Guidence From Ahlulbayt


Guidence From ahlulbayt


Salam, islamic salutation

Imam hossein (a.s.) says:

لِلسَّلامِ سَبْعُونَ حَسَنةٌ تِسْعٌ وَ سِتُّونَ لِلْمُبْتَدى وَ واحِدَةٌ لِلْرّادِّ

salam (salutation) has 70 rewards, 69 parts of which are for one who salutes and one part of which is for one who returns the salutation.


Among the salutations of various nations, `salam’, the islamic salutation and greeting, has a special luminosity, because it indicates both welcoming and peace, pleasure and friendship, and also wish for peace from god for the other party. for this reason, salutation of the people of paradise is salam, and angels of mercy receive the virtuous and good-doers with salam. but unfortunately, some moslems refuse this islamic rule supposing that not saluting shows their high dignity and saluting reduces their rank and make themselves deprived from the great virtue mentioned in above tradition.

– tohafol oghoul, page 177

Reality of unity and divine justice

Imam ali (a.s.) says:

اَلتَّوْحِيْدُ أَنْ لاتَتَوَهْمَهُ و الْعَدْلُ أَنْ لا تَتَّهِمَهُ


Reality of unity of god indicates that one shall not define his essence to his imaginations, and belief in his justice infers that one shall not accuse him in any work.(1)


to the same extent that the principle of god’s existence is clear and manifest for us and any particle from particles of this world is a reason for his dignity, power, knowledge and ability, reality of his essence is hidden for us. because he is an infinite existence and beyond our understanding. so we shall consider his essence beyond whatsoever we imagine and this is the reality of unity.

on the other hand, some events occur in the world that sometimes their mystery is not known for us. attention to god’s justice says to us that all of these events are reasonable, and any suspicion in this concern is not in conformity with his justice and wisdom.

ــ- from nahjol balaghah, aphorisms

Real shiite

imam bagher (a.s.) said to one of his friends:

أَبْلِغْ شِيعَتَنا أَنَّهُ لا يُنالُ ما عِنْدَ اللّه إلاّ بِعَمَل.

Declare to our shiites that no one receives divine favors and bounties unless through action.


this speech of imam bagher (a.s.) is a reply to those who suppose that they could reach the highest position before god only by adopting the name of shiism and expressing love to the household of prophet (s.a.), while we know that islam is based on action and real shiites are those whose practical program is an extraction from practical programs of imam ali (a.s.) and his companions, and basically shiite is derived from the word `moshaieat’ meaning following somebody. thus those are real shiite of household of prophet (s.a.) who follow them.

– osoul kafi, volume 2, page 300

With whom we shall consult?

Imam Ali(a.s.) says:

لاتُدْخِلَنَّ فِى مَشْوَرَتِكَ بَخِيلاً يَعْدِلُ عَنِ الْفَضْلِ وَ يَعِدُكَ الْفَقْرَ وَ لاجَبَاناً يُضْعِفُكَ عن الأُمُورِ وَ لا حَرِيصاً يُزَّيِّنُ لَكَ الشّرَة بِالْجَوْرِ

Do ot consult with miser people because they prevent you from service to god’s people, and frighten you from poverty, and do not consult with timid people, because they weaken your will for performing important works and also do not consult with greedy persons, because they beautify injustice to you.


consultation is one of the important islamic instructions, but as consultation with eligible persons helps in improvement of correct programs, consultation with those who have clear weak points is harmful and gives an adverse result. thus imam (a.s.) recommends strictly to avoid choosing three groups as consultant specially in important social affairs.

those who are miser, timid and greedy. one of them prevents man from munificence of divine graces, and the other weakens his will, and the third encourages man to violate rights of others for more

ـnahjol balaghah, letter 53

Between two great responsibilities

Imam sadegh (a.s.) says:

اَلْمُؤْمِنُ بَيْنَ مَخافَتَيْنِ: ذَنْبٌ قَدْ مَضَى لايَدْرِى ما صُنْعُ اللّهُ فيه و عُمْرٌ بَقِىَ لايَدرِى ما يَكْتَسِبُ فيه

A faithful believer is always anxious for two things; for his past sins that he does not know how

god will treat with him, and for his remaining life that he does not know what he will do!


The most manifest sign of belief is feeling responsibility, both for what have been already done and for the duties and obligations that should be done.

those having these two feelings, are always thinking about compensation of past negligence, as well as finding the best possible way for using future opportunities. these thoughts are codes of development and progress of a man or a nation. those neither thinking to the previous actions, nor intending to build the future, are poor and miserable.
osoule kafi, volume two, page 7

Do Not listen to all utterance!

imam javad (a.s.) says:

مَنْ أَصْغَى إلى ناطِق فَقَدْ عَبَدَهُ فَاِنْ كَانَ النّاطِقُ عَنِ اللّهِ فَقَدْ عَبَدَ اللّهَ وَ إنْ كانَ النّاطِقُ يَنْطِقُ عَنْ لِسانِ إِبْلِيسَ فَقَدْ عَبَدَ إبْلِيْسَ

one who listens to an orator, has worshiped him. thus if the orator talks from god side, he has worshipped god, and if he talks from the tongue of iblis, he has worshipped iblis.(1)


utterance, whatsoever and from whoever it may be, has an effect, and listening to the utterances is usually accompanied with an impression in man’s heart, and since the purposes of orators are different, some of them talk about the truth and some about the falsehood, submission to each of these two groups is a kind of worship because the essence of worship is nothing else than submission.

therefore, those who listen to truthful utterances are truth worshippers and those who listen to false utterances are false worshippers. so one


– tohafol oghoul, page 339

Measure of Deliberation

Imam sadegh (a.s.) says:

صَلاحُ حالِ التَّعايُشِ و التَّعاشُرِ مِلاَمِكْيال ثُلْثَاهُ فِطْنَةٌ وَ ثُلْثَهُ تَغافُلٌ

Improving the situation of life and association is possible through using a measure, two third of which is vigilance and one third of which is negligence.


No work is started without any study, plan and vigilance, and also no work is accomplished without negligence. iis more clear and better to say if we want to work without investigation and carefulness, we will not succeed. but if we want to linger for all possible probabilities and unpredicted events when performing the works, we would not be able to do a work easily, and have to study for years to do something or to select a friend, partner, spouse and such like. so it is said two third vigilance and one-third negligence.

Tohafol oghoul, page 267

They are strict for body’s food but…

Imam hassan (a.s.) says:

عَجِبْتُ لِمَنْ يَتَفَكَّرُ فى مَأكُولِهِ كَيْفَ لا يَتَفَكَّرُ فى مَعْقُولِهِ، فَيُجَنِّبُ بَطْنَهُ ما يُؤذِيهِ و يُودِعُ صَدْرَهُ ما يُرْدِيهِ.

I wonder those who think about their body’s food, but do not think about their soul’s food. they keep away disturbing food from their belly, but fill up their heart with destructive subjects.


As our great imam has said, our people are usually strict for their corporeal food, and do not start eating unless under the light, and do not open their mouth unless with open eyes. they avoid doubtful foods and some observe thousands of sanitary points in feeding body.

but for the spirit’s food, they, with closed eyes and under darkness of unawareness, pour any suspicious mental food into their soul. they simply accept speeches of unsuitable friends, misleading presses and suspicious or poisonous propagation, and this is very surprising.

– safinatol behar

Idolence and poverty

Maula Ali  (a.s) says

إنَّ الأشْياءَ لَمّا ازْدَوَجَتْ إزْدَوَجَ الْكَسَلُ و الْعَجْزُ فَنَتَجا بَيْنَهُمَا الْفَقْرَ

the day in which everything married with one another, “indolence” and “weakness” mingled with each other, and their child was called “poverty and indigence”.


everything is earned through attempt and endeavor. this is a reality that islam has taught us.

indolence, debility, weakness and escaping from hard events and problems are never compatible with spirit of belief.

they will not have any consequence save poverty in all aspects, including economical, moral and spiritual poverty. while the believers shall be self-sufficient and contented in all aspects.


– beharol anvar, volume 78, page 59 and tohafol oghoul, p. 158

Source of arrogance

Imam sadiqh (a.s) says..

ما مِنْ رَجُل تَجَبَّرَ أَوْ تَكَبَّرَ إلاّ لِذِلَّة يَجِدُها فِى نَفْسِهِ

no one boasts to the others unless for the inferiority he feels in himself!(1)


nowadays, psychological and psychoanalytic researches have proved that arrogance and boasting to others is nothing else than an inferiority complex. those who are affected to this complex and suffer from it, resort to this wrong way that is magnifying themselves artificially for compensating their deficiencies, and thereby they add to their social inferiority and make themselves more hated.

this psychological point is clearly observed in the miraculous speech narrated from imam sadegh a.s. but the faithful people are always modest before others due to their internal dignity.

ـ- beharol anvar, volume 73, page 225

Three worthy things before god

islam’s prophet (s.a.) says:

ثَلثُ تَخْرُقُ الْحُجُبَ وَ تَنْتَهِىْ إلَى مَا بَيْنَ يَدَي اللّهِ: صَرِيْرُ أَقْلامِ الْعُلَمَاءِ، وَ وَطْىُ أَقْدامِ الُْمجَاهِديْنَ، وَ صَوْتُ مَغازِلِ الُْمحْصَناتِ

there are three things that remove the veils and approach to god’s dignity:(1)

the voice of movement of scientists’ pen when writing!

the voice of paces of warriors in the cause of religion in the battle field!

and the voice of spinning wheel of chaste women!


what a strange and meaningful interpretation! there are three voices which penetrate into the depth of existence and their tingles go ahead up to the everlasting nature of the world and approach to god’s dignity: voice of knowledge and pen, although it may be low and slow, voice of holy war and self-sacrifice, and voice of attempt, endeavor and work although it may be seemingly small.

and actually, these three things, knowledge, holy war, and work constitute the foundation of an honorable human community.

– from the book “ashahab fel hekam val adab”, page 22

martyrdom of hossein (A.s)

islam’s prophet (s.a.) says:

إنَّ لِقَتْلِ الْحُسَيْنِ حَرَارَةٌ فِى قُلُوبِ الْمُؤْمِنينَ لَنْ تَبْرُدَ أَبَداً

martyrdom of imam hossein (a.s.) creates a fire and heat in the hearts of believers which will never be extinguished.


there have been a lot of bloody wars in the world which are forgotten by lapse of several months and years. however, the remembrance of self-sacrifice of those who devoted themselves in the way of god and freedom of men as well as honor and virtue, shall not be forgotten because god, freedom, honor and virtue do not get old. imam hossein (a.s.) and his companions were the pioneers of these warriors for faith.


– mostadrekol vasael, volume 2, page 217

Two signs of a real muslem

islam’s holy prophet (s.a.) says:

لاَ تَنْظُرُوا إلى كَثْرةِ صَلاتِهِمْ و صَوْمِهِمْ وَ كَثْرَةِ الْحَجِّ و الْمَعْرُوفِ و طَنْطَنَتِهمْ بِالليْلِ وَلكِنْ اُنْظُرُوا إلى صِدْق الْحَدِيْثِ وَ أَداءِ الأَمانَةِ

do not respect only the excess of prayer, fasting, pilgrimage, righteousness with others and vigil of some people (although they are important in their own turn). rather consider their “honesty” and “trustworthiness”!


studying islamic documents clarifies this fact that two decisive signs of a real moslem is being honest and trustworthy, and although islamic services such as prayer, fasting and pilgrimage are considered as high educational programs, but they are not signs of islam and should be completed with honesty and trustworthiness.


– narrated from the book safinatol behar

Fire of anger

Imam bagher (a.s.) says:

إنَّ هَذا الْغَضَبَ جَمْرَةٌ مِنَ الشَّيْطانِ تُوْقَدُ فِى قَلْبِ ابْنِ آدَمَ

anger and wrath are the burning flame of fire which is kindled inside man’s heart by satan.


when an angry man performs something or makes a decision, most often he will later repent and feel sorry because burning fire of anger causes negligence from wisdom and intellect, on the whole, and usually nervous system and muscles activate in a direction that compensation of the concerned damages would not be possible even during the life time!

we shall control and extinguish this satanic flame with the utmost precision and speed.

otherwise, it may ruin and burn the life of others or us.


– beharol anvar, volume 73, page 278

source of wealth

Allah’s Prophet said:

اُطْلُبُوا الرِّزْقَ في خَبايَا الأرْضِ

seek for your sustenance in the depth of earth.


this instruction was issued by islam’s prophet (s.a.) when the importance of mines and whatsoever existed in the depth of earth was not known, indicating that moslems should search the depths of earth for exploiting the sources of income and whatever facilitates their life. such instructions are both a sign of profundity of islamic commands and also a lesson of endeavor and attempt for honorable living of moslems!


– narrated from nahjol fesahah

The worst profession

islam’s prophet (s.a.) said:

شَرُّ الْمَكاسِبِ كَسْبُ الرِّبا

imam sadegh (a.s.) said:

إذا أَرادَ اللّهُ بِقَْوم هَلاكاً ظَهَرَ فِيْهِمُ الرِّبا

prophet (s.a.) said: the worst profession is one which is mingled with usury.

imam sadegh (a.s.) said: when god wills to perish a nation, usury becomes manifest among them.(1)


despite of brisk market of usurers in the present world, and special dependency of this world on usury in different forms, it is evident that usury destroys financial and economical system of societies and results in terrible accumulation of wealth in the hand of limited number of people and institutions, and this unfair distribution of wealth is the source of different social misfortunes and moral corruption.


– from the book vasael-ul-shia, volume 12, pages 426 & 427

hypocrisy and affectation

imam sadegh (a.s.) said:

لا تُرّاءِ بِعَمَلِكَ مَنْ لاَ يُحْيي وَ لا يُمِيْتُ وَ لايُغْنِى عَنْكَ شَيْئاً

do not do your good deeds for affectation and showing to the people who have no power on life, neither on death, and can not solve any problem for you.


all appearances of the life of those who have got used to affectation and hypocrisy become hollow and empty. they are contented with spiritless appearances from civilization, imaginations and illusion from life, only fame from happiness and prosperity, and a series of ceremonies from religion, and surely the affecting people have no gain save appearances! for this reason, islam strongly criticizes this ugly attribute and says that your destiny in not under control of these people, why do you affect?


– beharol anvar, volume 72, page 300

signs of a hypocrite

imam sadegh (a.s.) said:

loghman said to his son:

لِمُنافِقِ ثَلاثُ عَلامات: يُخَالِفُ لِسانُهُ قَلْبَهُ وَ قَلْبُهُ فِعْلَهُ وَ عَلانِيَتُهُ سَرِيْرَتَهُ

there are three signs for hypocrites: their tongue is not in concordance with their heart, so is their heart with their deed and their outward with their inward.


hypocrisy is a great pain originating from low personality and weak will. those who try to show themselves better than what they are actually, their tongue and heart, outward and interior, as well as speech and deed are different. they are weak people who are not so brave to express their real character, neither have sufficient will and decision for correcting themselves. they appear in different faces and are practically treacherous with everybody even themselves. even more dangerous are the societies having a good looking outward and bad interior. their tongue which is the same mass media is in contrast with what is going on in the heart of these societies.


– from beharol anvar book, volume 15


imam sadegh (a.s.) said:

الحاسِدُ مُضِرُّ بِنَفْسِهِ قَبْلَ أَنْ يُضُرّ بِالَْمحْسُودِ

an envious person sustains a loss to himself before causing a loss to whom he envies.

brief description

the spirit of envy refers to not tolerating the others having a blessing, and trying to deprive them from that blessing, or causing a loss to them in other ways.

in fact, an envious person always activates as a retardation factor not a developmental factor.

envy is a big moral disease and in psychological view, the jealous person suffers more loss and also is melted, retarded and humiliated more than others. thus it is better that he try for precedence instead of causing others to be retarded.


– beharol anvar, volume 73, page 255

those deprived from god’s mercy

commander of believers (a.s.) said:

مَنْ وَجَدَ ماءً وَ تُراباً فَافْتَقَرَ فَأَبْعَدَهُ اللّهُ!

whoever has available water and land, and still he is poor and needy, he should be deprived from god’s mercy!

brief description it is clearly deduced from islamic traditions that moslems throughout the world should use all different resources such as animal husbandry, agriculture, underground resources and mines, profession, industry and commerce for encountering with poverty. when a nation has available even one of these capitals, should use is for fulfillment of its economical requirements. now, you can think about those having access to all of them. otherwise, they will be cursed and deprived from god’s mercy and spirit of islam. anyway need to others is condemned in islam’s view.


– beharol anvar, volume 103, page 65

the worst friends

imam ali (a.s.) says:

شَرُّ إخْوانِكَ مَنْ داهَنَكَ فى نَفْسِكَ وَ ساتَرَكَ عَيْبَك


your worst friends are those who flatter and talk with you glibly and conceal your faults.

brief description

escaping the realities and concealing the truths neither solves any problem, nor is considered as a service to anybody. therefore, those friends who try to conceal the truths instead of corrective and proper criticism, and conceal their friend’s faults for his false satisfaction, or show it as a goodness, not only have failed to be faithful in friendship, but also have committed a great treachery. this treachery would be sometimes at thecost of prestige, reputation, honor and prosperity of their friend.


– narrated from ghorarol hekam book

the most severe punishment

islam’s prophet (s.a.) says:

أَشَدُّ النّاسِ عَذَاباً فِى الْقِيامَةِ عَالِمٌ لَمْ يَعْمَلْ بِعِلْمِهِ وَ لَمْ يَنْفَعْهُ عِلْمُهُ

 one who knows something and does not observe it, and does not use his knowledge, his punishment in the hereafter would be the most severe one.

brief description

in islam’s logic, knowledge is always a tool for practice and improving individual and society’s life. otherwise it has no value.

those who commit a sin unknowingly have less responsibility, but high responsibility shall be on the burden of those who commit a sin knowingly, and those who neglect making aware different levels of society, and whosoever enjoys a small or big share of knowledge, shall bear the same responsibility accordingly.


– beharol anvar, volume 2, page 38

calamity of debt

islam’s prophet (s.a.) says:

إيّاكُمْ وَ الْدَّيْنَ فَإنَّهُ هَمٌّ بِاللَيْلِ، وَ ذُلٌ بِالنَّهارِ!

avoid borrowing as far as you can, because it causes grief at night and contempt on day.

brief description

garishness of material life and luxury competition in our period has caused people to undertake unreasonable loans and exhausting debts and installments.

since a debtor is not considered as a free man, we are instructed not to undertake debt unless for a dire necessity.

the danger of debt at the level of countries would be more and its effects would be more fatal, and it hurts freedom and spiritual independence of nations.


– beharol anvar, volume 103, page 141

A healthy social life

imam sadegh (a.s.) says:

لوْ أَنَّ النَّاسَ أَدَّوْا حُقُوقَ أَمْوَالِهِمْ لَكانُوا عايِشِينَ بِخَيْر

if people pay rights of each other, and fulfill requirements of the poor, they will enjoy a good and satisfactory life.

brief description

the above tradition, which is concerned with charity tax on property and supplying requirements of the needy of society, warns everybody that paying rights of others is not merely a moral and human matter. rather it is an important social principle that peace and health of society depends on it.

dangerous reactions caused by unfair and class exploitations which threaten societies today and disturb peace terribly are good proofs for this great islamic command.

as far as world’s people consider right equal to force and powerful people refrain incumbent rights which they are liable to pay, both themselves and all human societies are endangered.


– vasael-ul-shia, volume 6, page 2

key of misfortunes

imam hassan askari (a.s.) said:

إنَّ اللّهَ جَعَلَ لِلشَّرِ أَقْفَالاً وَ جَعَلَ مَفاتِيحِ تِلْكَ الأَقْفالِ اَلشَّرابَ، وَ الْكِذْبُ شَرٌّ مِنَ الشَّرابِ

 god has set some locks for evils and maladies, the key of which is wine, and lying is even worse than wine.

brief description

the greatest and most effective hindrance for evils and maladies is wisdom and intellect, and this is a strong lock set on them. when lock of “wisdom” is opened by the key of “wine”, all evils and obscenities are freed and a drunk person may commit any possible crime, sin and corruption.

but if a drinker commits a sin under dipsomania condition, a liar disturbs knowingly organization of a social life, and kills the spirit of reliance and becomes source of all sins and corruption. so lie is even more dangerous than


– vasael-ul-shia, second volume, page 223

signs of people of paradise

imam sadegh (a.s.) said:

إنَّ لاَِهْلِ الْجَنَّةِ اَرْبَعَ عَلامات: وَجْهٌ مُنْبَسِطٌ وَ لِسانٌ فَصِيْحٌ وَ قَلْبٌ رَحِيْمٌ وَ يَدٌ مُعْطِيَةٌ


the people of paradise have four signs: open face, eloquent and clear tongue, merciful heart and bountiful hand.(1)

brief description

the noblest human schools are those which assume individual inside the society and society as the trainer of valuable people because society is the source of all immaterial and material blessings.

the above tradition which refers to the signs of prosperous and paradisiacal people, remarks four issues all concerned with solidity of social relations and sowing seeds of humanistic affections in the land of society.

open and pleasant faces, soft and kind and in the meantime clear and eloquent tongues, hearts beating for helping the people, and hands not stopping assistance. yes, these are the signs of people of paradise.


– from the book of ershadul gholoub


imam ali (a.s.) said:

إِتَّعِظُوا بِمَنْ كانَ قَبْلَكُمْ قَبْلَ أَنْ يَتَّعِظَ بِكُمْ مِنْ بَعْدَكُمْ


take counsel from your predecessors before the posterity take counsel from your life and destiny.(1)

brief description

the history is full of lessons for taking counsel, full of examples and advices and the end of injustices, oppression, difference and discrepancies, stagnations and petrifaction, unawareness from the situation of environment and time, and are all reflected in the mirror of history. but imam ali a.s., the super man of humanity history, warns us to take counsel from the situation of life and destiny of predecessors and do not let your ugly and misfortune destiny tbecome an example for the posterity. this roaring sea of time takes away all people with itself. the nations are fortunate who look to their past and draw their prosperity and fortune on the future waves.

– nahjol balaghah, from sermon 31

Hazrat Ali (a.s. ) SaysRemember that there are three kinds of people, one kind is of those learned people who are highly versed in the ethics if truth and philosophy of religion, second is the kind of those whoa re acquiring the above knowledge, and the thrid is that class of people who are uneducated. They follow every pretender and accept every slogan, they have neither acquired any knowledge nor have they secured the support of firm and rational convictions.

nahjol balaghah,

foundations of guidance

imam javad (a.s.) says:

اَلْمُؤْمِنُ يَحْتاجُ إلى ثَلثِ خِصَال: توفيقٌ مِنَ اللّه، وَ وَاعِظٌ مِنْ نَفْسِهِ، وَ قَبُولٌ مِمَّنْ يَنْصَحُهُ


the believers require three qualities: divine success, a preacher from the heart and soul, and acceptance from advisers.(1)

brief description

in this path, with a lot of acclivity and declivity which man should go through it along his life for being saved from innumerable dangers which threaten his prosperity and also becoming a useful and effective individual in the society, first he needs a spiritual and immaterial relation with god being supported by his pure essence, and then an aware and informed conscience advising him inwardly, and then hearing ears using the thoughts, guidance, advices and consultation of others.


– montahal-aamal

everyday examine yourself

imam kazem (a.s.) said:

لَيْسَ مِنّا مَنْ لَمْ يُحاسِبْ نَفْسَهُ كُلَّ يَوْم


one who does not perform self-examination everyday, has no relation with us.(1)

brief description

preventing loss and attempting for more profit, in any small or big institution in this world, is not possible without continuous inspection, examination and balance sheet. and it is really surprising that people are so careful in calculation of their material capitals, and or are so sensible to increase and decrease of few grams of their weight, but sometimes they even do not investigate their human, moral and immaterial accounts even once during their life. what a terrible negligence!

but a responsible and vigilant moslem is one who, as per speech of imam kazem (a.s.) in above tradition, examines his account everyday without exception. if he has done a good deed, he tries to continue it, and if he has done an evil, he repents for it.


– from the book aghvalol aemeh, volume one, page 214

there is not any incurable disease.

islam’s prophet (s.a.) said:

ما أَنْزَلَ اللّهُ مِنْ داء إلاّ جَعَلَ لَهُ دَواء


god has not given any disease unless he has created a remedy for it.(1)

length and shortness of life

imam ali (a.s.) says:

مَوْتُ الاِْنْسانِ بالذُّنُوبِ أَكْثَرُ مِنْ مَوتِهِ بِالأَجَلِ وَ حَياتُهُ بِالْبِرِّ أَكْثَرُ مِنْ حَيَاتِهِ بِالْعُمْرِ

early death of men due to sin is more than natural death, and long life of individuals due to their righteousness is more than long life for natural life.


undoubtedly, a lot of sins and bad attributes shorten life directly (such as drinking, gambling, jealousy, envy and vindictiveness) and also a lot of them shorten it indirectly through affecting on the social disorders and taking away public security and occurrence of wars (such as usury, injustice and oppression). on the other hand, righteousness could be the cause of a long life due to its deep effect on the peace of spirit and conscience.

therefore, sin, disregarding its harmful spiritual effects, is very effective on shortening man’s life, as righteousness is fully effective in long life in addition to all of its other effects.


– safinataol behar, page 489

fulfillment of obligation is

the greatest worship.

مَنْ عَمِلَ بِمَا افْتَرَضَ اللّهِ عَلَيْهِ فَهُوَ مِنْ أَعْبَدِ النّاسِ

whoever fulfils his obligations, will be among the most votary people.

brief description

worship is neither restricted to serve the people, nor to praying and fasting. rather, the greatest worship is that everyone shall fulfil his obligatory duties in each section. which worship is higher and more manifest than this? the worship which could change a society into a flower garden and present any goodness and prosperity. fulfillment of obligations has a wide concept including worship obligations, in addition to social and human duties as well as necessary and economical services, and thereby alienation of those who have left their necessary obligations and perform discretions and assume themselves votary with islam is clarified.


– vasael-ul-shia’. volume 11, page 206

importance of guest

Theprophet (s.a.) said:

اِذا اَرادَ اللّهُ بِقَوْم خَيْراً أَهْدَى اِلَيْهِمْ هَدِيَّةً. قالُوا وَ ما تِلْكَ الْهَدِيَّة؟ قالَ: اَلضَّيْفُ

when god will on happiness and prosperity of a nation, he will bestow them a gift. they asked, `what is that gift’. he replied, `guest’.


that is true. guest is the gift of god, a valuable and honorable gift. but the material world in which all affections are lost, guest has no sense. rather, it is a troublous and strange and unreasonably beloved being. so it rarely happens for someone to invite another or to be invited unless for material, commercial and political relations.

while the islamic countries and the families in which religious customs are still alive, guest is honored and respectable as a divine gift although he may not have any family relation.


– beharol anvar, volume 15, page 241

Respect and affection

imam sadiq(a.s.) says:

لَيْسَ مِنّا مَنْ لَمْيُوَفَّرْ كَبيرَنا وَ لَمْ يَرْحَمْ صَغيرَنا

one who does not respect the adults and does not display affection to the children, does not belong to us


human societies are like he extensive caravan which is continuously moving. the infants are born by the mothers, and children grow up and adults become old and the old die and nobody is excepted from passing this caravan.

herein, the adults usually are more experienced and have deeper insight and have been the source of numerous services during their life if they had been conscientious, and all calculations indicate that they should be respected and youths and adolescents should consider their reverence.

and since children are fresh and at the beginning of their life, should be loved and foundations of their prosperity should be constructed sincerely by the adults, and this is the way and customs of a humanitarian and progressive society.


– osoul kafi, page 253


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