُجَالِسَهُ یُحِبُّ أَنْ یَعْلَمَ مَنْ هُوَ وَمِنْ أَیْنَ
هُوَ، فَیُفَارِقُهُ قَبْلَ أَنْ یَعْلَمَ ذَلِکَ، وَالثَّالِثَةُ أَمْرُ
النِّسَاءِ؛ یَدْنُو أَحَدُکُمْ مِنْ أَهْلِهِ فَیَقْضِی حَاجَتَهُ وَهِیَ لَمْ
تَقْضِ حَاجَتَهَا… یَتَحَرَّشُ وَیَمْکُثُ حَتَّی یَأْتِیَ ذَلِکَ مِنْهُمَا
جَمِیعاً.
Do know what incompetence is? Incompetence appears in
three situations. (1) When one of you does not go to a companion’s home who
has invited you and prepared a meal for you. (2) When one of you accompanies
or sits with someone but leaves him before knowing who your companion is and
where he is from. (3) When one of you approaches his wife and takes the
pleasure he wants from her without making sure she also took pleasure from
him. You must make proper advances towards your wife and prolong the process
of intercourse until you both take pleasure. (2)
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According to another tradition, these three acts are also a sign of alienation.
Imam al-Baqir (‘a) has quoted his grandfather, the Holy Prophet (S), as saying:
ثَلاَثَةٌ مِنَ الْجَفَاءِ: أَنْ
یَصْحَبَ الرَّجُلُ الرَّجُلَ فَلاَ یَسْأَلُهُ عَنِ إسْمِهِ وَکُنْیَتِهِ،
وَأَنْ یُدْعَی الرَّجُلُ إِلَی طَعَامٍ فَلاَ یُجِیبُ، أَوْ یُجِیبُ فَلاَ
یَأْکُلُ، وَمُوَاقَعَةُ الرَّجُلِ أَهْلَهُ قَبْلَ الْمُلاَعَبَةِ.
Three acts fall under
alienation: (1) to accompany someone without asking him about his name and
surname, (2) to reject an invitation to a banquet or to respond but refuse to
eat, and (3) to copulate with the wife before courting her. (1)
According to a third tradition, Imam al-Sadiq (‘a) has quoted the Holy Prophet (S) as saying that to ask one’s companion about his name and identity is an obligatory duty and a sign of true fraternity:
إِذَا أَحَبَّ أَحَدُکُمْ أَخَاهُ
الْمُسْلِمَ فَلْیَسْأَلْهُ عَنِ اسْمِهِ وَاسْمِ أَبِیهِ وَاسْمِ قَبِیلَتِهِ
وَعَشِیرَتِهِ، فَإِنَّ مِنْ حَقِّهِ الْوَاجِبِ وَصِدْقِ الإِخَاءِ أَنْ
یَسْأَلَهُ عَنْ ذَلِکَ، وَإِلاَّ فَإِِنَّهَا مَعْرِفَةُ حُمْقٍ.
If one of you loves his
Muslim brother, he must ask him about his name, his father’s name, and his
tribe’s name, because this is one of the duties towards one’s
brother-in-faith and one of the features of true brotherhood. If you do it
not, it will be an association of idiocy. (2)
In his social life, man may come upon laughter-stimulating
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situations due to joking or exciting scenes. Such being the case, man is required to restrain the emotions aroused by such situations and avoid loud bursts of laughter. In this connection, Imam al-Sadiq (‘a) is reported through a valid chain of authority to have said:
الْقَهْقَهَةُ مِنَ الشَّیْطَانِ.
The source of guffaw is
Satan. (1)
ضَحِکُ الْمُؤْمِنِ تَبَسُّمٌ.
The laughter of the
faithful believers is the smile. (2)
Imam al-Baqir (‘a) is reported to have said:
إِذَا قَهْقَهْتَ فَقُلْ حِینَ
تَفْرُغُ: اللَّهُمَّ لاَ تَمْقُتْنِی.
When you guffaw, you may
say thereafter, “O Allah, (please) do not detest me.” (3)
Expressions of laughter must also be restrained with respect to reason for laughter. Hence, Imam al-Sadiq (‘a) is reported to have said:
إِنَّ مِنَ الْجَهْلِ الضَّحِکَ
مِنْ غَیْرِ عَجَبٍ.
It is inane to laugh for
no incentive (to laugh). (4)
The Holy Imams (‘a) have called for repressing laughter and joking, because these two lead to negative social effects not to mention their negative personal effects.
According to a validly reported tradition, Imam al-Sadiq (‘a) has said:
إِیَّاکُمْ وَالْمِزَاحَ فَإِنَّهُ
یَذْهَبُ بِمَاءِ الْوَجْهِ.
Beware of joking, because
it removes self-respect.
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کَثْرَةُ الضَّحِکِ تُمِیتُ
الْقَلْبَ.
Over-laughter deadens the
heart.
کَثْرَةُ الضَّحِکِ تَمِیثُ
الدِّینَ کَمَا یَمِیثُ الْمَاءُ الْمِلْحَ.
Over-laughter melts faith
in the same way as water melts salt. (1)
Imam `Ali the Commander of the Faithful (‘a) is reported to have said:
إِیَّاکَ وَالْمِزَاحَ فَإِنَّهُ
یَجُرُّ السَّخِیمَةَ وَیُورِثُ الضَّغِینَةَ، وَهُوَ السَّبُّ الأَصْغَرُ.
Beware of poking fun at
each other, because it begets rancor and reflects on spite. It is also the
minor revilement. (2)
Imam al-Sadiq (‘a) is reported to have said:
لاَ تُمَازِحْ فَیُجْتَرَأُ
عَلَیْکَ.
Do not jest with others;
lest, they encroach upon you. (3)
Islam teaches abidance of decorum in friendship and association and constraint in conduct while expressing emotions of affection and love. Trusting someone, loving or hating must depend upon logic and observation of the special qualities necessary in a true associate or friend. These instructions do not violate the other instructions of learning about people in general and openness in social relations.
According to a validly reported tradition, Imam al-Ka¨im (‘a) has said:
p: 198
لاَ تُذْهِبِ الْحِشْمَةَ بَیْنَکَ
وَبَیْنَ أَخِیکَ; أَبْقِ مِنْهَا فَإِنَّ ذَهَابَهَا ذَهَابُ الْحَیَاءِ.
Do not thrust out decorum
between your friend and you; rather, keep some of it, because absence of
decorum leads to absence of diffidence. (1)
About the exegesis of this holy verse: “And you commit evil deeds in your assemblies. 29:29”, Ibn `Abbas and Imam al-Riza (‘a) are reported to have said that these people, who were the people of Sodom and whose Prophet was Lot, used to compete in farting in their assemblies without any decorum or diffidence. (2)
About trusting others blindly, Imam al-Sadiq (‘a) is reported to have said:
لاَ تَثِقْ بِأَخِیکَ کُلَّ
الثِّقَةِ، فَإِنَّ صَرْعَةَ الإسْتِرْسَالِ لَنْ تُقَالَ.
Do not put absolute trust
in your friend, because the blow of absolute confidence is incurable. (3)
Imam `Ali (‘a) is reported to have said:
أَحْبِبْ حَبِیبَکَ هُوناً مَا
فَعَسَی أَنْ یَکُونَ بَغِیضَکَ یَوْماً مَا، وَأَبْغِضْ بَغِیضَکَ هُوناً مَا
فَعَسَی أَنْ یَکُوَن حَبِیبَکَ یَوْماً مَا.
Love your friend up to a
limit, for it is possible that he turns into your enemy someday, and hate
your enemy up to a limit, for it is possible that he turns into your friend someday. (4)
Previously in this book, we have come upon the conditions
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and qualities required for choosing friends and associates. These conditions and qualities are actually regarded as criteria of confidence and reliance.
Another feature of the required control over emotion is to avoid being drifted by feelings of avenging oneself on others in discourses and discussions, because this will eventually turn into contention and disputations against which the Holy Legislator has warned.
According to a validly reported tradition, Imam al-Sadiq (‘a) has quoted Imam `Ali (‘a) as saying:
إِیَّاکُمْ
وَالْمِرَاءَ وَالْخُصُومَةَ فَإِنَّهُمَا یُمْرِضَانِ الْقُلُوبَ عَلَی
الإِخْوَانِ وَیَنْبُتُ عَلَیْهِمَا النِّفَاقُ.
Beware of engaging yourselves in contention and
disputation, because these two matters sicken your hearts towards your
friends and act as fertile sources of hypocrisy. (1)
Another feature of control over emotions that is highly recommended by the Ahl al-Bayt (‘a) is to control the desire to speak by imposing precise supervision over it. Strict warning has been issued on the unrestricted use of the tongue by the Holy Legislator Who knows about the damages caused by a slip of the tongue, especially in the field of social relations.
Imam al-Sadiq (‘a) has reported that Luqman the wise said to his son,
p: 200
یَا بُنَیَّ، إِنْ کُنْتَ زَعَمْتَ
أَنَّ الْکَلاَمَ مِنْ فِضَّةٍ فَإِنَّ السُّکُوتَ مِنْ ذَهَبٍ.
O son, if you claim that
speech is silver then silence must be gold. (1)
This pithy saying has become a proverb expressing the importance of keeping silent.
According to a validly reported tradition, Imam al-Riza (‘a) has said:
مِنْ عَلاَمَاتِ الْفِقْهِ
الْعِلْمُ وَالْحِلْمُ وَالصَّمْتُ; إِنَّ الصَّمْتَ بَابٌ مِنْ أَبْوَابِ
الْحِکْمَةِ. إِنَّ الصَّمْتَ یُکْسِبُ الْمَحَبَّةَ. إِنَّهُ دَلِیلٌ عَلَی
کُلِّ خَیْرٍ.
Knowledge, forbearance,
and keeping silent are signs of sagacity. Indeed, silence is one of the doors
to wisdom. Indeed, silence yields affection. Indeed, silence is the guide to
every item of decency. (2)
Imam al-Sadiq (‘a) is reported to have narrated the following account:
The Holy Prophet (S) said to someone who had visited him, “May I guide you to a matter that will make you enter Paradise if you do it?”
“Yes, you may,” said the man.
“Give others from that with which you are endued by Almighty Allah,” instructed the Holy Prophet (S).
“What if I am needier than the one to whom I should give?” asked the man.
“You may then support the oppressed,” instructed the Holy Prophet (S).
“What if I am too weak to support them?” asked the man.
p: 201
“You may then give proper advice to the clumsy,” instructed the Holy Prophet (S).
“What if I am clumsier than they are?” asked the man.
“Then,” the Holy Prophet (S) instructed, “You must control your tongue except from saying good things. Does it not please you to have one of these qualities, one of which draws you towards Paradise?” (1)
On the other hand, the Holy Imams (‘a) have highlighted the significance of speech when it becomes necessary to say something or when good results are expected.
Imam al-Sadiq (‘a) is reported to have said:
کَلاَمٌ
فِی حَقٍّ خَیْرٌ مِنْ سُکُوتٍ عَلَی بَاطِلٍ.
To speak the truth is better than keeping silent in the
face of the wrong. (2)
Imam `Ali ibn al-Husayn (‘a) is reported to have said:
الْقَوْلُ الْحَسَنُ یُثْرِی
الْمَالَ، وَیُنْمِی الرِّزْقَ، وَیُنْسِئُ فِی الأَجَلِ، وَیُحَبِّبُ إِلَی
الأَهْلِ، وَیُدْخِلُ الْجَنَّةَ.
Pleasing talk increases
wealth, promotes sustenance, postpones the death term, endears to family
members, and leads to Paradise. (3)
Demonstrating the accurate balance between speech and silence, the Holy Prophet (S) is reported to have said to Abu-Dharr,
یَا
أَبَا ذَرٍّ، الذَّاکِرُ فِی الْغَافِلِینَ کَالْمُقَاتِلِ فِی الْفَارِّینَ فِی
سَبِیلِ اللهِ. یَا أَبَا ذَرٍّ، الْجَلِیسُ الصَّالِحُ خَیْرٌ مِنَ
الْوَحْدَةِ، وَالْوَحْدَةُ خَیْرٌ مِنْ جَلِیسِ السُّوءِ، وَإِمْلاَءُ
الْخَیْرِ خَیْرٌ مِنَ السُّکُوتِ، وَالسُّکُوتُ خَیْرٌ مِنْ إِمْلاَءِ
الشَّرِّ. یَا أَبَا ذَرٍّ، أُتْرُکْ فُضُولَ الْکَلاَمِ، وَحَسْبُکَ مِنَ
الْکَلاَمِ مَا تَبْلُغُ بِهِ حَاجَتَکَ. یَا أَبَا ذَرٍّ، کَفَی بِالْمَرْءِ
کَذِباً أَنْ یُحَدِّثَ بِکُلِّ مَا سَمِعَ. یَا أَبَا ذَرٍّ، إِنَّهُ مَا مِنْ
شَیْءٍ أَحَقُّ بِطُولِ السِّجْنِ مِنَ اللِّسَانِ. یَا أَبَا ذَرٍّ، إِنَّ
اللهَ عِنْدَ لِسَانِ کُلِّ قَائِلٍ، فَلْیَتَّقِ اللهَ امْرُؤٌ وَلْیَعْلَمْ
مَا یَقُولُ.
O Abu-Dharr, he who mentions Almighty Allah among the
unmindful is just like a warrior for the sake of Almighty Allah among
absconders. O Abu-Dharr, to sit with a righteous person is better than
sitting alone, but to sit alone is better than sitting with a wicked person.
Likewise, to speak wisely is better than keeping silent, but to keep silent
is better than saying evil things. O Abu-Dharr, forsake verbosity and use the
fewest words to express your view. O Abu-Dharr, the least thing due to which
one is described as liar is to narrate whatever he hears. O Abu-Dharr,
nothing needs to be detained for as long as possible, than the tongue. O
Abu-Dharr, Almighty Allah is present at the tongue of every one who
articulates; therefore, one must fear Almighty Allah and know what he says. (4)
p: 202
Imam al-Sadiq (‘a) is reported to have said to a man who had spoken too much,
أَیُّهَا الرَّجُلُ، تَحْتَقِرُ الْکَلاَمَ
وَتَسْتَصْغِرُهُ! إِنَّ اللهَ لَمْ یَبْعَثْ رُسُلَهُ حَیْثُ بَعَثَهَا
وَمَعَهَا فِضَّةٌ وَلاَ ذَهَبٌ، وَلَکِنْ بَعَثَهَا بِالْکَلاَمِ، وَإِنَّمَا
عَرَّفَ اللهُ نَفْسَهُ إِلَی خَلْقِهِ بِالْکَلاَمِ وَالدِّلاَلاَتِ عَلَیْهِ
وَالأَعْلاَمِ.
O man, you are humiliating
and belittling speech. When He sent His messengers, Almighty Allah did not send
them to distribute gold and silver; rather, He sent them with speech. He has
also introduced Himself to His creatures through words, indications of Him,
and signs. (1)
p: 203
In the same field of control over emotions, the Ahl al-Bayt (‘a) have taught their followers to suppress their feelings when they are enraged, or have the desire to defend and avenge themselves upon those who maltreat them, especially when they are right or wronged. In such situations, it becomes necessary to employ one’s reason, good sense, and willpower to overcome such surging feelings and sweeping passion.
Imam al-Sadiq (‘a) is reported through a valid chain of authority to have said:
نِعْمَ الْجُرْعَةُ الْغَیْظُ
لِمَنْ صَبَرَ عَلَیْهَا، فَإِنَّ عَظِیمَ الأَجْرِ لَمِنْ عَظِیمِ الْبَلاَءِ.
وَمَا أَحَبَّ اللهُ قَوْماً إِلاَّ ابْتَلاَهُمْ.
The best of gulps is anger
that is swallowed despite being unbearable, for the size of reward is always
proportionate to the size of misfortune. Almighty Allah has never loved a
people but that He tries them with afflictions. (1)
Through a valid chain of authority, Imam al-Sadiq (‘a) is also reported to have said that Imam `Ali ibn al-Husayn (‘a) used to say,
مَا أُحِبُّ أَنَّ لِی بِذُلِّ
نَفْسِی حُمُرَ النِّعَمِ، وَمَا تَجَرَّعْتُ جُرْعَةً أَحَبَّ إِلَیَّ مِنْ
جُرْعَةٍ لاَ أُکَافِئُ بِهَا صَاحِبَهَا.
I do not prefer having the
best kind of camels as recompense for exposing myself to humiliation. I have
never swallowed anything dearer to me than a gulp which I do not requite. (2)
Counting the qualities that should be enjoyed by His
p: 204
righteous servants, Almighty Allah says (in the Holy Qur'an),
وَالْکَاظِمِینَ الْغَیْظَ وَالْعَافِینَ عَنِ النَّاسِ وَاللَّهُ یُحِبُّ الْمُحْسِنِینَ
…Those who restrain
their anger and pardon men. Allah loves the doers of good to others. 3:134
In his instructive direction to Imam `Ali (‘a), the Holy Prophet (S) is reported to have said:
یَا
عَلِیُّ، أُوصِیکَ بِوَصِیَّةٍ فَاحْفَظْهَا، فَلاَ تَزَالُ بِخَیْرٍ مَا
حَفِظْتَ وَصِیَّتِی. یَا عَلِیُّ، مَنْ کَظَمَ غَیْظاً وَهُوَ یَقْدِرُ عَلَی
إِمْضَائِهِ أَعْقَبَهُ أَمْناً وَإِی_مَاناً یَجِدُ طَعْمَهُ.
O `Ali, I will convey to
you a commandment that you should retain. You will keep yourself in goodness
as long as you follow my commandment. O `Ali, for those who suppress their
anger while they are able to punish, Almighty Allah will endow them with
security and satisfying faith on the Day of Resurrection. (1)
Falling under the same topic, the Holy Imams (‘a) have advised their followers to act patiently towards the envious, who irritate people and stimulate various emotions and feelings through their weird behavior. This sort of tribulation has been one of the harshest social ordeals the faithful believers have to bear patiently.
Through a valid chain of authority, Imam al-Sadiq (‘a) is reported to have said:
إِصْبِرْ عَلَی أَعْدَاءِ
النِّعَمِ، فَإِنَّکَ لَنْ تُکَافِئَ مَنْ عَصَی اللهَ فِیکَ بِأَفْضَلَ مِنْ
أَنْ تُطِیعَ اللهَ فِیهِ.
Act steadfastly against those
envious of blessings. You cannot award those who have disobeyed Almighty
Allah in your capacity with any reward better than obeying Him in the way you
treat them. (2)
p: 205
Imam al-Sadiq (‘a) is also reported through a valid chain of authority to have quoted the Holy Prophet (S) as saying:
إِنَّ اللهَ أَخَذَ مِیَثاقَ
الْمُؤْمِنِ عَلَی بَلاَیَا أَرْبَعٍ، أَشَدُّهَا عَلَیْهِ مُؤْمِنٌ یَقُولُ
بِقَوْلِهِ یَحْسِدُهُ، أَوْ مُنَافِقٌ یَقْفُو أَثَرَهُ، أَوْ شَیْطَانٌ
یَغْوِیهِ، أَوْ کَافِرٌ یَرَی جِهَادَهُ، فَمَا بَقَاءُ الْمُؤْمِنِ بَعْدَ
هَذَا؟
Almighty Allah has already
taken a promise from the faithful believers that they should patiently bear
four tribulations; the first and harshest of which is the tribulation of a
believer who follows his same faith but envies him, a hypocrite who traces his
footsteps, a devil that seduces him, or an infidel who believes that he must
fight him. After all this, how can we find many faithful believers? (1)
p: 206
As has been previously clarified, justice and fair play is founded on the conception that justice is obligatory and injustice is forbidden. The most evident application of justice in social relations is fair play, which means that one must treat all people with justice and fairness even if it be against one’s own interest.
Injustice is forbidden not only in personal practice; rather, man is required to refuse all elements of injustice. This situation can be embodied in the following issues:
One who has wronged another, by seizing his property or violating one of his rights, and he then feels sorry and stops doing wrong is required to restore the rights that he has violated. This act is called restoration of violations.
In this respect, Imam al-Baqir (‘a) is reported to have said:
الظُّلْمُ ثَلاَثَةٌ:
ظُلْمٌ یَغْفِرُهُ اللهُ، وَظُلْمٌ لاَ یَغْفِرُهُ اللهُ، وَظُلْمٌ لاَ یَدَعُهُ
اللهُ. فَأَمَّا الظُّلْمُ الَّذِی لاَ یَغْفِرُهُ فَالشِّرْکُ. وَأَمَّا
الظُّلْمُ الَّذِی یَغْفِرُهُ فَظُلْمُ الرَّجُلِ نَفْسَهُ فِی مَا بَیْنَهُ
وَبَیْنَ اللهِ. وَأَمَّا الظُّلْمُ الَّذِی لاَ یَدَعُهُ فَالْمُدَایَنَةُ
بَیْنَ الْعِبَادِ.
Wronging is of three
categories; a category Allah will not forgive, another Allah will forgive,
and a third Allah will not overlook. The category that Allah will not forgive
is to worship other deities beside Almighty Allah. The category that Allah
will forgive is the wronging that one commits against himself secretly. The
third category that Allah will not overlook is His servants wronging each
other. (1)
p: 207
Wahab ibn `Abd-Rabbih and `Ubaydullah al-Tawil have reported that an old man from the tribe of Nakha` said to Imam al-Baqir (‘a), “I have been a governor since the time of al-Hajjaj up to now. Will my repentance be accepted now?”
The Imam (‘a) did not answer. The man repeated the same question, but this time the Imam (‘a) answered,
لاَ، حَتَّی تُؤَدِّی إِلَی کُلِّ
ذِی حَقٍّ حَقَّهُ.
No. It will not be
accepted until you restore all the rights that you have violated. (1)
Abu-Basir has reported that he heard Imam al-Sadiq (‘a) saying:
مَنْ أَکَلَ مِنْ مَالِ أَخِیهِ
ظُلْماً وَلَمْ یَرُدَّهُ إِلَیْهِ، أَکَلَ جَذْوَةً مِنَ النَّارِ یَوْمَ
الْقِیَامَةِ.
Whoever devours any amount
of his brother-in-faith’s property unlawfully, intending not to restore it,
will consume a firebrand on the Day of Resurrection. (2)
One who has committed a moral wrongdoing against anyone—such as backbiting, disgracing, defaming, or any kind of moral violation and aggression—is religiously required to seek forgiveness from these people after repenting before Almighty Allah, imploring His forgiveness, doing charitable acts on their behalf, rehabilitating them, and doing acts that can be considered a restoration of their rights.
Almost certainly, the worst example of moral wrongdoing is to lead someone astray and to lead him from the path of
p: 208
truth towards the wrong path. One who has committed such a grave wrongdoing and then repents must exert all efforts to restore the one whom he has misled to the path of the truth and guide him in the right direction.
Imam al-Sadiq (‘a) is reported to have related the following narration:
Once, a man sought worldly prosperity through legal means, but he could not gain anything. He then tried to seek it through illegal means, but he still failed. Satan then inspired him, thus, “May I lead you to a matter that will bring you worldly prosperity in abundance and make huge numbers of people follow you?” “Yes,” answered the man, “You may.” Satan said: “You may contrive a tenet and call people to follow it.” The man did and many people responded to and obeyed him. After he had gained abundant worldly prosperity, he began to feel sorry for what he had done. He therefore said to himself, “What a terrible thing I have done! I have invented a false tenet and called people to follow it. I do not believe that my repentance will be accepted unless I make every single person who has followed my fake tenet renegade it.” He therefore began to come to his followers who had responded to his call and tell them that his tenet was baseless and that he himself had invented it. However, every one of them belied him and insisted on following that fake tenet, saying, “You have only started suspecting your own belief and abandoned it.” As a result, he tied himself to a chain to the neck and vowed not to release it until Allah would accept his repentance. Then, Almighty Allah revealed to one of His prophets, saying, “Tell this man that I swear by My Honor that I shall never respond to him even if all his organs will be torn apart unless he restores those who died following his fake tenet to life and makes them abandon their belief.” (1)
p: 209
Just as it is forbidden to practice any wrongdoing, so also it is forbidden to help any wrongdoer oppress others. Such people are helpers of oppressors. `Abdullah ibn Sinan has reported that he heard Imam al-Sadiq (‘a) saying:
مَنْ أَعَانَ ظَالِماً عَلَی
مَظْلُومٍ لَمْ یَزَلِ اللهُ عَلَیْهِ سَاخِطاً حَتَّی یَنْزَعَ مِنْ
مَعُونَتِهِ.
Whoever helps a wrongdoer
oppress another, Almighty Allah will be wrathful towards him until he
retreats his help from that oppressor. (1)
Imam `Ali (‘a) is reported to have said:
لِلظَّالِمِ مِنَ الرِّجَالِ
ثَلاَثُ عَلاَمَاتٍ: یَظْلِمُ مَنْ فَوْقَهُ بِالْمَعْصِیَةِ، وَمَنْ دُونَهُ
بِالْغَلَبَةِ، وَیُظَاهِرُ الْقَوْمَ الظَّلَمَةَ.
The oppressor among people
has three signs: he oppresses his superior by disobeying him, oppresses his
junior by posing authority over him, and supports other oppressors. (2)
Imam `Ali ibn al-Husayn (‘a) is reported to have said within a long discourse,
إِیَّاکُمْ وَصُحْبَةَ الْعَاصِینَ
وَمَعُونَةَ الظَّالِمِینَ.
Beware of making friends with the disobedient and helping the
oppressors. (3)
Imam al-Sadiq (‘a) has reported on the authority of his fathers that the Holy Prophet (S) said:
إِذَا کَانَ یَوْمُ الْقِیَامَةِ نَادَی مُنَادٍ: أَیْنَ
أَعْوَانُ الظَّلَمَةِ، وَمَنْ لاَقَ لَهُمْ دَوَاةً، أَوْ رَبَطَ کِیساً، أَوْ
مَدَّ لَهُمْ مُدَّةَ قَلَمٍ؟ فَاحْشُرُوهُمْ مَعَهُمْ.
On the Day of Resurrection, a caller shall call out,
“Where are the helpers of oppressors, including those who filled an inkpot,
tied a bag, or sharpened a pen for them? Bring them together with the
oppressors.” (4)
p: 210
In addition to the forbiddance of practicing wrongdoing, it is forbidden to swallow, accept, or remain quiet over a wrongdoing.
Imam al-Sadiq (‘a) is reported to have said:
الْعَامِلُ بِالظُّلْمِ
وَالْمُعِینُ لَهُ وَالرَّاضِی بِهِ شُرَکَاءُ ثَلاَثَتُهُمْ.
He who practices
wrongdoing personally, he who helps him, and he who is pleased with his
deed—these three are partners in that deed. (1)
مَنْ عَذَرَ ظَالِماً بِظُلْمِهِ
سَلَّطَ اللهُ عَلَیْهِ مَنْ یَظْلِمُهُ، فَإِنْ دَعَا لَمْ یُسْتَجَبْ لَهُ،
وِلَمْ یَأْجِرْهُ اللهُ عَلَی ظُلاَمَتِهِ.
As for anyone who excuses a wrongdoer for his wrong deed, Almighty
Allah shall set up over him one who wrongs him. Then, if he prays, his
prayers will not be responded and he will not be compensated for the wrong
that has befallen him. (2)
مَنْ
أَحَبَّ بَقَاءَ الظَّالِمِینَ فَقَدْ أَحَبَّ أَنْ یُعْصَی اللهُ.
He who wishes survival for an oppressor has in fact
wished for Almighty Allah to be disobeyed. (3)
p: 211
In the field of fair play, the Ahl al-Bayt (‘a) guided their followers to a set of applications, besides loving for one’s brothers-in-faith whatever one loves for oneself.
One of the practical applications of fair play is to recompense a service received from someone with the same service or even better. To this trait, the Holy Qur'an has referred, saying:
هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ
Is the reward of goodness
aught but goodness? (55:60)
Similar to this is to respond to one’s greeting with a similar greeting or even better. The Holy Qur'an thus says,
وَإِذَا حُیِّیتُمْ بِتَحِیَّةٍ فَحَیُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا
When you are greeted with
a greeting, greet with a better greeting than it or return it. (4:86)
Repaying for an act of kindness has been confirmed in many traditions. Imam al-Sadiq (‘a) is thus reported to have said:
کَانَ أَمِیرُ الْمُؤْمِنِینَ
عَلَیْهِ السَّلاَمُ یَقُولُ: مَنْ صَنَعَ بِمِثْلِ مَا صُنِعَ إِلَیْهِ
فَإِنَّمَا کَافَأَهُ، وَمَنْ أَضْعَفَهُ کَانَ شَکُوراً، وَمَنْ شَکَرَ کَانَ
کَرِی_ماً، وَمَنْ عَلِمَ أَنَّ مَا صَنَعَ إِنَّمَا صَنَعَ إِلَی نَفْسِهِ لَمْ
یَسْتَبْطِئِ النَّاسَ فِی شُکْرِهِمْ وَلَمْ یَسْتَزِدْهُمْ فِی مَوَدَّتِهِمْ،
وَلاَ تَلْتَمِسْ مِنْ غَیْرِکَ شُکْرَ مَا أَتَیْتَ إِلَی نَفْسِکَ وَوَقَیْتَ
بِهِ عِرْضَکَ، وَاعْلَمْ أَنَّ الطَّالِبَ إِلَیْکَ الْحَاجَةَ لَمْ یُکْرِمْ
وَجْهَهُ عَنْ وَجْهِکَ فَأَکْرِمْ وَجْهَکَ عَنْ رَدِّهِ.
The Commander of the
Faithful (i.e. Imam `Ali) used to say, “He who repays a person with the same
kindness that was done to him has in fact rewarded that person. He who repays
with a double kindness is considered grateful. He who thanks for a kindness
that has been done to him is considered noble. If he realizes that the kindness
he has done to someone is in fact for himself in the first place, he will
neither find people (1) slow in thanking
him nor will he expect them to show him more love. Hence, you must not expect
others to thank you for that which you have done for yourself and that by
which you have saved your personality. Be it known to you that one who has
asked you for something he needed did not save his face against yours;
therefore, you should save your face against rejecting him. (2)
p: 212
`Ali ibn Salim has reported that he heard Imam al-Sadiq (‘a) saying:
آیَةٌ فِی کِتَابِ اللهِ
مُسَجَّلَةٌ.
There is an unconditional
verse in the Book of Allah.
“Which verse is it?” asked `Ali.
The Imam (‘a) answered,
﴿هَلْ جَزَاءُ الْإِحْسَانِ إِلَّا الْإِحْسَانُ﴾ جَرَتْ فِی الْمُؤْمِنِ
وَالْکَافِرِ، وَالْبَرِّ وَالْفَاجِرِ; مَنْ صُنِعَ إِلَیْهِ مَعْرُوفٌ
فَعَلَیْهِ أَنْ یُکَافِئَ بِهِ، وَلَیْسَتِ الْمُکَافَأَةَ أَنْ یَصْنَعَ کَمَا
صُنِعَ بِهِ، بَلْ یَرَی مَعَ فِعْلِهِ لِذَاکَ أَنَّ لَهُ الْفَضَلَ
الْمُبْتَدَأَ.
It is this verse: “Is the
reward of goodness aught but goodness? (55:60)” This verse is applicable to
the believers, the unbelievers, the pious, and the sinful. Whoever is done a
favor must recompense for it. To recompense does not mean to do the same
favor that was done to him; rather, he must realize that the one who has done
him a favor has also had the priority of initiation. (1)
p: 213
Imam al-Sadiq (‘a) is also reported to have said:
لَعَنَ اللهُ قَاطِعِی سَبِیلِ
الْمَعْرُوفِ… الرَّجُلُ یُصْنَعُ إِلَیْهِ الْمَعْرُوفُ فَیَکْفُرُهُ،
فَیَمْتَنِعُ صَاحِبُهُ مِنْ أَنْ یَصْنَعَ ذَلِکَ إِلَی غَیْرِهِ.
May Allah curse those who obstruct
the path of favors… This happens when the one receiving a favor does not show
gratitude. As a result, the one who has done the favor will stop doing any
further favors to anyone else. (1)
Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
مَنْ أُتِیَ إِلَیْهِ مَعْرُوفاً
فَلْیُکَافِئْ بِهِ، فَإِنْ عَجَزَ فَلْیُثْنِ عَلَیْهِ، فَإِنْ لَمْ یَفْعَلْ
فَقَدْ کَفَرَ النِّعْمَةَ.
Whoever receives a favor
must repay it. If he is too weak to repay, he must then thank for it. If he
does not do so then he has been ungrateful. (2)
Another practical example of fair play is to acknowledge the duties towards brothers-in-faith in the same way as they have done, because duties of the faithful believers towards one another must be reciprocal. This fact has been confirmed in the traditions that have pointed out these duties, such as the following one that is reported from Imam al-Sadiq (‘a),
أَمَا یَسْتَحْیِی الرَّجُلُ
مِنْکُمْ أَنْ یَعْرِفَ جَارُهُ حَقَّهُ وَلاَ یَعْرِفَ حَقَّ جَارِهِ؟
Is it not shameful that
your neighbors acknowledge their duties towards you but you do not
acknowledge your duties towards them? (3)
p: 214
In this connection, Imam al-Baqir (‘a) is reported to have quoted the Holy Prophet (S) as saying:
ثَلاَثُ
خِصَالٍ مَنْ کُنَّ فِیهِ أَوْ وَاحِدَةٌ مِنْهُنَّ کَانَ فِی ظِلِّ عَرْشِ
اللهِ یَوْمَ لاَ ظِلَّ إِلاَّ ظِلُّهُ: رَجُلٌ أَعْطَی النَّاسَ مِنْ نَفْسِهِ
مَا هُوَ سَائِلُهُمْ، وَرَجُلٌ لَمْ یُقَدِّمْ رِجْلاً وَلَمْ یُؤَخِّرْ
رِجْلاً حَتَّی یَعْلَمَ أَنَّ ذَلِکَ للهِ رِضیً، وَرَجُلٌ لَمْ یُعِبْ أَخَاهُ
الْمُسْلِمَ بِعَیْبٍ حَتَّی یَنْفِیَ ذَلِکَ الْعَیْبَ عَنْ نَفْسِهِ،
فَإِنَّهُ لاَ یَنْفِی مِنْهَا عَیْباً إِلاَّ بَدَا لَهُ عَیْبٌ، وَکَفَی
بِالْمَرْءِ شُغْلاً بِنَفْسِهِ عَنِ النَّاسِ.
Whoever possesses all, or
at least one of the following traits, shall be under the shade of Almighty
Allah’s Throne on the day when there shall be no other shade but His. (1) He
gives people what he wants from them, (2) he does not move a step forward or
backward unless he has been sure that this step will please Allah, and (3) he
does not blame his Muslim brother for any flaw until he removes the same flaw
from himself. Thus, whenever he tries to release himself of a flaw, he will
find in himself another flaw that requires correction. Indeed, to be engaged
in amending one’s personal flaws saves one from seeking out the flaws of others. (1)
Imam al-Baqir (‘a) is also reported to have said:
کَفَی بِالْمَرْءِ عَیْباً أَنْ
یَتَعَرَّفَ مِنْ عُیُوبِ النَّاسِ مَا یَعْمَی عَلَیْهِ مِنْ أَمْرِ نَفْسِهِ،
أَوْ یَعِیبَ عَلَی النَّاسِ أَمْراً هُوَ فِیهِ لاَ یَسْتَطِیعُ التَّحَوُّلَ
عَنْهُ إِلَی غَیْرِهِ، أَوْ یُؤْذِیَ جَلِیسَهُ بِمَا لاَ یَعْنِیهِ.
It is disgraceful enough
to point out those flaws in people which are present in you, to discredit
people for things that you yourself cannot get rid of, or to annoy the one
who sits with you with things that do not concern you. (2)
p: 215
Another practical example of fair play is to speak of people the very words that you would like them to say about you, to think well of them, to take their words and deeds with the most favorable probability, and to praise and commend them.
Interpreting this holy verse: “Speak fairly to the people, (2:83)” Imam al-Baqir (‘a) is reported to have said:
﴿ﯦ ﯧ ﯨ﴾ قُولُوا لِلنَّاسِ أَحْسَنَ مَا تُحِبُّونَ أَنْ یُقَالَ
فِیکُمْ.
This means that you must
say about people the best words that you would like to hear from them about
yourselves. (1)
The abovementioned points have been a few examples of fair play.
The Holy Legislator has defined many practical examples of wrongdoing and oppression against people, based on man’s all-inclusive concept of justice and injustice. These examples have been mentioned in the traditions reported from the Ahl al-Bayt (‘a). In this regard, the Holy
p: 216
Legislator has endued Muslims with sanctity and inviolability, the observance of which requires a special treatment in the totality of social relations. A practical application of this sanctity and inviolability requires forsaking and rejecting misbehavior and many misdeeds. The most important will be cited hereinafter:
The chief forbidden acts in the field of wrongdoing and oppression are to murder, hurt, and terrorize Muslims even by a single word or an intentional look that reveals plotting evil against them. The same is applicable to any act that helps in committing such wrongdoings. Let us now present a set of traditions indicating this tenor.
Hisham ibn Salim has reported that he heard Imam al-Sadiq (‘a) saying:
قَالَ اللهُ عَزَّ وَجَلَّ:
لِیَأْذَنْ بِحَرْبٍ مِنِّی مَنْ آذَی عَبْدِیَ الْمُؤْمِنَ، وَلْیَأْمَنْ
غَضَبِی مَنْ أَکْرَمَ عَبْدِیَ الْمُؤْمِنَ.
Allah, the Almighty and Majestic, says, “He that
hurts My faithful servant must be apprised of war from Me, and he that honors
My faithful servant must be secured against My wrath.” (1)
Hammad ibn `Uthman has reported Imam al-Sadiq (‘a), directly or indirectly, to have said:
یَجِیءُ یَوْمَ الْقِیَامَةِ رَجُلٌ
إِلَی رَجُلٍ حَتَّی یُلَطِّخَهُ بِدَمِهِ، وَالنَّاسُ فِی الْحِسَابِ،
فَیَقُولُ: یَا عَبْدَ اللهِ، مَا لِی وَلَکَ؟ فَیَقُولُ: أَعَنْتَ عَلَیَّ
یَوْمَ کَذَا وَکَذَا فَقُتِلْتُ.
On the
Day of Resurrection, while people are stopped for the settlement of accounts,
a man will approach another and stain him with his blood. The latter will
ask, “O servant of Allah, what is there between you and me?” The earlier will
say, “On such-and-such day, you helped others against me and I was killed
because of that.” (2)
p: 217
According to a validly reported tradition, Imam al-Baqir (‘a) has said:
إِنَّ الْعَبْدَ یُحْشَرُ یَوْمَ
الْقِیَامَةِ وَمَا أَدْمَی دَماً، فَیُدْفَعُ إِلَیْهِ شِبْهُ الْمَحْجَمَةِ
أَوْ فَوْقَ ذَلِکَ، فَیُقَالُ لَهُ: هَذَا سَهْمُکَ مِنْ دَمِ فُلاَنٍ.
فَیَقُولُ: یَا رَبِّ، إِنَّکَ تَعْلَمُ أَنَّکَ قَبَضْتَنِی وَمَا سَفَکْتُ
دَماً. قَالَ: بَلَی، وَمَا سَمِعْتَ مِنْ فُلاَنِ بْنِ فُلاَنٍ کَذَا وَکَذَا
فَرَوَیْتَهَا عَنْهُ فَنُقِلَتْ حَتَّی صَارَتْ إِلَی فُلاَنٍ فَقَتَلَهُ
عَلَیْهَا. فَهَذَا سَهْمُکَ مِنْ دَمِهِ.
On the
Day of Resurrection, a man who has never shed any blood when resurrected,
will be given a glass full of blood, and told, “This is your share from the
blood of so-and-so!” The man will object, “O Lord, You know for sure that You
grasped my soul before I ever shed any blood.” He will be told, “No, you
have. You heard some words from so-and-so and related them until they reached
so-and-so who, because of it, killed that man. Therefore, this is your share
in his blood that was shed.” (1)
Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
مَنْ
نَظَرَ إِلَی مُؤْمِنٍ نَظْرَة لِیُخِیفَهُ بِهَا أَخَافَهُ اللهُ عَزَّ وَجَلَّ
یَوْمَ لاَ ظِلَّ إِلاَّ ظِلُّهُ.
Whoever stares at a
faithful believer in order to frighten him, Almighty Allah will frighten him
on the day when there will be no shade save His. (2)
p: 218
To insult or disappoint a faithful believer is another sort of wrongdoing.
Imam al-Baqir (‘a) is reported to have said:
لَمَّا أُسْرِیَ بِالنَّبِیِّ
صَلَّی اللهُ عَلَیْهِ وَآلِهِ قَالَ: یَا رَبِّ، مَا حَالُ الْمُؤْمِنِ
عِنْدَکَ؟ قَالَ: یَا مُحَمَّدُ، مَنْ أَهَانَ لِی وَلِیّاً فَقَدْ بَارَزَنِی
بِالْمُحَارَبَةِ، وَأَنَا أَسْرَعُ شَیْءٍ إِلَی نُصْرَةِ أَوْلِیَائِی.
When the Holy Prophet (S)
was ascending the heavens, he asked Almighty Allah, “O Lord, what is the
prestige of the faithful believers in Your view?” The Lord replied, “O
Muhammad, whoever insults any of My friends has indeed fought against Me. I
am the swiftest in supporting My friends.” (1)
Imam al-Sadiq (‘a) is reported to have said:
مَا مِنْ مُؤْمِنٍ یَخْذُلُ أَخَاهُ
وَهُوَ یَقْدِرُ عَلَی نُصْرَتِهِ إِلاَّ خَذَلَهُ اللهُ فِی الدُّنْیَا
وَالآخِرَةِ.
Any believer who puts down
his brother-in-faith while he has the ability to support him shall most
certainly be disappointed by Almighty Allah in this world and the Next World. (2)
To humiliate, despise, or belittle a faithful believer is another form of wrongdoing.
In this respect, al-Mu`alla ibn Khunays has reported that he heard Imam al-Sadiq (‘a) saying:
p: 219
قَالَ اللهُ
عَزَّ وَجَلَّ: لِیَأْذَنْ بِحَرْبٍ مِنِّی مَنْ آذَی عَبْدِیَ الْمُؤْمِنَ،
وَلْیَأْمَنْ غَضَبِی مَنْ أَکْرَمَ عَبْدِیَ الْمُؤْمِنَ.
Allah, the Almighty and
Majestic, says, “He that hurts My faithful servant must be apprised of war
from Me, and he that honors My faithful servant must be secured against My
wrath.” (1)
Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
لَقَدْ أَسْرَی رَبِّی بِی
فَأَوْحَی إِلَیَّ مِنْ وَرَاءِ الْحِجَابِ مَا أَوْحَی، وَشَافَهَنِی أَنْ
قَالَ لِی: یَا مُحَمَّدُ، مَنْ أَذَلَّ لِی وَلِیّاً فَقَدْ أَرْصَدَ لِی
بِالْمُحَارَبَةِ، وَمَنْ حَارَبَنِی حَارَبْتُهُ. قُلْتُ: یَا رَبِّ، وَمَنْ
وَلِیُّکَ هَذَا؟ فَقَدْ عَلِمْتُ أَنَّ مَنْ حَارَبَکَ حَارَبْتَهُ. فَقَالَ:
ذَاکَ مَنْ أَخَذْتُ مِیثَاقَهُ لَکَ وَلِوَصِیِّکَ وَلِذُرِّیَّتِکُمَا
بِالْوِلاَیَةِ.
Indeed, my Lord made me
ascend to the heavens and then revealed to me from behind the Screens what he
meant to reveal. He spoke to me saying, “O Muhammad, whoever humiliates any
of My friends has actually waged war against me, and whoever makes war on Me,
I will make war on him.” I asked, “O Lord, who is Your friend? I now know for
sure that You will wage war against him who wages war against You” The Lord said,
“My friend is he from whom I had taken covenant to be loyal to you, your
successor, and your descendants.” (2)
Abu-Harun has reported that he was present when Imam al-Sadiq (‘a) said to a group of people who were visiting him,
مَا لَکُمْ تَسْتَخِفُّونَ بِنَا؟
Why are you belittling us?
A man from Khurasan stood up and said, “God forbid it! How can we belittle you or belittle any of your affairs?”
p: 220
The Imam (‘a) addressed him saying:
بَلَی، إِنَّکَ أَحَدُ مَنِ
إسْتَخَفَّ بِی.
Yes, it was. You were one
of those who belittled me!
The man said, “God forbid it! How can I ever belittle you?”
The Imam (‘a) reminded:
“Woe to you! Did you not hear so-and-so ask you, while we were near al-Juhfah, to carry him behind you on your riding animal for just a short distance, because he was too tired to continue walking? Nevertheless, you did not even turn your head towards him. Thus, you belittled him.”
وَمَنِ
إسْتَخَفَّ بِمُؤْمِنٍ فَبِنَا إسْتَخَفَّ وَضَیَّعَ حُرْمَةَ اللهِ عَزَّ
وَجَلَّ.
Whoever belittles a faithful believer has actually
belittled us and violated the sanctity of Almighty Allah. (1)
Another example of wrongdoing is to blame and impute dishonor to a faithful believer because of his having committed a sin or an evil act. However, to forbid someone from or to advise him not to do evil with the intention of deterring him from committing a sin is quite different from blaming or imputing dishonor to him.
According to a validly reported tradition, Imam al-Sadiq (‘a) has said:
مَنْ عَیَّرَ مُؤْمِناً بِذَنْبٍ
لَمْ یَمُتْ حَتَّی یَرْکَبَهُ.
Whoever imputes dishonor
to a faithful believer because of committing a sin will not die before he
commits the same sin. (2)
p: 221
مَنْ
لَقِیَ أَخَاهُ بِمَا یُؤَنِّبُهُ أَنَّبَهُ اللهُ فِی الدُّنْیَا وَالآخِرَةِ.
Whoever addresses his
brother-in-faith with reprehensive words, Almighty Allah will reprehend him
in this world and the Next World. (1)
To run after the faults of the faithful believers in order to injure them and take advantage of these faults to expose their sanctities and ruin their personalities—is another example of wrongdoing and oppression, both of which are forbidden in Islam. Imam al-Sadiq (‘a) is reported to have said:
أَبْعَدُ مَا یَکُونُ الْعَبْدُ
مِنَ اللهِ أَنْ یَکُونَ الرَّجُلُ یُؤَاخِی الرَّجُلَ وَهُوَ یَحْفَظُ
زَلاَّتِهِ فَیُعَیِّرَهُ بِهَا یَوْماً مَا.
The
situation in which a servant is remotest from Almighty Allah is when one
befriends another in order to count his faults so that he can someday impute
dishonor to him because of them. (2)
Ishaq ibn `Ammar has reported that he heard Imam al-Sadiq (‘a) quoting the Holy Prophet (S) as saying:
یَا
مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَلَمْ یُخْلِصِ الإی_مَانَ إِلَی قَلْبِهِ،
لاَ تَذُمُّوا الْمُسْلِمِینَ وَلاَ تَتَّبِعُوا عَوْرَاتِهِمْ، فَإِنَّهُ مَنْ
تَتَبَّعَ عَوْرَاتِهِمْ تَتَبَّعَ اللهُ عَوْرَتَهُ، وَمَنْ تَتَبَّعَ اللهُ
عَوْرَتَهُ یَفْضَحْهُ وَلَوْ فِی بَیْتِهِ.
O assembly of those who
have declared Islam with their tongues, but have not yet felt the sincerity
of faith in their hearts! Do not censure the Muslims and do not run after
their defects. Verily, whoever runs after their defects, Almighty Allah will
run after his defect. And when Almighty Allah runs after the defects of
someone, He shall certainly expose him even if he confines himself to his
house. (3)
p: 222
To revile, curse, and speak ill of a faithful believer are examples of wrongdoings.
According to a validly reported tradition, Imam al-Ka¨im (‘a) said about two persons, who reviled one another,
الْبَادِئُ مِنْهُمَا أَظْلَمُ،
وَوِزْرُهُ وَوِزْرُ صَاحِبِهِ عَلَیْهِ مَا لَمْ یَعْتَذِرْ إِلَی
الْمَظْلُومِ.
The one who began this
abusive act is more responsible than the other; he is therefore answerable
for his abuse and the abuse of the other person unless he apologizes to the
wronged party. (1)
Imam al-Baqir (‘a) is reported to have said:
A man from the tribe of Tamim came to the Holy Prophet (S) and asked for an advice. The Holy Prophet (S) said:
لاَ تَسُبُّوا النَّاسَ
فَتَکْسِبُوا الْعَدَاوَةَ لَهُمْ.
“Do not revile
people; lest you incur their animosity.” (2)
Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
إِنَّ اللهَ عَزَّ وَجَلَّ خَلَقَ
الْمُؤْمِنَ مِنْ عَظَمَةِ جَلاَلِهِ وَقُدْرَتِهِ، فَمَنْ طَعَنَ عَلَیْهِ أَوْ
رَدَّ عَلَیْهِ قَوْلَهُ فَقَدْ رَدَّ عَلَی اللهِ.
Verily, Almighty Allah has
created the faithful believers from the greatness of His Majesty and
Omnipotence. Therefore, he who speaks ill of a believer or answers him
abusively will have answered Almighty Allah abusively. (3)
Imam al-Sadiq (‘a) is also reported to have said:
p: 223
إِنَّ
اللَّعْنَةَ إِذَا خَرَجَتْ مِنْ صَاحِبِهَا تَرَدَّدَتْ بَیْنَهُ وَبَیْنَ
الَّذِی یَلْعَنُ، فَإِنْ وَجَدَتْ مُسَاغاً وَإِلاَّ رَجَعَتْ إِلَی
صَاحِبِهَا، وَکَانَ أَحَقَّ بِهَا، فَاحْذَرُوا أَنْ تَلْعَنُوا مُؤْمِناً
فَیَحِلُّ بِکُمْ.
When a curse comes out from the mouth, it hesitates
between its addressor and the addressee. If it does not find a justifiable
reason to go towards the addressee, it returns to its addressor, who then becomes
worthier of it. Thus, beware of cursing a faithful believer lest you will be
afflicted with that curse. (1)
To speak ill of a faithful believer behind his back thus exposing his hidden defects is another form of wrongdoing. Expressed as backbiting, this deed has been openly forbidden in the Holy Qur'an that describes it as eating the flesh of the dead:
وَلَا تَجَسَّسُوا وَلَا یَغْتَبْ بَعْضُکُمْ بَعْضًا أَیُحِبُّ أَحَدُکُمْ أَنْ یَأْکُلَ لَحْمَ أَخِیهِ مَیْتًا فَکَرِهْتُمُوهُ
…nor let some of you backbite others. Does one of you like to
eat the flesh of his dead brother? But you abhor it. (49:12)
Imam al-Sadiq (‘a) is reported to have said:
مَنْ قَ_الَ فِی
مُؤْمِنٍ مَا رَأَتْهُ عَیْنَاهُ وَسَمِعَتْهُ أُذُنَاهُ فَهُوَ مِنَ الَّ_ذِینَ
قَ_الَ اللهُ عَ_زَّ وَجَلَّ: {إِنَّ الَّذِینَ یُحِبُّونَ أَنْ تَشِیعَ الْفَاحِشَةُ فِی الَّذِینَ آمَنُوا لَهُمْ عَذَابٌ أَلِیمٌ}
Whoever informs about a
faithful brother what his eyes have seen and ears heard, is included with
those about whom Almighty Allah says, “Surely, as for those who love that
scandal should circulate respecting those who believe, they shall have a
grievous chastisement. (24:19)”
p: 224
Within the paragraphs of his famous instructions to Abu-Dharr, the Holy Prophet (S) is reported to have said:
یَا أَبَا ذَرٍّ، إِیَّاکَ
وَالْغِیبَةَ، فَإِنَّ الْغِیبَةَ أَشَدُّ مِنَ الزِّنَا.
O Abu-Dharr, beware of
backbiting, because it is indeed graver than committing adultery.
“Why is that, Allah’s Messenger?” Abu-Dharr asked.
The Holy Prophet (S) answered,
لأَِنَّ الرَّجُلَ یَزْنِی
فَیَتُوبُ إِلَی اللهِ، فَیَتُوبُ اللهُ عَلَیْهِ. وَالْغِیبَةُ لاَ تُغْفَرُ
حَتَّی یَغْفِرَهَا صَاحِبُهَا. یَا أَبَا ذَرٍّ، سِبَابُ الْمُسْلِمِ فُسُوقٌ،
وَقِتَالُهُ کُفْرٌ، وَأَکْلُ لَحْمِهِ مِنْ مَعَاصِی اللهِ، وَحُرْمَةُ مَالِهِ
کَحُرْمَةِ دَمِهِ.
That is so because when
man commits adultery and then repents before Almighty Allah, his repentance
may be accepted. As for backbiting, it is not forgiven unless the one
backbitten forgives. O Abu-Dharr, to revile a Muslim is wickedness, to fight
against him is infidelity, to eat his flesh is one of the acts of
disobedience to Almighty Allah, and the inviolability of his properties is as
sacred as the inviolability of shedding his blood.
“What is backbiting, Allah’s Messenger?” Abu-Dharr asked.
The Holy Prophet (S) answered,
ذِکْرُکَ
أَخَاکَ بِمَا یَکْرَهُ.
To backbite your brother-in-faith means informing others
of things about him that he dislikes to be known.
“What if I mention real things about him?” Abu-Dharr asked.
The Holy Prophet (S) answered,
p: 225
إِعْلَمْ أَنَّکَ إِذَا
ذَکَرْتَهُ بِمَا هُوَ فِیهِ فَقَدِ اغْتَبْتَهُ، وَإِذَا ذَکَرْتَهُ بِمَا
لَیْسَ فِیهِ فَقَدْ بَهَتَّهُ.
Be
it known to you that if you mention things that he really has then you have
backbitten him, but if you mention things that he does not have then you have
calumniated him. (1)
Imam al-Sadiq (‘a) is reported to have said:
مَنْ عَامَلَ النَّاسَ فَلَمْ
یَظْلِمْهُمْ، وَحَدَّثَهُمْ فَلَمْ یَکْذِبْهُمْ، وَوَعَدَهُمْ فَلَمْ
یُخْلِفْهُمْ کَانَ مِمَّنْ حَرُمَتْ غِیبَتُهُ، وَکَمُلَتْ مُرُوَّتُهُ،
وَظَهَرَ عَدْلُهُ، وَوَجَبَتْ أُخُوَّتُهُ.
As for him who treats people with fairness, tells them the
truth only, and fulfills his promises to them, it is then forbidden to
backbite him, his manliness is perfect, his decency is apparent, and it is
obligatory to regard him as a true brother. (2)
It is worth mentioning that scholars of Muslim jurisprudence have made some exceptions in the forbiddance of backbiting. They have therefore excluded from this law backbiting the sinful who openly commit evil, depending upon some traditions such as the following:
Imam al-Sadiq (‘a) is reported to have said:
إِذَا جَاهَرَ الْفَاسِقُ
بِفِسْقِهِ فَلاَ حُرْمَةَ لَهُ وَلاَ غِیبَةَ.
If a sinful commits sins openly,
he is then deprived of any inviolability and to backbite him is not considered
forbidden. (3)
Imam al-Riza (‘a) is reported to have said:
p: 226
مَنْ ذَکَرَ رَجُلاً
مِنْ خَلْفِهِ بِمَا هُوَ فِیهِ مِمَّا عَرَفَهُ النَّاسُ لَمْ یَغْتَبْهُ،
وَمَنْ ذَکَرَهُ مِنْ خَلْفِهِ بِمَا هُوَ فِیهِ مِمَّا لاَ یَعْرِفْهُ النَّاسُ
إغْتَابَهُ، وَمَنْ ذَکَرَهُ بِمَا لَیْسَ فِیهِ فَقَدْ بَهَتَهُ.
If
one speaks ill of another behind his back, this is not considered backbiting
when this thing is familiarly known by people, but if he mentions about him
something that is not known by people, he has then backbitten him. If he
mentions something that is not true about him, he has then calumniated him. (1)
Calumny means falsely accusing people. To calumniate a believer is more serious than backbiting him.
According to a validly reported tradition, Imam al-Sadiq (‘a) has said:
مَنْ بَهَتَ مُؤْمِناً أَوْ
مُؤْمِنَةً بِمَا لَیْسَ فِیهِ بَعَثَهُ اللهُ فِی طِینَةِ خَبَالٍ حَتَّی
یَخْرُجَ مِمَّا قَالَ… صَدِیدٌ یَخْرُجُ مِنْ فُرُوجِ الْمُومِسَاتِ.
Whoever falsely accuses a
believing man or woman with something that he or she does not actually do or have,
Almighty Allah will send him in the stinking sap unless he declares that
person as free from that charge… A stinking sap is the pus cast out from the
prostitutes’ pudenda. (2)
Defined as the spreading of malicious gossip, talebearing is an example of wrongdoing, because it poisons social relations among believers and leads to separation from each other.
p: 227
According to an authentic report, Imam al-Sadiq (‘a) has quoted the Holy Prophet (S) as saying:
أَلاَ أُنْبِئُکُمْ بِشِرَارِکُمْ؟
الْمَشَّاؤُونَ بِالنَّمِیمَةِ، الْمُفَرِّقُونَ بَیْنَ الأَحِبَّةِ،
الْبَاغُونَ لِلْبَرَاءِ الْمَعَایِبَ.
May I inform you about the
most wicked of you all?... They are those who spread malicious gossip, cause
dissension among lovers, and append false flaws to the flawless. (1)
Within the paragraphs of his famous instructions to Abu-Dharr, the Holy Prophet (S) is reported to have said:
یَا أَبَا ذَرٍّ، لاَ یَدْخُلُ
الْجَنَّةَ الْقَتَّاتُ. یَا أَبَا ذَرٍّ، صَاحِبُ النَّمِیمَةِ لاَ یَسْتَرِیحُ
مِنْ عَذَابِ اللهِ فِی الآخِرَةِ. یَا أَبَا ذَرٍّ، مَنْ کَانَ ذَا وَجْهَیْنِ
وَلِسَانَیْنِ فِی الدُّنْیَا فَهُوَ ذُو وَجْهَیْنِ فِی النَّارِ. یَا أَبَا
ذَرٍّ، الْمَجَالِسُ بِالأَمَانَةِ، وَإِفْشَاؤُکَ سِرَّ أَخِیکَ خِیَانَةٌ،
فَاجْتَنِبْ ذَلِکَ وَاجْتَنِبْ مَجْلِسَ الْعَثْرَةِ.
O Abu-Dharr, talebearers
shall not be allowed to enter Paradise. O Abu-Dharr, talebearers shall never get
a break from the torture of Almighty Allah in the Hereafter. O Abu-Dharr,
those who are two-tongued and two-faced in this world shall have two faces of
fire. O Abu-Dharr, meetings must be based on trust. To divulge the secrets of
your friend is betrayal. Therefore, refrain from that and refrain from presenting
yourself in meetings where flaws are pursued. (2)
To distrust and have a negative idea about a faithful believer is another form of wrongdoing.
p: 228
Imam al-Sadiq (‘a) is reported to have said:
إِذَا إتَّهَمَ الْمُؤْمِنُ أَخَاهُ
إنْمَاثَ الإِی_مَانُ فِی قَلْبِهِ کَمَا یَنْمَاثُ الْمِلْحُ فِی الْمَاءِ.
If a faithful believer has
misgivings about another faithful believer, faith will melt in his heart in
the same way as salt melts in water. (1)
Imam al-Sadiq (‘a) is also reported to have quoted Imam `Ali (‘a) as saying:
ضَعْ أَمْرَ أَخِیکَ عَلَی أَحْسَنِهِ
حَتَّی یَأْتِیَکَ مِنْهُ مَا یَغْلِبُکَ، وَلاَ تَظُنَّنَّ بِکَلِمَةٍ خَرَجَتْ
مِنْ أَخِیکَ سُوءاً وَأَنْتَ تَجِدُ لَهَا فِی الْخَیْرِ مَحْمَلاً.
Give the best probability
to the deed of your brother-in-faith until you receive from him something
that tears down your good probability. Never deem evil any word that has been
said by your brother-in-faith as long as you can find an acceptable excuse
for it. (2)
p: 229
The Holy Legislator has emphasized practicing justice in social relations and associations. The purpose behind such emphasis is to reveal the necessity of this rule in firming up its superstructure. In this connection, we can mention a few examples that carry special denotations.
The Holy Legislator has warned against holding a confidential talk between two persons when there is a third person sitting with them. The Holy Qur'an has censured some Muslims who returned to holding secret counsels after they had been forbidden to do so:
أَلَمْ تَرَ إِلَی الَّذِینَ نُهُوا عَنِ النَّجْوَی ثُمَّ یَعُودُونَ لِمَا نُهُوا عَنْهُ وَیَتَنَاجَوْنَ بِالْإِثْمِ وَالْعُدْوَانِ وَمَعْصِیَتِ الرَّسُولِ
Have you not seen those
who are forbidden secret counsels, then they return to what they are
forbidden, and they hold secret counsels for sin and revolt and disobedience
to the Messenger. (58:8)
According to an authentic tradition, Imam al-Sadiq (‘a) has said:
إِذَا کَانَ الْقَوْمُ ثَلاَثَةً
فَلاَ یَتَنَاجَ مِنْهُمُ اثْنَانِ دُونَ صَاحِبِهِمَا، فَإِنَّ فِی ذَلِکَ مَا
یُحْزِنُهُ وَیُؤْذِیهِ.
If there are three persons
sitting together, two of them must not talk confidentially to one another and
leave their third mate, because this act saddens and injures him. (1)
p: 230
If a person speaks to a number of people or sits with them, it will be appropriate to distribute his glances among them fairly; that is to look at each of them equally. In this respect, Imam al-Sadiq (‘a) is reported through a valid tradition, to have said:
کَانَ
رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ یُقَسِّمُ لَحَظَاتِهِ بَیْنَ
أَصْحَابِهِ، فَیَنْظُرُ إِلَی ذَا وَیَنْظُرُ إِلَی ذَا بِالسَّوِیَّةِ. وَلَمْ
یَبْسُطْ رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ رِجْلَیْهِ بَیْنَ
أَصْحَابِهِ قَطُّ، وَإِنْ کَانَ لَیُصَافِحُهُ الرَّجُلُ فَمَا یَتْرُکُ
رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ یَدَهُ مِنْ یَدِهِ حَتَّی یَکُونَ
هُوَ التَّارِکَ، فَلَمَّا فَطِنُوا لِذَلِکَ کَانَ الرَّجُلُ إِذَا صَافَحَهُ
قَالَ بِیَدِهِ فَنَزَعَهَا مِنْ یَدِهِ.
The Messenger of Allah (S) used to distribute his glances
among his companions equally. He used to look at each one of them in an equal
manner. He has never stretched his legs while he was sitting among his
companions. When he shook hands with them, he would never leave their hands
until they would do. When they realized this manner, they would quickly pull
their hands away. (1)
It is required not to break one’s discourse or interrupt him while talking. Shaykh al-Kulayni has reported through a familiar chain of authority that Imam al-Sadiq (‘a) quoted the Holy Prophet (S) as saying:
مَنْ عَرَضَ لأَِخِیهِ الْمُسْلِمِ الْمُتَکَلِّمِ فِی
حَدِیثِهِ فَکَأَنَّمَا خَدَشَ وَجْهَهُ.
Whoever interrupts the discourse of his brother-in-faith,
it will be as if he has scratched his face. (2)
p: 231
In the previous demonstration of principles and rules of social relations, we learnt that good manners, i.e. courtesy endears people and corresponds to openness (in social relations) as well as its moral content, that is love. Moreover, if this love is intended purely for the sake of Almighty Allah, it will turn, as required, into faith, belief, and doctrine. Animosity, disputation and argument are forbidden, because incurring the hostility and hatred of people are prohibited.
We may add to the aforementioned discussion that the Holy Legislator has strongly encouraged the believers to be gentle and lenient in the totality of their social relations with others. According to a validly reported tradition, Imam al-Sadiq (‘a) has quoted the Holy Prophet (S) as saying:
أَلاَ أُخْبِرُکُمْ بِمَنْ
تُحَرَّمُ عَلَیْهِ النَّارُ غَداً؟ الْهَیِّنُ الْقَرِیبُ، اللَّیِّنُ
السَّهْلُ.
May I inform you of those
who shall be forbidden to Hellfire? They are the gentle, easily contacted,
lenient, and simple ones. (1)
Other traditions have confirmed this fact. For instance, it is reported that one of the Holy Imams (‘a) has said:
الْمُؤْمِنُونَ هَیِّنُونَ لَیِّنُونَ، کَالْجَمَلِ
الأَلِفِ إِنْ قِیدَ إنْقَادَ، وَإِنْ أُنِیخَ عَلَی صَخْرَةٍ إسْتَنَاخَ.
True believers are gentle and lenient. They are like tame
camels—they obey when they are driven, and kneel down even on a rock when
made to kneel down. (2)
p: 232
This pertains to social relations. As for political relations and commitment to duties, pledges, and covenants as well as questions related to faith and belief, faithful believers are required to be strong, sturdy, and durable. It is therefore important for faithful believers to combine lenience in social relations and sturdiness in principles and faith.
Confirming this, it is related that faithful believers must be characterized by happy mien and bright appearance. In this regard, one of the Holy Imams (‘a) is reported to have said:
صَنَائِعُ الْمَعْرُوفِ وَحُسْنُ
الْبِشْرِ یُکْسِبَانِ الْمَحَبَّةَ وَیُدْخِلاَنِ الْجَنَّةَ. وَالْبُخْلُ
وَعُبُوسُ الْوَجْهِ یُبْعِدَانِ مِنَ اللهِ وَیُدْخِلاَنِ النَّارَ.
Acts of kindness and
bright appearance yield affection and give allowance to Paradise, while
stinginess and frowning drive away from Almighty Allah and lead to Hellfire. (1)
Imam al-Baqir (‘a) is reported to have narrated that a man came to the Holy Prophet (S) and asked for an advice. One advice given to him was,
إِلْقَ أَخَاکَ بِوَجْهٍ مُنْبَسِطٍ.
Receive your brother with
cheerful mien. (2)
Hasan ibn al-Husayn has reported that he heard Imam al-Sadiq (‘a) quoting the Holy Prophet (S) as saying:
یَا بَنِی عَبْدِ الْمُطَّلِبِ،
إِنَّکُمْ لَنْ تَسَعُوا النَّاسَ بِأَمْوَالِکُمْ، فَالْقَوْهُمْ بِطَلاَقَةِ
الْوَجْهِ وَحُسْنِ الْبِشْرِ.
O sons of `Abd
al-Mu(3)alib, you will not contain people with your fortunes; therefore, meet
them with a bright face and happy mien. (4)
p: 233
We have shed light on the significance of exchanging visits to achieve the emotional objective of building good social relations with people; namely, love. The encouragement of paying visits makes possible meetings of the faithful believers and gives a better chance to practice courtesy and indulgence.
Confirming the significance of paying visits, the Holy Prophet (S) has said within his instruction to Imam `Ali (‘a),
سِرْ أَرْبَعَةَ أَمْیَالٍ زُرْ
أَخاً فِی اللهِ.
Walk four miles and visit
a brother-in-faith. (1)
Shu`ayb al-`Aqarqufi has reported that he heard Imam al-Sadiq (‘a) saying to his companions,
تَزَاوَرُوا وَتَلاَقَوْا.
Always exchange visits and
meet each other. (2)
Imam al-Sadiq (‘a) is also reported to have said:
التَّوَاصُلُ بَیْنَ الإِخْوَانِ
فِی الْحَضَرِ التَّزَاوُرُ.
In homelands, exchanging
visits is the means of association among brothers-in-faith. (3)
Imam al-Sadiq (‘a) is also reported to have mentioned that to pay visit to a brother-in-faith is one of the duties towards him. (4)
p: 234
He (‘a) is also reported to have said:
لاَ تَمَلَّ مِنْ زِیَارَةِ
إِخْوَانِکَ; فَإِنَّ الْمُؤْمِنَ إِذَا لَقِیَ أَخَاهُ فَقَالَ لَهُ:
مَرْحَباً، کُتِبَ لَهُ مَرْحَباً إِلَی یَوْمِ الْقِیَامَةِ، فَإِذَا صَافَحَهُ
أَنْزَلَ اللهُ فِی مَا بَیْنَ إِبْهَامَیْهِمَا مِائَةَ رَحْمَةٍ، تِسْعَةٌ
وَتِسْعُونَ مِنْهَا لأَِشَدِّهِمَا حُبّاً لِصَاحِبِهِ، ثُمَّ أَقْبَلَ اللهُ
عَلَیْهِمَا بِوَجْهِهِ فَکَانَ عَلَی أَشَدِّهِمَا حُبّاً لِصَاحِبِهِ أَشَدَّ
إِقْبَالاً، فَإِذَا تَعَانَقَا غَمَرَتْهُمَا الرَّحْمَةُ.
Never be weary of visiting
your brothers-in-faith. When a believer meets one of his brothers-in-faith
and says “hello,” (the reward of) a permanent salutation will be recorded for
him up to the Day of Resurrection. If he shakes hands with him, Almighty
Allah will send one hundred items of mercy between their thumbs, ninety-nine
of which will be for the more loving of the two to the other. Then, Almighty
Allah will advance to both of them with His Face, but He will advance more to
the more loving of the two to the other. If they embrace each other, they
will be surrounded with mercy. (1)
The Ahl al-Bayt (‘a) established a general objective for such visits, meetings, and indulgent behavior. The objective was to create a high-level rank of mutual love, affection, and spiritual and moral association among faithful believers. Expressing this objective, Imam `Ali (‘a) says,
خَالِطُوا النَّاسَ مُخَالَطَةً
إِنْ مُتُّمْ مَعَهَا بَکَوْا عَلَیْکُمْ وَإِنْ عِشْتُمْ حَنُّوا إِلَیْکُمْ.
Associate with people in
such a manner that if you die they weep over you and if you are alive they
crave for your company. (2)
This indulgent behavior is not an ordinary ostentation that can be understood as an attempt to gain personal interests
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or a state of hypocrisy; rather, it is an act involving a real goal and content; namely, love and affection.
The Holy Legislator has taken much interest in setting up excellent principles, rules, and regulations in favor of achieving the best results of these visits and associations. These principles and regulations will be cited after the following steps:
Meeting people is regarded as the first step of building good social relations with people. The form and method of meeting have therefore been the first step in endearing oneself to people. In the course of achieving this goal, Islam has advised of a number of matters at the top of which are the following three:
Islam has urged being the first to offer salutation and taking the initiative in greeting the person one meets. According to a validly reported tradition, Imam al-Sadiq (‘a) has said:
الْبَادِی بِالسَّلاَمِ أَوْلَی
بِاللهِ وَرَسُولِهِ.
The first to offer
salutation is nearer to Allah and His Messenger (s). (1)
According to another validly reported tradition, Imam `Ali ibn al-Husayn (‘a) has said:
إِنَّ مِنْ أَخْلاَقِ الْمُؤْمِنِ
إبْتِدَاءَهُ الْمُؤْمِنِینَ بِالسَّلاَمِ عَلَیْهِمْ.
One of the traits of a
true believer is that he should be the first to greet the other believers. (2)
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Through a valid chain of authority, the Holy Prophet (S) is reported to have said:
إِبْدَأُوا بِالسَّلاَمِ قَبْلَ
الْکَلاَمِ، فَمَنْ بَدَأَ بِالْکَلاَمِ قَبْلَ السَّلاَمِ فَلاَ تُجِیبُوهُ.
Precede greeting to
talking. Hence, do not answer him who begins with talking before greeting. (1)
Islam has given greeting a special importance making it the slogan of Muslims and setting up many detailed rules of etiquette so that it would take a distinctive position in mutual association among Muslims. The author of Wasa’il a-Shi`ah, for instance, has dedicated more than twenty sections of his book to explaining the details of these etiquettes and rules. It is therefore advisable to refer to these sections. (2) Some of these details have already been mentioned within the previous sections of this book while others will be hopefully cited in the coming books on the systems of rituals and acts of worship.
The second matter in the first step towards endearment to people is to meet Muslims with a bright face and cheerful mien:
In this respect, Imam al-Sadiq (‘a) reported the Holy Prophet (s) to have said:
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ثَلاَثٌ یُصَفِّینَ وِدَّ الْمَرْءِ لأَِخِیهِ
الْمُسْلِمِ: یَلْقَاهُ بِالْبِشْرِ إِذَا لَقِیَهُ، وَیُوَسِّعُ لَهُ فِی
الْمَجْلِسِ إِذَا جَلَسَ إِلَیْهِ، وَیَدْعُوهُ بِأَحَبِّ الأَسْمَاءِ
إِلَیْهِ.
Three
things will prove your friendship to your Muslim brother. Warmly welcoming
him, making room for him in meetings when he arrives, and calling him by his
dearest names. (1)
Smiling at brothers-in-faith comes under the same title. Imam al-Baqir (‘a) is reported to have said:
تَبَسُّمُ
الْمُؤْمِنِ فِی وَجْهِ أَخِیهِ حَسَنَةٌ، وَصَرْفُهُ الْقَذَی عَنْهُ حَسَنَةٌ.
وَمَا عُبِدَ اللهُ بِمِثْلِ إِدْخَالِ السُّرُورِ عَلَی الْمُؤْمِنِ.
To smile in the face of a brother-in-faith is a
rewardable deed and to ward off motes from him is a rewardable deed, too.
Almighty Allah has never been worshipped by any better act than giving
pleasure to a faithful believer. (2)
The third leading matter in the first step towards endearment of oneself to people is to speak good words when meeting a brother-in-faith. Many traditions have borne confirmations on exchanging greetings and speaking affectionately.
Imam al-Baqir (‘a) is reported to have said:
إِنَّ اللهَ عَزَّ وَجَلَّ یُحِبُّ
إِفْشَاءَ السَّلاَمِ.
Verily, Almighty Allah
likes exchanging greetings.(3)
Imam al-Sadiq (‘a) is reported to have said within a long discourse,
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کَانَ عَلِیٌّ عَلَیْهِ السَّلاَمُ یَقُولُ: لاَ تَغْضَبُوا وَلاَ
تُغْضِبُوا. أَفْشُوا السَّلاَمَ، وَأَطِیبُوا الْکَلاَمَ، وَصَلُّوا
بِاللَّیْلِ وَالنَّاسُ نِیَامٌ تَدْخُلُوا الْجَنَّةَ بِسَلاَمٍ: (السَّلاَمُ
الْمُؤْمِنُ الْمُهَیْمِنُ).
Imam `Ali (‘a) used to say, “Do
not be angry and do not enrage others. Exchange greetings, be courteous, and
pray at night when people are asleep; you will easily be allowed into Paradise. Almighty Allah says, ‘He is Allah… the Giver of peace, the Granter of security,
the Guardian over all… (59:23)’” (1)
Choosing the most appropriate manner in dealing with others is the second step through which courtesy, indulgence, and endearment of oneself to others can be practiced. In this step, the Holy Legislator has highlighted, urged, and advised of a number of manners.
To shake hands with others when meeting them gives expression to affection, love, and friendliness.
Through a valid chain of authority, Imam al-Baqir (‘a) is reported to have said:
إِنَّ الْمُؤْمِنَیْنِ إِذَا
إلْتَقَیَا فَتَصَافَحَا أَقْبَلَ اللهُ عَلَیْهِمَا بِوَجْهِهِ، وَتَسَاقَطَتْ
عَنْهُمَا الذُّنُوبُ کَمَا یَتَسَاقَطُ الْوَرَقُ مِنَ الشَّجَرِ.
When two believers meet and shake hands, Almighty Allah will advance to
them with His Face and their sins will fall from them in the same way as
leaves fall from trees. (2)
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Imam al-Sadiq (‘a) is reported to have said:
تَصَافَحُوا فَإِنَّها تَذْهَبُ
بِالسَّخِیمَةِ.
Shake hands with each
other, because this act removes rancor. (1)
Other traditions have confirmed the significance and vital role that shaking hands plays in building good social relations, in the capacity of its being another motto raised by Islam. (2)
To embrace and kiss each other is another manifestation of love and affection as well as an expression of courtesy.
A tradition holds that Imam al-Baqir and Imam al-Sadiq (‘a) have said:
أَیُّمَا مُؤْمِنٍ خَرَجَ إِلَی
أَخِیهِ یَزُورُهُ عَارِفاً بِحَقِّهِ کَتَبَ اللهُ لَهُ بِکُلِّ خُطْوَةٍ
حَسَنَةً، وَمُحِیَتْ عَنْهُ سَیِّئَةٌ، وَرُفِعَتْ لَهُ دَرَجَةٌ، فَإِذَا
طَرَقَ الْبَابَ فُتِحَتْ لَهُ أَبْوَابُ السَّمَاءِ، فَإِذَا إلْتَقَیَا
وَتَصَافَحَا وَتَعَانَقَا أَقْبَلَ اللهُ عَلَیْهِمَا بِوَجْهِهِ، ثُمَّ بَاهَی
بِهِمَا الْمَلاَئِکَةَ فَیَقُولُ: أُنْظُرُوا إِلَی عَبْدَیَّ تَزَاوَرَا
وَتَحَابَّا فیَّ; حَقٌّ عَلَیَّ أَلاَّ أُعَذِّبَهُمَا بِالنَّارِ بَعْدَ
ذَلِکَ الْمَوْقِفِ.
Any believer who leaves his house intending to visit a
brother-in-faith as an acknowledgement of his duty towards him, Almighty
Allah shall record for him a reward for each step he walks, erase an
evildoing he has committed, and raise him a rank. If he knocks the door of
his brother-in-faith, the doors of the heavens shall be opened before him. If
they meet, shake hands, and embrace each other, Almighty Allah shall advance
to them with His Face and then take pride in them before the angels, saying,
“Look at these two servants of Mine. They have visited and loved each other
for My sake. It is thus incumbent upon Me not to torture them with Hellfire
after this situation of them.” (3)
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According to another authentic tradition, Imam al-Sadiq (‘a) has said:
إِنَّ الْمُؤْمِنَیْنِ إِذَا
إعْتَنَقَا غَمَرَتْهُمَا الرَّحْمَةُ، فَإِذَا إلْتَزَمَا لاَ یُرِیدَانِ
بِذَلِکَ إِلاَّ وَجْهَ اللهِ وَلاَ یُرِیدَانِ غَرَضاً مِنْ أَغْرَاضِ
الدُّنْیَا، قِیلَ لَهُمَا: مَغْفُورٌ لَکُمَا فَاسْتَأْنِفَا. فَإِذَا
أَقْبَلاَ عَلَی الْمُسَاءَلَةِ قَالَتِ الْمَلاَئِکَةُ بَعْضُهَا لِبَعْضٍ:
تَنَحَّوْا عَنْهُمَا، فَإِنَّ لَهُمَا سِرّاً وَقَدْ سَتَرَهُ اللهُ
عَلَیْهِمَا.
When two faithful believers
embrace each other, mercy will spread over them. If they touch each other for
no other purpose than seeking nearness to Almighty Allah, without having any
worldly point, it will be then said to them, “You are forgiven. So, go on in
this manner.” If they hold a confidential talk, the angels will then say to
each other, “Step aside! These two have a secret that Almighty Allah has
covered for them.” (1)
It has been narrated that when Ja`far ibn Abi-Talib returned from Abyssinia (after years of refuge), his return concurred with the conquest of Khaybar at the hands of Imam `Ali (‘a). Once his eyes fell on Ja`far, the Holy Prophet (S) walked twelve steps forward to receive Ja`far. He then embraced, kissed him between the eyes, wept, and said, “Indeed, I do not know for which matter I am happier. Is it for your return, Ja`far, or is it for the conquest of Khaybar that Almighty Allah has given at the hands of your brother?” Thus, the
p: 241
Holy Prophet (S) wept for joy when he saw Ja`far. (1)
Through an authentic chain of authority, Imam al-Sadiq (‘a) is reported to have said:
إِنَّ
مِنْ تَمَامِ التَّحِیَّةِ لِلْمُقِیمِ الْمُصَافَحَةَ، وَتَمَامُ التَّسْلِیمِ
عَلَی الْمُسَافِرِ الْمُعَانَقَةُ.
Shaking hands is the
consummate greeting of a resident, while embracing is the consummate greeting
of one going on a journey.(2)
The third matter in the second step towards endearing oneself to people is to tell the brothers-in-faith that you love them. To reveal this emotion can be once expressed practically through shaking hands, embracing, and kissing, or by directly saying it.
Concerning the second way, it is reported through a valid way of narration that Imam al-Sadiq (‘a) has said:
إِذَا أَحْبَبْتَ رَجُلاً
فَأَخْبِرْهُ بِذَلِکَ، فَإِنَّهُ أَثْبَتُ لِلْمَوَدَّةِ بَیْنَکُمَا.
If you love somebody, you
should inform him, because this way firms up affection between you and him
more strongly.
According to another tradition,
فَإِنَّهُ أَبْقَی لِلْمَوَدَّةِ
وَخَیْرٌ فِی الإِلْفَةِ.
… because it maintains affection and increases familiarity.
According to a third tradition, the Imam (‘a) is reported to have said:
إِذَا
أَحْبَبْتَ أَحَداً مِنْ إِخْوَانِکَ فَأَعْلِمْهُ ذَلِکَ; فَإِنَّ إِبْرَاهِیمَ
عَلَیْهِ السَّلاَمُ قَالَ: (رَبِّ أَرِنِی کَیْفَ تُحْیِی الْمَوْتَی. قَالَ:
أَوَلَمْ تُؤْمِنْ؟ قَالَ: بَلَی، وَلَکِنْ لِیَطْمَئِنَّ قَلْبِی).
If you love one of your brothers-in-faith, you should
inform him about that. Prophet Abraham (‘a) said, “‘My Lord! Show me how You
give life to the dead?’ He said, ‘What! And do you not believe?’ He said,
‘Yes, but that my heart may be at ease.’” (2:260) (3)
p: 242
The third step towards courtesy and indulgence is commitment to good manners during sessions and conversations. Islamic legislation has taken special interest in this topic, revealed through the following points:
Islam has specified certain etiquettes for sitting in public sessions as well as certain manners of behavior in public assemblies and meetings. Some of these etiquettes are as follows:
One of these etiquettes is to make room and place in sessions and to leave these sessions once they are terminated. In this respect, the Holy Qur'an says,
یَا أَیُّهَا الَّذِینَ آمَنُوا إِذَا قِیلَ لَکُمْ تَفَسَّحُوا فِی الْمَجَالِسِ فَافْسَحُوا یَفْسَحِ اللَّهُ لَکُمْ وَإِذَا قِیلَ انْشُزُوا فَانْشُزُوا یَرْفَعِ اللَّهُ الَّذِینَ آمَنُوا مِنْکُمْ وَالَّذِینَ أُوتُوا الْعِلْمَ دَرَجَاتٍ
O you who believe! When
it is said to you, “Make room in (your) assemblies,” then make ample room,
Allah will give you ample; and when it is said, “Rise up,” then rise up;
Allah will exalt those of you who believe, and those who are given knowledge
in high degrees. (58:11)
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Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
یَنْبَغِی لِلْجُلَسَاءِ فِی
الصَّیْفِ أَنْ یَکُونَ بَیْنَ کُلِّ إثْنَیْنِ مِقْدَارُ عَظُمِ الذِّرَاعِ
لِئَلاَّ یَشِقَّ بَعْضُهُمْ عَلَی بَعْضٍ.
Persons sitting in one
place in summer are required to leave a space that is as long as the arm bone
between each couple of them so that none of them will make narrow the place
of the others. (1)
About the exegesis of the holy verse,
إِنَّا نَرَاکَ مِنَ الْمُحْسِنِینَ
Surely, we see you to be
of the doers of good. (12:36)
Imam al-Sadiq (‘a) is reported to have said:
کَانَ یُوَسِّعُ الْمَجْلِسَ،
وَیَسْتَقْرِضُ لِلْمُحْتَاجِ، وَیُعِینُ الضَّعِیفَ.
Prophet Joseph (‘a) used
to make room in sessions, ask for loans for the needy, and help the weak. (2)
In addition to the above, there are other etiquettes decided by the Holy Legislator in this regard. (3)
Another behavior to be practiced in general sessions is to receive and bid farewell those who join and leave these sessions.
Through a familiar way of narration, Imam al-Sadiq (‘a) is
p: 244
reported to have quoted the Holy Prophet (S) as saying:
مِنْ
حَقِّ الدَّاخِلِ عَلَی أَهْلِ الْبَیْتِ أَنْ یَمْشُوا مَعَهُ هُنَیْئَةً إِذَا
دَخَلَ وَإِذَا خَرَجَ.
One of the duties that
are incumbent upon a host towards the visitor is to walk with him for a short
distance when he comes in or leaves the house. (1)
It is mannerly to sit where the owner of the house orders you to sit, because he knows better the most suitable places in his house to sit in, be it for the sake of honoring the guest or for the sake of the internal affairs of his house. In this regard, the Holy Prophet (S) is reported to have said:
إِذَا دَخَلَ أَحَدُکُمْ عَلَی
أَخِیهِ الْمُسْلِمِ فِی بَیْتِهِ فَهُوَ أَمِیرٌ عَلَیْهِ حَتَّی یَخْرُجَ.
When you enter the house
of one of your brothers-in-faith, you should be obedient to his orders until
you leave. (2)
Imam al-Sadiq (‘a) is reported to have quoted his father (‘a) as saying:
إِذَا
دَخَلَ أَحَدُکُمْ عَلَی أَخِیهِ فِی رَحْلِهِ فَلْیَقْعُدْ حَیْثُ یَأْمُرُهُ
صَاحِبُ الرَّحْلِ، فَإِنَّ صَاحِبَ الرَّحْلِ أَعْرَفُ بِعَوْرَةِ بَیْتِهِ
مِنَ الدَّاخِلِ عَلَیْهِ.
When you enter the house of one of your
brethren-in-faith, you should sit where the owner of the house orders you to
sit, because he knows the gaps in his house more than the guest does. (3)
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Sayyid `Abd al-`A¨im al-Hasani has reported that the Holy Prophet (S) used to sit in one of three positions. (1) He used to squat; i.e. to sit with the hams resting on the backs of the heels, (2) he used to rest on the knees, or (3) he used to twist one leg and stretch the other on it. He never sat cross-legged. (1)
However, some traditions reported from the Ahl al-Bayt (s) hold that it is acceptable to sit cross-legged for purpose of timely rest. Imam `Ali ibn al-Husayn (‘a) is reported to have said:
إِنَّمَا جَلَسْتُ هَذِهِ
الْجَلْسَةَ لِلْمِلاَلَةِ.
I have sat in this way
because of fatigue. (2)
Apparently, the abovementioned three ways of sitting represented the utmost of courtesy on the one hand and the saving of place on the other, which suited the social and life situations of that time.
To behave modestly in sitting is to choose the nearest space to sit in. In this regard, Imam al-Sadiq (‘a) is reported through a valid chain of authority to have said:
مَنْ رَضِیَ بِدُونِ الشَّرَفِ مِنَ
الْمَجْلِسِ لَمْ یَزَلِ اللهُ وَمَلاَئِکَتُهُ یُصَلُّونَ عَلَیْهِ حَتَّی
یَقُومَ.
He who accepts to sit in a
less suitable place for his prestige, Almighty Allah and His angels will keep
on blessing him until he leaves. (3)
p: 246
This modesty is also reported to have been one of the Holy Prophet’s manners. Imam al-Sadiq (‘a) is reported to have said:
کَانَ رَسُولُ
اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ إِذَا دَخَلَ مَنْزِلاً قَعَدَ فِی أَدْنَی
الْمَجْلِسِ إِلَیْهِ حِینَ یَدْخُلُ.
The Messenger of Allah (S) used to sit in the narrowest space he
found in houses he visited. (1)
In this connection, it is worth mentioning that it is recommended to sit facing the kiblah direction and to avoid sitting opposite to sunlight so as to avoid the moral and material consequences stemming from it. (2)
One of the prophetic traditions is to bless the person who sneezes. This means to address the sneezing person with the statement of ‘yarhamukallahu (Allah may have mercy upon you)’. The sneezer may then answer with the statement of ‘yahdikumullahu wa yuslihu balakum (May Allah guide you and improve your condition)’ or similar statements like ‘yaghfirullahu lakum wa yarhamukum (May Allah forgive you and have mercy upon you)’ or ‘yaghfirullahu lana walakum (May Allah forgive you and us)’. Following the example of the Holy Prophet (S), the Holy Imams (‘a) laid stress on this social manner.
In this regard, Imam al-Sadiq (‘a) is reported to have said:
لِلْمُسْلِمِ عَلَی أَخِیهِ
الْمُسْلِمِ مِنَ الْحَقِّ أَنْ یُسَلِّمَ عَلَیْهِ إِذَا لَقِیَهُ، وَیَعُودَهُ
إِذَا مَرِضَ، وَیَنْصَحَ لَهُ إِذَا غَابَ، وُیَسِّمَتَهُ إِذَا عَطَسَ؛
یَقُولُ: الْحَمْدُ للهِ رَبِّ الْعَالَمِینَ لاَ شَرِیکَ لَهُ. وَیَقُولُ:
یَرْحَمُکَ اللهُ. فَیُجِیبُ یَقُولُ لَهُ: یَهْدِیکُمُ اللهُ وَیُصْلِحُ
بَالَکُمْ. وَیُجِیبَهُ إِذَا دَعَاهُ، وَیُشَیِّعَهُ إِذَا مَاتَ.
Some duties of a Muslim
towards his brother-in-faith are: to greet him when they meet, to visit him
when he is ailed, to act sincerely towards him while he is absent, to bless
him when he sneezes. After one sneezes, he says immediately, ‘alhamdu lillahi
rabbi’l-`alamina la sharika lahu (All praise is due to Allah the Lord of the
Worlds; there is no partner -in Lordship- with Him)’. His brother-in-faith
may address him with the statement of ‘yarhamukallahu (Allah may have mercy
upon you)’, and the sneezer then replies with the statement of ‘yahdikumullahu
wa yuslihu balakum (May Allah guide you and improve your condition)’. Also, to
accept his invitations, and to participate in his funeral ceremony. (3)
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Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
إِذَا عَطَسَ الرَّجُلُ
فَسَمِّتُوهُ وَلَوْ کَانَ مِنْ وَرَاءِ جَزِیرَةٍ.
If one sneezes, then you
must bless him even if he is on the other side of an island. (1)
In this connection, a set of manners and instructions have been shown up. For instance, one is required to say ‘alhamdu lillahi (All praise is due to Allah) immediately after sneezing. It is also instructed to repeat the invocation of blessings upon the Holy Prophet and his Household three times immediately after sneezing and to repeat the same invocation three times when sneezing is repeated. It is also acceptable to bless the Dhimmi (a non-Muslim enjoying
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protection of the Islamic state) when sneezing. Other manners have also been mentioned in this connection. (1)
The Ahl al-Bayt (‘a) practiced a set of manners during conversations. The following manners are some more examples:
1. It is obligatory to conceal whatever is said in private sessions because “meetings must be based on trust. It is therefore, disallowed to reveal an issue concealed by the person involved in it before obtaining his permission, unless the addressee is trustworthy or the issue entails the good reputation of that person.” (2)
2. If there are three persons sitting together, two of them must not talk confidentially to one another and leave their third mate to wonder what they need to hide from him.
3. It is discommended to interrupt the discourse of somebody, because, it is reported from the Holy Prophet (S), “Whoever interrupts the discourse of one’s brother-in-faith, is as if he has scratched his face.”
As mentioned earlier, laughter must always be controlled. It has also been mentioned that the source of guffawing is Satan. In view of this, the Holy Imams (‘a) have called for being moderate in joking, because overdoing it begets rancor, reflects on spite, and brings up malice.
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On the other hand, joking that is neither excessive nor borders on indecency is something approved of by the Holy Legislator, because it expresses a sort of amicability and endearment of oneself to others, as well as consistency with the spiritual and psychological situations of dialogue and conversation within the frame of the public social manners.
Through a valid chain of authority, Mu`ammar ibn Khallad is reported to have asked Imam al-Riza (‘a) whether it is acceptable or not to joke together and laugh in sessions.
The Imam (‘a) answered,
لاَ بَأْسَ مَا لَمْ یَکُنْ…
ْفُحْشاً. إِنَّ رَسُولَ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ کَانَ یَأْتِیهِ
الأَعْرَابِیُّ فَیُهْدِی إِلَیْهِ الْهَدِیَّةَ ثُمَّ یَقُولُ مَکَانَهُ:
أَعْطِنَا ثَمَنَ هَدِیَّتِنَا. فَیَضْحَکُ رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ
وَآلِهِ. وَکَانَ إِذَا إغْتَمَّ یَقُولُ: مَا فَعَلَ الأَعْرَابِیُّ؟ لَیْتَهُ
أَتَانَا!
There is no objection to this unless there is indecency. A Bedouin used
to come to the Holy Prophet (S) and offer him a present. When the Holy
Prophet (S) would accept it, the Bedouin would say jokingly, “Well, give me
the price of my present!” The Holy Prophet (S) would laugh for that. Then,
when the Holy Prophet (S) would be distressed, he would say, “Where is that
Bedouin? I wish he were present now!” (1)
Imam al-Sadiq (‘a) is reported to have said:
إِنَّ اللهَ یُحِبُّ الْمُدَاعِبَ
فِی الْجَمَاعَةِ بِلاَ رَفَثٍ.
Verily, Almighty Allah
does love the one who jokes in assemblies, yet without indecency. (2)
Yunus al-Shaybani is reported to have said that Imam al-Sadiq (‘a) asked him, “Do you exchange pleasantries with
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each other?”
“Very little,” al-Shaybani answered.
The Imam (‘a) remarked,
فَلاَ تَفْعَلُوا، فَإِنَّ
الْمُدَاعَبَةَ مِنْ حُسْنِ الْخُلُقِ، وَإِنَّکَ لَتُدْخِلُ بِهَا السُّرُورَ
عَلَی أَخِیکَ. وَلَقَدْ کَانَ رَسُولُ اللهِ صَلَّی اللهُ عَلَیْهِ وَآلِهِ
یُدَاعِبُ الرَّجُلَ یُرِیدُ أَنْ یُسِرَّهُ.
Do not abandon them,
because pleasantry is part of good nature. Through pleasantry, you give
delight to your brother-in-faith. The Messenger of Allah (S) used to exchange
pleasantries with men in the intention of pleasing them. (1)
Al-Fazl ibn Abi-Qurrah reported Imam al-Sadiq (‘a) as saying:
مَا
مِنْ مُؤْمِنٍ إِلاَّ وَفِیهِ دُعَابَةٌ… الْمِزَاحُ.
There is no (true) faithful believer except that he
enjoys good-natured remarks; that is joking. (2)
It is recommended to accept favors and kind acts when they are offered, because acceptance of such acts are considered amicability, endearment to people, and good manners. Many traditions encourage accepting such acts, maintaining that none except a “donkey” may refuse. Such kind acts can take many forms, such as making room in a session and offering a cushion to sit on, a perfume, or any other thing, which carries an indication of honoring one in public sessions and assemblies.
Through a valid way of narration, `Abdullah ibn Ja`far reports in the book of Qurb al-Isnad that Imam al-Sadiq (‘a),
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on the authority of his fathers, quoted the Holy Prophet (S) to have said:
إِذَا عُرِضَ عَلَی
أَحَدِکُمُ الْکَرَامَةُ فَلاَ یَرُدَّهَا، فَإِنَّمَا یَرُدُّ الْکَرَامَةَ
الْحِمَارُ.
If
a kind act is offered to you, you must not refuse it, because only donkeys
refuse acts of kindness. (1)
When he was asked about the meaning of acts of kindness, Imam al-Riza (‘a) answered,
ذَلِکَ فِی الطِّیبِ یُعْرَضُ
عَلَیْهِ وَالتَّوْسِعَةِ فِی الْمَجَالِسِ؛ مَنْ أَبَاهُمَا کَانَ کَمَا قَالَ.
Acts of kindness are such
as perfumes that are offered to somebody and rooms that are made in sessions.
He who refuses such acts is as exactly as what has been said about him. (2)
According to other narrations, cushions that are offered to a new comer in a session as well as any other such acts are added to acts of kindness. (3)
In the fifth rule of the Islamic concept of social relations, all comportments of kindness and favor are undoubtedly examples of courtesy, amicability, and endearment of oneself to people. More details and clarifications will be mentioned in the coming discussion of the superstructure of this fifth rule.
Respect and reverence fall under and are examples of acts of kindness and favor. However, because this topic is also related to the topic of meetings among believers, it is
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appropriate to mention it in this discussion of amicability and endearment of oneself to people, because it has been dedicated to this topic.
The special interest taken by the Holy Legislator in this topic can be noticed through the set of laws, regulations, and etiquettes set down by Him, some of which are as follows:
Confirmation on the necessity of deferring to one’s companions has been made through many traditions. For instance, Imam al-Sadiq (‘a) is reported to have said:
کَانَ أَبُو جَعْفَرٍ عَلَیْهِ
السَّلاَمُ یَقُولُ: عَظِّمُوا أَصْحَابَکُمْ وَوَقِّرُوهُمْ، وَلاَ یَتَهَجَّمْ
بَعْضُکُمْ عَلَی بَعْضٍ.
Abu-Ja`far (al-Baqir) (‘a) used to say, “Venerate and have respect for
your companions, and do not assail each other.” (1)
In the previously mentioned discussion of special treatments, we have mentioned some traditions revealing the Ahl al-Bayt’s teachings about respecting and showing consideration for old people and celebrated personalities. In these traditions, the Holy Imams (‘a) have said that showing respect to such people is a sort of veneration of Almighty Allah.
The Ahl al-Bayt (‘a) have also instructed treating Muslims in general and noble personalities in particular with deference and to confer honor upon persons who join public meetings. Some aspects of this instruction have been previously cited in the course of the disapproval of rejecting acts of kindness.
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Besides, the approval of this manner can be inferred from the Holy Prophet’s behavior with `Adi ibn Hatam, as reported by Imam `Ali (‘a) who said:
When `Adi ibn Hatam visited the Holy Prophet (S), he allowed him to enter his house which had no furniture at all except a rug made of palm leaves and a pillow made of skin. The Holy Prophet (S) offered them to `Adi to sit on. (1)
Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
مَنْ أَکْرَمَ أَخَاهُ الْمُؤْمِنَ
بِکَلِمَةٍ یُلَطِّفُهُ بها، وَفَرَّجَ عَنْهُ کُرْبَتَهُ لَمْ یَزَلْ فِی ظِلِّ
اللهِ الْمَمْدُودِ عَلَیْهِ مِنَ الرَّحْمَةِ مَا کَانَ فِی ذَلِکَ.
He who confers honor upon
his brother-in-faith by a nice word and relieves his agony will stay under
the shade of Almighty Allah that covers him with mercy as long as he is in
that state. (2)
The Holy Prophet (S) is reported to have said:
إِذَا أَتَاکُمْ شَرِیفُ قَوْمٍ
فَأَکْرِمُوهُ.
If an eminent person comes
to you, you should confer honor upon him. (3)
Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
إِذَا أَتَاکُمْ کَرِی_مُ قَوْمٍ
فَأَکْرِمُوهُ.
If a person that is
reputed among his people comes to you, you should confer honor upon him. (4)
Exegetes have explained that an eminent person intended in
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the previous traditions stands for the wealthy, the highborn stands for the doer of kind acts, and the honorable stands for the pious. (1)
Actually, this instruction is not limited to these persons; it is more expansive.
According to a validly reported tradition, Imam al-Sadiq (‘a) has said:
مَنْ
أَتَاهُ أَخُوهُ الْمِسْلِمُ فَأَکْرَمَهُ فَإِنَّمَا أَکْرَمَ اللهَ عَزَّ
وَجَلَّ.
He who honors his brother-in-faith who visits him has in
fact honored Almighty Allah. (2)
It is also recommended to call people with the most favorable names to them and to call them with their dearest surnames to them, because this involves veneration and endearment of oneself to them.
Shaykh al-Kulayni has reported through a valid chain of authority that Imam al-Riza (‘a) said:
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إِذَا کَانَ الرَّجُلُ حَاضِراً
فَکَنِّهِ، وَإِذَا کَانَ غَائِباً فَسَمِّهِ.
When you want to refer to
a present man, you may use his surname, and when he is absent, you may use
his first name. (1)
This is so because reference to an absent person requires more accuracy than the present; therefore, to mention the name of an absent person makes the others know him better, while to mention the present with the surname does not require much introduction.
The Holy Prophet (S) is reported to have called his companions with the dearest names to them as a sign of conferring honor upon them and making their hearts incline towards him. He would also give nicknames to those who did not have one. After that, all people would call them with these nicknames used by the Holy Prophet (S). He would also use nicknames for childless women and those who had not yet given birth to any child. Making their hearts incline towards him, the Holy Prophet (S) used to give nicknames to children, too.
In this regard, it is reported that `Umar, once asked Suhayb, “Why are you called by a nickname while you are childless?”
He answered, “It was the Holy Prophet (S) who nicknamed me Abu-Yahya.” (2)
Abu-Bakrah has reported that the Holy Prophet (S) nicknamed him so after he had ridden a young she-camel (bakrah) that led him to al-Ta'if. (3)
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In our discourse about the fifth rule in the superstructure of the Islamic concept of social relations; namely, kind acts and taking the lead to charity, we can touch on expansive horizons, because the majority of the previously cited items and details fall under this topic although some of them are possess other features as well.
For instance, we have referred to the topics of exchanging salutations and forbiddance of separation and alienation among Muslims within the first aspect of openness in social relations, because these topics act as two demonstrations of openness in social relations. Meanwhile, to begin with greeting others and to mend one’s ruptured relations are acts of kindness to the other party.
The same thing is applicable to principles of social solidarity, supporting and helping each other, and enjoining the right and forbidding the evil. These three principles have been previously discussed under the rule of reinforcing the social structure. The same thing is also applicable to other items like thinking well about others initially, overlooking their maltreatment or abuse, behaving modestly, and enduring the malicious acts of the envious. Although the last two features have been previously mentioned under the rule of control over sentiments and emotions, they have something to do with acts of kindness and taking the lead in charitable deeds.
Besides, the totality of the manners of amicability, courteous behavior, and mannerliness, are also sorts of kind and charitable acts. So are the majority of religious and social duties and commitments, which are considered acts of kindness in the totality of man’s movement in the field of building good social relations with others.
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In view of this fact, we will devote our discussion of the superstructure of this rule to mentioning four aspects related to the rule of kind acts and taking the lead in charity.
This aspect discusses the general guidelines and regulations of kind acts. In the coming points, a general glance will be taken at these guidelines and regulations.
It goes with saying that kindness is well-liked act that, in the majority of its applications, expresses altruism, because it is founded on the concepts of fraternity, justice, and equality among believers. Nonetheless, a doer of kind acts must take into account that he must not cause himself damage and loss more than the advantage and profit offered to his brother-in-faith. For instance, when one offers an amount of money or a title in compensation of another amount or title, the advantage for oneself must be more than, or at least equal to, the profit that he offers to the others. This is in the field of transactions and financial compensations. This warning has been mentioned in traditions reported from the Ahl al-Bayt (‘a). In this connection, al-Hasan ibn Muhammad al-Tusi, in his book of al-Majalis, has reported through a valid chain of authority that Isma`il ibn Khalid heard Imam al-Sadiq (‘a) saying:
جَمَعَنَا أَبُو جَعْفَرٍ
(الْبَاقِرُ) عَلَیْهِ السَّلاَمُ فَقَالَ: یَا بَنِیَّ، إِیَّاکُمْ
وَالتَّعَرُّضَ لِلْحُقُوقِ، وَاصْبِرُوا عَلَی النَّوَائِبِ، وَإِنْ دَعَاکُمْ
بَعْضُ قَوْمِکُمْ إِلَی أَمْرٍ ضَرَرُهُ عَلَیْکُمْ أَکْثَرُ مِنْ نَفْعِهِ
لَهُ فَلاَ تُجِیبُوهُ.
Abu-Ja`far al-Baqir (‘a) gathered
us (i.e. his sons) and said, “O sons, beware of exposing yourselves to
violating the rights of the others, and act patiently towards catastrophes.
When one of your folks asks you to engage yourselves in a matter that causes
you bigger damage than the profit he gains, then do not respond to him.” (1)
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Shaykh al-Kulayni, in his book of al-Kafi, has referred to the same in several traditions reported from Imam al-Sadiq and Imam al-Ka¨im (‘a):
لاَ تَدْخُلْ لأَِخِیکَ فِی أَمْرٍ
مَضَرَّتُهُ عَلَیْکَ أَعْظَمُ مِنْ مَنْفَعَتِهِ لَهُ.
Do not engage yourself in
an issue that causes you bigger damage than the profit it brings to your
brother-in-faith.
لاَ تَبْذُلْ لإِخْوَانِکَ مِنْ
نَفْسِکَ مَا ضُرُّهُ عَلَیْکَ أَکْثَرُ مِنْ مَنْفَعَتِهِ لَهُمْ.
Do not give from yourself
to your brothers-in-faith things that cause you bigger damage than the profit
they gain. (1)
An act of kindness should be done as immediately and secretly as possible and should be belittled in the eyes of the one to whom it is done, because this brings about spiritual, mental, and social outcomes to the doer of the kind act in particular and the people of favors in general. In this respect, Shaykh al-Kulayni, in his book of al-Kafi, and Shaykh al-Saduq, in his books of Man-La-Yahzuruhul-Faqih and al-Khisal, have reported that Imam al-Sadiq (‘a) said:
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رَأَیْتُ الْمَعْرُوفَ
لاَ یَتِمُّ إِلاَّ بِثَلاَثٍ: تَصْغِیرِهِ، وَسَتْرِهِ، وَتَعْجِیلِهِ،
فَإِنَّکَ إِذَا صَغَّرْتَهُ عَظَّمْتَهُ عِنْدَ مَنْ تَصْنَعُهُ إِلَیْهِ،
وَإِذَا سَتَرْتَهُ تَمَّمْتَهُ، وَإِذَا عَجَّلْتَهُ هَنَّأْتَهُ، وَإِذَا
کَانَ غَیْرَ ذَلِکَ سَخَّفْتَهُ وَنَکَّدْتَهُ.
I have found that favors are worthless unless belittled, veiled, and provided
immediately. If you belittle your favor, you will surely make it great in the
eyes of the one to whom you have done it. If you cover it up, you will surely
have accomplished it. If you offer it as soon as possible, you will surely
have given it pleasantly; otherwise, you will destroy it and give
unpleasantly. (1)
Imam `Ali (‘a) is reported to have said:
لاَ یَسْتَقِیمُ قَضَاءُ
الْحَوَائِجِ إِلاَّ بِثَلاَثٍ، بِاسْتِصْغَارِهَا لِتَعْظُمَ،
وَبِاسْتِکْتَامِهَا لِِتَظْهَرَ، وَبِتَعْجِیلِهَا لِتَهْنُؤَ.
The settling of the
others’ needs cannot be consummated except by three attributes: it must be
belittled so that it will be great in the eyes of those to whom it was made. It
must be given secretly so that it will be manifested. It must be immediate so
that it becomes pleasant. (2)
Through a valid chain of authority, Hamran has reported that he heard Imam al-Baqir (‘a) saying:
لِکُلِّ
شَیْءٍ ثَمَرَةٌ، وَثَمَرَةُ الْمَعْرُوفِ تَعْجِیلُ السِّرَاحِ.
Everything has a fruit, and the fruit of doing a favor is
to do it as immediately as possible. (3)
It is important to do kind acts and favors to those who
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deserve them only; i.e. the virtuous people, because it is unfit to do favors to unworthy people.
It is worth mentioning that this regulation is not in violation of the aforementioned advice of doing favors to all people, because this advice is applicable when the one to whom a favor is done is unknown. Generally, it is highly suggested to do favors due to love for favor, but when one discovers that the one to whom a favor is intended to be done is wicked and unworthy enough to receive such acts, then the favor done to him will be useless and, moreover, bring about negative results under certain conditions. One of these negative results is that such a wicked person, when denying or acting ungratefully towards the favorer, will cause cessation of doing favors to others.
In this connection, many traditions, confirmed by many others, have been validly reported from the Holy Imams of the Ahl al-Bayt (‘a).
Sayf ibn `Umayrah has reported that Imam al-Sadiq (‘a) said to al-Mufazzal ibn `Umar,
یَا
مُفَضَّلُ، إِذَا أَرَدْتَ أَنْ تَعْلَمَ أَشَقِیٌّ الرَّجُلُ أَمْ سَعِیدٌ،
فَانْظُرْ سَیْبَهُ وَمَعْرُوفَهُ إِلَی مَنْ یَصْنَعُهُ، فَإِنْ کَانَ
یَصْنَعُهُ إِلَی مَنْ هُوَ أَهْلُهُ فَاعْلَمْ أَنَّهُ إِلَی خَیْرٍ، وَإِنْ
کَانَ یَصْنَعُهُ إِلَی غَیْرِ أَهْلِهِ فَاعْلَمْ أَنَّهُ لَیْسَ لَهُ عِنْدَ
اللّهِ خَیْرٌ.
O Mufazzal, if you want to know whether someone is
wretched or blessed, you should regard who receives his favor and act of
kindness. If he does them to worthy people, then let it be known to you that
he is heading for goodness, but if he does them to unworthy people, then let
it be known to you that he will deserve no item of goodness with Allah. (1)
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Imam `Ali (‘a) has said:
مَنْ کَانَ لَهُ مِنْکُمْ مَالٌ
فَإِیَّاهُ وَالْفَسَادَ، فَإِنَّ إِعْطَاءَهُ فِی غَیْرِ حَقِّهِ تَبْذِیرٌ
وَإِسْرَافٌ، وَهُوَ یَرْفَعُ ذِکْرَ صَاحِبِه فِی النَّاسِ، وَیَضَعُهُ عِنْدَ
اللّهِ، وَلَمْ یَضَعِ امْرُؤٌ مَالَهُ فِی غَیْرِ حَقِّهِ وَعِنْدَ غَیْرِ
أَهْلِهِ إِلاَّ حَرَمَهُ اللّهُ شُکْرَهُمْ وَکَانَ لِغَیْرِهِ وِدُّهُمْ،
فَإِنْ بَقِیَ مَعَهُ بَقِیَّةٌ مِمَّنْ یُظْهِرُ الشُّکْرَ لَهُ وَیُرِیدُ النُّصْحَ
فَإِنَّمَا ذَلِکَ مَلَقٌ وَکَذِبٌ، فَإِنْ زَلَّتْ بِهِ النَّعْلُ ثُمَّ
إحْتَاجَ إِلَی مَعُونَتِهِمْ وَمُکَافَأَتِهِمْ فَأَلأَمُ خَلِیلٍ وَشَرُّ
خَدِینٍ. وَلَمْ یَضَعِ امْرُؤٌ مَالَهُ فِی غَیْرِ حَقِّهِ وَعِنْدَ غَیْرِ
أَهْلِهِ إِلاَّ لَمْ یَکُنْ لَهُ مِنَ الْحَظِّ فِی مَا أَتَی إِلاَّ
مَحْمَدَةُ اللِّئَامِ وَثَنَاءُ الأَشْرَارِ مَا دَامَ مُنْعِماً مُفْضِلاً
وَمَقَالَةُ الْجَاهِلِ: مَا أَجْوَدَهُ! وَهُوَ عِنْدَ اللّهِ بَخِیلٌ. فَأَیُّ
حَظٍّ أَبْوَرُ وَأَخْسَرُ مِنْ هَذَا الْحَظِّ؟! وَأَیُّ فَائِدَةِ مَعْرُوفٍ
أَقَلُّ مِنْ هَذَا الْمَعْرُوفِ؟! فَمَنْ کَانَ مِنْکُمْ لَهُ مَالٌ فَلْیَصِلْ
بِهِ الْقَرَابَةَ، وَلْیُحْسِنْ مِنْهُ الضِّیَافَةَ، وَلْیَفُکَّ بِهِ
الْعَانِیَ وَالأَسِیرَ وَابْنَ السَّبِیلِ، فَإِنَّ الْفَوْزَ بِهَذِهِ
الْخِصَالِ مَکَارِمُ الدُّنْیَا وَشَرَفُ الآخِرَةِ.
Let him who has riches
beware of extravagance, because to give out of that wealth unduly is
certainly wastefulness and lavishness. Although it honors the giver among
people, it disgraces him in the view of Almighty Allah. If man gives out his
wealth improperly or to those who do not deserve it, then Almighty Allah will
deprive him of their gratefulness, and their love, too, will be for others.
Only slavish flatterers and liars will show him false gratitude and give him
insincere advice. Then, if he slips and needs their help and compensation,
they will prove themselves as the worst comrades and the most ignoble
friends. Yet again, anyone who gives out of his wealth unduly or to people
who do not deserve it, will have no reward except praise of the lowly,
commendation of the wicked—as long as he gives them munificently and
benignly—and the ignorant will express their admiration of his generosity
while he is regarded as stingy by Almighty Allah. Is there then any fate more
ill-omened than this? Is there a more profitless favor? He who has some
riches must use it in fields like building good relations with relatives,
receiving guests hospitably, releasing paupers, prisoners, and wayfarers. If
he does so, he will then win good reputation in this world and honor in the
Hereafter. (1)
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Within his instructive words to Imam `Ali (‘a), the Holy Prophet (S) said:
یَا
عَلِیُّ، أَرْبَعَةٌ تَذْهَبُ ضَیَاعاً: الأَکْلُ عَلَی الشَّبْعِ، وَالسِّرَاجُ
فِی الْقَمَرِ، وَالزَّرْعُ فِی السَّبْخَةِ، وَالصَّنِیعَةُ عِنْدَ غَیْرِ
أَهْلِهَا.
O `Ali, four matters go waste: to eat after satiety, to
light a lamp in the moonlight, to seed in briny land, and to do favors to the
undeserving.
When Almighty Allah blesses one of His servants with gifts and blessings, the servant must undertake their responsibility through spending more and offering more acts of kindness. Naturally, people will betake themselves to those upon whom Almighty Allah has conferred open boons and disturb them with requests. As a result, much pressure and stress will be caused to these wealthy people. Treating this situation, the Ahl al-Bayt (‘a) have maintained, as a regulation, that wealthy people must undergo the burden of the graces they are enjoying and must endure such pressures by responding to the requests of people. If they do so, this will conduce to the permanence, stability, and continuity of these boons; otherwise, they will expose these boons to elimination. To this fact and inescapable norm that is applicable to all divine boons, the
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Ahl al-Bayt (‘a) have called the attentions of the virtuous community from amongst their followers. Imam al-Sadiq (‘a) is thus reported to have said:
مَنْ عَظُمَتْ نِعْمَةُ اللّهِ
عَلَیْهِ إشْتَدَّتْ مَؤُنَةُ النَّاسِ إِلَیْهِ; فَاسْتَدِی_مُوا النِّعْمَةَ
بِاحْتِمَالِ الْمَؤُْنَةِ، وَلاَ تُعَرِّضُوهَا لِلزَّوَالِ، فَقَلَّ مَنْ
زَالَتْ عَنْهُ النِّعْمَةُ فَکَادَتْ أَنْ تَعُودَ إِلَیْهِ.
The more graces Almighty
Allah confers upon someone, the more people move towards him with requests.
Therefore, make graces permanent for yourself by means of bearing the burdens
(caused to you by people). Do not expose these graces to elimination, because
it rarely happens that graces, which have been removed from someone, are
given back to him. (1)
Aban ibn Taghlib has reported that Imam al-Sadiq (‘a) said to Husayn al-Sahhaf,
یَا حُسَیْنُ، مَا ظَاهَرَ اللّهُ
عَلَی عَبْدٍِ النِّعَمَ حَتَّی ظَاهَرَ عَلَیْهِ مَؤُنَةَ النَّاسِ، فَمَنْ
صَبَرَ لَهُمْ وَقَامَ بِشَأْنِهِمْ زَادَهُ اللّهُ فِی نِعَمِهِ عَلَیْهِ
عِنْدَهُمْ، وَمَنْ لَمْ یَصْبِرْ لَهُمْ وَلَمْ یَقُمْ بِشَأْنِهِمْ أَزَالَ
اللّهُ عَزَّ وَجَلَّ عَنْهُ تِلْکَ النِّعْمَةَ.
O Husayn, whenever
Almighty Allah abundantly graces someone, He overburdens him with requests of
people. Hence, he who treats them patiently and responds to their requests
will be graced more by Almighty Allah because of them, but he who neither
treats them patiently nor responds to their requests, Almighty Allah will
remove those graces from him. (2)
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Imam `Ali (‘a) is reported to have said:
إِنَّ للهِ تَعَالَی فِی کُلِّ
نِعْمَةٍ حَقّاً، فَمَنْ أَدَّاهُ زَادَهُ اللّهُ مِنْهَا، وَمَنْ قَصَّرَ
خَاطَرَ بِزَوَالِ نِعْمَتِهِ.
In each and every grace,
there is a duty to be carried out towards Almighty Allah. If one carries out
that duty, Almighty Allah will increase that grace from him, but if one fails
to fulfill it, one will risk permanence of that grace. (1)
إِنَّ
للهِ عِبَاداً یَخْتَصُّهُمْ بِالنِّعَمِ لِمَنَافِعِ الْعِبَادِ، فَیُقِرُّهَا
فِی أَیْدِیهِمْ مَا بَذَلُوهَا، فَإِذَا مَنَعُوهَا نَزَعَهَا مِنْهُمْ ثُمَّ
حَوَّلَهَا إِلَی غَیْرِهِمْ.
There are certain servants of Almighty Allah who are
graced exclusively, in order to benefit other servants. He therefore makes
these graces unwavering in their hands as long as they give generously. But
if they refrain, Almighty Allah will deprive them of these graces and
transfer them to other servants. (2)
When Almighty Allah endues a servant of Him with a favor directly or through another servant who acts kindly towards him and does him a favor, then it is necessary for the servant to appreciate this boon and favor. Being thankful for favors makes their flow continuous for the grateful, while ingratitude causes favors to fade away. One of the best varieties of thanksgiving is to do favors to others, to act kindly towards them, to thank the Munificent Lord, and to thank His charitable servants.
Muhammad ibn `Ajlan has reported that he heard Imam al-Sadiq (‘a) saying:
أَحْسِنُوا جِوَارَ النِّعَمِ.
Remain in the neighborhood
of blessings.
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“How can we remain in the neighborhood of graces?” asked the reporter.
Imam al-Sadiq (‘a) answered,
الشُّکْرُ لِمَنْ أَنْعَمَ بِهَا
وَأَدَاءُ حُقُوقِهَا.
By thanking those who have
favored you with those blessings and fulfilling your duties towards these
favors. (1)
Dawud ibn Sarhan has reported that he, along with others, was in the presence of Imam al-Sadiq (‘a) when Sadir al-Sayrafi entered, offered a salutation, and sat down. The Imam (‘a) then said to him,
یَا سَدِیرُ، مَا کَثُرَ مَالُ
أَحَدٍ قَطُّ إِلاَّ کَثُرَتِ الْحُجَّةُ للهِ تَعَالَی عَلَیْهِ، فَإِنْ
قَدِرْتُمْ تَدْفَعُونَهَا عَنْ أَنْفُسِکُمْ فَافْعَلُوا.
O Sadir, the more riches
one may hold, the stronger will be Almighty Allah’s argument against him. If
you can, try to repel this argument against yourself.
“O son of Allah’s Messenger!” asked Sadir, “How can we repel it?”
The Imam (‘a) answered,
بِقَضَاءِ
حَوَائِجِ إِخْوَانِکُمْ مِنْ أَمْوَالِکُمْ… تَلَقَّوُا النِّعَمَ یَا سَدِیرُ
بِحُسْنِ مُجَاوَرَتِهَا، وَاشْکُرُوا مَنْ أَنْعَمَ عَلَیْکُمْ، وَأَنْعِمُوا
عَلَی مَنْ شَکَرَکُمْ، فَإِنَّکُمْ إِذَا کُنْتُمْ کَذَلِکَ إسْتَوْجَبْتُمْ
مِنَ اللهِ الزِّیَادَةَ، وَمِنْ إِخْوَانِکُمُ الْمُنَاصَحَةَ: (لَئِنْ
شَکَرْتُمْ لأَزِیدَنَّکُمْ).
You can repel it by means of spending your wealth to fulfill the
requests of your brothers-in-faith. O Sadir, receive graces by means of remaining
in their neighborhood. Thank those who have bestowed you with graces, and
bestow upon those who have thanked you with graces, for if you do all that,
then you will deserve increase of graces from Almighty Allah and sincerity
from your brothers-in-faith. Hence, Almighty Allah says, “If you are
grateful, I shall certainly give you more. (14:7)” (2)
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Falling under the same regulation, to reward an act of kindness with a similar act or with even a doubly better act, or with a prayer of goodness and excellent reward for the doer of that act of kindness is another way of appreciating favors.
The Holy Prophet (S) is reported to have said:
کَفَاکَ
بِثَنَائِکَ عَلَی أَخِیکَ إِذَا أَسْدَی إِلَیْکَ مَعْرُوفاً أَنْ تَقُولَ
لَهُ: جَزَاکَ اللهُ خَیْراً، وَإِذَا ذُکِرَ وَلَیْسَ هُوَ فِی الْمَجْلِسِ
أَنْ تَقُولَ: جَزَاهُ اللهُ خَیْراً. فَإِذاً أَنْتَ قَدْ کَافَأْتَهُ.
It is sufficient commendation to say to your brother-in-faith who has
done you a favor, “May Allah reward you with goodness.” When a reference to
him is made in a session from which he is absent, it is sufficient to say,
“May Allah reward him with goodness.” If you do so, you will have rewarded
him adequately. (1)
The Ahl al-Bayt (‘a) have thus encouraged showing gratitude for favors and disapproved of ingratitude. In this respect, Imam al-Sadiq (‘a) is reported to have said:
لَعَنَ اللهُ قَاطِعِی سَبِیلِ الْمَعْرُوفِ… الرَّجُلُ
یُصْنَعُ إِلَیْهِ الْمَعْرُوفُ فَیَکْفُرُهُ، فَیَمْتَنِعُ صَاحِبُهُ مِنْ أَنْ
یَصْنَعَ ذَلِکَ إِلَی غَیْرِهِ.
May Allah curse the interrupters of the way to favors…
This is when the one whom has been done a favor does not show gratitude. As a
result, the one who has done the favor will stop doing any further favor to
anyone else. (2)
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He (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
مَنْ أُتِیَ إِلَیْهِ مَعْرُوفاً
فَلْیُکَافِئْ بِهِ، فَإِنْ عَجَزَ فَلْیُثْنِ عَلَیْهِ، فَإِنْ لَمْ یَفْعَلْ
فَقَدْ کَفَرَ النِّعْمَةَ.
Whoever receives a favor
must return it. If he is incapable of doing so, he must then thank for it. If
he does not, he has been ungrateful. (1)
`Ammar al-Dahni is reported to have said that he heard Imam Zayn al-`Abidin (`Ali ibn al-Husayn) (‘a) saying:
إِنَّ
اللهَ یُحِبُّ کُلَّ قَلْبٍ حَزِینٍ، وَیُحِبُّ کُلَّ عَبْدٍ شَکُورٍ. یَقُولُ
اللهُ تَبَارَکَ وَتَعَالَی لِعَبْدٍ مِنْ عَبِیدِهِ یَوْمَ الْقِیَامَةِ:
أَشَکَرْتَ فُلاَناً؟ فَیَقُولُ: بَلْ شَکَرْتُکَ یَا رَبِّ. فَیَقُولُ: لَمْ
تَشْکُرْنِی إِنْ لَمْ تَشْکُرْهُ… أَشْکَرُکُمْ للهِ أَشْکَرُکُمْ لِلنَّاسِ.
Verily, Almighty Allah loves sympathetic people and His
grateful servants. Allah, the Blessed and Exalted, will ask one of His
servants on the Day of Resurrection, “Have you thanked so-and-so?” The
servant will answer, “No, but I have thanked You, O Lord, instead!” The Lord
will say, “As long you have not thanked him, this means that you have not
thanked Me!” The most thankful to Almighty Allah are also thankful to people. (2)
The second aspect of doing favors to others is to carry out the duties that Almighty Allah has made obligatory upon Muslims towards each other and towards the faithful believers. Let us refer to another set of examples and applications that express the superstructure of this aspect, not to forget that some of these are obligatory and others recommended.
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When one accompanies another on a journey or associates with him in a school or a certain task, the two parties will be bound to observe certain duties towards each other. According to these duties, they are required to be lenient with each other and to do acts of kindness and favors to one another. These duties have been confirmed in many traditions reported from the Ahl al-Bayt (‘a).
Imam al-Sadiq (‘a) is reported to have quoted the Holy Prophet (S) as saying:
مَا إصْطَحَبَ إثْنَانِ إِلاَّ
کَانَ أَعْظَمَهُمَا أَجْراً وَأَحَبَّهُمَا إِلَی اللهِ عَزَّ وَجَلَّ
أَرْفَقُهُمَا بِصَاحِبِهِ.
When two persons accompany
each other, the one who is more lenient with his companion than the other
shall be the one of greater reward and the dearest to Almighty Allah. (1)
Imam al-Sadiq (‘a), on the authority of his fathers, is reported to have quoted the Holy Prophet (S) as saying:
إِذَا
کُنْتُمْ فِی سَفَرٍ فَمَرِضَ أَحَدُکُمْ فَأَقِیمُوا عَلَیْهِ ثَلاَثَةَ
أَیَّامٍ.
When one of your companions in a journey feels sick, you
must reside there for three days. (2)
Another duty towards one’s brother-in-faith is to grant his requests, because this is one of the general duties of Muslims towards each other. Many traditions, reported from the Ahl al-Bayt (‘a), have confirmed the recommendation of such acts in general and the abundant
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rewards obtained due to doing such acts, not to mention the positive and worldly fruits that are gained as a result of this act.
Imam al-Baqir (‘a) is reported to have said:
إِنَّ الْمُؤْمِنَ لَتَرِدُ
عَلَیْهِ الْحَاجَةُ لأَِخِیهِ فَلاَ تَکُونُ عِنْدَهُ، یَهْتَمُّ بِهَا
قَلْبُهُ، فَیُدْخِلُهُ اللهُ بِهَمِّهِ الْجَنَّةَ.
It happens that a faithful
believer feels upset because he cannot solve the problem of one of his
brethren-in-faith. Because of this feeling, Almighty Allah allows him into
Paradise. (1)
Imam al-Sadiq (‘a) is reported to have said:
مَا قَضَی مُسْلِمٌ لِمُسْلِمٍ
حَاجَةً إِلاَّ نَادَاهُ اللهُ تَبَارَکَ وَتَعَالَی: عَلَیَّ ثَوَابُکَ وَلاَ
أَرْضَی لَکَ بِدُونِ الْجَنَّةِ.
No Muslim grants the
request of his brother-in-faith but that Allah, the Blessed and Exalted,
calls upon him, “Your reward shall be identified by Me, and I shall not
accept for you anything less than Paradise.” (2)
Isma`il ibn `Ammar has reported that he once said to Imam al-Sadiq (‘a), “Is it true that a faithful believer is mercy for the other faithful believers?”
“Yes, it is true,” answered Imam al-Sadiq (‘a).
“How is that?” asked Isma`il.
The Imam (‘a) answered,
أَیُّمَا مُؤْمِنٍ أَتَی أَخَاهُ
فِی حَاجَةٍ فَإِنَّمَا ذَلِکَ رَحْمَةٌ مِنَ اللهِ سَاقَهَا إِلَیْهِ
وَسَیَّبَهَا لَهُ، فَإِنْ قَضَی حَاجَتَهُ کَانَ قَدْ قَبِلَ الرَّحْمَةَ
بِقَبُولِهَا، وَإِنْ رَدَّهُ عَنْ حَاجَتِهِ وَهُوَ یَقْدِرُ عَلَی قَضَائِهَا
فَإِنَّمَا رَدَّ عَنْ نَفْسِهِ رَحْمَةً مِنَ اللهِ عَزَّ وَجَلَّ سَاقَهَا
إِلَیْهِ وَسَیَّبَهَا لَهُ، وَادَّخَرَ اللهُ عَزَّ وَجَلَّ تِلْکَ الرَّحْمَةَ
إِلَی یَوْمِ الْقِیَامَةِ حَتَّی یَکُونَ الْمَرْدُودُ عَنْ حَاجَتِهِ هُوَ
الْحَاکِمَ فِیهِ، إِنْ شَاءَ صَرَفَهَا إِلَی نَفْسِهِ وَإِنْ شَاءَ صَرَفَهَا
إِلَی غَیْرِهِ… أَسْتَیْقِنُ أَنَّهُ لَنْ یَرُدَّهَا عَنْ نَفْسِهِ. یَا
إِسْمَاعِیلُ، مَنْ أَتَاهُ أَخُوهُ فِی حَاجَةٍ یَقْدِرُ عَلَی قَضَائِهَا
فَلَمْ یَقْضِهَا لَهُ سَلَّطَ اللهُ عَلَیْهِ شَجَاعاً یَنْهَشُ إِبْهَامَهُ
فِی قَبْرِهِ إِلَی یَوْمِ الْقِیَامَةِ مَغْفُوراً لَهُ أَوْ مُعَذَّباً.
Whenever one asks his
brother-in-faith for a request, this will be mercy carried and brought forth
by Almighty Allah to him. If he grants his brother-in-faith’s request, then
he will have accepted that mercy, but if he rejects to help him while he has
the power to do so, then he will have in fact rejected the mercy of Almighty
Allah Who has carried it and brought forth to him. Then, Almighty Allah will
save this mercy up to the Day of Resurrection when the one rejected shall
judge about it. He will then have the right to take it for himself or to give
it to anyone else. However, I know for sure that he shall not hesitate to
take it for himself. O Isma`il, whoever rejects to grant his
brother-in-faith’s request while he has the power to do so, Almighty Allah
shall put him under the power of a serpent that will keep on biting him in
his grave from the thumb until the Day of Resurrection, whether he will be
forgiven or tortured. (3)
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Imam al-Sadiq (‘a) is likewise reported to have said:
أَیُّمَا مُؤْمِنٍ سَأَلَ أَخَاهُ
الْمُؤْمِنَ حَاجَةً وَهُوَ یَقْدِرُ عَلَی قَضَائِهَا فَرَدَّهُ عَنْهَا سَلَّطَ
اللهُ عَلَیْهِ شَجَاعاً فِی قَبْرِهِ یَنْهَشُ مِنْ أَصَابِعِهِ.
Any faithful believer who
rejects to grant his brother-in-faith’s request while he has the power to do
it, Almighty Allah shall put him under the power of a serpent that will keep
on biting him in his grave from the fingers. (1)
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Another duty incumbent upon believers is to dispel the grief of one’s brothers-in-faith who are afflicted with a hardship or exposed to an ordeal or distress.
Zayd al-Shahham has reported that he heard Imam al-Sadiq (‘a) saying:
مَنْ أَغَاثَ أَخَاهُ الْمُؤْمِنَ
اللَّهْفَانَ عِنْدَ جَهْدِهِ فَنَفَّسَ کُرْبَتَهُ وَأَعَانَهُ عَلَی نَجَاحِ
حَاجَتِهِ، کَتَبَ اللهُ عَزَّ وَجَلَّ لَهُ بِذَلِکَ ثِنْتَیْنِ وَسَبْعِینَ
رَحْمَةً مِنَ اللهِ، یُعَجِّلُ لَهُ مِنْهَا وَاحِدَةً یُصْلِحُ بِهَا أَمْرَ
مَعِیشَتِهِ، وَیَدَّخِرُ لَهُ إِحْدَی وَسَبْعِینَ رَحْمَةً لأَِفْزَاعِ یَوْمِ
الْقِیَامَةِ وَأَهْوَالِهِ.
Whoever relieves the agony
of his aggrieved brother-in-faith, drives away his sorrows, and helps him
achieve his goal, Almighty Allah will record for him seventy-two items of His
mercy. One of them will improve his livelihood affairs, while the other
seventy-one items will be stored for him when he faces the horrors and
terrors on the Day of Resurrection. (1)
Imam `Ali, the Commander of the Faithful (‘a), is reported to have said:
مِنْ کَفَّارَاتِ الذُّنُوبِ
الْعِظَامِ إِغَاثَةُ الْمَلْهُوفِ وَالتَّنْفِیسُ عَنِ الْمَکْرُوبِ.
To render relief to the
distressed and to help the oppressed make amends for great sins. (2)
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Concealing the flaws, defects, and whatever sins their brothers-in-faith commit secretly or inadvertently, and deny whatever wickedness is ascribed to them as long as they refuse to admit it, and regard it as false accusation against them is another duty of Muslims.
In this respect, Shaykh al-Kulayni, in al-Kafi, has quoted Imam al-Baqir (‘a) as saying:
یَجِبُ عَلَی الْمُؤْمِنِ أَنْ
یَسْتُرَ عَلَیْهِ سَبْعِینَ کَبِیرَةً.
It is obligatory upon
faithful believers to conceal seventy great sins committed by their
brothers-in-faith. (1)
In al-Ja`fariyyat, Imam `Ali (‘a) is reported to have said:
لَوْ وَجَدْتُ مُؤْمِناً عَلَی
فَاحِشَةٍ لَسَتَرْتُهُ بِثَوْبِی.
Even if I find a believer
committing a sin, I will certainly conceal him with my dress (or with his
dress, according to another form of the tradition).
Al-Qutb al-Rawandi, in his book of Lubb al-Albab, has reported the aforesaid statement of Imam `Ali (‘a) within a dialogue with the Holy Prophet (S). (2)
Imam `Ali (‘a) is also reported to have said:
أَیُّهَا النَّاسُ، مَنْ عَرِفَ
مِنْ أَخِیهِ وَثِیقَةً فِی دِینٍ وَسَدَادِ طَرِیقٍ فَلاَ یَسْمَعَنْ فِیهِ
أَقَاوِیلَ الرِّجَالِ. أَمَا إِنَّهُ قَدْ یَرْمِی الرَّامِی وَتُخْطِئُ السِّهَامُ،
وَیُحِیلُ الْکَلاَمُ، وَبَاطِلُ ذَلِکَ یَبُورُ، وَاللهُ سَمِیعٌ وَشَهِیدٌ.
أَمَا إِنَّهُ لَیْسَ بَیْنَ الْحَقِّ وَالْبَاطِلِ إِلاَّ أَرْبَعُ أَصَابِعَ.
O people! If a person
knows his brother to be steadfast in faith and of correct ways, he should not
lend ear to what people may say about him. Sometimes, the bowman shoots
arrows but the arrow goes astray. Similarly, talk can be off the point. Its
wrong perishes, while Allah is the Hearer and the Witness. There is nothing
between truth and falsehood except four fingers.
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He was asked the meaning of this whereupon he closed his fingers together and put them between his ear and eye, and said:
الْبَاطِلُ
أَنْ تَقُولَ: سَمِعْتُ. وَالْحَقُّ أَنْ تَقُولَ: رَأَیْتُ.
Falsehood is to say, “I have heard so.” The truth is to
say, “I have seen it.” (1)
Among the duties of believers towards each other are to give them sincere advice and to act faithfully towards them. In this connection, Shaykh al-Kulayni, in his book of al-Kafi, has reported through a valid chain of authority that Imam al-Baqir (‘a) and Imam al-Sadiq (‘a) said:
یَجِبُ لِلْمُؤْمِنِ عَلَی
الْمُؤْمِنِ النَّصِیحَةُ لَهُ فِی الْمَشْهَدِ وَالْمَغِیبَ.
It is obligatory upon
believers to act sincerely towards their brothers-in-faith, be they present
or absent. (2)
It has been previously cited that the Holy Prophet (S) is reported to have said:
الدِّینُ النَّصِیحَةُ… للهِ
وَلِرَسُولِهِ وَلأَِئِمَّةِ الدِّینِ وَلِجَمَاعَةِ الْمُسْلِمِینَ.
Religion is to act
sincerely… towards Almighty Allah, His Messenger, the leaders of the
religion, and the community of Muslims. (3)
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Through a valid chain of authority too, Imam al-Sadiq (‘a) is reported to have said:
أَیُّمَا
مُؤْمِنٍ مَشَی فِی حَاجَةِ أَخِیهِ فَلَمْ یُنَاصِحْهُ فَقَدْ خَانَ اللهَ
وَرَسُولَهُ.
Any believer who acts insincerely while he is trying to
solve the problem of his brother-in-faith, has in fact betrayed Almighty
Allah and His Messenger. (1)
The third aspect in the topic of doing favors and acts of kindness to others is to concede one’s rights to others and avoid demanding them with one’s rights. This is in fact the most superior act of kindness and the most excellent exercise of courageous will in the conduct of affairs, as
expressed by the Holy Qur'an that states,
وَلَمَنْ صَبَرَ وَغَفَرَ إِنَّ ذَلِکَ لَمِنْ عَزْمِ الْأُمُور
But, indeed, if any show
patience and forgive, that would truly be an exercise of courageous will and
resolution in the conduct of affairs. (42:43)
Besides, the reward of forgiving and pardoning others is received directly from Almighty Allah:
وَجَزَاءُ سَیِّئَةٍ سَیِّئَةٌ مِثْلُهَا فَمَنْ عَفَا وَأَصْلَحَ فَأَجْرُهُ عَلَی اللَّهِ إِنَّهُ لَا یُحِبُّ الظَّالِمِینَ
The recompense for an
injury is an injury equal thereto (in degree): but if a person forgives and
makes reconciliation, his reward is due from Allah, for (Allah) loves not
those who do wrong. (42:40)
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The Ahl al-Bayt (‘a), who are reported to have said that conceding of rights is the most excellent moral standard in this world and the Next World, have laid much emphasis on this point through a set of features to be mentioned hereinafter:
The Ahl al-Bayt (‘a) have emphasized pardoning and forgiving evildoers, especially when one can punish them or regain one’s violated rights. As a result of pardoning the evildoer, many advantages are gained; some are material that are gained in this worldly life, others moral, and others in the Hereafter. Those will be great and abundant. For each advantage, there are many traditions reported from the Ahl al-Bayt (‘a).
As for the worldly advantages, Shaykh al-Kulayni has reported through a valid chain of authority that Ibn Fazzal quoted Imam al-Riza (‘a) as saying:
مَا إلْتَقَتْ فِئَتَانِ قَطُّ
إِلاَّ نُصِرَ أَعْظَمُهُمَا عَفْواً.
Whenever two parties meet,
victory shall definitely be for the more forgiving. (1)
Similarly, Shaykh al-Kulayni reported Isma`il ibn Ziyad al-Sakuni to have quoted Imam al-Sadiq (‘a) as saying that the Messenger of Allah (S) has said:
عَلَیْکُمْ بِالْعَفْوِ فَإِنَّ
الْعَفْوَ لاَ یَزِیدُ الْعَبْدَ إِلاَّ عِزّاً، فَتَعَافَوْا یُعِزَّکُمُ
اللهُ.
Adhere to pardoning,
because it increases in the servants (of Allah) nothing but dignity.
Therefore, pardon each other so that Allah will confer dignity upon you. (2)
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Shaykh al-Saduq has reported the Holy Prophet (S) as saying:
عَفْوُ الْمَلِکِ أَبْقَی
لِلْمُلْکِ.
The forgiveness of kings
perpetuates their kingdoms. (1)
Imam `Ali (‘a) is reported to have said:
الْعَفْوُ زَکَاةُ الظَّفَرِ.
Pardon is the tax of
victory. (2)
As for the moral results of pardoning, Sharif al-Razi, in Nahj al-Balaghah, has quoted Imam `Ali (‘a) as saying:
إِذَا قَدَرْتَ عَلَی عَدُوِّکَ
فَاجْعَلِ الْعَفْوَ عَنْهُ شُکْراً لِلْقُدْرَةِ عَلَیْهِ.
If you overpower your
enemy, then pardon him by way of thankfulness to Allah, for being able to
subdue him. (3)
أَوْلَی النَّاسِ بِالْعَفْوِ
أَقْدَرُهُمْ عَلَی الْعُقُوبَةِ.
The most capable of
pardoning is he who is the most powerful to punish. (4)
These two words demonstrate the items of self-perfection that are gained due to pardoning others while there is power to punish them. Pardoning others is a sort of thanking Almighty Allah for bestowing the pardoner the power to punish. It is also a feature that distinguishes the pardoner from others and gives him preference over the others.
As for the great reward and return of pardoning, the Ahl al-
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Bayt (‘a) have explained the abundant reward that shall be given exclusively to the people of forbearance and forgiveness on the Day of Resurrection. In this respect, Imam al-Baqir (‘a) has quoted the Holy Prophet (S) as saying:
إِذَا
کَانَ یَوْمُ الْقِیَامَةِ یُنَادِی مُنَادٍ یُسْمِعُ آخِرَهُمْ کَمَا یُسْمِعُ
أَوَّلَهُمْ، فَیَقُولُ: أَیْنَ أَهْلُ الْفَضْلِ؟ فَیَقُومُ عُنُقٌ مِنَ
النَّاسِ فَیَسْتَقْبِلُهُمُ الْمَلاَئِکَةُ فَیَقُولُونَ: مَا فَضْلُکُمْ هَذَا
الَّذِی نُودِیتُمْ بِهِ؟ فَیَقُولُونَ: کُنَّا یُجْهَلُ عَلَیْنَا فِی الدُّنْیَا
فَنَحْمِلُ، وَیُسَاءُ إِلَیْنَا فَنَعْفُو. فَیُنَادِی مُنَادٍ مِنَ اللهِ
تَعَالَی: صَدَقَ عِبَادِی، خَلُّوا سَبِیلَهُمْ لِیَدْخُلُوا الْجَنَّةَ
بِغَیْرِ حِسَابٍ.
On the Day of Resurrection, a caller will call out in
such a loud voice that the last ranks will hear as clearly as the first
ranks, “Where are the people of preference?” A group of people will then
stand up. While receiving them, the angels will ask, “What is this preference
that distinguished you from the others through this call?” They will answer,
“In our worldly lives, we used to endure the annoyance that was directed to
us and we used to pardon those who maltreated us.” Then, a caller from the
side of Almighty Allah will call out, “True are My servants! Make them a way
to enter Paradise without calling them to account.” (1)
To accept the apology of an individual who had committed an offensive deed and then apologized is an act of kindness and an expression of relinquishing rights.
Shaykh al-Saduq, in man-la-yahzuruhu’l-faqih, has reported that Imam al-Sadiq (‘a), on the authority of his
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fathers, reported the following statement within the Holy Prophet’s instructive will to Imam `Ali (‘a):
یَا عَلِیُّ، مَنْ لَمْ
یَقْبَلْ مِنْ مُتَنَصِّلٍ عُذْراً، صَادِقاً کَانَ أَوْ کَاذِباً، لَمْ یَنَلْ
شَفَاعَتِی.
O
`Ali, he who rejects the apology of any one apologizing, be he truthful or
untruthful, will be deprived of my Intercession (on the Day of Resurrection). (1)
In his instructive will to his son Muhammad ibn al-Hanafiyyah, Imam `Ali (‘a) is reported to have said:
لاَ تَصْرِمْ أَخَاکَ عَلَی
إرْتِیَابٍ، وَلاَ تَقْطَعْهُ دُونَ إسْتِعْتَابٍ، لَعَلَّ لَهُ عُذْراً
وَأَنْتَ تَلُومُ بِهِ. إِقْبَلْ مِنْ مُتَنَصِّلٍ عُذْراً صَادِقاً کَانَ أَوْ
کَاذِباً فَتَنَالَکَ الشَّفَاعَةُ.
Do not desert your friend
due to suspicion and do not leave him before you tell him why. Perchance, he
has an excuse for your annoyance. Accept the apology of any one apologizing,
be he truthful or untruthful, so that you will win the Intercession. (2)
In Rawzat al-Kafi, Shaykh al-Kulayni has reported that Imam al-Riza (‘a) quoted Imam `Ali ibn al-Husayn (Zayn al-`Abidin) (‘a) as saying to his son,
إِنْ شَتَمَکَ رَجُلٌ عَنْ
یَمِینِکَ ثُمَّ تَحَوَّلَ إِلَیْکَ عَنْ یَسَارِکَ فَاعْتَذَرَ إِلَیْکَ
فَاقْبَلْ عُذْرَهُ.
If one reviles you while on
your right side, and then turns to your left side and apologizes, you should
accept his apology. (3)
It is noticeable that the three previously mentioned traditions have come in the form of instructive wills by the Holy Infallibles (‘a) to their sons or family members. This
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may prove that the deed of accepting apologies is considered the highest rank of self-perfection.
The Ahl al-Bayt (‘a) have urged their followers to grant the debtors, who experience harsh circumstances that prevent them from paying back their debts, a delay or extension of time to pay, because this is one of the religiously commissioned duties which the Holy Qur'an has emphasized. It would however be better to remit such debtors from repaying their debts by changing the debt into charity.
In this respect, the Holy Qur'an reads,
وَإِنْ کَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَی مَیْسَرَةٍ وَأَنْ تَصَدَّقُوا خَیْرٌ لَکُمْ إِنْ کُنْتُمْ تَعْلَمُونَ
If the debtor is in a
difficulty, grant him time until it is easy for him to repay. But if you
remit it by way of charity, that is best for you if you only knew. (2:280)
Many traditions have been validly reported from the Ahl al-Bayt (‘a) confirming this feature in various styles.
`Abd al-Rahman ibn Abi-`Abdullah has reported that Imam al-Sadiq (‘a) narrated the following:
On one hot day, the Messenger of Allah (S) bent his palm and said, “Which one of you wishes to be protected from Hellfire?”
“We all do,” they answered.
The Holy Messenger (s) repeated this question three times and they repeated the same answer each time. Then, he said:
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مَنْ أَنْظَرَ غَرِی_ماً أَوْ
تَرَکَ الْمُعْسِرَ.
“He that respites a
debtor or remits an insolvent one will be shaded against the Hellfire.”
Imam al-Sadiq (‘a) then added:
`Abdullah ibn Ka`b ibn Malik has narrated that his father once detained a debtor in the mosque. The Holy Messenger (s) came towards the two and then entered his house while they were still sitting there. He then went out at midday, exposed his veil, and said, “O Malik, are you, along with your debtor, still sitting?”
“Yes, we are,” my father answered, “May Allah accept my parents as ransom for you!”
Then, the Holy Messenger (s) extended his hand and asked my father to take half of the amount that was in his palm. My father did and said, “May Allah accept my parents as ransom for you!”
The Holy Messenger (s) then asked me to surrender the other half of the amount so that the debtor would be freed from repaying that debt. My father then took half of the amount and surrendered the other half. (1)
Mu`awiyah ibn `Ammar has reported Imam al-Sadiq (‘a) as saying:
مَنْ أَرَادَ أَنْ یُظِلَّهُ اللهُ
یَوْمَ لاَ ظِلَّ إِلاَّ ظِلُّهُ؟
Which one of you wishes to
be shaded by the shade of Allah on the day when there shall be no shade
except His?
The Imam (‘a) repeated this question three times, but people were too diffident to answer. However, he said thereafter,
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فَلْیُنْظِرْ
مُعْسِراً أَوْ لِیَدَعْ لَهُ مِنْ حَقِّهِ.
He that respites a
debtor or remits his right to him will be so.(1)
Imam al-Sadiq (‘a) is also reported to have narrated the following:
صَعِدَ رَسُولُ اللهِ صَلَّی اللهُ
عَلَیْهِ وَآلِهِ الْمِنْبَرَ ذَاتَ یَوْمٍ فَحَمِدَ اللهَ وَأَثْنَی عَلَیْهِ
ثُمَّ قَالَ: أَیُّهَا النَّاسُ، لِیُبْلِغِ الشَّاهِدُ مِنْکُمُ الْغَائِبَ.
أَلاَ وَمَنْ أَنْظَرَ مُعْسِراً کَانَ لَهُ عَلَی اللهِ عَزَّ وَجَلَّ فِی
کُلِّ یَوْمٍ صَدَقَةٌ بِمِثْلِ مَالِهِ حَتَّی یَسْتَوْفِیَهُ.
One day, the Messenger of
Allah (s) climbed the minbar and, after praising Almighty Allah, said, “O
people, let the present inform the absent of this. Whoever grants respite to
an insolvent debtor, alms as much as his money will be recorded for him by
Almighty Allah every day until he receives his debt in full.
Imam al-Sadiq (‘a) then added,
وَإِنْ کَانَ ذُو عُسْرَةٍ فَنَظِرَةٌ إِلَی مَیْسَرَةٍ وَأَنْ تَصَدَّقُوا خَیْرٌ لَکُمْ إِنْ کُنْتُمْ تَعْلَمُونَ
If the debtor is in a
difficulty, grant him time until it is easy for him to repay. But if you
remit it by way of charity, that is best for you if you only knew. (2:280)
إِنَّهُ
مُعْسِرٌ فَتَصَدَّقُوا عَلَیْهِ بِمَا لَکُمْ عَلَیْهِ، فَهُوَ خَیْرٌ لَکُمْ.
This means that if you remit the insolvent debtor from
the amount that he owes you, then this will be best for you. (2)
One of the most favorable sorts of alms and the highest degree of charity is to acquit the debtors, especially the dead,
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from the debts that they failed to repay. By thus doing, the debtors are done double charity by lending them money or by acquitting them from repaying the creditor’s due.
This sort of charity and condescension of rights has been highlighted by the Ahl al-Bayt (‘a) through many traditions.
Shaykh al-Kulayni, in al-Kafi, has reported that Hasan ibn Khunays said to Imam al-Sadiq (‘a), “A man who has died owed `Abd al-Rahman ibn Sayyabah an amount, but when we begged `Abd al-Rahman to release the dead man from that debt, he rejected.”
The Imam (‘a) commented,
وَیْحَهُ! أَمَا یَعْلَمُ أَنَّ
لَهُ بِکُلِّ دِرْهَمٍ عَشَرَةً إِذَا حَلَّلَهُ، فَإِذَا لَمْ یُحَلِّلْهُ
فَإِنَّمَا لَهُ دِرْهَمٌ بَدَلَ دِرْهَمٍ.
Woe to him! He should have
known that he would be given ten Dirhams for each Dirham if he released the
dead man from that debt, but he would gain a single Dirham for each Dirham if
he did not. (1)
Mu`attab is reported to have said that Muhammad ibn Bishr al-Washsha' once visited Imam al-Sadiq (‘a) and asked him to mediate between him and Shihab to grant him respite to the end of that season, for he owed Shihab one hundred Dinars. The Imam (‘a) sent some people to invite Shihab to be present before him. When Shihab came, the Imam (‘a) said to him, “You already have an idea about the condition of Muhammad who is our adherent. He has told me that he owes you one thousand Dinars, which he has not used up on his stomach or private parts; rather, it has been used up as debts on others and deposits he had put with others. I
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will therefore be glad if you release him from repaying this amount to you.”
Shihab answered, “It seems that you are one of those who claim that the rewards of the debtor will be given to the creditor as compensation of his due in the debtor’s liability!”
Imam al-Sadiq (‘a) replied, “Yes, I do claim so according to what I have received.”
The Imam (‘a) then added,
اللهُ أَکْرَمُ وَأَعْدَلُ مِنْ
أَنْ یَتَقَرَّبَ إِلَیْهِ عَبْدُهُ فَیَقُومُ فِی اللَّیْلَةِ الْقَرَّةِ
وَیَصُومُ فِی الْیَوْمِ الْحَارِّ وَیَطُوفُ بِهَذَا الْبَیْتِ ثُمَّ
یَسْلُبُهُ ذَلِکَ فَتُعْطَاهُ، وَلَکِنْ للهِ فَضْلٌ کَثِیرٌ یُکَافِئُ
الْمُؤْمِنَ.
Almighty Allah is too
generous to deprive a servant (of Him), who worships Him on chilly nights,
observes fasting for His sake on burning days, and circumambulates this
House, of his rewards and transfers them to you! Nay! Almighty Allah has
innumerable rewards with which He awards the believers.
Upon hearing this, Shihab declared that he would release
Muhammad from that debt. (1)
The fourth aspect of kindness and favor is that a believer must precede others in doing acts of kindness and deeds of favor. This precedence in charity can be attained when man takes the initiative in doing kind acts and favors to people, while its highest rank is achieved when man does favors to those who maltreat, wrong, or rupture relations with him. This sort of kindness is expressed as rewarding evil with good. In conclusion, there are two levels of precedence
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to charity. The first is to take the initiative to doing acts of kindness and the second is to reward evil with good.
To spend on one’s friends, brothers-in-faith, and Muslims in general, be it by way of charity or gift, is regarded as one of the financial acts of kindness to be practiced as a recommendation. In the word of Imam `Ali (‘a), such deeds protect against shameful death. (1) Much emphasis has been laid by the Holy
Qur'an on spending. For instance, Almighty Allah says,
لَنْ تَنَالُوا الْبِرَّ حَتَّی تُنْفِقُوا مِمَّا تُحِبُّونَ
By no means shall you
attain righteousness unless you give freely of that which you love. (3:92)
Many other traditions, reported from the Ahl al-Bayt (‘a), have highlighted the recommendation, significance, and results of giving alms and doing charitable acts. For instance, the Holy Imams (‘a) are reported to have said:
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إِنَّ الصَّدَقَةَ تَقْضِی
الدَّیْنَ وَتُخْلِفُ بِالْبَرَکَةِ.
Almsgiving helps in
settling the debts and increases blessing.
إِنَّ
الصَّدَقَةَ تَدْفَعُ مِیتَةَ السُّوءِ.
Almsgiving dispels bad death.
الْبِرُّ
وَالصَّدَقَةُ یَنْفِیَانِ الْفَقْرَ وَیَزِیدَانَ فِی الْعُمْرِ.
Charity and almsgiving drive out poverty and extend the
span of life.
إِنَّ
اللهَ لَیُعْطِی بِالْوَاحِدَةِ عَشَرَةً إِلَی مِائَةِ أَلْفٍ فَمَا زَادَ.
For one act of charity, Almighty Allah rewards ten to one
hundred thousand fold and even more.
إِسْتَنْزِلُوا
الرِّزْقَ بِالصَّدَقَةِ.
Increase sustenance by means of almsgiving.
إِنَّ
الصَّدَقَةَ مَا تَقَعُ فِی یَدِ السَّائِلِ حَتَّی تَقَعَ فِی یَدِ الرَّبِّ
جَلَّ جَلاَلُهُ.
Alms do not reach the hand of the beggar before falling
in the Hand of the All-majestic Lord.
أَرْضُ
الْقِیَامَةِ نَارٌ مَا خَلاَ ظِلِّ الْمُؤْمِنِ، فَإِنَّ صَدَقَتَهُ تُظِلُّهُ.
The land of the Resurrection is entirely fire, except the
shade of the faithful believers, because their alms shall cast a shadow over
them.
الصَّدَقَةُ
جُنَّةٌ مِنَ النَّارِ.
Almsgiving is protection against Hellfire.
دَاوُوا
مَرْضَاکُمْ بِالصَّدَقَةِ.
Cure your patients with alms.
لاَ
یَکْمُلُ إِی_مَانُ الْعَبْدِ حَتَّی یَکُونَ فِیهِ أَرْبَعُ خِصَالٍ: یُحْسِنُ
خُلُقَهُ، وَتَسْخُو نَفْسُهُ، وَیُمْسِکُ الْفَضْلَ مِنْ قَوْلِهِ، وَیُخْرِجُ
الْفَضْلَ مِنْ مَالِهِ.
The faith of any servant (of Almighty Allah) does not
attain perfection before he or she enjoys four features: (1) good manners,
(2) generosity, (3) abstinence from extra speech, and (4) over-spending of
money. (1)
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Owing to the importance of this topic, the Ahl al-Bayt (‘a) have treated its various aspects and manners in detail through many traditions that can be referred to in books of traditions. They have also highlighted the following instructions:
1. The only intention of almsgiving must be to seek nearness to Almighty Allah.
2. It is necessary to give alms, be it little or much.
3. Avoid rejecting any beggar.
4. Initiate giving secret alms.
5. Give alms on certain times.
6. Almsgiving precedes being rewarded, compared to other recommended acts of worship.
7. Treat all creatures, including animals with charity—yet in different ways.
8. It is more favorable to give alms to relatives. (1)
Public charity and spending occupy a major portion in the traditions of the Ahl al-Bayt (‘a).
In this regard, Imam al-Sadiq (‘a) is reported to have said:
إِنَّ مِنْ بَقَاءِ الْمُسْلِمِینَ
وَبَقَاءِ الإِسْلاَمِ أَنْ تَصِیرَ الأَمْوَالُ عِنْدَ مَنْ یَعْرِفُ فِیهَا
الْحَقَّ وَیَصْنَعُ الْمَعْرُوفَ، وَإِنَّ مِنْ فَنَاءِ الإِسْلاَمِ وَفَنَاءِ
الْمُسْلِمِینَ أَنْ تَصِیرَ الأَمْوَالُ فِی أَیْدِی مَنْ لاَ یَعْرِفُ فِیهَا
الْحَقَّ وَلاَ یَصْنَعُ فِیهَا الْمَعْرُوفَ.
A reason for the
perpetuation of Muslims and Islam is that the funds are kept in the hands of
people who have full awareness of their duties towards these funds and who do
favors and acts of kindness. However, a reason for the extinction of Muslims
and Islam is that funds are placed in the hands of those who neither have
acquaintance of their duties towards these funds nor do they do any act of
kindness. (2)
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Imam al-Sadiq (‘a) is also reported to have quoted the Holy Prophet (S) as saying:
کُلُّ مَعْرُوفٍ صَدَقَةٌ.
Every
act of kindness is alms. (1)
Imam al-Sadiq (‘a) is also reported to have said:
الْمَعْرُوفُ شَیْءٌ سِوَی
الزَّکَاةِ، فَتَقَرَّبُوا إِلَی اللهِ عَزَّ وَجَلَّ بِالْبِرِّ وَصِلَةِ
الرَّحِمِ.
A kind
act is different from zakat. Therefore, seek nearness to Almighty Allah by
means of charity and building good relations with relatives. (2)
Imam al-Baqir (‘a) is reported to have said:
صَنَائِعُ
الْمَعْرُوفِ تَقِی مَصَارِعَ السُّوءِ. وَکُلُّ مَعْرُوفٍ صَدَقَةٌ. وَأَهْلُ
الْمَعْرُوفِ فِی الدُّنْیَا هُمْ أَهْلُ الْمَعْرُوفِ فِی الآخِرَةِ. وَأَهْلُ
الْمُنْکَرِ فِی الدُّنْیَا هُمْ أَهْلُ الْمُنْکَرِ فِی الآخِرَةِ. وَأَوَّلُ
أَهْلِ الْجَنَّةِ دُخُولاً إِلَی الْجَنَّةِ أَهْلُ الْمَعْرُوفِ. وَإِنَّ
أَوَّلَ أَهْلِ النَّارِ دُخُولاً إِلَی النَّارِ أَهْلُ الْمُنْکَرِ.
Doing favors protects against violent death. Secret
almsgiving extinguishes the ire of the Lord. Regard of relatives prolongs the
span of life. Every favor is charity. People of charity in this world will
also be the people of charity in the world to come. Similarly, people of evil
in this world will be the people of evil in the world to come. People of
charity will be the first to enter Paradise and people of evil will be the
first to enter Hellfire. (3)
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Abu-Basir has reported that his companions and he mentioned something about the wealthy Shi`ah in the presence of Imam al-Sadiq (‘a) who, as if he did not like what he had heard about them, said:
یَا
أَبَا مُحَمَّدٍ: إِذَا کَانَ الْمُؤْمِنُ غَنِیّاً وَصُولاً رَحِیماً لَهُ
مَعْرُوفٌ إِلَی أَصْحَابِهِ، أَعْطَاهُ اللهُ أَجْرَ مَا یُنْفِقُ فِی الْبِرِّ
مَرَّتَیْنِ ضِعْفَیْنِ، لأَِنَّ اللهَ یَقُولُ فِی کِتَابِهِ: ﴿وَمَا أَمْوَالُکُمْ وَلَا أَوْلَادُکُمْ بِالَّتِی تُقَرِّبُکُمْ عِنْدَنَا زُلْفَی إِلَّا مَنْ آمَنَ وَعَمِلَ صَالِحًا فَأُولَئِکَ لَهُمْ جَزَاءُ الضِّعْفِ بِمَا عَمِلُوا وَهُمْ فِی الْغُرُفَاتِ آمِنُونَ﴾
O Abu-Muhammad, when a
faithful believer is wealthy, seeking good relations with others, being merciful,
and doing favors to his companions, then Almighty Allah will reward him two
fold as compensation for the charity he has shown towards others. This is
because Almighty Allah says in His Book: “It is not your wealth nor your sons
that will bring you nearer to Us in degree, but only those who believe and act
righteously; these are the ones for whom there is a multiplied reward for
their deeds while secure they reside in the dwellings on high. (34:37)” (1)
Imam al-Sadiq (‘a) is reported to have said:
أَیُّمَا مُؤْمِنٍ أَوْصَلَ إِلَی أَخِیهِ الْمُؤْمِنِ
مَعْرُوفاً فَقَدْ أَوْصَلَ ذَلِکَ إِلَی رَسُولِ اللهِ صَلَّی اللهُ عَلَیْهِ
وَآلِهِ.
Any faithful believer does a favor to his
brother-in-faith has in fact done it to the Messenger of Allah (S). (2)
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Another feature of taking the lead to charity is to invite people to public banquets and to serve people with food. For the importance of such banquets, Islam has made them part of religious activities and penances. For instance, the penance of violating certain religious obligations is to feed a certain number of people or to serve them with food.
Islam has also recommended Muslims to invite people to public banquets on social ceremonies, such as marriage, return from a journey, and the like.
Several traditions that are reported from the Ahl al-Bayt (‘a) have mentioned the merit and significance of this act. For instance, Imam al-Sadiq (‘a) is reported through a valid chain of authority to have said:
مِنَ الإِی_مَانِ حُسْنُ الْخُلُقِ
وَإِطْعَامُ الطَّعَامِ.
Good manners and serving
food to people are signs of true faith.(1)
According to another tradition, Imam al-Sadiq (‘a) is reported to have said:
مِنَ الْمُنْجِیَاتِ إِطْعَامُ
الطَّعَامِ وَإِفْشَاءُ السَّلاَمِ وَالصَّلاَةُ بِاللَّیْلِ وَالنَّاسُ
نِیَامٌ.
To serve people with food,
offer salutations, and offer prayers at night while others are asleep are
within the redeeming things. (2)
Through a valid chain of authority too, Imam al-Baqir (‘a) is reported to have said:
إِنَّ
اللهَ عَزَّ وَجَلَّ یُحِبُّ إِهْرَاقَ الدِّمَاءِ وَإِطْعَامَ الطَّعَامِ.
Indeed, Almighty Allah loves slaughtering animals (for
providing people with meat) and offering food to people. (3)
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According to another validly reported tradition, Imam al-Sadiq (‘a) reported his father (‘a) to have quoted the Holy Prophet (S) as saying:
الرِّزْقُ
أَسْرَعُ إِلَی مَنْ یُطْعِمُ الطَّعَامَ مِنَ السِّکِّینِ فِی السَّنَامِ.
Sustenance is swifter to him who serves people with food
than a knife to a hump. (1)
The third feature of taking the lead to charity is to lend money to the brothers-in-faith to satisfy their needs and save them from being humbled, render them relief, and put an end to their adversities. The Ahl al-Bayt (‘a) are reported to have urged this sort of kind act, preferred it to giving alms, and matched it to ritual prayers and fasting.
Through a valid chain of authority too, Shaykh al-Kulayni has quoted Imam al-Sadiq (‘a) as saying:
مَکْتُوبٌ عَلَی بَابِ الْجَنَّةِ:
الصَّدَقَةُ بِعَشَرَةٍ وَالْقَرْضُ بِثَمَانِیَةِ عَشَرَ.
On the gate of Paradise, the following is inscribed: alms are rewarded tenfold and a loan eighteen. (2)
According to the report of Shaykh al-Saduq, the Holy Prophet (S) has said:
الصَّدَقَةُ بِعَشَرَةٍ،
وَالْقَرْضُ بِثَمَانِیَةِ عَشَرَ، وَصِلَةُ الإِخْوَانِ بِعِشْرِینَ، وَصِلَةُ
الرَّحِمِ بِأَرْبَعَةٍ وَعِشْرِینَ.
Alms are rewarded tenfold,
a loan eighteen, regard of relations with brothers-in-faith twenty, and
regard of relations with the relatives twenty-four. (3)
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According to another report of Shaykh al-Kulayni, `Uqbah ibn Khalid has reported that `Uthman ibn `Imran said to Imam al-Sadiq (‘a), “I am a wealthy man and if some people come to me begging, but it might not be the time of defraying the zakat. What should I do?”
The Imam (‘a) replied,
الْقَرْضُ عِنْدَنَا بِثَمَانِیَةَ عَشَرَ، وَالصَّدَقَةُ
بِعَشَرَةٍ، وَمَاذَا عَلَیْکَ إِذَا کُنْتَ کَمَا تَقُولُ مُوسِراً
أَعْطَیْتَهُ؟ فَإِذَا کَانَ إِبَّانَ زَکَاتِکَ إحْتَسَبْتَ بِهَا مِنَ
الزَّکَاةِ. یَا عُثْمَانُ، لاَ تَرُدَّهُ فَإِنَّ رَدَّهُ عِنْدَ اللهِ
عَظِیمٌ.
To us, a loan is
rewarded eighteen folds and all alms ten. What will harm you if you, claiming
being wealthy, give him? When the time of defraying the zakat comes, you can
reduce this amount from it. O `Uthman, never reject a beggar, because it is
considered most grievous in the view of Almighty Allah. (1)
The fourth feature of taking the lead in charity is to treat the faithful believers dutifully, to give pleasure to them, to be lenient with them, and to give presents to them. Such acts entail more kindness and favor and take the lead in charity. Several traditions have encouraged such kind acts.
Through a valid chain of authority, Shaykh al-Kulayni reports Abu-Hamzah al-Thumali to have heard Imam al-Baqir (‘a) quoting the Holy Prophet (S) as saying:
مَنْ سَرَّ مُؤْمِناً
فَقَدْ سَرَّنِی، وَمَنْ سَرَّنِی فَقَدْ سَرَّ اللهَ عَزَّ وَجَلَّ.
Whoever gives pleasure to a faithful believer has in fact
given pleasure to me, and whoever gives pleasure to me has in fact given
pleasure to Allah the Almighty and Majestic. (2)
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Al-Mufazzal ibn `Umar is reported to have quoted Imam al-Sadiq (‘a) as saying:
لاَ یَرَی أَحَدُکُمْ إِذَا
أَدْخَلَ عَلَی مُؤْمِنٍ سُرُوراً أَنَّهُ عَلَیْهِ أَدْخَلَهُ فَقَطْ، بَلْ
وَاللهِ عَلَیْنَا، بَلْ وَاللهِ عَلَی رَسُولِ اللهِ صَلَّی اللهُ عَلَیْهِ
وَآلِهِ.
If one of you gives
pleasure to a faithful believer, he must not feel that he has given pleasure
to that person only; rather, he has given pleasure to us and to the Messenger
of Allah. I swear it by Allah. (1)
According to an authentic tradition, Imam al-Sadiq (‘a) is reported to have said:
أوحی اللهُ عَزَّ وَجَلَّ إِلَی
دَاوُدَ عَلَیْهِ السَّلاَمُ: إِنَّ الْعَبْدَ مِنْ عِبَادِی لَیَأْتِینِی
بِالْحَسَنَةِ فَأُبِیحُهُ جَنَّتِی. فَقَالَ دَاوُدُ عَلَیْهِ السَّلاَمُ: یَا
رَبِّ، وَمَا تِلْکَ الْحَسَنَةُ؟ قَالَ: یُدْخِلُ عَلَی عَبْدِیَ الْمُؤْمِنِ
سُرُوراً وَلَوْ بِتَمْرَةٍ. قَالَ دَاوُدُ: یَا رَبِّ، حُقَّ لِمَنْ عَرَفَکَ
أَلاَّ یَقْطَعَ رَجَاءَهُ مِنْکَ.
Allah, the Glorified and Majestic, revealed to (Prophet) David (‘a)
saying, “A servant of Mine may do a single good deed due to which I allow him
to My Paradise.” “What is that good deed, O Lord?” Prophet David (‘a)
asked. The Almighty Lord answered, “That good deed is to give pleasure to My
faithful servant, even by way of giving him a single date.” Prophet David (‘a)
commented, “O Lord, he who knows You has the right not to stop having hope in
You.” (2)
Jamil has reported that he heard Imam al-Sadiq (‘a) saying:
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إِنَّ
مِمَّا خَصَّ اللهُ بِهِ الْمُؤْمِنَ أَنْ یُعَرِّفَهُ بِرَّ إِخْوَانِهِ وَإِنْ
قَلَّ. وَلَیْسَ الْبِرُّ بِالْکَثْرَةِ، وَذَلِکَ أَنَّ اللهَ عَزَّ وَجَلَّ
یَقُولُ فِی کِتَابِهِ: {وَیُؤْثِرُونَ عَلَی أَنْفُسِهِمْ وَلَوْ کَانَ بِهِمْ خَصَاصَةٌ} ثم قال: {وَمَنْ یُوقَ شُحَّ نَفْسِهِ فَأُولَئِکَ هُمُ الْمُفْلِحُونَ}، وَمَنْ عَرَّفَهُ
اللهُ عَزَّ وَجَلَّ بِذَلِکَ أَحَبَّهُ، وَمَنْ أَحَبَّهُ اللهُ تَبَارَکَ
وَتَعَالَی وَفَّاهُ أَجْرَهُ یَوْمَ الْقِیَامَةِ بِغَیْرِ حِسَابٍ. یَا
جَمِیلُ إِرْوِ هَذَا الْحَدِیثَ لإِخْوَانِکَ فَإِنَّهُ تَرْغِیبٌ فِی
الْبِرِّ.
One of the distinctive
features that Allah has given exclusively to a faithful believer is that He
makes him recognize and do charitable acts to his brothers-in-faith, even if it
be a trivial amount, because charity is not required to be very much. This is
because Almighty Allah says in His Book: “They give them preference over
themselves, even though poverty was their own lot.” He then says, “Those
saved from the covetousness of their own souls are the ones that achieve
prosperity. (59:9)” He whom Allah makes to recognize this fact has in fact
loved him, and he who is loved by Allah the Blessed and Exalted, shall be
given his reward perfectly on the Day of Resurrection without calling to
account. O Jamil, spread this discourse among your brothers-in-faith, because
it will arouse their desires to charitable. (1)
Bakr ibn Muhammad is reported to have said that the majority of Imam al-Sadiq’s instructions to us was focused on doing charitable acts and having regard for our brothers-in-faith. (2)
Sa`dan ibn Muslim has quoted Imam al-Sadiq (‘a) as saying:
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مَنْ أَخَذَ مِنْ وَجْهِ أَخِیهِ
الْمُؤْمِنِ قَذَاةً کَتَبَ اللهُ عَزَّ وَجَلَّ لَهُ عَشْرَ حَسَنَاتٍ، وَمَنْ
تَبَسَّمَ فِی وَجْهِ أَخِیهِ کَانَتْ لَهُ حَسَنَةٌ.
Whoever removes a mole
from the face of his brother-in-faith shall be given ten rewards by Almighty
Allah, and whoever smiles in the face of his brother-in-faith will be given a
reward. (1)
Zayd ibn Arqam has quoted the Holy Prophet (S) as saying:
مَا
فِی أُمَّتِی عَبْدٌ أَلْطَفَ أَخَاهُ فِی اللهِ بِشَیْءٍ مِنْ لُطْفٍ إِلاَّ
أَلْطَفَهُ اللهُ مَنْ خَدَمِ الْجَنَّةِ.
No servant from my nation offers any item of kindness to
his brother-in-faith but that Almighty Allah shall certainly order the
servants of Paradise to serve him. (2)
The second level of taking the lead to charity is to reward evil with good, which is also the second highest rank of charity. The carrying out of the obligatory duties is considered the first of the highest ranks of charity, the foregoing of rights to others is the second, and taking the initiative to doing charity is the third. Above all, rewarding evil with good is considered the highest level of kindness and charity. Referring to this level of charity, the Holy Qur'an has ascribed rewarding evil with good to the features of the special believers. On more than one occasion, it has listed it with the obligatory duties of the Prophets:
وَالَّذِینَ صَبَرُوا ابْتِغَاءَ وَجْهِ رَبِّهِمْ وَأَقَامُوا الصَّلَاةَ وَأَنْفَقُوا مِمَّا رَزَقْنَاهُمْ سِرًّا وَعَلَانِیَةً وَیَدْرَءُونَ بِالْحَسَنَةِ السَّیِّئَةَ أُولَئِکَ لَهُمْ عُقْبَی الدَّارِ
Those who patiently
persevere, seeking the countenance of their Lord, establish regular prayers,
spend out of the gifts We have bestowed for their sustenance secretly and
openly, and turn off evil with good: for such there is the final attainment
of the eternal home. (13:22) (3)
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Several traditions have been reported from the Ahl al-Bayt (‘a) highlighting this trait and considering it to be the best and highest of all nobilities. These traditions have also referred to a number of models and examples by which man may pass, embodying this virtuous trait.
Though a valid chain of authority, Shaykh al-Kulayni has reported that Imam al-Sadiq (‘a) quoted the Holy Prophet (S) as saying in one of his sermons,
أَلاَ أُخْبِرُکُمْ بِخَیْرِ
خَلاَیِقِ الدُّنْیَا وَالآخِرَةِ؟ الْعَفْوُ عَمَّنْ ظَلَمَکَ وَتَصِلُ مَنْ
قَطَعَکَ وَالإِحْسَانُ إِلَی مَنْ أَسَاءَ إِلَیْکَ وَإِعْطَاءُ مَنْ حَرَمَکَ.
May I teach you the
excellent morals in this world and the Next? They are: to pardon him who
wronged you, to show regard to him who disregarded you, to do good to him who
maltreated you, and to give him who deprived you. (1)
According to another tradition that is validly reported from Abu-Hamzah al-Thumali, he said that he heard Imam Zayn al-`Abidin (‘a) saying:
إِذَا کَانَ یَوْمُ الْقِیَامَةِ
جَمَعَ اللهُ تَبَارَکَ وَتَعَالَی الأَوَّلِینَ وَالآخِرِینَ فِی صَعِیدٍ
وَاحِدٍ، ثُمَّ یُنَادِی مُنَادٍ: أَیْنَ أَهْلُ الْفَضْلِ؟ فَیَقُومُ عُنُقٌ
مِنَ النَّاسِ فَتَتَلَقَّاهُمُ الْمَلاَئِکَةُ فَیَقُولُونَ: وَمَا کَانَ
فَضْلُکُمْ؟ فَیَقُولُونَ: کُنَّا نَصِلُ مَنْ قَطَعَنَا، وَنُعْطِی مَنْ
حَرَمَنَا، وَنَعْفُو عَمَّنْ ظَلَمَنَا. فَیُقَالُ لَهُمْ: صَدَقْتُمْ،
أُدْخُلُوا الْجَنَّةَ.
On the Day of Resurrection,
Allah the Blessed and Exalted will gather the ancient and the late
generations on the same highland and a caller will call out, “Where are the
people of preference?” A group of people will then stand up. While receiving
them, the angels will ask, “Why are you given preference?” They will
answered, “In our worldly lives, we used to build good relations with those
who ruptured their relations with us, give those who deprived us, and pardon
those who wronged us.” Then, it will be said to them, “True are you! Enter Paradise.” (2)
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Muhammad ibn `Ali ibn al-Husayn has reported that Imam `Ali (‘a), in his instructive will to his son Muhammad ibn al-Hanafiyyah, said:
لاَ یَکُونَنَّ أَخُوکَ عَلَی
قَطِیعَتِکَ أَقْوَی مِنْکَ عَلَی صِلَةٍ، وَلاَ عَلَی الإِسَاءَةِ إِلَیْکَ
أَقْدَرَ مِنْکَ عَلَی الإِحْسَانِ إِلَیْهِ.
Your brother should not be
more firm in his disregard of kinship than you in paying regard to it, and
you should exceed him in doing good to him than his doing evil to you.(1)
Zurarah is reported to have heard Imam al-Sadiq (‘a) saying:
إِنَّا أَهْلُ بَیْتٍ مُرُوَّتُنَا
الْعَفْوُ عَمَّنْ ظَلَمَنَا.
The nature of us, the Ahl
al-Bayt, is to pardon those who wrong us. (2)
`Ali ibn Ja`far ibn Muhammad (Imam al-Sadiq’s son) has reported that Muhammad ibn Isma`il asked the permission
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of his uncle, Imam al-Ka¨im (‘a), to leave for Iraq. The Imam (‘a) gave him permission. Then, Muhammad said, “O uncle, I would like you to give me some advice.”
The Imam (‘a) said, “I advise you to fear Almighty Allah against shedding my blood.”
The Imam (‘a) then handed him a bag containing one hundred and fifty Dinars, and he took it. The Imam (‘a) then gave him another bag of one hundred and fifty Dinars, and he took it. He (‘a) then gave him a third bag of one hundred and fifty Dinars, and he took it. He (‘a) finally gave him a fourth bag of one thousand and five hundred Dirhams, and he took it, too. `Ali ibn Ja`far discussed the matter with the Imam (‘a) because he deemed these amounts too much, but the Imam (‘a) answered, “I gave him such big amounts so that my argument against him will be more weighty when he disregards me after I have treated him well.”
However, Muhammad informed al-Rashid, the `Abbasid ruler, against Imam al-Ka¨im (‘a), claiming that the Imam (‘a) appointed himself as the caliph and tributes were paid to him. Hence, the ruler gave him one hundred thousand Dirhams and he died that very night. (1)
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An excellent example has its own aspects of influence on people’s behavior. The creation of ideal and excellent examples has been one of the most significant goals that the Ahl al-Bayt (‘a) aimed at in building a virtuous community.
The current discussion is aimed at thrashing out the superstructure of creating an excellent example—as sketched out by the Ahl al-Bayt (‘a)—as well as its role in and influence on social relations.
The Ahl al-Bayt (‘a) have noticeably confirmed the existence of a relationship between an excellent example and social relations and the significant role it plays in strengthening the foundations of these relations to achieve the aim pursued.
In Nahj al-Balaghah, Sharif al-Razi has reported Imam `Ali (‘a) as saying:
مَنْ أَصْلَحَ سَرِیرَتَهُ أَصْلَحَ
اللهُ عَلاَنِیَتَهُ، وَمَنْ عَمِلَ لِدِینِهِ کَفَاهُ اللهُ أَمْرَ دُنْیَاهُ،
وَمَنْ أَحْسَنَ فِی مَا بَیْنَهُ وَبَیْنَ اللهِ کَفَاهُ اللهُ مَا بَیْنَهُ
وَبَیْنَ النَّاسِ.
Whoever sets right his
inner side, Allah sets right his outer side. Whoever performs acts for his
religion, Allah accomplishes his acts of this world. Whoever deals in acts between
him and Allah in a good way, Allah turns the dealings between him and other
people good. (1)
This statement indicates the existence of a relationship between self-reformation and setting right one’s social
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relations with people. It also maintains that attaining the rank of excellent example stands for self-perfection and social perfection at the same time.
As has been previously mentioned in the discussion of association with others, the Ahl al-Bayt (‘a) have advised associating with the righteous people, because associates have some influence on their associates’ social relations and general behavior. Any associate who is righteous and an excellent example of virtue influences the nature of the others. Based on this fact, the Holy Prophet (S) is reported by Ibn `Abbas to have answered those who asked him who the best ones to sit with are,
مَنْ تُذَکِّرُکُمُ اللهَ
رُؤْیَتُهُ وَیَزِیدُ فِی عِلْمِکُمْ مَنْطِقُهُ وَیُرَغِّبُکُمْ فِی الآخِرَةِ
عَمَلُهُ.
They are those whose
appearance reminds you of Allah, whose speech increases your knowledge, and
whose deeds make you desirous of attaining (the rewards of) the Hereafter. (1)
In this connection, we can classify the features of excellent examples that influence social relations into two classes:
First: Features expressing the relationship between the excellent exemplar and Almighty Allah. These features, as expressed by Imam `Ali (‘a), are “Whose dealings between himself and Allah are good…”
Second: Features expressing the distinctive behavior of the excellent exemplar in social relations
This category comprises belief in Almighty Allah, bearing good idea about Him, trust in Him, love for Him, hope for
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Him, and fear of Him.
In the field of having full faith in Almighty Allah, Imam al-Sadiq (‘a) is reported to have said:
لَیْسَ شَیْءٌ إِلاَّ وَلَهُ حَدٌّ…
حَدُّ التَّوَکُّلِ الْیَقِینُ… حَدُّ الْیَقِینِ أَلاَّ تَخَافَ مَعَ اللهِ
شَیْئاً.
Everything has a limit…
the limit of putting trust in Almighty Allah is to have full faith in Him…
and the limit of having full faith in Almighty Allah is to fear nothing save
Him. (1)
This tradition is an expression of the holy verse that reads:
الَّذِینَ یُبَلِّغُونَ رِسَالَاتِ اللَّهِ وَیَخْشَوْنَهُ وَلَا یَخْشَوْنَ أَحَدًا إِلَّا اللَّهَ وَکَفَی بِاللَّهِ حَسِیبًا
Those who deliver the messages
of Allah and fear Him, and do not fear anyone but Allah; and Allah is
sufficient to take account. (33:39)
The following validly reported tradition demonstrates the relationship between full faith and social relations.
Imam al-Sadiq (‘a) is reported to have said:
مِنْ
صِحَّةِ یَقِینِ الْمَرْءِ الْمُسْلِمِ أَنْ لاَ یُرْضِیَ النَّاسَ بِسَخَطِ
اللهِ وَلاَ یَلُومَهُمْ عَلَی مَا لَمْ یُؤْتِهِ اللهُ; فَإِنَّ الرِّزْقَ لاَ
یَسُوقُهُ حِرْصُ حَرِیصٍ وَلاَ یَرُدُّهُ کَرَاهِیَةُ کَارِهٍ. وَلَوْ أَنَّ
أَحَدَکُمْ فَرَّ مِنْ رِزْقِهِ کَمَا یَفِرُّ مِنَ الْمَوْتِ لأَدْرَکَهُ
رِزْقُهُ کَمَا یُدْرِکُهُ الْمَوْتُ. إِنَّ اللهَ بِعَدْلِهِ وَقِسْطِهِ جَعَلَ
الرَّوْحَ وَالرَّاحَةَ فِی الْیَقِینِ وَالرِّضَا وَجَعَلَ الْهَمَّ
وَالْحُزْنَ فِی الشَّکِ وَالسَّخَطِ.
A sign of the validity of a Muslim’s full faith is that
he does not please people by means that brings forth the ire of Almighty
Allah and does not blame them for matters that Almighty Allah has not given
to him. Sustenance does not descend because of acquisitiveness or stop due to
refusal. If you try to escape getting your sustenance as you try to escape
death, it will surely catch up with you as same as death does when it will
unquestionably overtake you. Out of His justice and fairness, Almighty Allah
has made comfort and rest to reside in full faith and satisfaction. Likewise,
He has made distress and sadness to reside in dubiety and dissatisfaction. (2)
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Trust in Almighty Allah in social and political activities is a significant quality enjoyed by those who play the role of excellent examples in the society. Of course, committing one’s soul to Almighty Allah follows exerting all possible efforts to fulfill one’s responsibilities as perfectly as possible.
Imam Zayn al-`Abidin (‘a) is reported to have narrated the following: One day, I left my house and sat inclined against a wall. Suddenly, I noticed that a man clad in white was gazing at me, “`Ali ibn al-Husayn,” the man said, “Why do you look so distressed and sad? Are you sad for a worldly affair? The sustenance of Almighty Allah is present for both the righteous and the sinful.”
“No,” I answered, “I never feel sad for such affairs, because the matter is as exactly as you have just said.”
“Then,” the man said, “If you are sad for the Hereafter, it is most surely a true promise that is judged by an All-omnipotent Judge.”
“No,” I answered, “I am not sad for that either, because it is as exactly as you have just said.”
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“What are you so sad for then?” asked the man.
“In fact,” I answered, “I fear the consequences of this sedition of Ibn al-Zubayr due to which people are bewildered.”
The man laughed and said, “O `Ali ibn al-Husayn, have you ever seen anyone who prayed to Almighty Allah but He did not respond to him?”
“No,” I answered, “I have not.”
“Have you ever seen anyone who had trust in Almighty Allah but He disappointed him?” the man asked.
“No,” I answered, “I have not.”
“Have you ever seen anyone who begged Almighty Allah but He did not give him?” the man asked.
“No,” I answered, “I have not.”
Then, the man disappeared. (1)
In this narration, the Imam (‘a) mentioned a social problem, which was the sedition of Ibn al-Zubayr and its consequences on the masses. The answer came to guide him to put his trust in Almighty Allah, because the Imam (‘a) had nothing to do in the face of this problem.
Having the best concept of Almighty Allah in ones line of conduct, as well as in ones worldly life and life hereafter, achieves great results in one’s entire life.
In al-Kafi, Shaykh al-Kulayni, through a valid chain of authority, has reported Imam al-Riza (‘a) as saying:
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أَحْسِنِ الظَّنَّ بِاللهِ، فَإِنَّ
اللهَ عَزَّ وَجَلَّ یَقُولُ: أَنَا عِنْدَ ظَنِّ عَبْدِیَ الْمُؤْمِنِ بِی،
إِنْ خَیْراً فَخَیْراً وَإِنْ شَرّاً فَشَرّاً.
Always have the noblest
idea about Almighty Allah, for He says, “I am as exactly as My believing
servant thinks of Me, whether good or bad.” (1)
According to a validly tradition that is reported by Burayd ibn Mu`awiyah, Imam al-Baqir (‘a) has said: We find written in Imam `Ali’s book that the Messenger of Allah (S) said from the minbar:
وَالَّذِی لاَ إِلَهَ إِلاَّ هُوَ،
مَا أُعْطِیَ مُؤْمِنٌ قَطُّ خَیْرَ الدُّنْیَا وَالآخِرَةِ إِلاَّ بِحُسْنِ
ظَنِّهِ بِاللهِ وَرَجَائِهِ لَهُ وَحُسْنِ خُلُقِهِ وَالْکَفِّ عَنِ إغْتِیَابِ
الْمُؤْمِنِینَ. وَالَّذِی لاَ إِلَهَ إِلاَّ هُوَ، لاَ یُعَذِّبُ اللهُ
مُؤْمِناً بَعْدَ التَّوْبَةِ وَالإسْتِغْفَارِ إِلاَّ بِسُوءِ ظَنِّهِ بِاللهِ
وَتَقْصِیرٍ مِنْ رَجَائِهِ لَهُ وَسُوءِ خُلُقِهِ وَإغْتِیَابِ الْمُؤْمِنِینَ.
وَالَّذِی لاَ إِلَهَ إِلاَّ هُوَ، لاَ یَحْسُنُ ظَنُّ عَبْدٍ مُؤْمِنٍ بِاللهِ
إِلاَّ کَانَ اللهُ عِنْدَ ظَنِّ عَبْدِهِ الْمُؤْمِنِ، لأَِنَّ اللهَ کَرِیمٌ
بِیَدِهِ الْخَیْرُ یَسْتَحْیِی أَنْ یَکُونَ عَبْدُهُ الْمُؤْمِنُ قَدْ
أَحْسَنَ بِهِ الظَّنَّ ثُمَّ یُخْلِفُ ظَنَّهُ وَرَجَاءَهُ. فَأَحْسِنُوا
بِاللهِ الظَّنَّ وَارْغَبُوا إِلَیْهِ.
I swear by Allah save Whom
there is no god: no good of this world or the Hereafter has been granted to
any believer except by his having a good idea about Almighty Allah, putting
his hope in Him, behaving courteously, and abstaining from backbiting
faithful believers. I swear by Allah save Whom there is no god: Almighty
Allah will not punish any believer (in Him) after repenting and imploring His
forgiveness except because of his having a bad idea about Him, showing lack of
hope in Him, behaving impolitely, and backbiting believers. I swear by Allah
save Whom there is no god: no servant (of Him) bears a good idea about Him
except that He will be as good as the idea that the servant bears about Him.
This is because Almighty Allah is All-generous and has full authority over
all that is good. He is therefore too generous to disappoint the good idea
and the hope that His servant has about Him. Therefore, hold a good idea
about Almighty Allah and turn your hopes to Him. (2)
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Undoubtedly, having such a good idea about Almighty Allah has a natural reflection on one’s view about the constancy and continuity of one’s social relations with others.
Shaykh al-Saduq, in man-la-yahzuruhu’l-faqih, through his chain of authority, has reported the following paragraph to be a piece of Imam `Ali’s instructive will to his son, Muhammad ibn al-Hanafiyyah:
وَلاَ
یَغْلِبَنَّ عَلَیْکَ سُوءُ الظَّنِّ بِاللهِ عَزَّ وَجَلَّ; فَإِنَّهُ لَنْ
یَدَعَ بَیْنَکَ وَبَیْنَ خَلِیلِکَ صُلْحاً.
Having an ill idea about Almighty Allah must never
control you, lest it destroy any item of conciliation between your friend and
you. (1)
Love for Almighty Allah is one of the greatest qualities that affect all fields of life. Confirming this fact, the Holy Qur'an says,
قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللَّهُ
Say, “If you do love
Allah, then follow me so that Allah will love you.” (3:31)
وَالَّذِینَ آمَنُوا أَشَدُّ حُبًّا لِلَّهِ
Those of faith are
overflowing in their love for Allah. (2:165)
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Laying much stress on this meaning in social relations, the traditions of the Ahl al-Bayt (‘a) have demonstrated that all social relations must be founded on the basis that one must love or hate for no purpose other than seeking nearness to Almighty Allah. They have also confirmed that the reality of religion is this love and sincere affection.
In al-Kafi, Shaykh al-Kulayni has reported through a valid chain of authority that Abu-`Ubaydah al-Hadhdha' reported
Imam al-Sadiq (‘a) as saying:
مَنْ أَحَبَّ للهِ وَأَبْغَضَ للهِ
وَأَعْطَی للهِ فَهُوَ مِمَّنْ کَمُلَ إِی_مَانُهُ.
He who loves, hates, and
gives for the sake of Allah is actually enjoying a perfect faith. (1)
According to another validly reported tradition, Abu-Hamzah al-Thumali has reported Imam Zayn al-`Abidin (‘a) as saying:
إِذَا جَمَعَ اللهُ الأَوَّلِینَ
وَالآخِرِینَ قَامَ مُنَادٍ فَنَادَی یُسْمِعُ النَّاسَ فَیَقُولُ: أَیْنَ
الْمُتَحَابُّونَ فِی اللهِ؟ فَیَقُومُ عُنُقٌ مِنَ النَّاسِ، فَیُقَالُ لَهُمْ:
إِذْهَبُوا إِلَی الْجَنَّةِ بِغَیْرِ حِسَابٍ. فَتَلَقَّاهُمُ الْمَلاَئِکَةُ فَیَقُولُونَ:
إِلَی أَیْنَ؟ فَیَقُولُونَ: إِلَی الْجَنَّةِ بِغَیْرِ حِسَابٍ. وَیَقُولُونَ:
وَأَیُّ حِزْبٍ أَنْتُمْ مِنَ النَّاسِ؟ فَیَقُولُونَ: نَحْنُ الْمُتَحَابُّونَ
فِی اللهِ. فَیَقُولُونَ: أَیَّ شَیْءٍ کَانَتْ أَعْمَالُکُمْ؟ قَالُوا: کُنَّا
نُحِبُّ فِی اللهِ وَنَبْغَضُ فِی اللهِ. فَیَقُولُونَ: نِعْمَ أَجْرُ
الْعَامِلِینَ.
On the day when Almighty
Allah shall assemble the past and the late generations, a caller will cry out
in such a loud voice that all people can hear him, “Where are those who loved
each other for the sake of Allah?” A group of people will then stand up and
they will be allowed to Paradise without settling any account with them. On
their way to Paradise, the angels will meet them and ask where they are
going. “We are going to Paradise without any account being settled with us,”
they will answer. “Which party of people are you?” the angels will ask. “We
have loved each other for the sake of Allah,” they will answer. “What deeds
have you done?” the angels will ask. “We used to love and hate others for the
sake of Allah,” they will answer. “How excellent a recompense for those who
work and strive!” the angels will say. (2)
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According to a third authentically reported tradition, Abu-Ubaydah Ziyad al-Hadhdha' reported that Imam al-Baqir (‘a) said to him,
یَا زِیَادُ وَیْحَکَ! وَهَلِ
الدِّینُ إِلاَّ الْحُبُّ؟ أَلاَ تَرَی قَوْلَ اللهِ: {قُلْ إِنْ کُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِی یُحْبِبْکُمُ اللَّهُ وَیَغْفِرْ لَکُمْ ذُنُوبَکُمْ وَاللَّهُ غَفُورٌ رَحِیمٌ}؟ أَوَ لاَ تَرَی قَوْلَ اللهِ
لِمُحَمَّدٍ صَلَّی اللهُ عَلَیْهِ وَآلِهِ: {وَلَکِنَّ اللَّهَ حَبَّبَ إِلَیْکُمُ الْإِیمَانَ وَزَیَّنَهُ فِی قُلُوبِکُمْ}؟ وَقَالَ: {یُحِبُّونَ مَنْ هَاجَرَ إِلَیْهِمْ} الدِّینُ هُوَ الْحُبُّ،
وَالْحُبُّ هُوَ الدِّینُ.
O Ziyad, is religion
anything other than love? You should have considered Almighty Allah’s saying
(in the Holy Qur'an), “Say: If you love Allah, then follow me, Allah will
love you and forgive you your faults, and Allah is Forgiving, Merciful. (3:31)”
You should have considered Almighty Allah’s saying to Muhammad (S), “Allah
has endeared the faith to you and has made it seemly in your hearts. (49:7)”
He has also said, “They love those who have
fled to them. (59:9)” Thus, religion is love and love is religion. (1)
A servant of Almighty Allah is supposed to have hope in
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Him under all circumstances, no matter how harsh the conditions he may experience, how intense the situations he may face, or how many sins he might have committed. At the same time, a servant is supposed to fear Him under all circumstances, no matter how good the conditions may be and how frequent his acts of worship.
Describing the manners of true believers, the Holy Qur'an, on more than one occasion, has referred to this quality of hope in and fear of Almighty Allah, which is one of the high ranking qualities of true believers:
تَتَجَافَی جُنُوبُهُمْ عَنِ الْمَضَاجِعِ یَدْعُونَ رَبَّهُمْ خَوْفًا وَطَمَعًا
Their limbs do forsake
their beds of sleep, while they call on their Lord, in fear and hope. (32:16)
أُولَئِکَ الَّذِینَ یَدْعُونَ یَبْتَغُونَ إِلَی رَبِّهِمُ الْوَسِیلَةَ أَیُّهُمْ أَقْرَبُ وَیَرْجُونَ رَحْمَتَهُ وَیَخَافُونَ عَذَابَهُ
Those whom they call upon
do desire for themselves means of access to their Lord, - even those who are
nearest, they hope for His mercy and fear His wrath. (17:57)
وَلَا تُفْسِدُوا فِی الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا إِنَّ رَحْمَتَ اللَّهِ قَرِیبٌ مِنَ الْمُحْسِنِینَ
Call on Him with fear and
longing in your hearts, for the mercy of Allah is always near to those who do
good. (7:56)
`Ali ibn Ibrahim reports Imam al-Sadiq (‘a) to have said:
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کَانَ
أَبِی یَقُولُ: إِنَّهُ لَیْسَ مِنْ عَبْدٍ مُؤْمِنٍ إِلاَّ وَفِی قَلْبِهِ
نُورَانِ: نُورُ خِیفَةٍ وَنُورُ رَجَاءٍ; لَوْ وُزِنَ هَذَا لَمْ یَزِدْ عَلَی
هَذَا، وَلَوْ وُزِنَ هَذَا لَمْ یَزِدْ عَلَی هَذَا.
My father used to say: There is no believer
without two lights in his heart—light of fear and light of hope. If you weigh
each one, it will not outweigh the other. (1)
Hammad ibn `«sa reports Imam al-Sadiq (‘a) to have said:
کَانَ فِی مَا أَوْصَی بِهِ
لُقْمَانُ لإبْنِهِ أَنْ قَالَ: یَا بُنَیَّ، خِفِ اللهَ خَوْفاً لَوْ جِئْتَهُ
بِبِرِّ الثَّقَلَیْنِ خِفْتَ أَنْ یُعَذِّبَکَ اللهُ، وَارْجُ اللهَ رَجَاءً
لَوْ جِئْتَهُ بِذُنُوبِ الثَّقَلَیْنِ رَجَوْتَ أَنْ یَغْفِرَ اللهُ لَکَ.
Luqman, the wise, said to
his son: Fear Allah so much so that you think He will punish you even if you
do all the good deeds of Jinn and men. Meanwhile, have so much hope in His
Mercy that even if you commit all the sins of all Jinn and men, He will
forgive you. (2)
Sharif al-Razi has reported that Imam `Ali (‘a) said in one of his sermons:
یَدَّعِی
بِزُعْمِهِ أَنَّهُ یَرْجُو اللهَ، کَذَبَ وَالْعَظِیمِ! مَا بَالُهُ لاَ
یَتَبَیَّنُ رَجَاؤُهُ فِی عَمَلَهِ؟ فَکُلُّ مَنْ رَجَا عُرِفَ رَجَاؤُهُ فِی
عَمَلِهِ، وَکُلُّ رَجَاء _ إلاَّ رَجَاءَ اللهِ _ فَإِنَّهُ مَدْخُولٌ، وَکُلُّ
خَوْف مُحَقَّقٌ، إِلاَّ خَوْفَ اللهِ فَإِنَّهُ مَعْلُولٌ، یَرْجُو اللهَ فِی
الْکَبِیرِ، وَیَرْجُو الْعِبَادَ فِی الصَّغِیرِ، فَیُعْطِی العَبْدَ مَا لاَ
یُعْطِی الرَّبَّ! فَمَا بَالُ اللهِ جَلَّ ثَنَاؤُهُ یُقَصَّرُ بِهِ عَمَّا
یُصْنَعُ بِهِ بِعِبَادِهِ؟ أَتَخَافُ أَنْ تَکُونَ فِی رَجَائِکَ لَهُ
کَاذِباً؟ أَوْ تَکُونَ لاَ تَرَاهُ لِلرَّجَاءِ مَوْضِعاً؟ وَکَذلِکَ إِنْ هُوَ
خَافَ عَبْداً مِنْ عَبِیدِهِ، أَعْطَاهُ مِنْ خَوْفِهِ مَا لاَ یُعْطِی
رَبَّهُ، فَجَعَلَ خَوْفَهُ مِنَ الْعِبَادِ نَقْداً، وَخَوْفَهُ مِنْ خَالِقِهِ
ضِماراً وَوَعْداً.
He claims according to his own thinking what he hopes
from Allah. By Allah, the Great, he speaks a lie. The position is that his
hope (in Allah) does not appear through his action although the hope of every
one who hopes is verified through his action. Every hope is so, except the
hope in Allah, the Sublime, if it is impure; and every fear is established
except the fear for Allah if it is unreal. He hopes big things from Allah and
small things from others but he gives to others (consideration that) he does
not give to Allah. What is the matter with Allah, glorified be His praise? He
is accorded less (consideration) than what is given to His creatures. Do you
ever fear to be false in your hope in Allah? Or do you not regard Him the center
of your hope? Similarly, if a man fears man he gives him (such consideration)
out of his fear, which he does not give to Allah. Thus, he has made his fear
for men ready currency while his fear from the Creator is mere deferment or
promise. (3)
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The second class of the features that are supposed to be enjoyed by those playing the role of excellent examples in the society is the features that express distinctive behavior in social relations. We have already cited a number of these many features in the current discussion, because they have had connections with topics like modesty, chastity, forbearance, amnesty, lenience, and suppression of rage.
Let us now refer to another set of features that hold special significance in social relations and play the role of excellent exemplars in these relations; namely, patience, asceticism, pudency, fulfillment of trusts, satisfaction, abstinence from forbidden acts, and straightforwardness in action.
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In his social activities and relations with others, man may be exposed to problems, complications, ordeals, pangs, tribulations and tests due to which he is always in urgent need for energy and power in order to overcome all these difficulties, pass the examinations successfully, and undergo these pressures. This energy is no more than patience, steadfastness, and sedulity. In the Holy Qur'an, there are many verses confirming, praising, and commending patience as well as counting the recompense and rewards that Almighty Allah has decided for the patient, the steadfast, and the sedulous.
The most effective of all traditions that commend patience is one that is reported by Shaykh al-Kulayni, in his book of al-Kafi, Section: Patience. This tradition gathers both Qur'anic verses and Prophetic maxims:
Hafs ibn Ghiyath has reported Imam al-Sadiq (‘a) as addressing him with the following words:
یَا حَفْصُ! إنَّ مَنْ صَبَرَ صَبَرَ
قَلِیلاً، وَإنَّ مَنْ جَزَعَ جَزَعَ قَلِیلاًٍ. عَلَیْکَ بِالصَّبْرِ فِی جَمِیعِ
أُمُورِکَ، فَإنَّ اللهَ عَزَّ وَجَلَّ بَعَثَ مُحَمَّداً صَلَّی اللهُ عَلَیْهِ وَآلِهِ فَأَمَرَهُ بِالصَّبْرِ وَالرِّفْقِ، فَقَالَ: {وَاصْبِرْ عَلَی مَا یَقُولُونَ وَاهْجُرْهُمْ هَجْرًا جَمِیلًا وَذَرْنِی وَالْمُکَذِّبِینَ أُولِی النَّعْمَةِ وَمَهِّلْهُمْ قَلِیلًا} وَقَالَ تَبَارَکَ وَتَعَالَی: {ادْفَعْ بِالَّتِی هِیَ أَحْسَنُ فَإِذَا الَّذِی بَیْنَکَ وَبَیْنَهُ عَدَاوَةٌ کَأَنَّهُ وَلِیٌّ حَمِیمٌ وَمَا یُلَقَّاهَا إِلَّا الَّذِینَ صَبَرُوا وَمَا یُلَقَّاهَا إِلَّا ذُو حَظٍّ عَظِیمٍ } فَصَبَرَ ر