Attributes of Health and Prosperity

Attributes of Health and Prosperity

By the learned Master, Ayatollah Mohammadreza Nekounam (may his soul be sanctified)

Publisher: Sobhe Farda
Edition: Second
Publication Date: 1398 (2019)
Print Run: 3000 copies
Print Location: Fadil
Price: 400,000 Rial
Printing Location: Tehran, Islamshahr, Nasimshahr, Vijehabad
Address: 12-Metre Jewelzadeh, Plot 36
Postal Code: 3769138575
Fax Number: +98 22 934-346-81
Website: www.nekounam.ir | www.nekoonam.ir
ISBN: 978-600-6435-23-7
Copyright: Reserved for the publisher.

Preface

Religious teachings are formed from three parts: belief, ethics, and behavior. The knowledge of what is virtuous and what is unethical, which pertains to the inner aspect of human beings, is called ethics. We have previously discussed this in our book Sahifeh-ye Eshq (The Book of Love). Among the sources for understanding ethical teachings, after the Holy Quran, are the hadith books. The most important Shia hadith collections include: Al-Kafi, Man La Yahduruhu al-Faqih, Tahdhib and Al-Istibsar. Among these, the book Man La Yahduruhu al-Faqih is by Sheikh Saduq. Sheikh Saduq played a crucial and key role in transmitting Shia narrations to the followers of the Ahl al-Bayt (AS) during the time of occultation. He authored many hadith books. One of the most important works in the field of ethical narrations is his book Al-Khesal. This book is a vast ocean, from which many pearls of ethics can be harvested.

It must be understood that in Islam, the dowry (Mahr) of a woman is highly respected, and the religion considers her to be a sacred being. In some traditions, part of a woman’s dowry is described as healing, with one narration stating: “There is no wealth sweeter and more delightful than the dowry,” and another saying: “Prepare food for a sick person using part of the woman’s dowry, and he will be healed upon consuming it.” In Islam, a woman’s dowry, much like the sacred soil of Imam Hussein (peace be upon him), is seen as curative, and God has blessed the woman’s dowry with something sweet, lawful, and nourishing through the sanctity of marriage. It is a form of wealth that should be given to the woman with sweetness and generosity. Yet, it is unfortunate that after a man’s death, the woman may be forced to claim her dowry from his heirs, and a dowry that was meant to be a source of comfort can, in such circumstances, become a burden on the widow, thus causing pain.

Islam stipulates that a woman may demand her dowry in full before consummation of the marriage, and she may withhold her consent to intimacy if the dowry is not paid. However, if intimacy occurs before the dowry is paid, it becomes a deferred debt upon the man. The man is then obligated to pay it when able, in accordance with the terms of the marriage contract. Unfortunately, the sanctity of the dowry, and the belief that it can provide spiritual healing, has not become an ingrained cultural practice. More often, people neglect this aspect, and many women are deprived of the benefits and sweetness of the dowry that the religion promises.

A man is obligated to consider the dowry of his wife as a debt he must fulfil willingly, cheerfully, and without the need for it to be specifically demanded, much like any other debt. On the other hand, if the woman finds satisfaction in her husband’s character, his value surpasses that of the dowry. In such cases, she may choose to forgive the dowry, and by doing so, she adds to her own spiritual purity and draws closer to divine proximity. It is said that women who forgive their dowry are among those called to the neighbourhood of the house of Lady Fatima (peace be upon her) in Paradise.

Narrations indicate that three types of women attain this level of proximity to the divine: the first is a woman who, despite her husband’s shortcomings, exercises patience and tolerance; the second is the woman who forgives her dowry; and the third is the woman who sees the piety and loyalty of her Shiite husband as more valuable than all the world. A woman’s forgiveness of her dowry should be formalised legally so that her heirs do not later demand it from her husband. It is also appropriate for the woman to provide a written document of this forgiveness. This act demonstrates her spiritual completeness. However, it is not appropriate for a man to ask his wife to forgive her dowry, as such a request would be contrary to the spirit of chivalry and integrity.

One must understand that a woman who sees goodness in her husband does not seek a large dowry, nor does she demand even a modest one. A woman who sets a high dowry is one who is doubtful of the man’s sincerity or lacks trust in his future behaviour. Women are inherently selfless and modest, and when they see goodness in their husbands, they are content with him alone. Women who are suspicious or distrustful have not witnessed the purity of their husbands; otherwise, an Iranian girl or woman is noble, dignified, and committed to family life. Likewise, a man, seeing his wife’s forgiveness of the dowry, may display generosity and give a portion of his wealth to her, ensuring that after his death, she does not find herself needing anything from his children or heirs. This ensures that she lives with dignity and honour.

Islam presents a beautiful and sweet vision of life, and we must strive to avoid both excessive indulgence and the rejection of its teachings to lead a life of balance and harmony.

Narration:

Purity of Heart and Forgiveness

“Imam Sadiq (peace be upon him) said: ‘We, the Ahlul Bayt, possess the trait of forgiving those who have wronged us.'” (Narrated by Muhammad ibn Ali Majilouiyeh).

Explanation: The term “Ahlul Bayt” refers to the fourteen infallible individuals in the Islamic tradition, and sometimes it is extended to include highly esteemed figures like Salman al-Farsi. This narration describes one of the noble traits of the Ahlul Bayt: the ability to forgive those who have wronged them. Naturally, this includes those who committed grave injustices to figures like Imam Ali (peace be upon him), Lady Fatima (peace be upon her), and Imam Hussein (peace be upon him). The forgiveness mentioned here is not for trivial wrongs; it encompasses significant acts of oppression. When the Imam says, “We are the family of forgiveness,” it signifies the high level of purity and virtue within the Ahlul Bayt. This purity and the ability to forgive great wrongs are not found in other families.

However, does this mean that the Umayyads and Abbasids, with their bloody acts against the Ahlul Bayt, are also subject to such forgiveness? Could such forgiveness lead to the nullification of divine justice? The Ahlul Bayt, despite being ready to forgive, do not stand in the way of God’s justice. They forgive all, including figures like Harmala or Shimr, but ultimately, it is God’s justice that prevails.

Improving Relations with God and People

Imam Sadiq (peace be upon him) said: “The honour of a believer is in his night prayer, and his dignity lies in refraining from harming others.”

Explanation: This narration highlights two key aspects of a believer’s character. First, the honour of a believer lies in his connection with God, demonstrated through the night prayer (Tahajjud), which is an act performed in private, unseen by others but valued highly by God. Second, a believer’s dignity is reflected in how he treats others, especially in refraining from causing harm. This is a reminder that both spiritual and social relationships are intertwined in Islam, and one cannot fully honour God without respecting others.

Renouncing Greed for Others’ Wealth

Imam Sadiq (peace be upon him) quoted the Prophet Muhammad (peace be upon him) as saying: “O Gabriel, give me advice.” Gabriel responded: “Live as you wish, for you will die; love whom you wish, for you will part with them; do as you wish, for you will meet the consequences of your actions. The honour of a believer is in his night prayer, and his dignity lies in refraining from seeking others’ wealth.”

Explanation: This narration advises the Prophet Muhammad (peace be upon him) about the fleeting nature of worldly possessions and relationships. All that remains with a person after death are their deeds. The narration reiterates the earlier point that the honour of a believer lies in his night prayer, and his dignity in refraining from coveting the wealth of others. This teaching encourages a life of integrity, renouncing worldly desires, and focusing on one’s relationship with God and the well-being of others.

Seeking Knowledge and Patience

Imam Ali (peace be upon him) narrated that the Prophet Muhammad (peace be upon him) said: “By the One in whose hand is my soul, nothing has been combined with something more excellent than for patience to accompany knowledge.”

Explanation: This narration emphasizes the vital role of patience alongside knowledge. Acquiring knowledge is a demanding process, often involving struggles, especially when worldly benefits are minimal. Hence, knowledge must be accompanied by patience, so one does not become frustrated or impetuous. Those who seek knowledge with patience avoid becoming entangled in harshness or anxiety. The connection between knowledge and patience is crucial in fostering both personal growth and social harmony.

Narration:

“Abu Abdullah (may Allah be pleased with him) narrated: ‘Said to us, my father, may Allah be pleased with him, he said: ‘Said to us, Sa’d ibn Abdullah, from Ahmad ibn Muhammad ibn Isa, from Abu Abdullah Muhammad ibn Khalid al-Barqi, from Al-Qasim ibn Muhammad al-Jawhari, from Habib al-Khath’ami, from Abu Abdullah (may peace be upon him), who said: “Love for people what you love for yourselves.”‘”

Imam Ja’far as-Sadiq (peace be upon him) said: ‘For the people, love what you love for yourself.’

Explanation:
One must internalise ethical and educational teachings within their soul and spirit, and, through practice, cultivate these virtues within oneself. The mentioned narration teaches us that whatever one desires for oneself, one should also wish for others. This applies to all people, both believers and non-believers, encompassing a wide spectrum. One should not hold any form of resentment toward any phenomenon. The term “for the people” (lil-nas) refers to all individuals, including Muslims, non-Muslims, good and bad, those imprisoned, or those lying ill in hospitals, akin to the Persian term ‘millat’ (nation). We should maintain friendly relationships with everyone, including family, relatives, acquaintances, neighbours, those from the mosque, and others, treating them with respect and wishing for them what we wish for ourselves.

Humans are in need of affection from others, and Islam encourages mutual love. For instance, when Amir al-Mu’minin (peace be upon him) was struck by Ibn Muljam and in his dying moments, he ordered for a bowl of milk to be brought to Ibn Muljam, showing him affection despite his crime. This demonstrates that even criminals, when at the end of their lives, in pain or sorrow, are in need of genuine, non-pitying love. Imam Ali (peace be upon him) shows this affection, teaching us to empathise with those suffering. The narration encourages us to place ourselves in the position of the afflicted and treat them as we would wish to be treated.

If you were imprisoned, ill, or indebted, how would you wish others to treat you? You should treat others in the same way, winning their hearts. If you were to face execution and the victim’s family forgave you, think of the profound emotional impact that would have on you. Likewise, you should forgive those who wrong you and win their hearts, or seek forgiveness from those whom you have wronged and alleviate the distress you have caused them.

When someone in debt asks for help, you should assist them with gratitude for your own good fortune and the fact that this trouble has not befallen you. One should wish for others what one desires for oneself, as this narration states.

Note: This teaching is simpler than the previous one, which stated: ‘We, the family of the Prophet, are known for pardoning those who wrong us.’ The love shown by Imam Ali (peace be upon him) to Ibn Muljam should be viewed through this lens. According to this narration, a person should care for the welfare of fellow humans, and should approach those in distress, not wait for them to seek help. One should refer to their heart and wish for others what they desire for themselves, as others also have hearts, personal needs, and concerns. These desires are legitimate and must be respected within the framework of Sharia. Efforts should be made to alleviate their problems and offer support.

This narration suggests that people should refer to their hearts to understand others’ needs and emotions, showing kindness and support to those around them.“

The Higher Meaning of Visiting a Fellow Believer’s House:

There may be a deeper meaning to the narration, which suggests that Shi’ahs should be aware of the circumstances and living conditions of one another, and share in both the challenges and joys of their fellow believers. Visiting another’s home exemplifies the proverb, “Look at my colour, and inquire about the state of my heart.” A visit to someone’s home provides insight into their life that cannot easily be understood from mere external appearances or from interactions outside the home, where a believer may appear as an individual who is self-restrained and private. It is only by entering their home that one can truly understand the nature of their struggles and the extent of their life’s challenges.

Once inside, a sense of familiarity develops, and they become each other’s refuge, providing each other with guidance and support, thereby creating mutual responsibility.

It is important to assess whether the current societal culture aligns with the teachings of such narrations. This particular narration does not emphasize that one should host their fellow believer with sweets, fruit, or tea. It simply calls for the act of visiting. Visiting others should not become an expensive, burden-laden event, nor should it be corrupted by a culture of ostentation. In earlier times, a visit from one believer to another should not be a cause of inconvenience or a form of hardship. The narration merely advocates for believers visiting one another. The culture of ostentatious hospitality has caused us to grow alienated, distant, and detached from one another. A believer’s home should not resemble a café, coffee house, marketplace, sweet shop, or restaurant. Worse yet, it should not become a place for superficial display or competition, where one tries to flaunt their personality through fruits, dishes, or fine tableware. If such visits are driven by this spirit of showing off, it would revive a spirit of arrogance and oppression, rather than cultivating the spirit of guardianship and leadership (Wilayah).

A believer should visit the home of another believer with the intent of offering companionship, not for material or business purposes. These visits should not be worldly or selfish. It is inappropriate to engage with someone solely based on the benefits or utility they offer, for a visit driven by such motives resembles a transaction, rather than a heartfelt visit. A Shi’ah’s visit should be grounded in sincerity and detachment from worldly concerns.

Moreover, the purpose of the visit should be to strengthen bonds of love, offer comfort, and express affection, without any expectation of hospitality. Not being offered hospitality should not be seen as a slight or insult. During such blessed visits, there should be no place for gossip or slander, but instead, the conversation should revolve around the well-being of each other, sharing religious knowledge, or discussing interpretations of scripture. A visit should be a mutual exchange, as the term “Tazāwaro” (to visit each other) in the narration indicates a two-sided nature of the visit. Both the younger and the older believers should make an effort to visit each other, ensuring that everyone, regardless of their social standing, is connected and informed about each other’s circumstances.

A neighbour who is socially isolated, whose situation is not known to others, may pass away without anyone knowing, and no one will carry their coffin. Believers must live in a supportive and cohesive environment where mutual visits, irrespective of one’s job or status, are common, and the primary aim is to visit one another as fellow Muslims. Visiting each other should be free from worldly pressures and should involve only moments of companionship. A believer should visit their neighbour simply out of recognition of their faith, without seeking anything in return.

It is preferable for such visits to be revitalized, especially during the months of Sha’ban and Ramadan. However, Ramadan iftar should not become tainted by arrogance, and believers should consider others, particularly fellow believers with families, ensuring that hospitality is offered at a level that does not alienate those who are less fortunate. Wealth and poverty should not be apparent at the dinner table. Unfortunately, in the present day, if someone calls or visits another, it is often assumed that they must have a particular problem or agenda, which reflects the decline of the spirit of visitation and the detachment from true brotherhood in faith.

Imam Baqir (peace be upon him) links the act of visiting with the revival of the cause of the Ahl al-Bayt, stating: “For indeed, that revives our cause.” Visiting one another is thus not just an act of courtesy, but also an essential component in revitalising the fundamental principles of loyalty to the Ahl al-Bayt. However, this “cause” does not solely refer to affection for the Ahl al-Bayt; rather, it encompasses loyalty and knowledge of their elevated status and their divine guidance. The foundation of love for the Ahl al-Bayt must stem from a deep, informed understanding of their rightful position.

The knowledge of this divine leadership is complex and multifaceted. This intellectual understanding must be conveyed through dialogue, debate, and education, as noted in the narration. Unfortunately, the religious leadership has not sufficiently emphasized this form of education. While there are numerous gatherings and events where poetry and mourning for the Ahl al-Bayt are celebrated, the discussion of their intellectual, religious, and philosophical principles is often neglected. This is particularly evident in cities like Qom, where the focus seems to be on religious appearances rather than the deeper, hidden realities of the Ahl al-Bayt’s guidance.

The pursuit of understanding the essence of the Wilayah (divine guardianship) and its implications should be a priority for religious scholars, and it is critical that such knowledge is taught in places of worship such as mosques, which should serve as centres for learning and discussions on the intellectual aspects of this fundamental concept.

Imam Baqir (peace be upon him) also mentions: “May Allah have mercy on the servant who revives our cause.” This could imply that gatherings—whether at mosques or during personal visits—should focus on reviving the intellectual and spiritual teachings of the Ahl al-Bayt. These gatherings should not merely consist of one-sided speeches or recitations, but should encourage mutual dialogue, questioning, and critical thinking. Religious leaders should ensure that these gatherings promote a deep and accurate understanding of the knowledge of the Ahl al-Bayt, fostering intellectual engagement and critical discussion.

Finally, it must be acknowledged that the study of the knowledge of Wilayah is not for everyone. It requires a deep level of intellectual and spiritual capacity, and not every scholar, even one highly versed in jurisprudence and other fields, possesses the ability to understand and teach these complex matters. Therefore, it is important to seek the expertise of those who are truly qualified in this field, ensuring that the knowledge of Wilayah is correctly disseminated and understood.

Once, I mentioned the concept of taqiyyah in the presence of Imam Sajjad (A.S.). The Imam said, “By Allah, if Abu Dharr knew what was in the heart of Salman regarding our guardianship, he would kill him and deem his murder obligatory. This is while the Messenger of Allah (PBUH) had established brotherhood and a bond of fraternity between them. If Abu Dharr, who is like this, holds such a view, what do you think of others?” Indeed, the knowledge of the scholar and one who is aware of the guardianship of Ahlul Bayt (A.S.) is a difficult and rebellious matter; no one can bear it except those who are either among the divine messengers, the closest angels, or pious believers whose hearts Allah has tested with faith in our guardianship. Then Imam (A.S.) added, “Indeed, Salman has become one of the scholars, for he is a man of our family, and therefore, he is associated with us.”

One must examine what knowledge Salman possesses, such that if Abu Dharr were to find out about it, he would not doubt Salman’s disbelief and would consider it obligatory to shed his blood. What is it that Abu Dharr cannot bear, and why is he unable to tolerate even this one instance? Salman is only one rank above Abu Dharr. Why is Abu Dharr unable to bear just this one rank?

It was similarly the case during the Miraj (ascension of Prophet Muhammad, PBUH). Even an angel as exalted as Jibril (Gabriel) could not bear the Prophet’s guardianship. The incident of Miraj is narrated as follows:

Ibn Abbas reports: “When the Prophet (PBUH) reached Sidrat al-Muntaha (the Lote Tree of the Utmost Boundary) and the veil of light appeared, Jibril said, ‘Advance, O Messenger of Allah. I cannot pass this place. If I were to come closer by the width of a fingertip, I would be consumed by fire.'”

Even a near angel like Jibril says that if he were to advance a fingertip further, he would be consumed by fire. Likewise, if Abu Dharr were to approach Salman by even one rank, he would lose himself. One must understand the degree of Salman’s status, for Abu Dharr cannot bear to approach him. Given that everyone has their own rank, can it be determined who holds a higher rank — Imam Ali (A.S.) or the Awaited Imam (A.S.)? Or, for example, who holds a higher rank, Fatimah (A.S.) or Imam Ali (A.S.)? Is Imam Hasan (A.S.) superior, or Imam Husayn (A.S.)? Answering such questions is extremely difficult and complex, even for the Messenger of Allah (PBUH), as narrated:

“It was narrated to me by Zakariya ibn Yahya who said: Ibn Umar narrated from Sufyan, from Ibn Abi Nujayh, from his father, from a man who said: ‘I heard Ali (A.S.) on the pulpit in Kufa saying: I asked the Messenger of Allah (PBUH) for Fatimah’s hand in marriage, and he married me to her. I then asked: ‘O Messenger of Allah, who do you love more, me or Fatimah?’ He replied: ‘Fatimah is dearer to me than you, and you are more beloved to me than her.'”

This response is similar to that of some children when asked whether they love their father or mother more. They say “both,” unable to choose one over the other. In the same manner, the Messenger of Allah (PBUH) does not provide a definitive answer to determine who is superior, as the knowledge of the Imams (A.S.) is exceedingly profound. Numerous narrations emphasize the concealment of this knowledge, advising that it should not be revealed to others unless one is able to explain and prove it without causing harm to their status. At that time, Shi’as were living in a state of taqiyyah and isolation, with no freedom of thought, and enemies had strong dominion. However, today, with the increased intellectual awareness of the people and the establishment of the Shi’a Islamic revolution in Iran, there is now a context in which these truths can be explained. These are the truths that comprise the majority of our faith, but unfortunately, only a small portion of this endless ocean has been presented in a scientific, academic, and school-based manner for the people to understand.

The movement and uprising of Karbala, in which three infallibles (A.S.) were present, was turned into a widespread massacre, martyrdom, and captivity. How can we demonstrate that this event was a success and explain it rationally, in a manner compatible with the discourse of guardianship? Today, with the presence of a Shi’a government in the Islamic Republic of Iran and the growing awareness of the people, it is possible to convey the truths of guardianship.

A scholar who is both a Mujtahid and just holds the responsibility for the guidance he provides, and on the Day of Judgment, it is he who must answer for it. Those who follow him and obey his instructions on that day are excused, as they can say, “Because he was a Mujtahid and just, I listened to his words, and his mistake does not concern me.” However, listening to a scholar who is neither a Mujtahid nor just, does not provide the follower with an excuse.

In hospitals, it is the specialist doctor whose advice the patient follows, not the nurse or anyone who merely wears a white coat.

The meaning of this narration refers to the divine scholars who possess Ijtihad. Their words are such that listeners are almost naturally inclined to follow them because they are so rational and pure that one gains certainty or trust in them. Unfortunately, many people fail to pay attention to this matter and do not realise that they should follow a scholarly Mujtahid, someone who can be held accountable on the Day of Judgment, and whose actions, being just, allow the follower to act without any concern. This referral is akin to a patient consulting a specialist doctor, who, if the doctor prescribes the wrong medication, is the one to be blamed, not the patient. However, if the same patient does not consult a qualified doctor and follows the advice of an unqualified person, the patient is to be blamed by everyone. Similarly, if a driver causes an accident, even if at fault and even if someone is killed, no one will reproach the driver, as he is a driver and the accident was unintentional. However, if someone who does not have a driving licence causes an accident, they are deemed a killer, as they were not authorised to drive.

Expertise is something that must be given due attention. The phrase “a scholar is obeyed” means that a scholar’s words should be followed so effortlessly that listeners do not doubt whether he is right or not. If a listener has doubts, the scholar has not achieved his purpose, as they have unnecessarily tired themselves out and caused confusion.

Justice is also a concern in medicine. In the medical code, doctors take an oath to be committed to their work, and justice here means a good and responsible conduct that instils confidence. The doctor must act in the best interest of the patient, not for any other reason. A doctor, jokingly, once said that if a patient is wealthy, they would recommend surgery even if the patient does not need it, just to earn money from them. On the other hand, if the patient is poor and does need surgery, they would recommend medication instead, because the patient cannot afford the operation and might create a fuss. In the matter of fasting, one can listen to a doctor’s words only if the doctor can be trusted. Justice is one of the core beliefs of Shia Islam. A Marja’ Taqlid, lawyer, minister, prayer leader, or preacher must be just, otherwise their words will have no legitimacy. In Shia society, because justice is a central belief, we can only follow two groups of individuals: the infallible and the just Mujtahid. If a scholar is not a Mujtahid, then he must say from whom he is quoting, and the person from whom he quotes must be a specialist and expert in religious sciences, or a philosopher, mystic, wise person, Mujtahid, or just jurist. If someone quotes the words of another in their own name, they are not just, and thus, they are not worthy of being followed. However, if they are a Mujtahid and just, the listener is protected, and the phrase “أو مستمع واع” (or a receptive listener) applies to such a listener. If someone is outside of these two categories, they are not blessed. This meaning is repeated in other narrations with different expressions. Some narrations divide people into three categories: as stated in one narration:

“حدثنا إبراهيم بن هاشم عن يحيى بن أبي عمران عن يونس عن جميل قال: سمعت أبا عبد اللّه يقول: يغدوا النّاس على ثلاثة صنوف: عالم، ومتعلّم، وغثاء. فنحن العلماء، وشيعتنا المتعلّمون، وسائر النّاس غثاء”

— People are divided into three categories: scholars, learners, and chaff. We, the scholars of the Ahl al-Bayt, are the scholars; our followers, who listen to our words and act upon them, are the learners, while the rest of the people are like chaff floating on water, aimlessly drifting with no clear purpose or direction.

In an important narration from Amir al-Mu’minin, peace be upon him, regarding the significance of scholars and divine knowledge, it is said:

“يا كميل، إنّ هذه القلوب أوعية، فخيرها أوعاها. فاحفظ عنّي ما أقول لك: النّاس ثلاثة: فعالم ربّاني، ومتعلّم على سبيل نجاة، وهمج رعاع؛ أتباع كلّ ناعق، يميلون مع كلّ ريح، لم يستضيئوا بنور العلم، ولم يلجأوا إلى ركن وثيق”

— O Kamil, these hearts are vessels, and the best of them are those that hold the most. So listen carefully to what I tell you: people are three types: the divine scholar, the learner on the path of salvation, and the ignorant mob who follow every call, swaying with every wind, having not sought the light of knowledge nor clung to a firm support.

May Allah grant us the success to make the best use of our hearing, speech, time, and life in a manner that is both healthy and virtuous, insha’Allah.

Narration (Text):

“حدثنا أبي، ومحمّد بن الحسن رضي اللّه عنهما قالا: حدّثنا سعد بن عبد اللّه، عن القاسم بن محمّد الأصبهاني، عن سليمان بن داود المنقري، عن حفص بن غياث النخعي قال: قال أبو عبد اللّه 7: لا خير في الدنيا إلّا لأحد رجلين : رجل يزداد في كلّ يوم إحسانآ، ورجل يتدارك ذنبه بالتوبة، وأنّى له بالتوبة، واللّه لو سجد حتّى ينقطع عنقه ما قبل اللّه منه إلّا بولايتنا أهل البيت”

— Imam Sadiq (peace be upon him) says: There is no good in this world except for two types of people: those who increase their kindness every day, and those who rectify their sins through repentance. And how can repentance reach him? By Allah, even if he prostrates until his neck breaks, Allah will not accept it except with our Ahl al-Bayt’s guardianship.

In conclusion, happiness and well-being are interconnected. If someone does not have health, they cannot achieve happiness. Likewise, a healthy life in this world is essential for a fruitful afterlife. Therefore, those who increase their kindness every day or rectify their wrongdoings through repentance are the only ones who can truly experience happiness in this world. Moreover, the narration indicates that the root of all sins is the rejection of the guardianship of Ahl al-Bayt, and if the Imams, peace be upon them, are displeased with someone, that person is doomed.

Narrative (1)

Reflection and Taking Lessons

Imam Sadiq (peace be upon him) said: “The most significant acts of worship of Abu Dharr, may Allah have mercy on him, were two qualities: contemplation and reflection.”

Imam Sadiq (peace be upon him) states that the greatest worship Abu Dharr engaged in were two things: firstly, he was a person of reflection and deep thought, and secondly, he was someone who constantly took lessons from his experiences.

Explanation: “Contemplation” and “reflection” are two different concepts. Humans have two ways of acquiring knowledge: one is intellectual contemplation, logical thinking, reasoning, and philosophy, and the other is experiential, involving observation and learning from one’s senses. The first is referred to as “contemplation,” and the second as “reflection.” Reflection pertains to experience, while contemplation is about philosophical thinking. Imam Sadiq (peace be upon him) says that Abu Dharr had both these qualities, and his most significant worship consisted of these two aspects. This suggests that his worship wasn’t limited to just acts like prayer and fasting.

Contemplation is not merely acquiring knowledge, nor is it about reciting information learned. “Contemplation” means having a philosophical, divine, and epistemic approach, while “reflection” means having an empirical method. In an empirical method, one observes the world with the senses—such as looking at the earth, sky, trees, plants, and other creatures. The Quranic verse, “So travel in the land and see how the end of the disbelievers was” (Quran 30:42), encourages reflection: to look and take lessons. Contemplation and reflection are two distinct scientific methods, with reflection involving moving from particular to general and contemplation moving from general to particular.

It is essential to understand the high status of Abu Dharr, for it is remarkable that Imam Sadiq (peace be upon him) remembers him and praises him. Some writings describe Abu Dharr as an angry man who would engage in fights to defend the truth. However, this description does not align with the narrative. Abu Dharr was brave and free, standing up against oppressive rulers, but he was neither an angry man nor a barefoot Bedouin who always sought confrontation. Presenting such an image of Abu Dharr is a distortion of the personalities of the divine saints and leads to intellectual misdirection.

In our daily lives, we pray at least seventeen rak’ahs, but have we taken time to reflect on the nature of the world, the earth, the sky, and other beings? Do we engage in contemplation about divine truths in solitude and silence? Some scholars in their treatises mention that solitude is disliked. However, this fatwa is not universally applicable. Solitude is disliked for those with weak souls, who become fearful, anxious, and troubled when alone, as they may suffer moral or psychological harm. This is in line with the famous narration of Hisham, where Imam Musa Kazim (peace be upon him) says:

“O Hisham, patience in solitude is a sign of intellectual strength. Whoever understands Allah’s wisdom will isolate themselves from the worldly, seek only what is with Allah, and Allah will be their comfort in loneliness, their companion in solitude, their wealth in poverty, and their honor without tribe.”

The ability to endure solitude is a sign of intellectual strength. If a person does not fear solitude and uses it for contemplation and reflection, they are strong, and solitude is beneficial for them. However, for a person with a weak soul, solitude is undesirable because it can cause harm. It is important to allocate part of our time for reflection and contemplation. At least as much time as we dedicate to prayer, we should spend time reflecting on the nature of God, the Prophet, the light of the Ahl al-Bayt, and the world, the afterlife, and the universe. We should understand what is happening above our heads and below our feet. If we lower our head to the earth, we will see countless creatures beneath our feet. The home we live in has had many owners throughout history, and the earth we sit on has had many previous owners. On the Day of Judgment, when the owners of these properties are called to account, how many will say, “This land belongs to me”? We may not realize that one day, we will be taken out of our homes, and even our children will not dare to look at our bodies after our passing.

Reflection and taking lessons are so important that they should be considered an act of worship and the highest form of devotion. This is why one of Allah’s saints, Abu Dharr, was known for his extensive reflection and the lessons he took from the world. Intellectual reasoning and reflection remove many obstacles and lead to the perfection and progress of a person. It is reported about Imam Sajjad (peace be upon him) that when sunset approached, his complexion would turn pale, and his body would tremble, as though he was thinking to himself, “The time for meeting Allah is drawing near!” How incredible! Standing before Allah! Yes, one must stand, but with what boldness and purity can one stand before Him? It is a difficult task! It is appropriate for a person to perform their prayers at the beginning of the time, to catch the start of the prayer time, and not to wait until minutes before sunset or noon. If a person wants to pray, it is better to do so at the start of the time and be familiar with the mosque, considering it their home, instead of neglecting it throughout the year. Of course, it might be difficult for someone who is studying to attend the mosque, like seminary students who are required to stay in Qom to study religious sciences. However, for those who live near the mosque, such excuses are not valid.

The mosque, the house of Allah, is welcoming. When a person enters the mosque, it is recommended to pray in various spots so that the earth can testify that they prayed there. Similarly, when their coffin is placed there, the earth will say, “I know this person, they used to pray on me.” Reflection and taking lessons are so crucial that they should be regarded as acts of worship and the highest form of devotion. Thus, one of the saints of Allah, Abu Dharr, engaged in much reflection and frequently took lessons from the world. Intellectual reasoning and reflection remove many of life’s difficulties and contribute to personal growth.

Narrative (2)

The Sign of Faith

The Prophet Muhammad (peace be upon him) said: “Whoever is pleased with their good deeds and saddened by their bad deeds is a believer.”

Explanation: This narration is very heartening. If a person reflects on the nature of religion, their life becomes easier. The question answered in this narration is: who is a believer? A believer is not someone who has ascended to heaven multiple times or someone who has mastered the mysteries of the universe. Rather, a believer is someone who feels regret when they commit a bad deed and feels joy when they do good. If they gossip or miss a prayer, they are upset. On the other hand, if they help someone or assist the needy, they feel happy. The Prophet Muhammad (peace be upon him) considers such a person a true believer. However, sometimes we place excessive demands on Allah’s servants, expecting them to be more pious than the standard set by the Prophet. We expect someone to have performed miraculous deeds and to carry themselves in an overly righteous manner, but this is not the standard that Islam teaches.

Narrative (3)

Envy and Greed

Imam Sadiq (peace be upon him) said: “When Noah (peace be upon him) disembarked from the ark, Satan came to him and said: ‘There is no man on earth who has done me a greater favor than you. You prayed to Allah against these corrupt people, and you relieved me from them. Let me teach you two qualities: avoid envy, for it is what made me do what I did, and avoid greed, for it is what led to Adam’s downfall.'”

Imam Sadiq (peace be upon him) explains that Satan, after being freed from the corrupt people, offered Noah two pieces of advice: avoid envy, which had caused Satan’s own downfall, and avoid greed, which had led to Adam’s fall.

Statement:

The previous Hadith was stated by Prophet Muhammad (peace be upon him), and this is what Satan himself said.

When the tumultuous flood of Noah subsided, and all the people, except for a few, were destroyed by the curse of Prophet Noah (peace be upon him), Prophet Noah disembarked from his ark, with no disbeliever remaining. All had perished in the flood. At this point, Iblis, the leader of the devils, came to the presence of Prophet Noah and said to him: “You have alleviated my burden; you have done a great service. No one has done as much for me as you, Noah, the Prophet. You have cursed the people, and all were destroyed. I, on the other hand, would have had to misguide them one by one, showing them affection so that they would die in disbelief. But thanks to God, you drowned them all and relieved me. You have done me a favour, and I want to return it.”

It must be understood that the language of Noah in his curse was stronger than that of Satan. Prophet Noah (peace be upon him) says in his curse: “Do not leave from among the disbelievers a single person,” whereas Iblis refers to them as sinners, not disbelievers. Through the words and phrases used by the prophets in their speeches, we can discern their ranks. Prophet Noah (peace be upon him) was very strict with his people, referring to them as disbelievers. Satan, in response to the Prophet’s action, which he perceives as a favour to himself, says: “You have done me a favour, and now I want to return it.”

It should be noted that Iblis was sincere in saying he wanted to do a favour to Prophet Noah (peace be upon him). Iblis speaks with clarity and without deceit. He has great audacity, as he stands before God Himself. Satan is a mighty and formidable being. Until we fully comprehend the nature of Satan, we cannot truly know God, and if we do not understand Satan, we cannot have true faith. Unfortunately, we often underestimate our enemy, Iblis. As Mohammad Khan Qajar once said, “Whenever I underestimated the enemy, I was defeated.” We underestimate Satan, and as a result, we find ourselves weak in our struggles and unable to resist him. This same Satan wishes to offer a piece of advice to Prophet Noah (peace be upon him). He says: “I have come to give you two lessons: First, beware of letting envy settle in your heart, for it was from envy that I became wretched. I envied Adam, and as a result, I was cast out from the divine presence. Second, beware of greed and excess, for it was greed that led Adam into trouble.”

Satan speaks candidly to Noah and offers solid advice, backed by reasoning. Both envy and greed have caused major problems for two great figures: Satan and Prophet Adam (peace be upon him). Prophet Adam is the father of the prophets and the first human, while Iblis is the leader of the devils.

In summary, this narration points out several important lessons: First, Noah cursed and was very harsh with his people. We should not be quick to take a harsh stance or curse others, especially when faced with hardships. Even if a problem lasts for a thousand years, it should not lead to curses, for in the eternal scale of the Hereafter, such things are insignificant. If someone offends you, it is not appropriate to curse them hastily, as their life may be shortened, or they might face some tragic event. As much as possible, we should forgive the wrongs of others. When Prophet Noah (peace be upon him) cursed, he lost his people, including his wife and son, and was left in isolation. He lived for fifty years after the drowning of his people, during which he was troubled, distressed, and anxious about the curse he had uttered. God kept him alive for fifty years, as if to say to him: “You cursed them? Now, experience what it feels like to be alone and see what your curse has caused.”

This experience also befell Prophet Yunus (peace be upon him), who left his people before the punishment had been finalised and as a result, was swallowed by the whale. It is important to know that God loves His servants and has affection for them, unless someone persists in evil. God loves all His servants, whether good or bad, but He loves the good ones more. We should view God’s servants with His perspective and not be too harsh with them. Another point highlighted in this narration is the clarity and sincerity of Iblis. Satan sincerely thanks Prophet Noah (peace be upon him) and gives him honest advice. One must take heed of these lessons and learn from Satan’s words. On the Day of Judgment, Satan will be able to say: “I advised you, but you did not listen. I warned both your father, Adam, and your uncle, Noah; why did you not pay heed to what I said?” Just as Satan tempted, he also gave sincere advice. May God guide us to safety and righteousness, and make the path of humanity easy for us.

Narration: (The Rights of Children over Parents)

“Abu said: My father, may God be pleased with him, told us: ‘Ali ibn Ibrahim ibn Hashim narrated to us from his father, from al-Nufali, from al-Sukuni, from Ja’far ibn Muhammad, from his father, from his forefathers, from Ali (peace be upon him), who said: The Messenger of God (peace be upon him) said: ‘Parents owe their children the same obligations of kindness and respect that children owe to their parents, if the child is righteous.’”

Statement:

In the Noble Quran, the verse: “And [God commands] kindness to parents. Whether one or both of them reach old age with you, say not to them, ‘uff,’ and do not repel them but speak to them a noble word” (Quran 17:23) directs us towards maintaining good relations with our parents, with the clear prohibition of any disrespect. But is this relationship one-sided, or is it reciprocal? Can parents insult or disregard their children’s rights? While a disobedient child can be cursed, is it permissible for parents to be cursed if they fail to respect their child’s rights? And what about the relationship with spouses?

This narration indicates that the relationship between parent and child is mutual. Neither party should disrespect the other. While a child who is disobedient can be cursed, a good and righteous child, who speaks with reason and truth, has the right to express dissatisfaction and may even curse their parents if the parents neglect their duties. Parents are not exempt from their obligations, and if they are remiss, they may face consequences, as God’s justice prevails.

A father who provides for his family should not boast or hold a sense of entitlement over his family. The breadwinner should not think that he is doing something extraordinary by working, for the family’s support and the presence of children offer him strength, which enables him to work. Without them, his efforts would be much weaker.

Parents should not expect gratitude or claim superiority for raising their children. They should act with humility, knowing that God is the one who enables them to provide. The ability to work and earn comes from God, and without the support of one’s family, this would not be possible. May God grant us the ability to serve our parents, spouses, and children with humility and gratitude.

Narration: (Good Behaviour with Parents)

“Abu Muhammad ibn al-Hasan ibn Ahmad al-Waleed, may God be pleased with him, told us: Muhammad ibn al-Hasan al-Saffar narrated to us from Muhammad ibn Abd al-Jabbar, from Abdul Rahman ibn Abu Najran, from al-Hasan ibn Ali ibn Rabat, from Abu Bakr al-Hadrami, from some of his companions, from Abu Abdullah (peace be upon him) who said: ‘Treat your fathers kindly, so your children will treat you kindly, and be chaste towards other people’s wives, so your wives will be chaste.'”

Statement:

This narration compares the natural behaviour between two generations, stating that if one treats their parents well, their children will model that behaviour. The way a child interacts with their parents is influenced by the relationship they observed between their parents and their grandparents. It is vital for one to treat their parents with respect, as their children will replicate this behaviour. The good deeds of parents are reflected in the actions of their children.

Furthermore, the narration advises men to maintain chastity and purity by avoiding improper relations with other women, so that their own wives remain pure and faithful. This highlights that men have a direct influence on the morality of the women around them, and the purity of society begins with the behaviour of men.

This narration explains the reciprocal effects of actions in family life, reminding us that every action has consequences, and the treatment of others, especially within the family, will ultimately shape the future generation. May God guide us to treat our parents, spouses, and children with kindness and respect, and may He grant us all purity and goodness.

Moreover, if you hear an improper word from someone who is distinguished—be it a wise, pious, or knowledgeable person—you should disregard it, not address it to them directly, and refrain from spreading it to others to defame them. Instead, adopt a dignified and generous attitude, passing over it with magnanimity. This narration applies to speech made by a scholar who errs, and similarly to their actions: if a scholar commits an error, one should not point out their mistake directly. Wisdom and knowledge will naturally lead them to realise their mistake, repent, and correct themselves. This is the characteristic of knowledge and wisdom, which prevents a scholar from continuing down a wrong path. A person should pay heed to these two principles and maintain a high degree of tolerance and magnanimity towards the wise, always showing them respect as if they neither see nor hear any fault in others. Through such an approach, the person being addressed will reflect and realise they should not repeat their words or actions. We should, as much as possible, ignore the shortcomings and faults of others and pass over them. One should not meddle in the affairs of others, for doing so could lead to a religious obligation to correct their wrongdoings. Instead, one should strive to overlook the faults of others, avoiding self-imposed hardship, maintaining the dignity of God’s servants, and embodying the characteristic of being “the Veiler of Faults”.

God does not hide people’s faults from them; He veils them, and this concept of veiling faults is a profound matter that has not been fully explained in any book. How does the act of God veiling faults reconcile with His all-encompassing knowledge? If God wishes to hide something from Himself, does it mean He lacks knowledge of it? How then does the term “Veiler of Faults” apply? God knows everything, yet how does He conceal people’s faults from everyone, even themselves? This topic requires further philosophical inquiry, which cannot be fully addressed in this brief text.

A person should also learn to overlook the faults and shortcomings of their spouse, children, relatives, neighbors, and friends. Forgiving someone is not a significant act, for what is forgiven is still present in the mind, but it is ignored—similar to someone who is owed money but chooses to overlook the debt. However, God is the Veiler, whose act of veiling goes beyond forgiveness; He conceals faults in a way that they are no longer visible. One should be considerate towards others. If a person does not criticize a troubled individual in their neighborhood and greets them with kindness, the respect this individual feels from the greeting may encourage them to treat others with the same respect and avoid wrongdoing in their presence. This interaction could lead to their own moral improvement. However, if one criticizes them and disregards their dignity, their pride and independence will be questioned. We must promote a culture of ignoring faults and treating them as unheard and unseen. Such an approach fosters respect, encourages mutual consideration, increases modesty in society, and diminishes sin.

Although Islam advocates for commanding good and forbidding evil, this culture has not been thoroughly explained, nor have its countless gradations been outlined. This important and specialized duty has been summarised into four general stages. Islam imposes strict conditions on the enforcement of legal punishments, so rare are the cases where the conditions for such punishments are met. In fact, some sins may never be proven. God does not wish to harm His servants. A person should strive to be like God in veiling the faults of others, neither seeing nor hearing their mistakes, and genuinely overlook them.

The Reform of Wealth and its Purification

Reforming wealth and purifying it means keeping it free from doubt and the unlawful, and in another expression, it refers to “halal therapy.” A believer should have halal therapy, just like overweight individuals who undergo water therapy for weight loss. Every form of worship and asceticism is ineffective and yields no results unless it is accompanied by halal therapy. Worship and asceticism without halal therapy are like pouring water into a car’s fuel tank instead of petrol. A person without halal therapy becomes clogged. Reforming wealth involves examining the means of acquiring it—whether it is lawful or not. Does it contain the right of the Imam, khums, zakat, or the rights of the poor and needy? The presence of unlawful wealth in one’s life is like an explosion in the home, leading to destruction and the corruption of one’s family. Many of the issues people face today are due to contaminated sustenance. Financial troubles often arise either because the money was not earned lawfully or, if it was, it is not being spent in the correct way—it is either hoarded or accumulated and never used. Imam Sadiq (a.s.) says, “God does not test His servants with anything more severe than spending money.”
(Al-Kafi, Hadith no. 406)

God has not set a more difficult trial for His servants than the proper spending of money. People should neither hoard it excessively nor waste it. Furthermore, their means of earning must be correct and lawful.

A person in debt must first pay off their debts. On the Day of Judgement, if one’s wife or children have been given unlawful money, they will cling to the person, complaining and lamenting, asking why they were provided with haram sustenance. Reforming wealth is the first step towards attaining spiritual heights. Halal therapy prepares the heart and soul for blossoming, cleansing them of the residues that weigh down the soul and hinder spiritual ascent. The heaviness of the soul and the residue on the heart prevent the person from experiencing the true essence of worship and supplication. One must ensure that no rights of others exist in their wealth; otherwise, calamities will befall them in ways they cannot fathom.

Earning and securing a livelihood is one side of the coin; the other side is spending this income appropriately. The first expenses to be addressed should be khums and zakat. Additionally, there should be charitable donations to assist the poor and those in need. The prevalence of poverty in a relatively wealthy society indicates that the wealth amassed is not being spent in the correct manner, or even if it is, the obligatory religious dues such as khums and zakat do not reach their rightful recipients. Furthermore, the small amounts of charity given by the people do not solve the problems of the poor in a meaningful way. It is said that for every eight people, there is a charity box, but this does not adequately address the needs of the poor.

If there is a butcher in the neighbourhood, believers can ask him to provide extra meat if a poor person buys from him, and he can receive the payment from one of the believers. This way, begging is prevented, and the poor can receive meat with dignity, while the butcher will pray for them. Society should not cultivate a culture of begging; some people who do not work are enabled by the free money they receive. Money must be directed in ways that create employment and generate income. Otherwise, begging and stealing will become widespread. Money should be regarded as a trust, to be passed on to those who are deserving and capable.

The religious funds that arrive in Qom from all corners should ensure that no poor person remains in the city. Mismanagement of resources leads to hardship and calamity, not only in the afterlife but also in this world. The existence of the poor and misallocation of funds often causes natural disasters. A person should strive to use their wealth to light a lamp, build a house, or bring joy to a heart. May God grant us the wisdom to both separate ourselves from wealth and to use it in ways that alleviate poverty and suffering from the face of society. May we, in both thought and action, follow the example of the Ahl al-Bayt (a.s.).

Narration: Equalization of Unbelief and Debt

Imam Sadiq (a.s.) narrates: “I seek refuge in Allah from disbelief and debt.” Someone asked, “O Messenger of Allah, can debt be equated to disbelief?” He replied, “Yes.”
(Narration in Al-Kafi, Hadith no. 3, p. 225)

Explanation: In this narration, disbelief (kufr) and debt are placed in equal standing. Kufr, distinct from polytheism (shirk), involves denying or hiding the existence of God. The similarity between debt and kufr lies in the fact that a debtor loses their freedom of action and becomes subservient to others, much like a disbeliever who submits to their desires and worldly attachments instead of worshipping God. The debtor is constantly preoccupied with repaying their debt, which diminishes their dignity and self-worth, leaving them in a state of anxiety, regret, and emotional turmoil.

In our time, debt has become a widespread issue. People often live beyond their means, driven by a desire to emulate others. This desire to live beyond one’s capacity leads many to take loans, which then become a source of anxiety and hardship. The excessive pursuit of material possessions, exacerbated by media and societal pressures, contributes to this phenomenon. The temptation to imitate others has led to increased borrowing, resulting in distress and a sense of helplessness.

Those who live a simple life, content with what they can afford, without excessive desires and expectations, will find peace and stability in their lives. A person who does not owe anyone and lives within their means can hold their head high, free from the worry of debt. Conversely, a debtor can never experience peace of mind. Living within one’s means and avoiding debt is a path to happiness, self-respect, and spiritual fulfilment.

Narration: Do Not Covet the Possessions of Others

A man said to the Prophet, “O Messenger of Allah, teach me something that, when I act upon it, will make Allah love me from the heavens and the people love me on earth.” The Prophet replied, “Desire what is with Allah, and Allah will love you. Disdain what is with people, and they will love you.”
(Narration in Al-Kafi, Hadith no. 13)

Explanation: In this narration, the request made by the man reveals his wisdom. The Prophet’s response highlights the importance of focusing on what is with Allah and disregarding what others possess. By desiring the rewards and blessings from Allah, a person cultivates a sincere relationship with the Creator, ensuring divine love. Similarly, by not coveting the possessions of others, a person fosters positive relationships with people, as they are not seen as selfish or opportunistic. This principle applies to both material and spiritual pursuits. Desiring only that which is with Allah, and not coveting worldly possessions, is the key to gaining both divine and human love.

However, it should be noted that the worship of Shu’ayb was based on love, whereas the worship of Imam Ali (AS) is an existential form of worship, and there is a vast difference between these two levels. Understanding the words of Imam Ali (AS) and the precision in His speech is incredibly profound, and we have explained this in our philosophy lessons. In any case, the first stage of perfection, after a desire for what is with God, is that one must renounce greed towards people. If you wish to be loved by people, do not be greedy towards them. Of course, desiring the love of people is a form of greed, which must also be renounced, although this does not mean neglecting people or disregarding them.

God willing, may God grant us the clarity to not set our sights on anyone but God, and, if possible, to not even desire anything from God. A believer must be free and know that whatever anyone has, it belongs to them alone, and there should be no seeking or demanding involved. This statement is not meant to reject kindness, but rejecting kindness does not mean greed for the wealth of others.

Narration (Knowledge and Acquiring Knowledge)

“Abu narrated to us, may God be pleased with him, saying: Ahmad ibn Idris narrated to us, who said: Muhammad ibn Ahmad narrated to me, from Ahmad ibn Muhammad ibn Isa, from Ali ibn Sayf, from his brother Hussain, from his father Sayf ibn Amira, from Abu Abdullah (AS), who said: The Commander of the Faithful (AS) was asked, ‘Who is the most learned of people?’ He replied: ‘The one who adds the knowledge of others to his own.’”

Imam Sadiq (AS) says, “They asked Imam Amir al-Mu’minin (AS), ‘Who is the most learned of people?’ The Imam replied: ‘The one who increases the knowledge of others with his own knowledge.’”

Explanation: Having a listening ear, the capacity to accept and welcome good words, leads to growth and the power of intellect. Someone who sets aside pride and arrogance, and does not feign being knowledgeable, listens to others. One must focus on what is said, regardless of who speaks, for often wisdom and advice can come from a child or an unlearned person. The wise and intelligent individual is the one who always connects his knowledge to that of others. Such a person does not carry arrogance in their heart and is not someone who thinks they are above the knowledge and experience of others.

Once, a scholar was asked a question, and he replied, ‘I do not know.’ The questioner said, ‘But you are the scholar of this land, how can you say you do not know?’ The scholar responded, ‘Everything is known to everyone, and everyone has not been born yet. How can anyone know everything? If they did, the rest of their life would be repetitive.’ Imam Ali (AS) says: “Whoever teaches me a word has made me his servant.” If someone can teach me even a single word, they have made me their servant, and I become their slave.

Unfortunately, sometimes false idols like age or even knowledge itself prevent a person from listening attentively, whereas when a person connects the knowledge of others to their own, they transform into a sea of wisdom.

The Holy Prophet (PBUH) always listened attentively to people, to the extent that his enemies called him “the ear.” This was also said about Imam Sadiq (AS), who listened attentively to people, to the point that his enemies thought he had submitted. Ibn Abi al-Awja said: “I would speak loudly, and the Imam would lower his head and listen to my words, so much so that I thought he had nothing left to say and had been defeated. But when my words ended, he raised his head and responded to all my claims.” Sometimes, Ibn Abi al-Awja would leave the mosque while walking backward, meaning that he was so overwhelmed by the depth and weight of the Imam’s words that he did not dare turn his back on him.

A person always needs awareness and the ability to listen, especially because God may place the path to goodness and guidance in the speech of another person. The wise and aware person listens carefully when others speak and possesses the strength of hearing. Listening well requires courage, and those who are angry and weak cannot accept hearing others. We should note that speaking too much can cause the heart to become hardened. First, one must have the ability to listen, and then speak, and speaking should be for God and for oneself. If others listen to the speech one speaks for themselves, it is a blessing. The true scholars of God are those who never see themselves as above others and always consider themselves in need of advice and guidance.

There is a subtle point in this narration: The Imam says, “The one who adds the knowledge of others to his own,” and uses the phrase “to his own knowledge,” meaning that an ignorant person cannot add the knowledge of others to his own knowledge. He does not even know the way to attract and connect with people.

Narration (Signs of Wisdom)

“Abu narrated to us, may God be pleased with him, saying: Sa’d ibn Abdullah narrated to us, from Ahmad ibn Abu Abdullah, from his father Muhammad ibn Khalid, with his chain of narrators, that the Messenger of God (PBUH) said: ‘The intellect is divided into three parts. Whoever possesses these three has a complete intellect, and whoever lacks any part of them has no intellect: A proper knowledge of God, excellent obedience to Him, and deep insight into His commands.’”

The Messenger of God (PBUH) says: “Intellect is divided into three parts. Whoever possesses all three parts, their intellect is complete, and whoever lacks any one of them has no intellect: A proper knowledge of God, excellent obedience to Him, and deep insight into His commands.”

Explanation: This narration is a standard for measuring a person’s level of intellect, and it can help determine one’s intellectual level. God has divided the intellect into three parts, and this means that these three matters are of great importance in life. A successful person is one who can implement these three things in their life. Without them, any success, no matter how it may appear in other areas, lacks a solid foundation. These three aspects are: knowledge of God and deep awareness of the Creator. One can truly know God only if they sense His presence in solitude, in public, and in daily life, especially during moments of anger or difficulties. During these times, they refrain from sin, particularly false accusations and lying, and avoid excessiveness. Knowledge of God means acquiring and completing spiritual knowledge and theoretical wisdom.

The second aspect of wisdom is obedience to God. A person who knows their Lord well, if they obey Him, possesses another aspect of intellect. Someone may be a philosopher or mystic and have researched God through many narrations, yet when it comes to action, they are unable to control their desires and submit to their inner whims. Such a person lacks practical wisdom. Practical wisdom is the correct application of theoretical knowledge.

The third aspect is knowing what to do in life and possessing practical wisdom. A person who wants to live well in nature and society must have knowledge of people and psychology in order to protect themselves from the harmful people around them. They should know how to interact with themselves, their spouse, children, and the society around them. They should understand how to avoid cruelty towards others, recognize appropriate occasions, plan their life, and be able to predict and foresee outcomes, whether good or bad. Someone who lives a life filled with complaints and frustrations, always unhappy with both people and God, and constantly stressed and anxious, has difficulty in this area of wisdom.

Intellect leads to life, bringing health, modesty, sufficiency, and dignity, while protecting a person from excessiveness, deficiency, or deprivation in life.

Modesty and sufficiency bring spiritual health and legitimate wealth, keeping one away from greed, suffering, and stress caused by the pursuit of excess.

Narration 1: The Testing of Shia

“Ahmad ibn Muhammad ibn Yahya al-‘Attar (may Allah be pleased with him) narrated to us from his father, from Muhammad ibn Ahmad, from Harun ibn Muslim, from al-Laithi, from Ja’far ibn Muhammad (peace be upon him), who said: ‘Test our Shia in three matters: when it comes to the times of prayer, how well do they preserve it? In their secrets, how well do they safeguard them from our enemies? And with their wealth, how do they share it with their fellow believers?'”

Imam al-Sadiq (peace be upon him) said: “Test our Shia in three matters: at the time of prayer, to see if they observe it on time; in regard to our secrets, to see how well they protect them from our enemies; and in their wealth, to see how they share it with their brothers and sisters in faith, treating them equally and offering them assistance.”

Explanation: Imam al-Sadiq (peace be upon him) speaks of the Shia, not just of those who claim to be friends or supporters, and it must be noted that “Shia” is a very noble title that is rarely used in the narrations. The first sign of a true Shia is their commitment to prayer. Unfortunately, we do not place much importance on prayer, and even after the Islamic Revolution, this fundamental obligation has not found its proper position in society. Despite all the efforts in preaching, the number of people praying is still low. In public offices, although there is a desire to pray on time, it is not done correctly, often causing dissatisfaction among the public. Employees take time off for prayers, but very few are seen in prayer rooms. We have discussed this issue in our jurisprudential books, showing that such methods are incorrect and unlawful. Offices should find innovative and professional ways to enable prayer without inconveniencing the public. While Shia are tested with regard to their punctuality in prayer, this does not mean that the public treasury should be allocated for employees to perform their prayers during work hours. They should perform this duty after finishing their work in the same office environment.

The second sign of a Shia is that they keep the secrets of the Imam and the truths of the Ahl al-Bayt (peace be upon them) from the enemies. Some who harbour hostility towards the divine authorities do not openly express it, and one must remain cautious of them. True Shia must be trustworthy and ensure that the teachings and truths they hold do not reach the enemies. One should not present themselves as publicly supportive of the Wilaya in a society that is not receptive. Those who understand the Wilaya and its truths do not freely discuss them, as they may create identity and doctrinal confusion for others. The truths of Wilaya are profound and not easily understood unless the environment and conditions are prepared for such discussions. A true Shia hides the knowledge they have regarding the Wilaya as if they know nothing about it.

The third sign concerns wealth and resources. A Shia must share their wealth, resources, and dignity with their fellow believers, considering them as equals. ‘Muwasat’ (sharing) is much greater than charity, as it involves placing everything one owns on the same table for all to benefit equally.

It is narrated that when one of the Shia came to Imam al-Sadiq (peace be upon him) and praised the people of his city for their goodness, Imam asked him: ‘If one of your fellow Shia has an extra piece of clothing while another has none, would he give the extra to his brother?’ The man replied, ‘No, people do not act in such a way.’ Imam slapped his knee and said: ‘Where is brotherhood then?’

The brotherhood and unity within the Shia community are profound and weighty. Anyone who hosts a gathering must ensure they are also considering the poor and less fortunate. Today, individual donations are no longer sufficient, and it is necessary to organise collective aid with proper planning and resources. There are families who cannot afford basic necessities like meat, and some are also ill. Those with wealth and resources carry a heavy responsibility, and neglecting this duty brings many hardships and repercussions.

It is important to note that assistance should be given in a way that preserves the dignity and respect of the needy. The aim is to provide support in such a manner that the person receiving the help does not feel embarrassed. The poor should not be ashamed of their situation, and at the very least, the food they consume should go down their throats with ease.

May Allah grant us the ability to always remember and support the poor and needy with a sincere heart.

Narration 2: The Days of Allah

“Ahmad ibn Muhammad ibn Yahya al-‘Attar (may Allah be pleased with him) narrated to us: ‘Saeed ibn Abdullah narrated to us: ‘I heard from Ya’qub ibn Yazid, from Muhammad ibn al-Hasan al-Mithami, from Mathna al-Hanatt, who said: I heard Abu Ja’far (peace be upon him) say: “The days of Allah are three: the day when the Qa’im rises, the day of the return (Raj’a), and the Day of Resurrection.”‘”

Imam al-Baqir (peace be upon him) said: “The days of Allah are three: the day when the Imam of the Time (may Allah hasten his reappearance) rises, the day when the return takes place, and the Day of Judgment.”

Explanation: Three days are regarded as the significant days of Allah, highlighting their immense importance. These days are unprecedented in history, and the world awaits them. Until now, no day has been as significant. The birth of the Imams and even the mission of the Prophet, or the incident of Karbala, do not compare to the significance of these three days. It is on these days that true individuals reveal themselves. The past events have all been preparatory for the unfolding of these three days.

The first important day of Allah is when Imam al-Zamana (may Allah hasten his reappearance) appears. His rule will far exceed the rule of Prophet Solomon, who ruled over humans and jinn. On that day, the intellects of people will be united and expanded. It is narrated: “When our Qa’im rises, Allah will place His hand upon the heads of the people, and through this, He will unite their intellects and complete their reasoning.”

Today, people acquire knowledge in fragmented pieces and lack a comprehensive understanding of existence and its teachings. Naturally, such a method of learning cannot be fruitful. However, at the time of the Imam’s reappearance, when divine perfection manifests, it will illuminate the hearts and minds of people, bringing them into a unified understanding. There will be remarkable changes during this day, and we have elaborated on this in other places.

The second significant day is the Day of Raj’a (Return). The return begins with the martyrdom of Imam al-Zamana (may Allah hasten his reappearance), and all the Infallible Imams will return to the world, where they will rule. During Raj’a, those who are true in essence and have passed away will return to prove their remarkable power and ability. As Imam Ali (peace be upon him) stated: “O people, ask me before you lose me, for I know the ways of the heavens better than the ways of the earth.”

The third significant day is the Day of Resurrection. It is the day when all creatures—human and animal—will be resurrected. On this day, relatives will flee from one another. Parents, children, spouses—each will run away from the other as they will all see their debts. It will be said that a person is “fleeing,” but no one will be able to help. On this day, fleeing will be of no use. It will be a day that lasts fifty thousand years in earthly terms, and on this day, individuals will fully comprehend the consequences of their actions.

We ask Allah to protect all of us under the care of the Imams (peace be upon them) during these significant days.

Narration 3: Character, Identity, and Ethical Traits

” Muhammad ibn Musa ibn al-Mutawakkil (may Allah be pleased with him) narrated to us: ‘Abdullah ibn Ja’far al-Humayri narrated to us: ‘Ahmad ibn Muhammad ibn Isa narrated to us, from Hassan ibn Mahbub, from Malik ibn Atiya, from Abu Hamza al-Thumali, from Ali ibn al-Husayn (peace be upon him) who said: “There is no nobility for a Qurayshi or an Arab except in humility; there is no honour except in piety; there is no action except with intention. Verily, the most hated people in the sight of Allah are those who follow the tradition of an Imam but do not follow his actions.”‘”

Imam Zayn al-Abidin (peace be upon him) said: “There is no nobility for a Qurayshi or an Arab except in humility; there is no dignity except through piety, and no action except with a sincere intention. Verily, the most detested people before Allah are those who imitate the tradition of an Imam but do not follow his deeds.”

Explanation: This narration touches upon fundamental beliefs and conveys an important warning. The latter part of the narration is in conflict with other narrations, which requires further investigation and clarification.

The narration emphasises that true character is not defined by one’s lineage or tribe but by humility and piety. A noble person is not one who spends their wealth on others but is one who abstains from sin. True nobility comes from avoiding disobedience to Allah, thus making piety the true measure of a person’s honour.

Furthermore, the narration clarifies that actions are only valuable when performed with the right intention. The relationship between actions and intention is analogous to the body and soul—the actions are the form, and the intention is the soul that gives them meaning.

The final part of this narration warns of the worst individuals in the eyes of Allah—those who verbally follow an Imam but do not implement his teachings in their actions. Imam Ali (peace be upon him), for example, exemplified an unparalleled level of forbearance and humility, even towards those who harmed him, such as Ibn Muljam. When faced with the perpetrator of his own murder, he still showed kindness. This is a profound lesson on how Shia should embody the true teachings of the Imam.

In conclusion, the narration urges us to not only respect the tradition of the Imams (peace be upon them) but to implement theirnoble actions in our lives, being mindful of the true ethical traits they exhibited.

**God did not create His Excellency, the Commander of the Faithful, Ali (peace be upon him), to encourage the sinful Shia to sin! If we hold such an understanding, we have even harmed the character of the Imam, as we would be viewing him as a supporter of the sinners. This hadith states that the worst of people in the sight of God are those who recognise the position of the Commander of the Faithful, Ali (peace be upon him), yet engage in sinful behaviour. This is because they possess a unique Imam like Ali (peace be upon him) but still end up being misguided. The belief that love for the Fourteen Infallibles (peace be upon them) compensates for all bad deeds is not based on sound theological, ethical, scientific, or justice-oriented principles and contradicts the aforementioned verse. The Holy Quran clearly states that if you love someone, you must follow what they say and act according to their guidance. Moreover, it states that if you fail to follow my commands, this signifies that you do not love me, and as a result, I do not love you. This is a clear statement that if you do not adhere to my guidance, you are not truly loved by me.

Some hadiths even curse those who hold the belief that they will support those who sin simply because of their love for the Imams. Yes, the meaning of some of the authentic hadiths in this regard is that if a person loves the Commander of the Faithful (peace be upon him), God places purity in their sustenance, offspring, or existence, and in some way directs them towards guidance.

One of the fundamental principles upheld in the Quran is justice. The Quran says: “Whoever does an atom’s weight of good shall see it, and whoever does an atom’s weight of evil shall see it” (Quran 99:7-8). This expression is all-encompassing, meaning that every action, regardless of who performs it, will have its consequences. In line with this understanding, the hadiths related to the love of the Commander of the Faithful (peace be upon him) indicate that such love guides a person towards good deeds and righteousness. A person whose father or mother was virtuous, or who sustains themselves from lawful means, will be saved by God, even if they fall into sin, because the root of their being is pure, and with such a foundation, they can overcome their shortcomings and revive their soul from dryness to spiritual flourishing. Indeed, it is true that a person may be submerged in sin, but sins that are forgiven are those of negligence rather than deliberate transgression; they are minor sins rather than major, and they pertain to the rights of God rather than the rights of others. Although this explanation is not entirely comprehensive and there may be exceptions, the principle holds in many cases.

Those who do not recognise the authority of the Commander of the Faithful (peace be upon him) embody sin in their very being. However, those who accept his authority will have their minor sins forgiven, provided they are unintentional. Nevertheless, it must be understood that God despises those who have a just Imam yet fail to act according to his guidance. A person who has a just Imam, one who is free from error and sin, yet does not follow his words, is like a disobedient child who does not show gratitude to their wise father. For minor and unintentional sins, we can rely on the intercession of the Infallibles, but it is not the case that on the Day of Judgment, it will be said: “Forgive every drunkard who says ‘Ya Hussain’.” This is similar to what fascists have argued, claiming that anyone who commits a fascist act is legally immune and everything they do is justified. Similarly, Jews and Christians hold the belief that if one attends church on Sunday and donates to it, their sins throughout the week will be forgiven by Jesus (peace be upon him). The Baha’is also believe that their sins are forgiven when they give money to the religious leader. However, Shi’ism remains free from such corrupt ideas. The motto of Shi’ism is taqwa, justice, purity, and the sanctity of God, religion, and righteous actions. May God grant us success in aligning our beliefs with the guidance of the Imams and the Awliya’ (friends of God).

Hadith on Exaggeration and Fatalism
“Abu Abdullah (peace be upon him) said: ‘The least thing that causes a person to leave the faith is to sit with an exaggerator (ghali) and listen to his words and believe them. My father narrated from his forefathers, from the Messenger of God (peace be upon him), that two groups from my nation have no share in Islam: the extremists (ghalat) and the fatalists (qadariyyah)'” (Al-Kafi, 1:183).

Imam Sadiq (peace be upon him) states: “The least thing that causes a person to lose faith is to sit with a ghali and listen to their speech, believing their words.” My father narrated from his ancestors that the Messenger of God (peace be upon him) said: “Two groups from my Ummah have no share in Islam: the ghaliyyah and the qadariyyah.”

Explanation:
The two groups that have no share in Islam, while they may be considered Muslim, are those who hold flawed beliefs. It must be understood that sometimes a person may commit many sins without becoming a disbeliever, but it is belief and conviction that can lead to disbelief. These two groups, having no share in the faith, can be classified as either friends or enemies. The friends are the ghaliyyah (those who exaggerate) and the qadariyyah (those who are fatalists).

The ghaliyyah exaggerate regarding the status of the Ahl al-Bayt (peace be upon them) and hold unrealistic beliefs. Some even consider Imam Ali (peace be upon him) to be God or the provider of sustenance. Such extreme beliefs, where individuals attribute independent power to the Awliya’ of God, contradict the fundamental tenets of Shi’ism. Imam Ali (peace be upon him) provides sustenance and can revive the dead, but he does not have independent authority and never occupies the position of God. A ghali must be condemned and declared disbeliever. Some ascetics should be careful not to entertain such ideas, and Shi’ism must maintain rational, scholarly love, not a mystical or exaggerated one.

The second group that has no share in Islam is the qadariyyah, the fatalists, who believe that everything happens according to God’s will and that humans have no free will. They assert that God creates a sinner as a sinner and an inhabitant of Paradise as such, and that all actions, including prophethood and accountability, are controlled by God, leaving humans as mere puppets with no freedom or will. This view of fatalism has been used politically by the Umayyad rulers, who sought to justify their immoral actions by asserting that they were divinely ordained and that people had no role in selecting rulers. This idea is far from the Shi’ite belief that sees humans as active agents in the divine scheme, not mere passive beings.

Hadith on the Deserving of Respect
“I show mercy to three types of people, and they deserve to be treated with mercy: a noble person who falls into disgrace after being honoured, a wealthy person who falls into poverty after being rich, and a scholar who is belittled by his family and the ignorant” (Al-Kafi, 2:372).

Imam Sadiq (peace be upon him) states: “I show mercy to three groups of people, and they deserve to be treated with kindness and respect: the noble who has fallen into disgrace, the wealthy who has fallen into poverty, and the scholar who is scorned by his family and the ignorant.”

Explanation:
The recommendation in this hadith goes beyond justice; it speaks of generosity, nobility, and magnanimity. It calls for a noble and compassionate approach to three individuals who have faced life’s challenges. Life is full of ups and downs, and sometimes a person may experience both success and failure. Imam Ali (peace be upon him) reminds us that “Time is two days: one day for you and one day against you. When it is your day, do not be arrogant, and when it is against you, be patient” (Nahj al-Balagha). This hadith emphasizes the importance of showing respect and kindness to those who have fallen from their former position, whether due to personal failings or external circumstances, without mockery or condemnation.

The concept of respect for the fallen noble, the former wealthy now in poverty, and the scholar belittled by others is to highlight the importance of maintaining human dignity and supporting individuals during difficult times. Such treatment embodies the principles of mercy and honour within Islam.

However, the present narration does not offer a broad view on religious scholars. It only recommends respecting a scholar whose knowledge, piety, and justice are well established. Those who are ignorant do not respect him, but a scholar who intentionally engages in wrongdoing and humiliates himself is not worthy of respect. This is because a religious scholar should never incline towards evil; if they do, they harm the religion. A misled or deviant scholar leads people and the faith astray, and such a person should not be supported. On the contrary, their punishment becomes more severe because their actions are associated with religion, and the weight of their responsibility increases accordingly. Therefore, it must be said that it is these religious scholars who require more advice.

This narration highlights a subtle difference between dignity, wealth, and knowledge. Imam Ali, peace be upon him, speaks of the importance of knowledge as follows:

“Yā Kumayl, knowledge is better than wealth. Knowledge guards you, while you must guard wealth. Wealth diminishes with expenditure, while knowledge grows with sharing. The actions of wealth disappear when it is gone.”

Wealth requires protection, but knowledge should protect and maintain a person. Consequently, the responsibility of a scholar is greater than that of others.

The narration mentioned advises showing respect to a scholar who is unappreciated by the people. It is true that scholars can make mistakes; however, respect should be maintained only if the mistake is not deliberate, for their knowledge itself rebukes and disciplines them, and the knowledge they possess compels them to repent and return.

A scholar who has been esteemed and respected for many years and then falls from grace in a particular situation remains deserving of respect. However, a scholar who rises suddenly, claiming to be learned though they are not, and who relies on political power to promote themselves, loses their position and is no longer worthy of respect.

The need to respect a scholar is due to the respect commanded by knowledge. It is narrated that a believer went to the grave of Abu Hanifa, removed his shoes, and began to curse him. Someone asked him, “This is puzzling to me! Do you show respect or disrespect? If you are cursing him, why remove your shoes?” The believer replied, “I removed my shoes because Abu Hanifa is a scholar, and I wish to show him respect in that regard. I am an ordinary person, and Abu Hanifa is a scholar, so I do not disrespect a scholar. However, I curse him because he stood against Imam Sadiq, who was superior to him. Imam Sadiq, peace be upon him, said: ‘Whoever invites people to himself while there is someone more learned than him among them is an innovator and misguided.'”

He stated that Abu Hanifa stood against Imam Sadiq and claimed superiority, though he was not deserving of it, which is why he curses him but still respects his scholarship.

A scholar who knows that another scholar is more learned and superior, yet claims authority and calls people to himself, is misguided. This also applies to merchants who, knowing another has better goods, fail to disclose it to customers and hide it, thereby committing wrongdoing.

A true scholar is one who genuinely embodies knowledge, much like a wealthy and respected person whose wealth and status are well-established, rather than those who play games and present themselves falsely.

May Allah protect the faith and piety of scholars and safeguard all people and believers from harm.

There are three instances in which truth-telling is considered reprehensible: gossip and slander, informing someone about the faults of their relatives that they would dislike, and denying a report that has been given by someone else.

Additionally, the Prophet (PBUH) stated: “Association with three types of people causes the heart to die: association with the lowly and despicable, conversing with women, and associating with the wealthy and capitalists.”

Explanation: A person must be a devout servant, obedient, and follow the divine commandments, rather than performing religious duties out of habit to the extent that when tasked with something beyond their usual practices, they find it difficult and burdensome.

One of the cases where the goodness or badness of an action is not inherent but depends on the circumstances is lying. Sometimes lying is considered good, and at other times it is deemed bad and reprehensible. This narration provides examples of when lying can be good, and truth-telling can be bad. A person must be trained to be obedient to the divine will so that, although they might view lying as ugly, they are capable of lying when necessary or refraining from telling the truth at the appropriate time. Lying is one of those actions that can be both good and bad, and this is where the matter becomes dangerous and the distinction difficult. Lying, like a knife, is essential in some situations. Without a knife, it becomes difficult to cut things, and a person would struggle. However, just as a knife can be used for good, it can also be used for evil, such as committing murder. It is narrated that a believer may steal, but they cannot lie. If someone lies, it shows that they are not a true believer. Yet, there are three cases where lying is permissible, and this is contrary to the habit of a believer, demonstrating that a believer must possess knowledge. It is as if the Prophet (PBUH) says that if you only learn not to lie, you are an ignorant and misguided Muslim.

Lying is like poison and medicine; one must have knowledge of how to use it. If lying can resolve an issue, remove rancor, or alleviate distress among Muslims, it is highly commendable, and one should do so with the intention of pleasing Allah. A Muslim should understand the circumstances and know when to use poison and when to use honey. Telling the truth in certain situations can be ugly. Using the truth also requires expertise and should be treated as a form of medicine, not to be administered indiscriminately. However, there are three instances in which lying is deemed acceptable:

1. The first instance is in the context of war, where deception is necessary.
2. The second case is when a man enters his home; he should not bring his troubles into the house. The man should present himself as strong and cheerful for his wife, and should not burden her or their children with his problems. In this context, lying may be necessary.
3. The third case is when lying could reconcile two people. However, a lie intended for personal gain or benefit does not fall under this category and remains impermissible. Lying for the sake of personal profit carries a moral stain. Lying, in this sense, is like poison that may be administered in rare situations. One should not become accustomed to using lies under the guise of beneficial intent, as the opportunities for such lies are few. A lie for a beneficial purpose is like a poison that is administered sparingly and should not be widespread. In cases of reconciliation between two people, which is rare, one may lie. For example, if one relative speaks ill of another, and a third party is asked about it, they should respond by saying, “I did not hear that,” “I do not know,” or “I did not see anything.” This approach prevents spreading harmful rumors or creating further discord.

For instance, not long ago, I entered an alley where two people were committing a sin, and some people were following them. They noticed me and immediately corrected their behavior. When the people reached me and asked about the two, I said I had not seen anything. Afterward, these two began attending the mosque regularly. Such denial and handling of the situation purified and guided them. If lying can mend a relationship between two people, it is permissible. The use of this “poison” is justified in such cases. While a believer might act according to various narrations and never lie, the narration also suggests that in certain circumstances, lying is acceptable. If the truth can be used to reconcile two people, then lying is unnecessary. However, it is rare that two people who are at odds can be reconciled solely through the truth. This emphasizes the importance of maintaining healthy and friendly relationships. Reconciling people is more important than using this “poison.”

On the other hand, if telling the truth causes harm to two people, that truth is worse than lying. This is particularly evident in the implementation of legal punishments and in cases where a person is asked to testify. Islam takes great care in enforcing legal punishments to avoid making people appear unclean or sinful. When a person is called to testify, it should not be about exposing the sins of others; rather, it is about protecting the individual’s honor and dignity. Islam does not want people to be publicly humiliated for their sins unless they have harmed the community’s social fabric. If personal faults are not overlooked, no one will remain without sin, and society will become morally corrupt.

God’s servants are His family, and if their honor is tarnished, it is as if God’s honor is tarnished. Thus, the honor of God’s servants must be preserved, which is why it is allowed to lie for the sake of reconciliation between two people.

Moreover, if one must lie to correct a situation, they are free from gossip, slander, or causing harm to others. A person who seeks to reconcile between people does not engage in gossip, slander, or harm others. Their reward for such actions is greater than the reward for their truthful deeds, demonstrating that they genuinely care for reconciliation among people. In a narration from the Prophet (PBUH), it is stated: “The creation is the family of Allah, and the most beloved of His creation to Him are those who benefit His family.”

It is essential to understand that religion is not a matter of routine; one must act in accordance with the duties that religion prescribes in each situation. A believer should not lack willpower or simply act out of habit.

May Allah grant us the purity to truly love and respect others, to overlook their faults and mistakes, so that we may remain safe from the bitterness and hardships, and so that the wisdom and purity of religion may increase in our hearts.

Ali ibn Ahmad ibn Musa al-Daqqaq (may Allah be pleased with him) narrated, saying: Muhammad ibn Harun al-Sufi narrated to us, who said: Abu Turab Ubayd Allah ibn Musa al-Rawiyani narrated to us, from Abdul Azim ibn Abdullah al-Hasani, who said: I asked Abu Ja’far Muhammad ibn Ali al-Ridha (peace be upon him), “O son of the Messenger of Allah, narrate to me a tradition from your noble ancestors.” He replied: “My father narrated to me from my grandfather, from his ancestors, who said: Amir al-Mu’minin (peace be upon him) said: ‘The people will remain in goodness as long as there are distinctions among them. When they are all equal, they will perish.'” I said, “Increase me, O son of the Messenger of Allah.” He said: “My father narrated to me from my grandfather, from his ancestors, who said: Amir al-Mu’minin (peace be upon him) said: ‘If the veils were removed, you would not bury each other.'” I said, “Increase me, O son of the Messenger of Allah.” He said: “My father narrated to me from my grandfather, from his ancestors, who said: Amir al-Mu’minin (peace be upon him) said: ‘You cannot accommodate people with your wealth, so accommodate them with a cheerful face and good manners. I heard the Messenger of Allah (peace be upon him) say: “You will not be able to accommodate people with your wealth, so accommodate them with your morals.”‘”

Abdul Azim al-Hasani said: I asked Imam al-Jawad (peace be upon him): “O son of the Messenger of Allah, please narrate a tradition from your noble ancestors.” The Imam (peace be upon him) said: “Amir al-Mu’minin (peace be upon him) said: ‘If there were no differences in rank and status among people, they would never see any goodness.’ I said: ‘Please increase me.’ He said: ‘Amir al-Mu’minin (peace be upon him) said: “If the veils were removed, you would not bury each other.” I said: ‘Please increase me further.’ He said: ‘Amir al-Mu’minin (peace be upon him) said: “You cannot accommodate people with your wealth, so accommodate them with a cheerful face and good manners.”‘

Imam Ali (peace be upon him) says: “If the veils were removed and the true nature of people was revealed, it would become apparent that no one among them is pure, and no one would be willing to bury even another person’s corpse, let alone engage in communication or interaction with the living. Allah desires to have honorable and respected servants, and He wishes that their dignity be preserved. Therefore, a Muslim should never falsify another Muslim. Of course, there have been rare instances in history when the dangers of hypocrisy became so great that the Messenger of Allah (peace be upon him) had to reveal the hypocrites for the sake of the safety of the Muslim community and the preservation of the guidance’s path. However, he always maintained the dignity of the weak and oppressed.”

One should act with self-restraint, and when one sees someone making a false claim, they should not tell them that they know they are lying but should only ask them for the evidence supporting their claim. Asking is a respectful way of engaging, but rejection is a judgment, and it is not proper for anyone to judge another.

The Noble Messenger of Allah (peace be upon him) said at the end:

“Three types of companionship will kill the heart: associating with the lowly, talking with women, and associating with the rich.”

There are three groups of people whose companionship leads to the death of the heart. Therefore, if one wishes to have a vibrant and flourishing heart, they should avoid these groups.

The term “companionship” used here is of the verb form that suggests a reciprocal and continuous relationship. This nuance is essential for understanding the meaning of the tradition. Companionship implies prolonged association, continuous interaction, and deep acquaintance. The tradition teaches that one should not maintain a constant relationship with these three categories of people, and excessive engagement with them is harmful. One of these groups consists of those who are lowly, degenerate, and backward, and they are known as the wicked and corrupt. Associating with such people and listening to their words and observing their actions will lead to a negative view of good people and the faithful. It is important to note that a person can be wicked but not necessarily lowly. Wickedness can coexist with nobility, but sometimes, a person is not just bad but also lowly and backward. The Messenger of Allah (peace be upon him) advises against interacting with such individuals.

Association with such corrupt and lowly people will gradually degrade the heart and lower its integrity. The soul will begin to compare itself to them and, over time, adopt their corrupt behavior. However, interacting with such people is not necessarily problematic unless one starts to develop a close relationship with them. Associating with them for the purpose of guiding and assisting them is acceptable, but close friendship or frequent visiting with them is not advisable. A noble and faithful person who is capable of guiding such individuals should not remain indifferent but should offer counsel, support, and correction to them.

The second group consists of the rich and wealthy. Companionship with wealthy people also results in the corruption of the heart, turning it into a hardened and selfish entity. Association with someone who does not face material difficulties and belongs to the affluent class will gradually lead to the decay of the heart, robbing it of compassion and humanity.

If a person from a lower social class works in an office or institution where they frequently interact with wealthy individuals, their identity will be eroded unless their relationship with them remains strictly professional and does not extend to socializing or spending time with them.

Over time, such a person’s heart becomes so cold that they find it difficult to empathize with the poor and weak. They become indifferent to the plight of the poor, and the value of human dignity no longer crosses their mind.

It is important to note that being rich or wealthy is not inherently wrong; likewise, poverty is not a virtue. However, social realities show that wealth can lead to arrogance and selfishness, and few people are able to escape these detrimental effects. Therefore, companionship with individuals who are immersed in materialism and have little regard for faith leads to such negative consequences. However, if a wealthy individual is faithful and free from the corrupt traits associated with arrogance and self-importance, interacting with them is not harmful.

The third group, whose companionship leads to a decline of the heart, is conversing with women. This point, when properly analyzed, is logical, spiritual, and even supported by psychology. Women are emotional beings, and engaging in lengthy conversations with them often results in time spent in idle talk. One should act, not merely converse with women. Women tend to give great emotional weight to words, turning simple speech into deep narratives. If a man spends too much time in conversation with a woman, it can lead to unnecessary gossip, slander, and other sinful behaviors.

However, if a woman speaks to a man, this does not result in the same consequences. One should refrain from venting personal emotions to a woman but allow her to express her emotions to him and serve as a confidant. If a man does not engage in unnecessary conversation but allows the woman to speak, it can help her release her emotions.

perfume to someone.'”

It is not appropriate to refuse a gift from someone, nor should one expect extravagant gifts. For example, if someone brings socks from Mecca, Karbala, or Mashhad as a gift, the person should not be upset. A gift, no matter how small, is valuable and reflects the giver’s affection. If one refuses such a gift, they are displaying greed and will likely be dissatisfied with much greater gifts.

Imam Ali (peace be upon him) says: “No one refuses a gift or an act of kindness except an ass.”

Refusing a gift is highly inappropriate and considered rude. For example, if someone offers you dates in a graveyard, it is not a gift in the strict sense but part of a transaction. However, if someone offers you a gift, it is not proper to reject it.

The Prison of the Tongue

“Hamza ibn Muhammad ibn Ahmad al-Alawi (may Allah be pleased with him) narrated to us, saying: Ali ibn Ibrahim ibn Hashim informed me from Muhammad ibn Isa, from Ziad ibn Marwan al-Qandi, from Abu Waki’ from Abu Ishaq, from Al-Harith, who said: I heard Amir al-Mu’minin (peace be upon him) say: ‘There is nothing more deserving of a long prison sentence than the tongue.'”

— Amir al-Mu’minin (peace be upon him) says: ‘Nothing is more deserving of a long imprisonment than the tongue.’

Explanation: Al-Harith narrates that he heard this from Amir al-Mu’minin (peace be upon him), and this expression indicates that others were present with the Imam and that he was addressing them. The Imam (peace be upon him) states that if there should be any imprisonment, the tongue is the most deserving of it. This means that if criminals were to be imprisoned, the tongue would be the most deserving of punishment above all other parts of the body. Many problems and sins stem from the tongue. The tongue is a frivolous, light, slippery, and uncontrollable organ. Lying, backbiting, slander, gossiping, and spreading false news are all committed through the tongue.

Lying, backbiting, and slander are some of the gravest sins of the tongue. Among them, backbiting is considered worse than adultery. It has been stated that a believer may commit sins like adultery or theft due to life’s pressures, but they would never lie. In fact, the Prophet (peace be upon him) has emphatically stated three times, “No to lying! No to lying! No to lying.”

The tongue is inherently slippery and mobile. If someone is able to control their tongue, they have overcome a significant portion of life’s challenges. One must practice patience, refrain from speaking hastily or harshly, weigh their words, and always consider the listener. The tongue of a believer is guided by the heart, seeking permission from the heart before speaking. Without the heart’s permission, they do not speak. In contrast, those who lack self-control and weak faith speak impulsively without consulting their hearts. Sometimes, a single instance of backbiting can tarnish a believer’s reputation, one that took years to build, while a person may sin in private, such as committing adultery, without publicly damaging their reputation. This is why backbiting is worse than adultery, and thus, the tongue deserves to be imprisoned.

During the time of the Prophet Muhammad (peace be upon him), believers practiced controlling their speech. To achieve this, they would place pebbles or other objects in their mouths to make it difficult for the tongue to speak freely. This practice reflects the piety, faith, and caution of early Muslims. Someone who cannot control their tongue is weak in their faith and cannot generate the necessary force to restrain their desires. Those who lie, gossip, or slander are psychologically weak individuals. They lack the strength of character to speak the truth and feel the need to elevate themselves by belittling others through lies and gossip. They destroy others’ reputations to compensate for their own insecurities, as they cannot confront others directly with dignity.

Narration (Unfairness and Injustice)

“Abu Muhammad al-Majilawi (may Allah have mercy on him) narrated to us from his uncle Muhammad ibn Abi al-Qasim, who reported from Ahmad ibn Abi Abd Allah al-Barqi, from Ahmad ibn Ubayd, from al-Husayn ibn ‘Alwan, from Amr ibn Thabit, from Abu Abd Allah (peace be upon him), who said: ‘Three groups do not receive justice from three groups: a noble person from a base person, a wise person from a foolish person, and a pious person from a sinful person.'”

— Imam Amir al-Mu’minin (peace be upon him) says: “Three individuals do not find justice from three others: the noble from the base, the wise from the foolish, and the pious from the sinful.”

Explanation: This narration addresses important moral principles that are universal and hold significance across various communities. These matters are common between both Muslims and non-Muslims, as they pertain to human dignity and ethics that all must observe. One of these issues is expressed in the present narration. The Imam (peace be upon him) states that if three groups become involved with three others, they will inevitably face failure and will not achieve success. Thus, those from the first three groups should avoid engaging with these three groups unless two individuals belong to the same group.

The first is a noble person, a believer, someone with dignity and respect. This person should not engage with someone base or dishonourable. If they must confront them, they should do so with dignity, avoiding unjust accusations. Even if unjust actions are inflicted upon them, they should bear them, for there is no success in escalation. A person of dignity and respect should avoid involvement with those of ill repute, and in case of unavoidable interaction, they should endure any harm rather than escalate the conflict.

The second group consists of wise individuals, those who are prudent and rational. They should not engage with foolish individuals who lack wisdom, for the wise person is a planner who thinks ahead, while the foolish person only sees the present moment and lacks foresight. If they argue with such a person, they will face unnecessary stress and frustration. A taxi driver, for instance, might encounter foolish individuals during the day and must endure their behaviour without engaging in conflict.

The third group is the believer who avoids sin. This individual should not engage with a sinful person who is morally reckless. A believer does not sin in their interactions with others, upholding principles of dignity, integrity, and truth. A sinful person, on the other hand, does not hesitate to sin and commit wrongs. The interaction between a believer and a sinner is akin to a fight where one’s hands are tied and the other is free to act. In such cases, the believer should endure minor harm to avoid greater difficulties, refraining from further entangling themselves with immoral individuals.

When engaging with immoral individuals, one should sometimes relinquish their own rights, trusting in God. Especially when dealing with those who have no honour, the believer should leave their fate in God’s hands.

Narration (God’s Enemies)

“Hamza ibn Muhammad ibn Ahmad al-Alawi (may Allah be pleased with him) narrated to us, saying: Ali ibn Ibrahim ibn Hashim informed me from Ya’qub ibn Yazid, from Ibn Abi Umar, from al-Husayn ibn Uthman, from Abu Abd Allah (peace be upon him), who said: ‘Indeed, Allah Almighty detests the oppressive rich, the sinful old man, and the arrogant poor person.’ Then he said: ‘Do you know what the arrogant poor person is?’ I replied: ‘The one with little wealth.’ He said: ‘No, he is the one who does not draw near to Allah with any of his wealth.'”

— Imam al-Sadiq (peace be upon him) says: “Allah detests the oppressive rich, the sinful old man, and the arrogant poor person.” Then the Imam (peace be upon him) explains: “Do you know what the arrogant poor person is? It is not someone with little wealth, but someone who does not use their wealth to draw closer to Allah.”

Explanation: The term ‘detest’ here means more than simply disliking; it refers to an intense form of dislike and wrath. Allah is displeased with three groups of people: first, the wealthy who oppress others. Having wealth in itself is not problematic; rather, the issue arises when wealth is used to exploit others, especially the poor. The rich are expected to show gratitude and use their wealth for good, but the oppressive rich abuse their position to harm those beneath them.

The second group consists of elderly individuals who engage in sinful acts, acting in ways unbecoming of their age. For example, elderly men dressing in inappropriate, flashy clothing or engaging in juvenile behaviour. These individuals act contrary to the expected dignity of their age.

The third group is the arrogant poor person. The narrator mistakenly assumes that this refers to someone who is poor in wealth. However, the Imam clarifies that the arrogant poor person is one who, despite having wealth, fails to use it for the sake of drawing closer to Allah. This person is ungrateful for the blessings they have, failing to use their resources in service of God.

The message here is that wealth, knowledge, and power should be used to seek closeness to Allah and help others, whether through charity, education, or other virtuous deeds.

One does not easily turn grey or grow old; hence, the value and respect for the elderly should be acknowledged. They possess special honour, dignity, and esteem before God, such that hearing their voice, looking into their eyes, shaking their hands, or even exchanging pleasantries with them can extend one’s life and bring purity to the soul. Due to them, God shows grace and mercy. The voice and gaze of the elderly are energising. It is not easy to live to eighty or ninety years of age. One must possess purity and strength, granted by God, to endure numerous hardships and reach the age of seventy. It is therefore fitting for one to embrace, kiss, smell, and look at the elderly, and walk around them, for such actions increase the purity of the heart. A heart filled with purity is granted long life. It is narrated that anyone whose goodness and kindness is evident in their home and life will have a long life. As the ancients used to say:

“Any youth who is disrespectful,
If they reach old age, it will be a wonder!”

Many of the challenges that befall humans arise from their lack of respect for the elderly. Many die young before reaching maturity. One must be careful with their behaviour so as not to fall into such calamities, for one only has one chance at life. A life spent in heedlessness, sleep, and work seems not to be worth it. The lives of the ancients, lasting seven or eight hundred years, would have been reduced to seventy or eighty. When one enters their home, it should be with mindfulness, greeting with peace, shaking hands, embracing their spouse and children, and being kind to them. It is wrong to enter the house without greeting, shaking hands, or embracing. One must enter with warmth and affection. Avoiding such gestures makes the heart lose its purity and vitality. A believer must be loving. As the saying goes:

“I am content with the world because the world is content with me.
I love the whole world because the whole world belongs to me.”

If one wishes to see God, they must look upon God’s servants. Humans are like God’s image. If you wish to see God, you must see His servants. Just as one might say, “Peace be upon you, O God,” one should also greet His servants. When one enters their home, they should go with their hands full. A full hand has an impact. One should not enter empty-handed. A man’s hand should be open, not restrictive towards his wife or children; otherwise, their sustenance will be reduced. If one is harsh with their family, God will be harsh with them and withhold the blessings that were meant for them because of their family. Therefore, let us not forget the threefold aspects of the narration, and acknowledge the value of the elderly, for there are hidden secrets in their existence, having reached such an age. May God protect the elderly for all, and safeguard the young, spouses, and children from harm.

Narration (from Imam Sadiq):

God’s Displeasure

Imam Sadiq (a.s.) says: “God despises three things: Sleeping without wakefulness, laughing without amazement, and eating when full.”

This narration means that God detests three things: Sleeping all night without waking up, not being awake before dawn, and lacking any night-time wakefulness. A solid way to avoid this is by waking up before dawn to perform at least two rak’ahs of the Shaf’ and Witr prayers, which bring one closer to the concept of night wakefulness.

May God have mercy on our forefathers, believers, and scholars, who used to say that if nothing else, one should read at least two rak’ahs of Nafila during the night. Some scholars give special importance to the Nafila of Fajr, some to that of Asr, and we particularly emphasise the Nafila of Maghrib. Maghrib’s prayer has a unique distinction.

May God grant us the grace to wake a few minutes earlier to avoid His wrath, or at least to lessen it. One should make a vow to wake up a few minutes earlier to read Nafila prayers and say, “O God, we may not be able to perform all the Nafila prayers, but accept them from us, for You are the Most Merciful.” Additionally, one should pray extra prayers out of love and respect for other matters. I recall being in a mosque once where, after performing the ‘Isha prayer, I would pray two rak’ahs sitting, and two standing. Some believers, who were full of life and energy, asked me why I prayed these extra rak’ahs after ‘Isha. I explained that I have been doing this since childhood, and it is a practice I never abandon. Even if I need to rush through the ‘Isha prayer, I always make sure to complete these two rak’ahs out of love and respect for Imam al-Mahdi (may God hasten his reappearance). They are neither obligatory, nor recommended, nor a vow, but an act of love and devotion to the Imam.

A person must have some level of wakefulness at night, even if it is just for a few minutes, so as not to incur God’s anger. How is it that the watermelon of Yalda night is never forgotten, while waking a few minutes before dawn is given no importance?

The second thing that God dislikes is laughter without amazement. A wise person laughs when they are astonished. Psychology agrees with this notion. A laugh born out of surprise is a good thing, but otherwise, it is a flaw. Laughter that stems from mockery or ridicule provokes God’s anger. God’s servants are His creation, and as such, He holds a special reverence for them. No one should laugh or ridicule another without reason, whether they are Muslim, non-Muslim, or of any faith, for they are all God’s creations. One who laughs without wonder faces an intellectual problem and should laugh at themselves first before ridiculing others.

The third thing God despises is eating when one is already full. One must stop eating before reaching fullness to maintain a healthy constitution. Overeating makes one ill and shortens life. Many physical issues are caused by excess food. The body requires a certain amount of calories, and consuming more than that is detrimental. Similarly, the grey hair that appears prematurely is often due to improper dietary habits or overeating. Life is shortened by excess consumption, and the mental clarity and worship of one who overeats are diminished. God is displeased with those who continue to eat after they are full.

It is noteworthy that the traditional three meals a day in Iranian culture is not only unhealthy but not an Islamic practice. A narration from the Prophet Muhammad (PBUH) states: “Whoever eats once a day is not hungry, whoever eats twice a day is not a worshipper, and whoever eats three times a day is akin to an animal.”

The Dignity and Respect for the Elderly

Greying hair does not happen easily, nor does old age come effortlessly. Therefore, it is crucial to understand the value and respect of the elderly. They hold special dignity, honour, and status before God. The mere act of hearing their voice, making eye contact with them, holding their hand, or shaking hands with them may prolong one’s life and bring clarity to the soul, for God bestows kindness and mercy upon those who honour the elderly. The voices and glances of the elderly are energising. One does not easily reach the age of eighty or ninety; they must possess an inner purity and strength, granted by God, that enables them to overcome numerous challenges and live to such an age.

It is therefore fitting for a person to embrace, kiss, and smell the elderly, to look at them, and to walk around them. These acts contribute to the purity of the heart, and a pure heart is rewarded with a long life. A tradition says: “A person whose behaviour and kindness are exemplary in their household and life will have a long life.” As the ancients used to say:

“Any youth who is impolite, when they reach old age, will be a wonder.”

Many of the challenges humans face arise from their lack of respect for the elderly. Many pass away in their youth before their time, as they fail to live with the wisdom and respect that comes with maturity. One must be careful not to fall into such pitfalls, for life is only granted once. A life spent in ignorance, sleep, and work is as though it were not worth coming into existence. The long lives of our ancestors, who lived for seven hundred or eight hundred years, only reached seventy or eighty in modern times. When one enters the home, they should do so with awareness, offering greetings, shaking hands, and embracing their spouse and children, making these acts sweet and pleasant. The fault lies in not greeting, not shaking hands, and not embracing when entering the home. One must approach the house with purity and affection, as avoiding such practices dulls the heart and deprives it of vitality. The believer must be loving and compassionate, as the famous verse states:

“I am content with the world because the world is content with me. I love the world, for the world belongs to me.”

If one desires to see God, they must look at God’s servants, for humans are the reflection and example of God. Just as we say “Peace be upon you, O God,” we must also greet God’s servants in this way. A person should enter their home with a full hand. Going home empty-handed is not advised, as a generous hand is a blessing. A person should not be stingy with their spouse or children, for when they are tight-fisted, God will also tighten His mercy and withhold His blessings. We must not neglect the wisdom behind these principles and should recognise that there are secrets in the lives of the elderly that have allowed them to live this long. May God protect our elders and keep the younger generations, our families, and children safe from harm.

Hadith: The Three Causes of Divine Wrath

Imam Sadiq (A.S.) stated: “God abhors three things: sleeping without staying awake, laughing without astonishment, and eating to the point of satiety.”

Explanation: God considers three actions to be repulsive: sleeping without waking, meaning someone who fails to wake up before dawn, or who does not engage in night vigils, is in a negative state. The essence of night vigils is waking up just before dawn, performing two Rak‘ahs of Shaf‘ and one of Witr, which leads to a spiritual connection and a blessed life. May God grant us the grace to rise early, for this could shield us from His anger or at least reduce its severity. We should make an effort to wake up a few minutes earlier to pray and seek God’s mercy, asking Him to count this action among our deeds of devotion.

The second reprehensible act is laughing without astonishment. A wise person laughs only when something genuinely surprises them. From a psychological perspective, laughter without surprise is inappropriate. Laughing to mock or belittle others angers God. The dignity of God’s servants should be upheld, and we must not laugh at them or belittle them, regardless of whether they are believers or non-believers. Such laughter reflects a flaw in the individual’s understanding.

The third thing God despises is eating when already full. One should stop eating before reaching the point of satiety. Overeating leads to physical ailments and shortens one’s life. Many health problems stem from excessive food intake. Our bodies require a specific amount of calories, and exceeding that amount only leads to waste and disease. Overeating damages the intellect and spiritual awareness. Therefore, one should avoid eating to the point of being full, as God becomes displeased with such indulgence.

It is also worth noting that the practice of having three meals a day, common in Iranian culture, is not in line with Islamic teachings and is harmful to health. According to a narration from the Prophet Muhammad (P.B.U.H.), “He who eats once a day is not truly hungry; he who eats twice is not a true worshipper; and he who eats three times a day is akin to the animals.”

Explanation: Islamic teachings suggest limiting food intake to two meals: a substantial meal in the morning to sustain energy throughout the day and a lighter meal in the evening. The excessive consumption of food is not only detrimental to health but also contrary to Islamic guidance. However, many in modern society have reversed this approach, leading to various health and spiritual challenges.

The Curse upon Certain Behaviours

Imam Kadhim (A.S.) narrated that the Prophet Muhammad (P.B.U.H.) cursed three groups of people: the one who eats alone, the one who travels alone in the wilderness, and the one who sleeps alone at home.

Explanation: The Prophet cursed these individuals because they act in ways contrary to the values of community and brotherhood. The first cursed group is those who eat alone, especially when they have the means to share their food with others. This behaviour reflects selfishness, and the Prophet teaches that generosity is key to spiritual growth.

The second group is those who travel alone through uninhabited areas and ignore the possibility of assisting those in need. In today’s context, this could be extended to those who pass by people in need without offering help, particularly when they have the means to do so.

The third group is those who sleep alone without necessity, which may refer to either a person who lives alone or a person who refuses to share a bed with their spouse. This, too, reflects a lack of understanding of the social and familial bonds that are integral to a healthy and fulfilling life.

It is narrated that a person came to Imam Sadiq (peace be upon him) and said, “I have come from a city where your Shia reside, and the people there are good, and I praised them.” The Imam asked him, “If one of you has two shirts and knows someone who has none, would he give one to them?” He replied, “No.” The Imam struck his knee firmly and said, “Then where has brotherhood gone?”

If the religious brothers assist each other, their love and affection for one another will increase. Today, because believers do not help each other, they do not love one another. A child loves their parents only to the extent that they provide for them, and if they restrict it slightly, the child becomes displeased. Believers also do not have much connection with one another, and even relatives, because they do not care for each other and do not truly maintain the ties of kinship, do not bond with one another. If one of them dies, others are not greatly saddened by their passing!

However, the third great trait is the remembrance of Allah in every condition. Remembrance is of two types: explicit and implicit. Explicit remembrance interferes with other remembrances and progresses slowly. For example, the glorifications of Lady Fatimah (peace be upon her) cannot be said in a single moment because they should not be connected, and they cannot be completed in one breath. Implicit remembrance, on the other hand, is swift, and it allows for the simultaneous recitation of other remembrances. The believers and the friends of Allah have implicit remembrance, which does not cease even during prayer or while sleeping. Their hearts are accustomed to remembrance, and they are always in a state of remembrance. Remembrance that occurs in every situation—whether during prayer or not, whether awake or asleep, whether at work or in leisure, whether speaking or laughing—is implicit remembrance.

However, remembrance that is not attended by the mind is explicit remembrance. The friends of Allah do not need to count their remembrances, and they do not use prayer beads or finger segments. As soon as they start to remember, they know when the count is complete. A person does not realize the value of a single “Allahu Akbar” or “Subhanallah” or “Salawat” until they reach the Barzakh (the intermediary state between life and the Hereafter), and they would say, “Had I known the value of these remembrances, I would have sent Salawat in every moment and turned all I had into remembrance.” Yet, this value is not realized in this world. One of the names of the Day of Judgment is “Yawm al-Taghabun” (the Day of Loss). “Taghabun” means that people will feel as if they have been deceived, saying, “Had I known, as the saying goes, ‘A worn-out shoe in the desert is a blessing,’ I would have carried even a worn-out shoe with me.” In the Hereafter, even a single worn-out shoe will be purchased at an exorbitant price. On the Day of Judgment, a person will realize that even remembrances that were flawed have great value and cannot be compared to the precious gold of this world.

Allah only brings us into the world once and causes us to die, and He does not return us; He wants to test His servants without them knowing or seeing, to see who accepts His words and who denies them. But if He were to bring them back to the world a second time, everyone would fight for their Hereafter, and everyone would turn to forgiveness and sacrifice, and everyone would engage in constant remembrance and send Salawat. However, Allah says, “I sell without being seen, and if someone sees and buys, it is of no value.” This is especially the case during the time of occultation, when a person is not in direct contact with the Prophet or Imam and relies only on the words of religious scholars. Investing in such trust requires courage, and in reality, one is investing in Allah, not in oneself and one’s experience. In the Hereafter, everything, even actions that are flawed, has value and is purchased at a high price because the mercy of Allah requires that any act, even one with little worth, is granted and envelops the servant. But we, in our naivety, sleep too much, eat too much, and waste our time. Even if we give something to someone or help them, we keep it in the corner of our minds and await its compensation. May Allah grant us the ability to purchase unseen and have the courage to make such a transaction, so that if there is no buyer for it in the Hereafter, we can say to Allah, “We are not clever, and if You have placed the burden upon us, it does not matter. For if a person falls due to a great person, it is not a problem.” It is then that the grace of Allah will assist him. We know little about Allah and still do not truly understand who He is! Even our great scholars and thinkers are bewildered by Him and have only a concept of Him in their minds. If we come close to Allah and truly understand Him, we become His devotee. It is His words that we love so much, but if we were to truly reach Him, we would be bewildered by Him. May Allah, insha’Allah, grant us the ability to become bewildered by the Truth. The Prophet Muhammad (peace be upon him) with all his position and closeness to Allah, used to say: “O Allah, increase my bewilderment in You!” (اللهم زدني فيك تحيّرا).

We are not bewildered. Those who are bewildered do not return, and for them, encounter, sacrifice, forgiveness, and compassion are very minor. Imam Ali (peace be upon him) gave his precious ring during prayer to a poor person. His ring was valuable and not ordinary, because a ring fits the hand of its owner. The Imam did not merely share half of it, but through complete generosity, he gave away what he had in order to alleviate the poor person’s problem. We should always think about solving problems, not just becoming partners in good deeds, although that too is a virtue today.

Those who wear multiple rings, such as agate, turquoise, or peridot, are often mentally troubled. A ring should not exceed two, and if there is only one, it should be worn on the right hand, unlike some who wear it on the left. However, if someone wears two rings and one is on the left, there is no issue. Wearing multiple rings cancels out their individual effects, just as eating incompatible foods at the same time diminishes their impact.

The narration that the Prophet Muhammad (peace be upon him) wore several rings does not imply that he wore them all at once. Rather, he wore them one at a time, never more than two. May Allah, insha’Allah, grant us purity, sincerity, love, affection, encounter, and compassion.

Narration (Shikayat)

Those Who Complain Before Allah

It is narrated from Muhammad ibn Musa al-Mutawakkil (may Allah be pleased with him) that he said: “Muhammad ibn Yahya al-‘Attar narrated to us, from Muhammad ibn Ahmad, from Musa ibn Umar and Sa’d ibn Abdullah, from Ahmad ibn Abi Abdullah, from Ibn Faddal, from someone who mentioned it, from Abu Abdullah (peace be upon him), who said: ‘Three things complain to Allah the Exalted: a mosque in ruins, where its people do not pray; a scholar among the ignorant; and a Qur’an that is neglected, gathering dust and not being recited.'”

Explanation:
This narration has a very profound content, both in its subject and its claims. Imam Sadiq (peace be upon him) states that three things complain before Allah. It does not mention that they will complain on the Day of Judgment, but it is possible they may raise their complaint in this world. It must be understood that they complain to Allah, not to the Prophet Muhammad (peace be upon him), nor to a ruler or a judge, which emphasizes the significance of these groups. Those who are in direct contact with Allah! The danger of their complaints is also highlighted. They do not shout or go to court, so you need not worry about defending yourself.

One of the complainants is the mosque. A mosque in ruins is one where the people of the area do not pray or have closed its doors, or where the people reject the imam of the congregation. A ruined mosque is one that is deserted, lifeless, and devoid of meaning. If a mosque and the house of Allah lack substance, it becomes an ordinary house. The mosque should be a place for gaining knowledge, love, purity, and science, where its people solve the problems of the people, and not just limit themselves to offering prayers there.

A mosque thrives through worship. A mosque where prayers are not offered is no different from a school, a base, or other institutions. A mosque is initially a place for supplication, the recitation of the Qur’an, remembrance, prayer, and seclusion. Afterward, it becomes a school—a place for knowledge. If nothing is learned in a mosque, or if nothing is taught, that mosque is in ruins. Likewise, a mosque that does not assist the weak, poor, and needy cannot be called prosperous. A mosque that has ten thousand worshippers but no benefit reaches anyone, or where no one learns, is also in ruins. Similarly, a mosque is prosperous when its imam cares for the people, neither rushing through nor delaying the prayer.

The people of every locality must prioritize attending their mosque, as the narration says: “The prayer of the neighbor of the mosque, if offered outside it, is not complete.” This means that the prayer will not have its full perfection, not that it is invalid. Also, a mosque that is not clean and is polluted is in ruins. If people in a neighborhood who are in trouble do not come to the mosque for help, and the mosque does not provide a solution to their problems, that mosque is ruined. The mosque is not just a building; it requires a specific dedication. If this dedication is not there, it is as if the mosque is only a regular building.

Regrettably, our mosques are not constructed in the Islamic style; they are often made like homes or prisons with tall walls, and the principles of architecture are not adhered to. The mosques of the early Islamic period did not even have roofs. A mosque should be simple, clean, and welcoming, not built like a prison with tall walls.

Unfortunately, people are not to blame for this; those who are ideologically and religiously knowledgeable should give guidance on what an Islamic mosque should look like to enable it to provide a space for worship, supplication, and a spiritual atmosphere. Many mosques today are built with high walls and dark interiors, unsuitable for prayer, supplication, and worship. The use of colors like dark red, black, or dark tones negatively affects the spiritual and mental state of the worshippers. Prayer should uplift the soul and elevate the spirit.

The Holy Qur’an as a Guide, Law, and Practice

The Qur’an is not a book to be hung above graves or placed for decoration. It is a book of law, purity, medicine, and guidance, as well as a book of action and consequence. The term “Mushaf Mu’allaq” refers to the practice of hanging the Qur’an on the doorways or elsewhere in ancient times, where it would gather dust and not be read. If someone has a Qur’an in their home, they should ensure that this noble manuscript does not accumulate dust.

The mosque, the scholar, and the Qur’an are interconnected, with the scholar positioned at the centre, as it is the scholar who can interpret and explain the Qur’an and bring life to the mosque. Those who sit between the Qur’an and the mosque should be important individuals, and these individuals are the just scholars who possess authority. Any actions or decisions they make are based on their rightful power. However, others do not have such authority and their actions have no legal or religious standing. If someone is a scholar but not a jurist (Mujtahid), they must act as a representative of a just jurist, otherwise they have no right to make decisions.

It is not the case that anyone can claim to be a scholar. Imam Sadiq (peace be upon him) refers to the imams of the Shia as the true scholars, stating: “We are the scholars, and our followers are the learners.”

We must understand that, in the Hereafter, only rulings will prevail, and complaints will have been made before that time. Indeed, it is possible that three things could be the subject of complaints in the absence of an individual.

The Qur’an, the Mushaf, and the mosque are living entities, and they provide knowledge and guidance to those who engage with them. May Allah grant us success in placing importance on religious knowledge and mosques, and may He make us acquainted with the Qur’an, mosques, and the scholars of the Divine.

Narration (The Shade of Allah on the Day of Judgement)

It was narrated by my father (may Allah be pleased with him) who said: “Sadd bin Abdullah narrated to us, from Ahmad bin Abi Abdullah, from the narrator Al-Nahiki, from Ali bin Ja’far, from his brother Musa bin Ja’far (peace be upon him), who said: ‘There are three who will be shaded by the Throne of Allah on the Day when there will be no shade except His: a man who marries his Muslim brother, a man who serves him, or a man who conceals his brother’s secret.'”

Imam Musa Kazim (peace be upon him) explains that three individuals will be sheltered under Allah’s Throne on the Day of Judgement: the one who arranges a marriage for his Muslim brother, the one who serves another or arranges service for someone, and the one who conceals the secret of his fellow believer.

We have previously discussed the importance of alleviating the difficulties of the believers under the title of ‘human kindness’. This narration highlights the importance of such acts, and those who engage in them will have divine status, sheltered under Allah’s Throne. Efforts to find a spouse for someone who is alone, or providing servants for the elderly or weak so they do not suffer in their old age, are examples of what a true believer should strive for. The believer must act with dignity and be both an employer and a servant in these ways.

Additionally, Muslims must overlook the faults of others. Some people have weak souls, and they are quick to gossip about what they have seen or heard years ago. Such individuals are shallow and do not reach any high position in the eyes of others, while those who keep secrets and act kindly are honoured and sheltered under the shade of Allah.

Narration (The True Companions of a Muslim)

Harun bin Muslim narrated from Mas’ada bin Ziad, from Ja’far bin Muhammad, from his father, from his grandfather, who said: “Imam Ali (peace be upon him) said: ‘A Muslim has three true companions: one says, “I am with you in life and death,” and that is his deeds; another says, “I am with you until the entrance to your grave,” and that is his child; the third says, “I am with you until your death,” and that is his wealth. Once he dies, the wealth is inherited by the heirs.'”

Imam Ali (peace be upon him) states that a Muslim has three close companions: one who accompanies him in both life and death, which is his deeds; one who is with him until his grave, which is his child; and one who stays with him until his death, which is his wealth. Once the person dies, their wealth is transferred to their heirs.

This narration indicates that a Muslim has three true companions. Of course, the same applies to non-Muslims, and we will elaborate on this later. An issue arises in the narration as it does not mention the spouse, even though the spouse also accompanies the person until they enter the grave, which we will explain further.

A Muslim has three companions: one is their deeds, which stay with them in life and after death, accompanying them in both this world and the Hereafter. The effects of a person’s deeds become evident in their worldly life and manifest as rewards or punishments in the afterlife. People who engage in sin and wrongdoing are restless and lack peace of mind, whereas those who live righteously walk in peace and serenity. Psychologically, a person’s actions are reflected in their body movements, and it is clear from their outward behaviour which path they are on.

The second companion is the person’s child, who is with them until they enter the grave. However, once the body enters the grave, the child departs. The third companion is the wealth, which stays with the individual until their death, but is passed on to the heirs after death. A person in the terminal stages of illness can only make decisions regarding one-third of their wealth, with the remaining two-thirds going to their heirs.

As mentioned earlier, a non-believer’s actions, children, and wealth are similarly attached to them in life but ultimately are not theirs after death. The narration specifies that it refers to a Muslim, as a non-believer or an evil person cannot have true friends or companions in the same sense, and their wealth is often obtained unlawfully. Furthermore, the child of a non-believer does not accompany them after death in the same way that a Muslim’s child does.

In advanced European countries, municipalities take care of the dead, and children of non-believers do not possess the same affection or ritualistic behaviour towards the deceased. However, in the Shia tradition, people visit the graves of their loved ones on Fridays, during festivals, and on the nights of Muharram and Ramadan, as though they are visiting someone alive. This is a level of emotional connection and sincerity unique to Shia Muslims.

Final Reflection: The Role of Deeds in the Afterlife

This narration reminds us that after death, only our deeds accompany us, and it is those deeds that remain by our side. If only deeds were not the thing we carried with us; then we could stand before Allah, saying: “O Allah, we have no deeds, neither good nor bad, and no record of actions.” It would be a moment of pure innocence. But if we carry the love of Allah and the Prophet’s family (Ahl al-Bayt) in our hearts, and our love is for the righteous, then our deeds would not matter. Our hope would rest in the love for Allah and His chosen ones, not the deeds we performed.

**Imagine that you are sitting in a café, and they bring seven types of chicken, kebabs, and grilled meat. Meanwhile, one person has opened their own meal and placed some dry bread and cheese on their cloth. How embarrassing is that? In this situation, such a person would not eat, fearing for their dignity. When a person observes the actions of the saints of God and then sets out their own humble meal, it feels like the dried bread that one is embarrassed to open. They may think, “It is better for me to remain hungry than to eat this food.” Our actions, with all their imperfections, cannot support us. The only thing that can truly help us is the love of God’s saints and God Himself. A person must say, “O Lord, we loved You, and we knew nothing; we did nothing, but we loved You.” This is of great value. May God fill our hearts with His love, and the love of His saints, more and more.

Narration

The Four Obligatory Rights

“Hamza ibn Muhammad ibn Ahmad al-Alawi (may Allah be pleased with him) narrated that Ali ibn Ibrahim ibn Hashim, from his father, from Ali ibn Ma’bad, from Abdullah ibn al-Qasim, from Abdullah ibn Sinan, from Abu Abdullah (peace be upon him) said: The Prophet (peace be upon him) said: ‘There are four rights that are obligatory upon my nation: They must love the one who repents, show mercy to the weak, assist the good-doers, and seek forgiveness for the sinners.'”

• The Noble Prophet (peace be upon him) says that Allah has made four things obligatory for my Ummah: They must love those who repent, show mercy to the weak, help the doers of good, and seek forgiveness for the sinners.

Interpretation

Reflecting on the greatness of narrations such as this one clarifies the difference between the faith and creed of the people of Wilaya (guardianship) and Shi’ism and other Islamic sects. From the moment a Shi’a person is born, they hear nothing but the name and love of Ali (peace be upon him). The love and purity in their thoughts are not found in the minds of others. Moreover, in the minds of others, it is rare to find words that encompass both worldly well-being and eternal salvation, which provide peace and comfort to the soul and are easily understood. This narration tells us that the Islamic Ummah owes four groups of people, and on the Day of Judgment, these groups may seize the Ummah by their necks for not fulfilling their obligations to them, as these rights are referred to as “obligatory rights.”

The four groups that have rights over this Ummah are as follows:

1. The first group is those who have committed wrongdoings and sins, regardless of their nature, and then repented. It is obligatory for you to love them and treat them with kindness, even if they were thieves, murderers, addicts, or drug dealers, as long as they truly repent and turn away from their sins. One should be compassionate towards them because when they repent, it is as if they are born anew, free from sin. However, simply loving these people is not enough. It should not be the case that we utter the saying, “I will cry as much as I want, but there’s no bread.” Rather, they should be accepted in society, given work, and shown respect. Loving them must have a tangible effect. We must care for the one who has repented because they are a guest of God, and we should show them love. Just as we visit the pilgrim returning from Mecca or Karbala, we should also visit those who have repented and thank God for their salvation and guidance. Had we shown respect to those who repent, fewer people would have fallen into sin, and the number of sinners would gradually decrease. Unfortunately, some people view others as wolves and say, “The repentance of a wolf is death.” Perhaps such people judge others by looking at themselves. Love and respect are due to those who have repented.
2. The second group consists of the weak and the powerless. If you encounter someone weak, it is obligatory for you to assist them. The weak have a right over you, and on the Day of Judgment, they can complain to those who were able but failed to support them. Just as the noble family, the mosque, the Qur’an, and scholars have rights, so too do the weak. One must not oppress or ignore the weak. Weakness may stem from poverty, illness, misfortunes, or lack of social connections, or from unemployment. Regardless of the nature of their weakness, every believer owes them a debt. A believer is obligated to show mercy to the weak because God has placed this right upon them, so that on the Day of Judgment, those who neglected them cannot complain about the injustice they suffered. There are even hospitals where patients are either not accepted or discharged prematurely because they cannot afford medical bills. The wealthy may claim they are in a worse situation than the sick, implying they cannot afford treatment, though they may indeed have money, but they spend it on their own pleasures. On the Day of Judgment, the weak will have a claim against mankind.
3. The third group consists of those who are noble, worthy, virtuous, refined, polite, faithful, or scholarly. These people should be respected, valued, and honored, not ignored. A good person is one who is refined, virtuous, and possesses qualities of excellence. In mysticism, the station of excellence (Ihsan) is described as the station of the oneness of God and the knowledge of God. Those who have knowledge of God are the truly virtuous. A virtuous person is one who has attained a high degree of oneness with God. They are not only those who spend on charity but those who are refined in their manners, conduct, knowledge, generosity, forbearance, gallantry, courage, and understanding. Such individuals should be respected. We owe a debt to the good and virtuous, and we should not diminish their efforts but rather appreciate them. We owe the good respect. In a society, good people should not hide their goodness. If a young person is virtuous, they should be respected, so that others may look up to them as an example. A woman who maintains her modesty should also be respected, so she does not feel ashamed or embarrassed to uphold her modesty. Society should honor and value good deeds, so that virtuous individuals are respected for their goodness, thus promoting goodness in the community.
4. The fourth obligation concerns seeking forgiveness for all sinners. A believer is obliged to seek forgiveness for sinners. A part of the night should be dedicated to seeking forgiveness for those who have sinned, saying: “O Lord, forgive anyone who has sinned.” Pray for those who are struggling, and ask God to guide those who commit major sins, including murder, theft, or injustice.

These actions are obligatory; simply being good is not enough. We must pray for sinners so that, on the Day of Judgment, they will not say, “You were good to yourselves, but what did you do for us, the sinners?” If there is no prayer, forgiveness, or mercy for sinners, the number of sinners will increase, and gradually, we and our children will also become part of them. If sin spreads in a society, it is as though the dam has broken and the floodwaters have been released, breaking the sanctity of God and causing harm to everyone.

The outcome of showing love to these four groups is that it seems we must love all of God’s creation and purify our hearts. If one’s heart is pure towards sinners, those who have repented, the weak, and the good, there is no one left towards whom the heart remains impure. A believer should not harbor malice or hatred. A believer should have a heart as vast as the sea, where all can swim, whether they are sinners, those who have repented, the weak, or the virtuous. If a person is indebted to these four groups, then who are they not indebted to? A person is indebted to all of creation, and all have rights over them. A person should not be selfish or self-centered. One should show compassion to all and never ignore anyone, offering help to the needy, the sinner, the penitent, and the weak, inviting them to do good deeds and visit the mosque with respect. May God grant all believers a heart of vast compassion and increase the love and affection we should have for the Commander of the Believers, Ali (peace be upon him), more and more.

Narration

Injustice Towards One Who Has No Helper

“A’bi (may Allah be pleased with him) narrated that Ali ibn al-Husayn al-Saad Abadi, from Ahmad ibn Abu Abdullah al-Barqi, from Ismail ibn Mehran, from Daras ibn Abu Mansour, from Isa ibn Bashir, from Abu Hamza al-Thumali, from Abu Ja’far (peace be upon him) said: When Ali ibn al-Husayn (peace be upon him) was about to pass away, he embraced me and said: ‘O my son, I advise you with what my father advised me with when death approached him, and what he mentioned that his father had advised him. O my son, beware of oppressing one who has no helper other than God.'”

• Abu Hamza al-Thumali says that Imam Baqir (peace be upon him) said: When Imam Sajjad (peace be upon him) was approaching death, he hugged me tightly and said: “My son, I advise you with what my father, Imam Hussain (peace be upon him), advised me when his death was near. And what my father, Imam Ali (peace be upon him), advised him. My son, be cautious of oppressing one who has no helper except Allah.”

Interpretation

The fact that three Imams have given such advice and Imam Sajjad (peace be upon him) passed it on to Imam Baqir (peace be upon him) highlights the significance of this teaching. These Imams, who experienced the deep tragedy of Karbala and the suffering of their people, were profoundly affected by these events. The advice of Imam Ali (peace be upon him) to Imam Hussain (peace be upon him), passed down through generations, teaches us to be mindful of oppressing those who have no protector but God.

This narration shows that God loves all of His servants, whether Muslim or non-Muslim, and even if they are oppressed and without support. If someone wrongs a helpless and oppressed servant of God, they must know that God is standing with them. One should not fear the powerful and the oppressors, but rather fear the weak and the oppressed because God stands with them. Unfortunately, we are often more afraid of the powerful oppressors than the weak, forgetting that it is the weak who need our protection, and it is the power of God that will stand behind them.

Karbala is an example of this teaching. Imam Hussain (peace be upon him), who had no one to support him, faced the oppression of the forces of Yazid, yet God ultimately brought justice through the efforts of others. It is the weak and oppressed who should be feared, not the strong and oppressive. One should never harm those who are already suffering. Those who prey on the weak will suffer the consequences in this life and the next.

Unfortunately, there has been a significant rise in the number of individuals who only exercise their power over the weak. A man might utter “Yes, sir” a hundred times a day at work, but when he returns home, he becomes like a hero of ancient myths, abusing his wife and children, subjecting them to such oppression that one would be ashamed to refer to him as a man. A woman, who has no one to defend her, is raised by a father who faces countless struggles, and a dowry is given to her freely. In return, the man exploits and oppresses her, threatening her in the middle of the night, kicking her, and saying, “If you scream, I will stab you in the stomach, stay silent while I kick you.” This is especially painful if the woman is a person of dignity, unwilling to reveal her suffering to her father, brother, or relatives, bearing it silently so no one is aware of her pain. For such a man, there is nothing left, and he himself becomes wretched and doomed, and his progeny will be cut off.

Similarly, there is oppression against the weak and helpless workers, particularly in our society, where unemployment rates are high. Employers exploit workers by underpaying them or forcing them to work harder, knowing that workers are abundant and poor. Unfortunately, these kinds of injustices against the weak and oppressed have become widespread. One should also show respect to relatives, siblings, and neighbours. God stands behind the weak, and one never knows when calamity will strike. Sometimes, it comes in the form of a severe illness or an accident. Sometimes, it occurs over something as trivial as a hundred or a thousand tomans, which a person unjustly takes from the poor. Such individuals might end up paying millions in medical bills in a hospital, paying with tears, not realising that all their misfortune is a consequence of those hundreds or thousands they took through oppression from the underprivileged.

The issue of Karbala and the martyrdom of Imam Hussein and the loneliness of the Ahl al-Bayt, particularly the grief of Imam Zayn al-Abidin, is profound. Imam Zayn al-Abidin, pressing his son Imam Baqir to his chest, conveys an unspeakable grief that only God can comprehend. When Imam Zayn al-Abidin looks into the eyes of Imam Baqir, he sees that the enemies’ lineage has been cut off, yet the right of the Ahl al-Bayt has not been fulfilled. What he is saying through this is that we are still oppressed. He looks at his son and delivers his last will, pressing him to his heart, to convey the hidden meaning and to remind him that although the enemies’ lineage is cut off, the right of the Ahl al-Bayt has not yet been realised and will only be fulfilled in times much later. Imam Zayn al-Abidin is the epitome of the Ahl al-Bayt’s oppression. When he gazes at Imam Baqir’s eyes, he is saying that we are still oppressed, our right is yet to be fulfilled. Thus, a person must seek refuge in God from oppressing the weak. Nowadays, people greet the powerful and the rich, but pay no attention to the poor sitting on the street. We must take care of the weak and the oppressed, invite them to our homes, and show them respect, rather than only extending our hospitality to the wealthy and the powerful. It is by doing this that calamities are kept at bay. We must invite the poor neighbour, the oppressed worker, or the sick person, and show them genuine respect. By doing so, we will be grateful to God for the strength and capacity He has granted us.

May God keep us away from oppressing the weak and grant us the insight to never harm those beneath us, particularly when we see them from afar.

Narration (Hadith)

Understand four things before four others:

The Prophet (peace be upon him) said: “Hasten to do four things before four others: Your youth before your old age, your health before your illness, your wealth before your poverty, and your life before your death.”

Interpretation: A person realises the truth of this hadith through their intellect, yet often does not act accordingly. Despite claims to the contrary, they are like a sparrow, struggling to swallow a drop of water, suffocating in the process, whereas a camel could easily consume a barrel of water. A person must recognise and safeguard four things before they are faced with four others. If the first four are lost, they will experience misfortune once they reach the second stage.

Firstly, one must appreciate their youth. Before aging takes over, a person should make the most of their youth. Old age signifies decline, but youth is a time of energy, strength, and enthusiasm, where any task can be accomplished. Once youth fades, a person loses their vitality, and they can no longer perform the tasks they once did. The worship and devotion done in youth carry more value because they are infused with energy and vigour. For a senior person, it becomes a struggle even to offer two units of prayer, while the young can perform with ease and enthusiasm. When someone visits the home of a wealthy person, they may eat without concern, but when they visit the home of someone poor, who struggles to provide even a single piece of bread, they feel embarrassed. The worship of the elderly is like this.

Energy and enthusiasm are essential in bringing satisfaction, but these qualities are not present in old age. If an elderly person attempts something, it is often beyond their capability. One must recognise the value of their youth and not waste it on trivialities. A person should dedicate their youth to learning, self-improvement, faith, service to others, and supporting the weak. A life of service to others during youth is better than later, when abilities diminish.

The second thing to cherish is health. Someone might be young but fall ill, losing their vitality and strength. A healthy person has a sharp mind and can think clearly; they can move and work. One must appreciate their health before illness strikes. A small injury can leave someone bedridden. Even the great Muhammad Ali, a famous boxer, suffered from tremors in old age, unable to write without difficulty. The strong man who once shattered concrete walls could no longer hold a paper. One must appreciate their health, especially in countries with underdeveloped healthcare systems.

The third thing to treasure is wealth. A person who has wealth and resources should appreciate it before it is gone. Once poverty strikes, even children may not want to offer a meal. When you have youth and strength, use your resources wisely, saving for future hardships, and supporting the needy. There may come a time when children see their elderly parents as irrelevant, making demands and denying them their inheritance before they die. Parents often endure such cruelty because they did not lay a strong foundation when they were younger. If a person were strong and dignified, their children would not treat them with disrespect. It is essential to work while you have the ability and ensure you are not tempted by distractions that will lead to regret later.

Lastly, life itself is a gift. As long as you are alive, you have the ability to act. When death comes, it is not the end, but the beginning of a new phase. After death, the regret of wasted opportunities and lost chances becomes clear. The real suffering of the afterlife is the recognition of one’s past failures. You will realise how much you could have achieved if you had acted earlier, how many opportunities you missed, and how you strayed from the correct path. In the afterlife, you will see how the possessions you accumulated are taken by others, and regret will seize you. This will be your suffering until the Day of Judgment. One must appreciate the life they have, the opportunities they are given, and act with integrity.

May God grant us the ability to recognise the value of the gifts He has given us.

Narration (Hadith)

“A Few Things That Are Abundant Despite Being Small”

“Hadith from Muhammad ibn Ali Majilouya (may Allah be pleased with him) who said: Muhammad ibn Yahya al-Attar narrated to us from Muhammad ibn Ahmad ibn Yahya ibn Imran al-Ash’ari from Saleh who quoted from his chain of narration: Imam Ja’far al-Sadiq (7) said: ‘There are four things that, even in small amounts, are much: fire, sleep, illness, and enmity.'” (Al-Kafi, vol. 2, p. 337).

Imam (7) states that there are four things that, even in small quantities, can have a great impact: fire, sleep, illness, and enmity.

Explanation: When Imam Ja’far al-Sadiq (7) says that even a small amount of fire can be much, this is an experiential truth. Sometimes, a small spark or ember can burn down a life, reducing someone’s entire wealth—be it material or intellectual—to ashes. There is a saying: “Do not let fire fall upon your life.”

Now, how can sleep be something that, even in small amounts, is excessive? A person should strive to create opportunities to sleep less. When one is overtaken by sleep, they might try to step outside, take a shower, or engage in some other activity to shake off the drowsiness. If someone simply lies down the moment they feel sleepy, they will grow weak and prematurely age.

Our ancestors often lived active, long lives of over 100 years because they slept less. They woke early to go to the fields and retired early to sleep without the distractions of modern noise—no cars, radios, or television, and no film-induced excitement. They were not deceived, and they preserved each other’s dignity and honour.

A person should try to break up their sleep into shorter segments and approach it professionally, so it does not become too abundant. Those who sleep excessively often develop psychological and emotional issues, especially as they grow older.

The abundance of even a small amount of enmity, fire, and illness is evident, but sleep requires further explanation because it clings to people and does not easily let go.

It must be understood that the night is a source of divine blessings. It is during the night that worship is dedicated, and the significance of night worship or simply staying awake at night cannot be compared to day worship. God wants His servant to be awake at night, for the act of revival and awakening at night is what is important, even if no formal worship occurs. A person who is awake is alive, while one who sleeps is like the dead: “Sleep is the brother of death.” Sleep is akin to an apparent form of death, and when a person sleeps, it is as though they are willingly surrendering to death, whether they are young and healthy or old and sick. One who experiences pain cannot sleep easily, and it is at night that pain often intensifies. Similarly, when someone has an enemy or fire breaks out in their home, sleep will be disturbed. However, if someone feels drowsy, what should they do? As one ages, their situation worsens, and sleep becomes unavoidable with the simple act of eating.

A person must struggle a bit and fight sleep. Take a walk, wash your face, step outside, or take a shower. Over thirty years ago, when we studied, we would allocate time for study in various corners of the house, shifting from one shift to the next to remain awake throughout the night. All our nights were as if they were daytime. Some elders, when sleep tried to overcome them, would throw aside their blankets so that their feet would touch the cold ground, preventing them from falling asleep. One of the prominent figures said that when he studied at night, he placed a lamp close to his beard so that if he fell asleep, the flame would burn his beard, keeping him awake. The notion of eight hours of sleep, eight hours of food, and eight hours of worship is wrong. It is not like this, and sleep should be minimized as much as possible. No one can dedicate eight hours of the day to worship. The Qur’an says: “Stand in the night, except a little” (Al-Isra, 17:79). The Qur’an does not say, “Sleep, except a little,” but rather, “Stand [in prayer] for part of the night.” God intends for the night to be full of blessings, and if you are awake at night, you will receive the blessings, regardless of whether you engage in formal worship.

Another important point here is that if you ever get the chance to visit all of Iran and its religious cities like Mecca and Medina, you will realize that no nights compare to the nights in Qom. Even the nights of Mecca and Medina do not match the sacred nights of Qom. The people of Qom are often unaware of the blessings of its nights. If you seek something as valuable as the nights of Qom, you will not find it elsewhere. Of course, the shrine of Lady Fatimah al-Masumeh (3) and the religious school of Qom are unique, but the real distinction of Qom lies in its nights, unlike its days which hold little value. People who spend their nights in Qom but remain unaware of its significance are in great trouble. During the day, Qom is just a village with no notable commercial activity, yet it is the nights in Qom that hold great value. God has granted a special blessing to this city, and those seeking spiritual growth and enlightenment must pay attention to Qom’s nights.

The greatest enemy a person faces is sleep, especially the sleep at night, and this must be reduced gradually with practice. You cannot suddenly cut down on sleep. Initially, one should rise, look up at the sky, and spend a few moments gazing at it, even if only clouds or darkness is visible. Over time, this practice will yield spiritual rewards, and a person will gradually benefit from the virtues of the night. Even if you only gaze at the sky, you will not remain deprived of its blessings.

The third thing that, even in small quantities, is much, is illness. Sometimes a small toothache can incapacitate a person, and even a minor back pain can ruin one’s comfort and peace. When pain enters the body, it doesn’t matter which part of the body is affected; it also disrupts the mind and senses. One must take care of their health, follow hygiene practices, and engage in physical exercise to avoid falling ill and, at the very least, to avoid serious illnesses.

The fourth thing that, even in small amounts, is abundant and has a great potential to harm a person is enmity. A quarrel that leads to enmity, no matter how small the cause, is significant because it causes emotional distress and, if the spirit of revenge takes over, it brings both harm and sickness.

Narration (Hadith)

“The Entirety of Human Knowledge”

“My father (may Allah be pleased with him) narrated to us: Saad ibn Abdullah narrated from Qasim ibn Muhammad al-Asbahani, from Sulaiman ibn Dawood al-Manqari, from Sufyan ibn Uyayna, who said: I heard Abu Abdullah (7) say: ‘I found all of human knowledge in four things: The first is to know your Lord; the second is to know what He has done for you; the third is to know what He wants from you; and the fourth is to know what takes you out of your religion.'” (Al-Kafi, vol. 1, p. 42).

Imam Ja’far al-Sadiq (7) said: “I found all human knowledge in four things: first, to know your Lord; second, to know what He has done for you; third, to know what He wants from you; and fourth, to know what takes you out of your religion.”

Explanation: This narration is of great importance for religious scholars and seekers of knowledge. Imam Ja’far al-Sadiq (7) declares that all human knowledge is contained within four areas. It is essential to understand that true knowledge is a divine light, which resides in the heart of a person, distinct from the information and learning that one acquires through external means and memorization. Knowledge is like a spring that flows from the heart, whereas learned information is like a reservoir where water is gathered. Knowledge enters a heart that is not locked.

It is said:

“If God closes one door of wisdom, He opens another by His grace.”

In this narration, Imam Sadiq (peace be upon him) highlights the importance of moderation and balance in all aspects of life, and admonishes against extravagance, which is an act displeasing to God. This concept is highly relevant in daily life and serves as a reminder to avoid extremes, advocating for the optimal use of resources in all circumstances.

Imam Sadiq (peace be upon him) provides examples, such as discarding the pit of a date or not wasting leftover water, teaching us that even in seemingly small and mundane matters, one should avoid wastefulness. This principle can be applied across various areas of life, from food and water consumption to the management of time and energy.

These teachings not only emphasise the importance of preserving natural resources but also remind individuals to maintain balance and moderation in all aspects of life. A balanced life, both in terms of material and spiritual well-being, is essential, as it helps prevent many physical and mental problems that can arise from wastefulness or excess.

Imam Sadiq (peace be upon him) also stresses that life should be lived in moderation. No one should live in poverty or indulgence, but instead, one should strive for a life of balance in order to achieve health and prosperity.

Regarding mosques, it is further emphasised that they should be clean and simple, providing an environment where worshippers can engage in prayer and benefit from its spiritual atmosphere. This also reflects the idea of balance in religious life, as Islam places significant emphasis on purity and simplicity.

Overall, these narrations underscore the importance of moderation in life, both in religious and material aspects, encouraging individuals to adopt a balanced approach in their daily actions and to avoid extremes.