Akhlaq

‫ْص (عج) اَ ْدر ِْک َنا‬
‫ک َیا َول ِ َّی ا ْل َع ْ ِ‬ ‫َصلَّی ا ُ‬

‫ہلل َعل َْی َ‬ ‫بِ ْس ِم اہللِ ال َّر ْح ٰم ِن الرَّح ِْی ِم‬
‫‪PRIMARY‬‬
‫‪AKHLAQ‬‬
‫‪ARTICLES‬‬
INDEX
IMPORTANCE OF AHKLAQ............................................................................................................................. 4
ABSTAINING FROM SINS (‫ )اجتناب السیئات‬................................................................................................ 8
َ َ ‫ )ا‬......................................................................................................................................... 11
TAQWA (‫لتقْوی‬
َ َ ‫)ا‬........................................................................................................................................ 14
SALAAM (‫لس ََلم‬
BROTHERHOOD (‫ )ا َ ْلخ َوۃ‬............................................................................................................................. 17
SALAAT – 1 .................................................................................................................................................. 21
DISRESPECT OF PARENTS ............................................................................................................................ 24
FALSEHOOD )‫ – (الکذب‬1 ........................................................................................................................... 27
IMPORTANCE OF FRIENDS – 1 .................................................................................................................... 31
ANGER (‫ )غضب‬............................................................................................................................................ 35
INSULTING A BELIEVER................................................................................................................................ 40
MUSIC (‫ )الغناء‬............................................................................................................................................. 45
ABUSIVE LANGUAGE (‫ )الکَلم السو ء‬.......................................................................................................... 50
PRIDE (‫ – )الکرب‬1........................................................................................................................................... 52
BACKBITING (‫ )الغیبۃ‬................................................................................................................................... 56
Akhlaq (Pri – Year 1) Page 2

ِّ َ ‫ )ا‬............................................................................................................................ 61
ْ ‫لص‬
TRUTHFULNESS (‫دق‬
َ َ ‫ )ا‬............................................................................................................................................. 64
GREED (‫لط َمع‬
JEALOUSY (‫ )الحسد‬...................................................................................................................................... 69
RESPECT OF PARENTS ................................................................................................................................. 72
ِّ َ ‫ )ا‬................................................................................................................................ 76
SHOWING OFF (‫لریَاء‬
GUARDING THE TONGUE)‫ (حفظ اللسان‬................................................................................................... 80
NIYYAH (INTENTION) ................................................................................................................................... 83
IMPORTANCE OF MAH-E-RAMAZAN – 1 ..................................................................................................... 88
NON FULFILLMENT OF PROMISE ................................................................................................................ 91
CLEANLINESS )‫ (نظافۃ‬................................................................................................................................. 96
ISRAAF (EXTRAVAGANCE) ........................................................................................................................... 99
SALAAT – 2 ................................................................................................................................................ 104
IMPORTANCE OF NAMAZ...................................................................................................................... 104
ENJOINING GOOD & FORBIDDING EVIL (‫ )امر بالمعروف و نہی عن المنکر‬.............................................. 108
VANITY/EGOTISM (‫ )العجب‬....................................................................................................................... 114
MUHARRAM – 1 ........................................................................................................................................ 117
STEALING (‫ر َقۃ‬ َ َ ‫ )ا‬................................................................................................................................... 120

ِّ ‫لس‬
HYPOCRISY )‫ (النفاق‬................................................................................................................................. 123

‫ایل َو بِّ ِّذک ِّْر َولِّ ِّی ِّہ‬
ٰ ‫بِّ ْس ِّم ِّہ ت ََع‬
IMPORTANCE OF AHKLAQ
‫ ب ِّعثْت ِِّلت َِّم َم َمک َِّار َم ْاِل َ ْخ ََل ِّق‬:)‫ب (ص‬ َ ‫ر ِّو َ ع‬
ِّ ِّ ‫ي َ ِّن الن‬
It has been narrated from Holy Prophet (s.a.w.a.): I have been raised for the perfection of morals. 1
(An extract from the book Meraj-us-Sa’adah)
Introduction:
In a very famous tradition, Holy Prophet (s.a.w.a) says, ‘I have been sent for the perfection of (good)
morals’. This tradition highlights the aim of prophetic mission. The Akhlaq of person plays a very important
role in the society. It is the best means for attracting the people towards the religion. Also many divine
blessings are directly related to the Akhlaq of a person. Our Imams (a.s) too have greatly emphasized about
the importance of good morals. Today, many people have a negative opinion about Islam, due to bad
behaviour of the Muslims.
Recognition of the self (nafs)
When a person recognizes himself he develops in himself a liking towards achieving perfections and keeps
away from evil deeds. Man is a pearl sent in this world - but with a purpose. This precious pearl has not
been placed in body for play and sport. Therefore the one who is aware of himself strives to obtain benefits
from his self and gradually attains a position which he ought to attain. If a person recognizes himself only
through his limbs, flesh and skin then he is at par with animals because they too recognize themselves in a
similar manner. So if a person looks in the mirror and says “This is me” then he has recognized himself
through external factors. If this is our reality, then why do we pride ourselves over animals and deem
ourselves superior to them? Why has Allah preferred us over rest of the creation?
1
Behaarul Anwaar, v. 27, p. 376

We combine in ourselves certain animal instincts and some angelic characteristics. Which of these are
worthy of our possession attaining which shall make us deserving of eternal happiness? Which evil
attributes shall we strive to abstain from?
Our self (soul) too is the recipient of pleasure and pain and also experiences illness and health
It should be clear that the existence of a man consists of two parts:
The first part – The body
The second part – The soul
For both - there is sorrow & pleasure, discomfort & comfort, illness and health. Infliction of a disease upon
the body makes it weak and feeble. It prevents it from obtaining material pleasures. Ignoring its treatment
may lead to its ruination. Medical science deals in the treatment of such diseases. Similarly a soul too is
inflicted with pain and diseases. The diseases of the soul are all those condemned behaviors (like anger,
greed etc.) and evil attributes that deprive it from spiritual pleasures. Whereas the good health of the soul
lies in obtaining those worthy attributes (like patience, gratitude etc.) and angelic characteristics that act
as a source of salvation and proximity to God. These illnesses and treatment thereof can be found in “Ilm-
ul-Akhlaq” which shall be discussed later.
The sequence of perfecting the Akhlaq – the attributes that should be obtained initially and those at a
later stage
It should be clear that there is a sequence for acquiring noble attributes, breaking of which is improper. In
the light of numerous traditions, it is imperative that a person first gets rid of the evil attributes that may
be present in him. He should strive to firstly purify himself from the corrupt attributes of anger, pride,
falsehood etc. Just as when a person wants to drink juice, he must first wash the glass of all the dirt that
may be present in it. Only then he will enjoy the juice. Holy Prophet (s.a.w.a) too adopted this method. In
Surah Jumah we recite,
... ‫اب َوالْ ِّحك َْم َۃ‬ ْ ِّ ‫هْي آیَاتِّ ِّه َوی َزك‬
َ ‫ِّهْي َوی َعلِّمهم الْ ِّك َت‬ ْ ِّ ْ َ ‫ یَ ْتلو عَل‬...
“… He recited to them the His signs, he purified them and taught them the Book and wisdom…”

Thus we see that before Holy Prophet (s.a.w.a) taught the Quran to the people, he purified them from their
wrong beliefs and morals. (Inshallah we shall deal with this topic separately i.e. leaving of sins is better
than doing of good actions)
General Rules to Treat Evil Tendencies
Ilm-ul-Akhlaq deals with the treatment of spiritual illnesses (like pride, anger, jealousy etc) in a way that
first the diseases are diagnosed. The origin of the disease is found out, its symptoms are identified and
then the relevant cure is prescribed. Needless to say, all this is done in the light of the traditions of Ahle
Bait (a.s). They are the representatives of Allah and are Masoom. They are free from any kind of evil
attributes and possess all noble attributes to the level of perfection.
It should be borne in mind that just as bodily health gets disturbed by going to the extremes (liking eating
too much food or not eating at all; sleeping too much or not sleeping at all etc.),in the same way, spiritual
ailments too arise by going to the extremes (eg. Anger - getting angry excessively to the point of taking
revenge is also bad and not getting angry at all (especially in religious matters) too is bad.)
Also we should bear in mind that the diseases of soul may be due to three factors.
1. Psychological (Nafsaani)
2. External
3. Physical
 Psychological factors are related to the mind of a person. Sometimes, a child may be coming from a
broken home and will be disturbed. Thus his Akhlaq may not be up to the desired Islamic standard. Or
if a child had been beaten regularly in his childhood, then in his adolescence he may be aggressive and
rebellious etc.
 External factors are a result of temporary external conditions like bad company
 Physical factors are those that may arise in the body due to some weakness of the body or some
ongoing medical treatment. For example, some medicines have side effects that make a person
irritable and thus he may not behave appropriately.

The general rule to cure physical disease is intake of such food that is against the nature of the concerned
disease. If the said disease has a nature of heat then the patient should be given food that has the opposite
nature and vice versa. If the illness is not severe and old, it will be cured by intake of such food else it has
to be treated by bitter medicines.
The above mentioned principle also applies while treating psychological illnesses and evil tendencies. Thus
when a person finds evil attributes in his self, then he should perform such acts that are against the nature
of evil characteristics. In the same way as the food having cooling effect is given to treat a heat bearing
disease, like wise evil attributes can be treated with good attributes. If the said treatment does not produce
results then a person should exhort himself by both tongue and heart. He should scold himself while
keeping in mind the evilness of such attributes.
For example if one is miserly and he must do those actions that are against miserliness i.e. spending more
than required and become a spendthrift. Similarly if one is suffering from cowardice he must treat it by
putting himself before challenging tasks and positions.
Lastly but most importantly, we should pray to Allah and Imam-e-Zamana (a.s) for any kind of spiritual
illness that we may find in ourselves. There are specific duas wherein we pray to Allah for the improvement
of our morals – the most famous one being “Dua-e-Makarem-ul-Akhlaq”. It can be found in the book
“Sahife Sajjadiyyah”. Also there are small duas like “Allahummarzuqna taufeeq …

ABSTAINING FROM SINS (‫)اجتناب السیئات‬
‫ی ِّف اللَ ْح ِّم‬ َ َ ‫…إ َن الْعمل َا‬: ‫َال‬

ِّ ‫الس ِّك‬ َ ‫لس ِّی َئ أ ْس َرع ِّف َصا ِّح ِّب ِّه م‬
ِّ ‫ِّن‬ َ َ ِّ ِّ َ ‫َع ْن ا َ ِّب َع ْب ِّد‬
َ ‫الل ؑ ق‬
Imam Sadiq (a.s): …Surely the effect of a sinful action upon a person is faster than the effect of a sharp
knife on the flesh.1
Introduction
The Islamic shariah consists of obligatory as well as prohibited acts. Also there is long list of good actions
that a believer can perform and also there are many evil actions that he is expected to avoid. However, in
the light of traditions, it is more important to refrain from sins than to perform good deeds. In fact the
reward of leaving a sin for the sake of Allah is more than the performance of a good deed for the sake of
Allah. In the book of Wasail-us-shia, around three chapters consisting of around 54 traditions speak on this
matter. Allah too says in the Quran “Surely we shall accept only from the pious”. As per numerous
traditions a pious person is described as the one who abstains from sins.
The pleasures of sins – although they look tempting and delightful - are only transient and usually we have
to suffer more than their worth. So why should we involve ourselves in everlasting loss for temporary
pleasures? H. Ali (a.s) says, “Refraining from sins is better than seeking forgiveness. So often the pleasures
of a few moments become the cause if a lengthy grief and regret…” 2
Traditions
 Imam Sadiq (a.s): Strive more to perform good deeds. However if you cannot perform a good act (at
least) do not disobey (the commands of Allah). Because if one lays the foundation of a building and
does not spoil it, then, even if the progress is slow, the building will definitely rise. (Conversely) The
1
Wasail-us-shia, Book of Jehad-un-Nafs, Chapter 40
2
Wasail-us-shia, Book of Jehad-un-Nafs, Chapter 42

person who lays the foundation and at the same time spoils it, then it is sure that the walls of this
building will never be raised.1
 Imam Sadiq (a.s) “To refrain from eating a single morsel of Haraam is, near Allah, more valuable than
the performance of two thousand rakats of recommended prayer.” 2
Good deeds are not accepted due to sins
 Hazrat Musa (a.s) passed by a person from among his followers who was in prostration. After
completing his work, H. Musa (a.s) returned to find him still in prostration. He said, “If I had the power
to grant your wish I would surely have granted it.” Allah revealed to H. Musa (a.s) that, “Even if this
man prostrates for Me till his head gets detached from his neck, I will not accept his deeds, till he
abstains from that which I dislike and does that which pleases Me. Otherwise his sins are hindering his
supplications from being accepted.” 3
 Holy Prophet (s.a.w.a) “Even if you stand for prayers like a tent peg planted on the ground and keep
fasting till you resemble a dried stick and stoop like a bow, Allah will not accept any of your deeds till
you have the piety to guard against the evil deeds.” 4
Good deeds are destroyed due to sins

 The Holy Prophet (s.a.w.a): “For the person who recites ‘Subhanallah’, Allah plants a tree in Paradise.”
On hearing this, a man from Quraish stood up and said, “If it is this way, then there must be many trees
for us in the Paradise?” The Holy Prophet (s.a.w.a) replied, “Yes, but you must beware that you don’t
set them on fire from here to burn them all down.” 5
 Sulaiman bin Khalid says; “ I asked Imam Ja’far as-Sadiq (a.s.) regarding the Quranic verse
ْ ‫َو َق ِّد ْم َنا إِّ َیل َما َع ِّمل ْوا م‬

‫ِّن َع َم ٍل ف ََج َعلْ َناه َه َباء َم ْنث ْورا‬
1
Oddatud-Daae, p. 235
2
Gunahe Kabira
3
4
Gunahe Kabira, v. 1, p. 15
5

“And We will proceed to what they have done of deeds, so We shall render them as scattered floating
dust.” 1
He (a.s) said, “By Allah, even if their deeds are as white as Egyptian cotton, but if they find sin and lewdness
they do not abstain from it.” 2
In other words, their good deeds are scattered like dust due to the lack of piety, and hence are of no value
at all. Allama Majlisi (r.a.) writes in the explanation of this tradition, “Worship and obedience becomes void
due to sin.” 3
How to avoid sins?

Many sinners get involved in sins due to carelessness and ignorance about the consequences of their sinful
actions. If they would have been aware of the harm their actions upon their body and soul, they would
have refrained from it. Thus we conclude that only those people refrain from sins for the sake of Allah who
possess faith and religious beliefs.
Thus in Islam, the question of faith (Imaan) has been given topmost importance. A lot of emphasis has been
laid on the acquiring religious knowledge so that a person becomes acquainted with shariah and makes his
faith so strong that he can fight against the committing of sins. The power of Imaan is so strong and
effective that at the time of appearance of a sin, it saves the individual from deviation (As can be seen in
the incident of H. Yusuf (a.s) and J. Zulekha). This strength of faith – under Divine inspiration – makes a
person avoid sins. Experience has shown that if a person possesses the strength of faith, then even if he is
physically weak – he will save himself from falling into the pit of sins by remembering Allah.
1
Surah Furqaan: verse 23
2
Oddatud-Daae
3

TAQWA (‫)ا َ َلتقْوی‬
ِّ ‫ْي م ِّْن َك ِّث‬

‫ْي ال َْع َم ِّل بِّ ََل تَق َْوى‬ َ ‫ ِّإ َن َقلِّی َل ال َْع َم ِّل َم َع‬:)‫الصا ِّدق (ع‬
ٌ ْ ‫التق َْوى َخ‬ َ ‫َال ْال ِّ َمام‬
َ ‫ق‬
Imam Sadiq (a.s): Surely a little action accompanied with piety (Taqwa) is better than a lot of actions
devoid of piety
Introduction
The word ‘Taqwa’ is derived from the root ‘‫ ی‬- ‫ ’و – ق‬which means ‘to safeguard’ or ‘to abstain’.
In the Islamic terminology, it is defined as the action of restraining oneself from disobeying the commands
of Allah. When Imam Ja’far as-Sadiq (a.s.) was asked to elaborate on the meaning of the word, ‘Taqwa’ he
replied, “Submit to the command (of Allah) and do not go near the prohibited.” It means that one should
endeavor to fulfil all the commands of Allah and abstain from the prohibited things. It must be mentioned
that to refrain from sins is more important than performing good deeds.
Quranic Verses & Traditions
َ ‫ب ِّفی ِّه هدى لِّلْم َت ِّق‬

‫ی‬ َ ‫ذَلِّ َك الْ ِّك َتاب ل َ َر ْی‬
“This is the Book, there is no doubt in it. Guidance for those who are pious” 1
The Holy Prophet (s.a.w.s.) said: “On the Day of Judgement there would be people whose good deeds will
be as heavy as the mountains of Tahama. Inspite of this it would be ordered that they be tossed into the
fire of Hell.”Upon this someone said, “O! Prophet of Allah (s.a.w.a), were these people performing salaat
(prayers)?” He (a.s) replied “Yes, they used to pray, and fast and also spend a part of the night in worship.
1
Surah Baqarah: verse 2

But, whenever they chanced upon something which gave them pleasure, they used to rush to it without
thinking whether it was right or wrong.”
Good deeds are accepted only if accompanied with piety
َ ‫إِّنَ َما یَ َتق ََبل الل م‬

َ ‫ِّن الْم َت ِّق‬
…‫ی‬
“ …. Surely Allah shall accept (only) from the pious” 1
 Holy Prophet (s.a.w.a): “Even if you stand for prayers like a tent peg planted on the ground and keep
fasting till you resemble a dried stick and stoop like a bow, Allah will not accept any of your deeds till
you have the piety to guard against the evil deeds.” 2
 Imam (a.s): “Abstaining from sins is the basis of religion. Hence, refrain from sins in order to become
the most pious worshipper. Adorn yourself with piety. Do not perform a single good deed without
piety. Surely that deed is most acceptable by Allah which is accompanied by piety, even though it may
be trifle. As Allah says, “Allah accepts the good deeds only from the pious people.”
Signs of Piety
It is said by Amirul Momineen (a.s.): There are some signs of the pious which make him or her distinct.
1. Truthfulness in talk
2. Trustworthiness in every affair
3. Fulfilment of promise
4. No show of pride
5. No miserliness
6. Maintenance of bonds of relationships (doing sil-e-rahm)
7. Kindness toward the weak
8. Less mixing with women
9. Promotion and propagation of good deeds and virtues
10. Good behaviour and nice attitude
11. Awareness of issues making people closer to God
1 Surah Maidah: verse 27

2 Gunahe Kabira, v. 1

And finally he (a.s) said: How lucky is this lot and what a nice place they are to get!2
Levels of Piety
Imam Sadiq (a.s.) is reported to have said that Taqwa has three degrees:
1. Piety for the sake of God in the matters desired by Him and it is most special Taqwa,
2. Piety in the matters which are doubtful and it is Special taqwa and
3. Piety due to fear of the Hell and its chastisement and it is giving up of or restraining oneself from the
prohibited. This is Taqwa-e-Aam. 1
Advice of Ameerul Momineen (a.s)
Ameerul Momineen Ali (a.s.), in his letter to Usman bin Hunaif Ansari, says: Beware! Every follower has a
leader who should be followed and his light must be taken benefit of. Know that your leader has left this
world only in two old clothes and who had taken only two pieces of breads for food but you do not have
the ability to do like that. Yet assist me through piety, effort, cleanliness and walking on the true path. By
God, I have not hoarded gold and silver from your world and have not heaped treasures of wealth and
money. Even for this clothing, I have not provided an alternate pair. I have not owned even a little measure
of land. I have not eaten from this world more than a little and insignificant food. In my view this worldly
life is of no more value than the bitter seed which grows on the branch of the oak tree…2
Conclusion
Considering the above traditions it is clear that keeping away from sins and practicing Taqwa is of
paramount importance. We must perform our actions in such a manner that we strive to emulate as closely
as possible the examples set by the high ideals of our Ahle Bait (a.s.). It should not be that our good actions
are rendered null and void due to our sins. It is necessary to be careful of such an impending loss and
disaster for which we ourselves would be responsible. Hence, if we succeed in remaining aloof from sins,
then even if our good deeds are paltry, they would be accepted by the Lord. And when the Lord of the
Worlds accepts a deed it cannot be termed as small and insignificant.
1
2
Nahjul Balaagha, Letter 45

SALAAM (‫لس ََلم‬

َ َ ‫)ا‬
َ ‫ أ َ ْف ِّش‬:‫هلل‬
‫الس ََل َم یَكْثر َخ ْْي بَ ْی ِّت َك‬ ؐ ِّ ‫َال َرس ْول ا‬
َ ‫ق‬
Holy Prophet (s.a.w.a): ‘Spread salaam around (i.e. say it frequently), the goodness in your own house
will increase.’ 1
Introduction
Saluting one another is among the important signs of being a Muslim. Islam being a religion of peace has
incorporated the message of peace in the daily social interaction of its followers through Salaam.
Whenever a Muslim says salaam to another, he wishes peace, security, greeting and bounty for his brother
in faith. Uttering salaam to one another is an important Islamic culture. Our greeting to our brothers in
faith should show our sincerity, manners and gentle disposition. It takes us away from pride and towards
brotherly love and compassion.
Importance of Salaam
Saluting and greeting a brother in faith is so important that speaking before saluting is frowned upon.
 Holy Prophet (s.a.w.a) admonishes 'Do not answer the one who begins to talk before having
greeted you with peace', and he (s.a.w.a.) also said, 'Do not allow anybody to partake of your
food until they have greeted you with salaam’2
 Holy Prophet (s.a.w.a): ‘The miser is the one who is miser in saluting.’
1
2
Al Khisal, p. 19, H. 67

Rewards of conveying Salaam
Whenever we meet our brothers in faith, we should be eager to salute him first. Though saying salaam is
Mustahab and its reply wajib, yet the sawaab for saying salaam is more than giving of reply.
 Imam Husain (a.s.) says: ‘There are 70 rewards for saluting. Sixty nine are for the one who initiates it
and one for the one who replies’.1
 The Holy Prophet (s.a.w.a) : ‘A person who salutes ten people during his busy schedule would get the
reward of liberating a slave’ 2
 Hasan Ibne Mundhir narrates: I heard from the sixth Imam (as) saying: ‘If one offering the salaam says,
“Salaam” it is equal to ten good deeds. Saying, “As Salaamo Alaikum Wa Rahmatullah” is equal to
twenty good deeds. Saying, “As Salaamo Alaikum Wa Rahmatullahe Wa Barakatoh”is equal to thirty
good deeds.3
Unfortunately, the western culture has corrupted our youths in forgetting salaam. It has replaced salaam
by ‘Hi’ and ‘Hello’ and ‘Good morning’
Manners of Replying to Salaam
‫َوإِّ َذاح ِّی ْیتم بِّ َت ِّح َی ٍۃف ََحیواْبِّأَ ْح َس َن ِّم ْن َهاأ َ ْوردو َها‬
And when you are greeted with a greeting, greet with a better (greeting) than it or return it (equally). 4
As per this Quranic verse, whenever someone tells us salaam, then we must try to give a reply better than
what he/she has said. Thus, if someone says: “As Salaamo Alaikum” to us, it is better for us to reply by
adding, “Wa Rahmatullahe Wa Barakatuhu”. But if someone says “As Salaamo Alaikum Wa Rahmatullahe
Wa Barakatuhu” to us, then it is not enough to give the normal reply salaam. Rather, we have to necessarily
add “Wa Rahmatullahe Wa Barakatuhu” to our reply so that our reply is equal to the initial greeting.
1
2
Tahzeebul Islam by Allamah Majlisi (r.a.)
3
Al-Kafi, v. 2, Ch of Tasleem
4
Surah Nisa: verse 86

Rules of conveying Salaam
There is set of rules / manners that are recommended for saying salaam
 Imam Sadiq (as): The younger ones must offer salaam to the elders. Also a person who is riding should
offer salaam to the one who is walking, the one who is walking should say salaam to the one who is
standing and sitting. If two groups of people meet, then the one that is smaller must say salaam to the
one that is bigger and one person meets a group then he should offers greetings to the whole group. 1
 Imam Baqir (a.s): ‘Allah, the Most Majestic, the Most Holy, loves offering of salaam openly, loudly and
clearly.’’ 2
Conclusion
We can start with first implementing this Islamic culture in our homes, as uttering these words of peace
brings lots of Barakat (grace) to our homes. We should compete with each other in greeting our elders,
friends and our juniors.
1
Al-Kafi, v. 2, Chapter of Salaam
2
Al-Kafi, v. 2, Chapter of Salaam; H. 5

BROTHERHOOD (‫)ا َ ْلخ َوۃ‬
‫ی أ َ َخ َویْك ْم‬ َ
َ ‫إِّنَ َماالْم ْؤ ِّمن‬
َ ْ َ‫ون إِّ ْخ َو ٌۃ َفأ ْصلِّحواب‬
Believers are brothers (to one another). So restore friendship among your brothers....1
Introduction
One of the strongest relationships among human beings is that of Brotherhood. Brothers love one another,
are sympathetic to one another and they consider themselves as partners in times of happiness as well as
in times of difficulties. Just as brothers are related to each other on account of having one common father,
Islam considers Holy Prophet (s.a.w.a.) as the father of the ummah and consequently all believers are
brothers of each other.
In order to strengthen the social order and to improve the relationship among human beings, Islam has
utilized this strong bond among humans as one of its guiding principles. The Holy Quran speaks very
explicitly about brotherhood. There are no boundaries in the matter of Islamic brotherhood. All believers,
irrespective of their race, country and language are included in the above ayat and are recognized by Islam
as brothers. It is precisely for this reason, that when Holy Prophet (s.a.w.a) began propagating Islam, all
types of people accepted it. In fact, Bilal was one of the dearest companions of Holy Prophet (s.a.w.a).
Traditions / Incidents
 Once a man by the name of Zuhri came to Imam Sajjad (a.s.) and complained that all the people around
him were jealous of him. All this was making him angry. Imam (a.s.) advised him “Why don’t you
consider everyone as your family? Those who are your elders as your father, your equals as your
brothers and the young ones as your children. Now whom would you oppress and whom will you
curse? Think of those who are elder to you to have done more good deeds than you, those who are
younger to you as having done fewer sins than you. And those who are your equal (in age), remember
1
Surah Hujarat: verse 10

that you are sure of your sins but Allah (s.w.t.) may have forgiven their sins.”1
 Imam Baqir (a.s.) said: An angel was once passing by a house, when he witnessed a man standing near
its door. The angel questioned him, "Why are you standing here?" "This is the house of my brother
and I wish to greet him," answered the man. The angel asked, "Is he of your relatives? Is it that you
need his help that you have come to pay him a visit?" The man replied, "It is not as you think. We are
just brethren in faith and I only wish to meet him and greet him for the sake of God". When the angel
heard this he said, "I am God's messenger towards you. He has sent you His greetings and has said: O'
My Servant! You have paid Me a visit and desired My pleasure and so, as a reward for upholding the
rights and sanctity of religious brotherhood, I have made Paradise compulsory for you and have
distanced you from My fire and wrath."
 An inhabitant of the city of Rey, narrates: One of the followers of Yahya Ibn Khaalid was appointed as
governor of Rey. I had some taxes to pay and feared that the new governor would extract it from me,
for in such a case, I would face very difficult times. Some of my friends informed me that he was a
follower of the holy Imams (a.s.), but I was fearful that if it was not so, he would not hesitate to put
me behind bars. With the intention of performing Hajj, I presented myself in the presence of Imam
Musa Kazim (a.s.) and informed him of my predicament. The Imam (a.s.) wrote a letter to the governor,
the contents of which were as follows: ‘In the name of God, the Most Beneficent, the Most
Compassionate. Do know that beneath the A'rsh (Throne) of God, there exists a shade of Mercy into
which none shall enter except he who exhibits goodness and kindness towards his brother-in-faith,
liberates him from his sorrow and endeavours to make him happy. Behold! The bearer of this letter is
one of your brethren. Wassalaam.
After returning from Hajj, one night I proceeded to the governor's house and asked the sentry to tell
the governor that a person had brought a message from Imam Kazim (a.s.). As soon as he was
informed, the governor rushed out towards the door in sheer delight. He was barefooted and took me
into his arms, repeatedly kissing my forehead and inquiring after the Imam's well being. Having gone
through the Imam's (a.s.) letter, he gave me half of all the money and clothes he possessed, and as for
the things which could not be divided, he gave me the monetary equivalent of half its value, asking me
after each distribution: "Have I made you happy?" I would reply, "By God! You have pleased me
1
Al-Ehtejaaj, v. 2, p. 320

greatly." He took out his register and erasing all the debts written across my name, handed me a letter
which contained an order, exempting me from all taxes. I took his leave and said to myself, "This
person has been immensely kind to me and there is no way I can repay his munificence. Let me go for
Hajj again and pray for him there and also inform the Imam (a.s.) of his generosity and kindness."
That year I started out for Makkah and presenting myself before the Imam (a.s.), informed him of what
had transpired. As I narrated the events, I observed that his face continually brightened up with delight
and so I inquired: "Have his deeds pleased you?"
He said, "By Allah! His deeds have truly pleased me and he has (also) pleased God, the Holy Prophet
(s.a.w.) and Amirul Momineen (a.s) 1
Rights of a Believer upon another Believer
In one of the most comprehensive traditions, Ameerul Momineen Ali(a.s.) has enumerated about thirty
rights, which a Muslim enjoys upon another Muslim. Some of them have been given below
Ameerul Momineen Ali(a.s.): Every Muslim has thirty rights over another Muslim, which he should perform,
or he should forgive the one who does not perform it (towards him)
1. He should overlook the errors of his brother-in-faith
2. He should have pity on him when he is in trouble
3. He should conceal his secrets
4. He should not talk about his mistakes
5. He should accept his apology
6. He should visit him when he is sick
7. He should escort his funeral when he dies
8. He should accept his invitation and gifts
9. He should treat his statements to be correct
10. He should pay his debts
1
Behaarul Anwaar, v. 11 “Biography of Imam Kazim (a.s)”

11. He should be friendly with his friends
He should desire those things for him, which he desires for himself1
(For the full tradition, refer to “Islam - A Code of Social Life” pg 50)
Conclusion
What has been mentioned above is just a specimen of the rights of Believers regarding which orders have
been given in Islamic teachings. Other Akhlaqi topics like visiting the sick, backbiting, good behaviour with
servants, charity, fulfilling ones promise, truthfulness, insulting a believer etc, are all sub-topics of this topic
larger topic of Brotherhood. All of these topics require a separate explanation. But the underlying message
in all of this is the same - respecting a believer.
1

SALAAT – 1
LEAVING NAMAZ INTENTIONALLY (‫)ترک الصَلۃ‬
‫الدی ِّن َف َم ْن ت ََركَ َص ََلتَه م َت َع ِّمدا َفق َْد َه َد َم ِّدی َنه‬ َ َ ‫ ا‬:)‫الل )ص‬
ِّ ‫لص ََلۃ ِّع َماد‬ ِّ َ ‫َال َرسول‬
َ ‫ق‬
Holy Prophet (s.a.w.a): Namaz is the pillar of religion. The one who leaves his namaz intentionally then
his religion is destroyed. 1
Introduction
Namaz is a spiritual journey in which man crosses the distance between himself and Allah (s.w.t.). It is also
an obligatory act which has to be performed without fail. Anyone who is lazy and negligent in fulfilling this
obligatory act will go outside the religion of Islam. In fact leaving namaz intentionally is a “Gunah-e-kabira”.
In the light of some traditions, such a person is also called ‘unbeliever’. Because wajib acts are avoided by
those who consider religious commands insignificant and attach no importance to them. And this amounts
to denial of the Almighty Allah.
Traditions
Imam Sadiq (a.s) was asked, ‘Why adulterers and drunkards are not called unbeliever, but the one who
omits his prayers is called unbeliever?’ Imam (a.s) replied, ‘Adultery etc. are committed when a person is
under the influence of his desires but namaz is omitted only when a person considers it insignificant. The
one who commits adultery does so derive pleasure, but the one who leaves prayers does not get any
pleasure.’ 2
Holy Prophet (s.a.w.a): There is no difference between faith and disbelief except prayer 3
1
Mizaanul Hikmah, H. 10695
2
3
Wasail-us-Shia, v. 3, p. 29

Fifteen terrible consequences for those who neglect their salaat
The Messenger of Allah (s.a.w.s.) says that a person who neglects prayer and is lazy in its fulfilment is
punished with fifteen calamities by Allah. Of these, six are related to this life, three are with regard to the
time of death, three occur in the grave and three calamities will afflict him in Qiyamat.
The six calamites with regard to this life are:
1. The Almighty Allah reduces his life span.

2. And He terminates his sustenance.
3. He makes the signs of righteousness to disappear from his face.
4. None of his good deeds will be accepted and he will not be rewarded for them.
5. His invocations will not be accepted.
6. The supplications of righteous people will not benefit him.
The three calamities to befall him at the time of death are:
1. He will die a death of degradation and disgrace.

2. He will die in hunger
3. He will die in a state of such a terrible thirst that even if he were to drink all the streams of the earth
his thirst will not be quenched.
The three punishments that he will suffer in the grave are:
1. An angel will be appointed over him to give him squeeze and chastise him.
2. His grave will be made narrow.
3. His grave will be dark and horrifying.
The three calamities with regard to Qiyamat are as follows:
1. The angel will be dragging him for accounting in such a way that other people will be a witness to it.
2. His accounting will be very strict.
3. The Almighty Allah will not look at him with mercy, will not purify him and there is a terrible
punishment for him.1
1

Conclusion
We should be particular and punctual about the recitation of namaz. And this can only happen if we don’t
take our namaz lightly and don’t consider it as insignificant (we shall discuss about this in a separate topic).
Initially as a lover of Ahlul Bait (a.s), we should alteast ensure that none of our namaz becomes Qaza. But
if due to unavoidable circumstances, our namaz does become Qaza then we should seek forgiveness from
Allah and pray it at the earliest.

DISRESPECT OF PARENTS
ِّ َ ‫ ِّر ََض‬:(‫الل ِِّ)ص‬

‫الل ِّف ِّر ََض ال َْوالِّ َدی ِّْن َو َس َخطه ِّف َس َخ ِّط ِّه َما‬ َ ‫َال َرسول‬
َ ‫ق‬
Holy Prophet (s.a.w.a.) said: Allah’s pleasure is in the pleasure of parents and His anger is in their anger.1
Introduction
Disrespect of parents is included among the ‘Gunah-e-kabira’. Allah (s.w.t.) has ordained severe
chastisement for the one who is disobedient to his parents. Just as Allah (s.w.t.) is very generous in His
Blessings for the obedience of parents, in the same way He is very severe in His punishment for their
disobedience. Thus the one who neglects to perform his duties towards his parents or is the object of their
wrath then he is really unfortunate.
All of us aspire to go to Paradise. We do good actions and try to keep away from the Haraam acts. However,
if our parents are unhappy with us then all our good acts are nullified.
Tradition
 Holy Prophet (s.a.w.a): “Be afraid of disobeying your parents or becoming the object of their anger.
For surely, the fragrance of Paradise covers a distance of Five Hundred years and reaches the nostrils
of man. But it does not reach the one with whom their parents are angry.”2
 Holy Prophet (s.a.w.a): Two doors of Hell are opened for a person who is the object of wrath of his
parents. 3
1
Mustadrakul Wasail, v. 15, p. 176
2
Al Jaame us-Sadaat, p. 257
3
Al Jaame us-Sadaat, p. 260

Ill effects of disrespecting parents
(1) Person will never enter Paradise

 Holy Prophet (s.a.w.a): “Beware! Abstain from angering the parents. The fragrance of Paradise is
perceived even at a distance of a thousand years, but those who are disobedient to parents and
those who cut off ties with relatives will not be able to smell it.” 1
 Holy Prophet (s.a.w.a): “The one who hurts his parents, hurts me and one who hurts me has hurt
Allah. And the one who hurts Allah is accursed.” 2
(2) Sins will not be forgiven
 Janabe Jibraeel (a.s) revealed to Holy Prophet (s.a.w.a) “One who is blessed with parents but does
not fulfill their rights will then he will not be forgiven (of his sins) by Allah.” 3
 “Allah will not speak to three kinds of people on the Day of Qiyamat. Neither will He have mercy
upon them, nor will He purify their sins. There is for them a horrible chastisement. The three types
of people are the believers in destiny, the drunkards and those who disobeyed their parents.” 4
Incident: The Holy Prophet (s.a.w.) approached a youth who was dying and said to him: "O' Youth!
Say 'Laailaahaillallah", but the youth's tongue would not move and he was unable to speak the
sentence. The Holy Prophet (s.a.w.) asked the gathering crowd if the youth's mother was present.
A lady, who stood near the head of the dying person, stepped forward and said she was his
mother.The Holy Prophet (s.a.w.) asked her if she was pleased with her son to which she
responded: "No. I have not spoken to him for the past six years." He said, "O' Lady! Forgive him
and be pleased with him." The lady agreed and said, "For your sake, I forgive him. May God be
pleased with him!" The Holy Prophet (s.a.w.) again turned to the youth and asked him to testify to
the Unity of God and this time, having procured his mother's pleasure, the youth was able to do
so.
The Holy Prophet (s.a.w.) asked him, "O' Youth! What do you witness at this moment?" He said, "I
see an extremely ugly person who has a foul odour coming from him and who is waiting to strangle
me." The Prophet (s.a.w.) then instructed the youth to recite the following supplication:O' He, Who
accepts trivial (good) deeds and disregards the immense sins! Accept from me my trivial (good)
1
2
Mustadrak-ul-Wasail
3
Gunahe Kabira, v. 1 p. 135
4
Al-Kafi

deeds and disregard my immense sins, for you are the All-Forgiving and the All-Merciful.When the
youth had recited this supplication, the Holy Prophet (peace be upon him and his holy progeny)
asked him once more what he was witnessing. He replied, "I now see a man with a luminous and
pleasing appearance. He is wearing beautiful clothes and possesses an enchanting fragrance. He is
exhibiting kindness and courtesy towards me". (Having said this, the youth passed away). 1
(3) Namaz is not accepted

 Imam Sadiq (a.s): Allah will not accept the Namaz of the person who stares angrily at his
parents even though they (parents) may be unjust.
(4) Causes poverty and misfortune
Incident: There was a young man from Madinah. His parents were very old. He never did any good
towards them. He neglected them and did not expend any of his wealth for their well-being. After
sometime he became a destitute and fell sick. His wretchedness and misery reached such extreme,
that he became a pitiable character. The Holy Prophet (s.a.w.a) said, “Those who cause hurt to
their parents should derive lessons from the life of this man. See how his wealth and property has
been taken away. His affluence and independence has changed to poverty and his health has
turned into disease. Whatever position he was to get in Heaven, he has been deprived of due to
his sins; in its place the fire of Hell has been prepared for him.” 2
Conclusion
Keeping all the above traditions and incidents in mind, it becomes necessary for a child to endeavour to
respect his parents. He should not anger them – either by his words or his actions. The consequences of
disobeying and disrespecting parents are irreversible. The benefit and the spiritual rewards of the respects
to parents will not only help him in this world but also will elevate his position in the Hereafter.
1
Anecdotes of Reflection, v. 1, p. 151
2
Safinatul Bihar

FALSEHOOD )‫ – (الکذب‬1
‫ ا َ ْقبَح الْ َخ ََلئِّ ِّق الْ ِّك ْذب‬:)‫ی (ع‬

َ ْ ‫َال ا َ ِّم ْْي الْم ْؤ ِّم ِّن‬
َ ‫ق‬
Ameerul Momineen (a.s): The worst of morals is telling lies. 1
Introduction
Human nature has been endowed by Allah (s.w.t.) with honesty and truth. Falsehood is opposed to the
nature of man. It pulls him away from honesty and truthfulness towards evil and destruction. Traditions
have described falsehood as the “Key to all evils”. It was asked from Imam Sadiq (a.s.) “Can a believer be a
miser?” Imam (a.s.) replied “Yes” Then the person asked “Can a believer be a liar?” Imam (a.s) said “No.
And neither can he be treacherous. A believer is born with all characteristics except of falsehood and
treachery. “ 2
Traditions
Ameerul Momineen Ali(a.s.): Falsehood is treachery3
Ameerul Momineen Ali(a.s.): Falsehood is the disgrace of morals 4
Imam Hasan al-Askari (a.s.): ‘All evils have been locked in a room and its key is lying.” 5
Holy Prophet (s.a.w.a.):“When a believer utters a lie without a valid excuse, he is cursed by seventy
thousand angels. Such a stench emanates from his heart that it reaches the sky and because of this single
lie Allah writes for him a sin equivalent to that of committing seventy fornications and such fornication that
the least of them is fornication with one’s mother.” 6
1
Ghurarul Hikam
2
3
Ghurar-al-Hikam
4
Ghurar-al-Hikam
5
6
Mustadrak-ul-Wasail

Causes of telling lies
(A) Inferiority Complex
Holy Prophet (s.a.w.a) said: A liar does not lie except that he has a feeling of degradation and lowliness in
himself. 1
(B) Fear and Cowardice
Ameerul Momineen Ali(a.s.) said: If various qualities are classified according to similarities, then truth will
be with bravery and falsehood will be with fear and cowardice2
Cure for Falsehood
The disease of telling lies can be cured if one pays attention to the following factors:
(A) Realise that it ruins the faith

Imam Baqir (a.s.): “Surely falsehood ruins the faith”3
Holy Prophet (s.a.w.a): Excessive falsehood erases faith4
(C) Don’t take Falsehood lightly

Imam Sajjad (a.s.) said to his son Imam Baqir (a.s.): Guard against the small lies and from the big lies
whether it is said seriously or in fun.’ For surely when a man tells a small lie then he is encouraged to tell
the bigger lies.5
Asma Binte Umais says: “On the first night of Ayesha’s wedding, the Holy Prophet (s.a.w.a) gave me a bowl
of milk and told me to give it to the ladies. The women said, “We are not hungry.” When the Holy Prophet
(s.a.w.a.) heard this, He said: “Do not bring hunger and falsehood together.” Asma asked the Prophet
(s.a.w.a.), “O Messenger of Allah (s.a.w.a), if we desire something but verbally state that we do not want
it, is it a lie?” The Holy Prophet (s.a.w.a) said, “Yes! Certainly every kind of falsehood is recorded; (in the
scroll of deeds) even the smallest of the small lies is recorded.” 6
One day, Imam Ja’far as-Sadiq (a.s.) was seated with his son Ismail when one of his followers arrived,
1
2
Ghurarul Hikam
3
4
5
6
Gunahe Kabira, v. 2

saluted him and sat down. When the Imam (a.s.) arose and walked towards the ladies room, this man also
followed till the door. Imam (a.s.) bid farewell to him from the door. Later, Ismail asked his father, “Why
didn’t you invite him inside just for the sake of politeness / formality?” Imam as-Sadiq (a.s.) said, “It was
not proper to invite him inside (since there were ladies in the room). And I did not wish him to come inside.
Neither did I wish that Allah should include me among those who say one thing and wish another.” 1
(D) Avoid telling lies even in jest

Ameerul Momineen Ali(a.s.): A man does not get the “taste” of faith until he does not forsake the telling
of lies - whether it is said seriously or jokingly2
Ameerul Momineen Ali(a.s.): Surely, there is not benefit in the telling of lies - whether it is said seriously or
in jest, nor when anyone of you promises your child (something) and then does not fulfill it. Surely,
falsehood leads to sinning and sinning leads to the fire of Hell3
Holy Prophet (s.a.w.a): ‘Curse be upon the liar (even) if he has lied in jest.” 4
(Lying in jest is a sin but it is not a greater sin. However if this joke hurts the feelings of a believer or causes
him physical harm or is an insult to him, it will become a greater sin.) 5
Occasions When It Is Permissible To Say Lies
Although it is abominable to tell lies under any circumstances, yet Islam has permitted the telling of lies
under certain situations - to bring about unity among the Believers and to save one’s life from an oppressor
(A) Taqiyyah
Imam Sadiq (a.s.): Falsehood is condemned except on two occasions - to keep away the evils of an
oppressor …..6
(B) Reconciliation between believers
1
2
3
4
Gunahe Kabira, vol 2 pg. 32
5
6

Imam Sadiq (a.s.) said: Sayings are of three types - a truthful saying, a false saying and that which is said for
bringing about reconciliation between the people (It means that a lie said for the sake of uniting two people
is not considered a lie)1
(C) False oath to save a Muslim
Imam Sadiq (a.s.): ‘If one is compelled to take a false oath to save the life of a Muslim or to save his property
from an oppressor or a thief, there is no kaffarah for it. Rather he is eligible for (divine) rewards.’ 2
1
2

IMPORTANCE OF FRIENDS – 1
‫ا َل َْم ْرء ع َٰل ِّد ْی ِّن َخلِّ ْیلِّ ِّه َفلْ َی ْنظ ْر أ َ َحدك ْم َم ْن ی َخالِّل‬:( ‫الل )ص‬
ِّ َ ‫َال َرسول‬
َ ‫ق‬
Holy Prophet (s.a.w.a.) said, “A man is on the religion of his friend. Then be careful of whom you
befriend.”1
Introduction
Man is a social animal. Humans need the friendship and company of others at all stages of life – right from
birth till his death. Those who have good friends are never alone or helpless in this world because their
sincere and caring friends are their support and helpers in their troubles and difficulties. Imam Ali (a.s)
considers true friends to be an asset in this world as well as the Hereafter.
However, the important point of focus in Islam is the kind of people whom you take as friends and the
foundation of the friendship. In Islam, only the friendship that is for the sake of Allah is considered valuable
and only that companion is reliable who is befriended on spiritual considerations. The friendship that is
based on wealth, position, beauty etc. automatically ends when all these things depart. Another point that
has been attached great importance by Islam is the question of choosing a friend. Friendship cannot be
established with any and every person because there are some persons whose friendship is harmful and
dangerous.
Traditions
 Ameerul Momineen Ali(a.s.): The weakest among the people is the one who cannot acquire a friend.
But weaker than him is the one who loses a friend.2
 Ameerul Momineen Ali(a.s.): A friend is the best of the treasures3
1
2
Nahjul Balaagha
3
Ghurarul Hikam

 Hazrat Sulaiman: Do not form an opinion about a person unless you have seen his friends. Because
everyone is known by the company he keeps and is thus identified by his friends and associates.1
Who should we select as a friend?
Shia
Ameerul Momineen Ali(a.s.): Select friends for yourself from among your brethren-in-faith (Shias) because
they are an asset in this world as well as in the next world.2
Does not get angry quickly
 Imam Sadiq (a.s.): When one of your acquaintances gets annoyed with you three times but does
not say anything insulting to you, then you can extend the hand of friendship to him and establish
companionship with him.3
 Imam Sadiq (a.s.): When you want to see how strong is your brother (i.e. friend), then make him
angry. Then if he remains steadfast on your friendship, then he is your brother otherwise no.4
Wise person
Ameerul Momineen Ali(a.s.): Maximum success and goodness lies in the companionship of the people of
wisdom and understanding.5
Religious person
 Ameerul Momineen Ali(a.s.): The helper in the obedience of Allah (s.w.t.) is the best of friends.6
 Ameerul Momineen Ali(a.s.): The one who calls you towards the eternal abode (i.e. the Hereafter)
and helps you in (good) actions, is the best of the friends.7
 Sixth Imam (as) says: "Once, Salman - may Allah be pleased with him - passed by the iron mongers
of Kufa and he saw a young man who had fainted and people had gathered around him. They told
him: "O Abu Abdillah, this young man has had a fit perhaps you would come to recite something
1
2
Wasail-us-Shia
3
Safinatul Bihar
4
Tohaful Uqool, p. 262
5
Ghurarul Hikam
6
Ghurarul Hikam
7
Ghurarul Hikam

in his ears." He said: Salman came closer to the youth, and when the young man saw Salman, he
gained consciousness and said: "I do not suffer from what these people think! The fact is that when
I passed by those iron mongers and I saw them strike with the sledgehammers, I remembered what
Allah, Most High, says (in the Qur'an): 'And for them awaits hooked iron lashes' (al-Haj: V21).
Overawed with the fear of divine chastisement, I lost my senses." Salman took him as his brother,
and in his heart, entered the sweetness of affection for the young man, for the sake of Allah. They
remained together; till one day the young man fell ill. Salman visited him and sat near his head,
while the young man was about to die. So he (Salman) said: "O angel of Death! Be compassionate
with my brother." He (the angel) said: "I am compassionate with all the faithfuls."1
Pleasant nature
Holy Prophet (s.a.w.a.): The best of the friends is the one from whom there is less of difficulty and more of
ease.2
Dignified Person
Holy Prophet (s.a.w.a.): Happiest person is the one who befriends noble people.3
Qualities of a good friend
Imam Sadiq (a.s.): Friendship has certain limits and conditions. Then the one who does not fulfill some of
these conditions cannot be called a perfect friend. And the one who does not fulfill any of these conditions
cannot be called a friend at all.
(a) His exterior and his interior should be the same. Whatever he says by his tongue should come from
his heart as well.
(b) He should consider your good things as his good things and your bad things as his bad things.
Similarly, he should consider your honour as his honour and your disgrace as his disgrace
(c) If his financial condition improves or he acquires a higher position, then his attitude towards you
should not change
(d) His should not fail to assist you to the best of his ability
1
Amaali of Shaikh Mufeed, Chapter 16, H. 4
2
Mizaanul Hikmah, v. 5, p. 313
3

(e) He should not leave you alone when you are in difficulties1
How Should We Behave With Our Friends?
Ameerul Momineen Ali(a.s.): If you treat a person as a friend then,
(a) Do not dispute with him and do not be hostile towards him
(b) Do not ridicule him
(c) Do not quarrel with him
(d) Do not make indecent remarks about him
(e) Do not consider him to be humble or lowly
(f) Do not claim supremacy over him
These things are not suitable for friendship2
 Hazrat Ali(a.s.): When a person annoys and offends his friends then he paves the path of
separation3
 Ameerul Momineen Ali(a.s.): When you hold a person dear to your heart, express your friendship
with him within the limits of moderation. Because it is possible that one day he may turn against
you4
 Ameerul Momineen Ali(a.s.): Give your entire cordiality and love to your friend. But do not place
your entire confidence in him. Help him in all respects but do not divulge all your secrets to him.5
1
Amaali-e-Saduq, p. 397
2
Khisal-e-Saduq, p. 1, v. 296
3
Nahjul Balaagha
4
Tohaful Uqool
5
Kanzul Fawaid

ANGER (‫)غضب‬
َ ‫ إیَاكَ و الْغض‬:ؑ ‫قَال أَمْيِ الْم ْؤمنی‬

ٌ ‫ب َفأ َوله جن‬
‫ون َو آ ِّخره ن ََد ٌم‬ َ َ َ َ ِّ َ ْ ِّ ِّ ِّ ِّ َ
H. Ali (a.s.): Beware of anger for its beginning is insanity and its end is regret.1
Introduction
Man has been gifted by Allah with two amazing powers – reason and free-will. Reason is the light which
determines the fate of man in a society. Man is expected to control the various feelings that arise within
him so that he does not go to the extremes. Reason is that power that helps man to regulate and control
his emotions.
Anger is a psychological state that leads a person away from his nature. When it exceeds the limit, it
controls the most important power of man - that is reason. The rage of anger blinds the man and turns him
into an animal (who don’t have the power of reason). Due to this, an angry person commits crimes for
which he has to regret later (when his anger cools down and his reasoning ability is restored)
Traditions
Imam Sadiq (a.s.): Anger is the key to all evils.2
Ameerul Momineen Ali (a.s.): Beware of anger because it is the greatest soldier from the soldiers of
shaitan.3
Causes of Anger
Imam Sadiq (a.s.): It was asked from Hazrat Isa (a.s.) “What is the cause of anger?” He said, “Pride,
1
Ghurarul Hikam, p. 303, H. 6898
2
3
Nahjul Balaagha, Letter 69

arrogance, and despising the people (i.e. considering them lowly)1
Hazrat Isa (a.s.): The causes of arousal of anger are pride, vanity, making fun of others, defaming others,
disputing, treachery, and excessive greed towards money and fame.2
Cure For Anger
(1) Sitting or Lying Down
 Imam Baqir (a.s.): When a man is standing and he becomes angry then he should sit down. Then
surely the roar of shaitan will go away from him.3
 Holy Prophet (s.a.w.a.): Therefore if anyone of you finds himself in anger, then he should sit down
if he is standing. And if he is sitting then he should lie down....4
(2) Performing Wuzu
 Holy Prophet (s.a.w.a.): Surely anger is from shaitan. And surely shaitan has been created from fire.
Then you extinguish fire with water. Then when anyone of you becomes angry then you perform
wuzu.5
 Dr. Victor Pashi: If a child gets frustrated without you having scolded him, then you can suppress
his anger by washing him with cold water or wrapping him in a wet or damp cloth 6
(3) Remaining Silent
Ameerul Momineen Ali (a.s.): The cure for anger is silence.7
(4) Showing Forbearance
 Ameerul Momineen Ali (a.s.): Fight anger with forbearance and with signs of nobility.8
 A man from Syria saw Imam Hasan (a.s) riding a horse and started insulting him (a.s). When the
Syrian stopped after saying all that he had to say, Imam (a.s) proceeded towards him and after
1
Mizanul Hikmah, v. 7, p. 238
2
3
4
Ihya-ul-Uloom, v. 2, p. 151
5
6
Youth & Morals, p. 178
7
8

greeting him cheerfully, said, “O Shaikh! I believe you are a stranger. Maybe you have confused me
with some other person. If you ask forgiveness it is granted to you. If you ask for some means of
transportation we can provide it to you. If you are in need of some clothes then we can cloth you.
If you are being chased by the enemy, we can give you refuge. If you have any need we can fulfill
it for you for we have a good position in the society and vast belongings …” When the man heard
all this, he cried and said ‘I bear witness that you are Allah’s Hujjat on this earth …’
(In this incident, Imam (a.s) has fought the anger of the Syrian with forbearance and nobility)
(5) Think about the Anger of Allah (s.w.t.)
 Imam Reza (a.s.): O Ali. Do not become angry. When you become angry, then sit down and ponder
over the power which Allah (s.w.t.) has over His servants and His forbearance towards them. Fear
Allah (s.w.t.) and give up your anger and turn towards your forbearance.1
 Among the various things mentioned in the Torah, Allah (s.w.t.) told H. Moosa (a.s.) “You don’t
show your anger on the people upon whom I have given you authority so that I don’t get angry on
you.2
 It was asked from H. Isa (a.s.) “Which is the severest of things?” He said “The severest of things is
the anger of Allah (s.w.t.).” It was asked “How to seek refuge from the anger of Allah (s.w.t.)?” He
said “By not becoming angry.”3
 A person came to Holy Prophet (s.a.w.a.) and said “I wish to be safe from the anger and displeasure
of Allah (s.w.t.).”Holy Prophet (s.a.w.a.) replied, “Do not get angry on anyone. You will remain safe
from the anger and displeasure of Allah (s.w.t.).”4
Effects of Anger in this world
(1) Keeps People Away
Allah (s.w.t.) tells the Holy Prophet (s.a.w.a.) in the Holy Quran:
“… and had you been rough, hard-hearted they would have certainly dispersed from around you”5
1
Tohaful Uqool, p. 18
2
Al-Kafi, v. 2, p. 303
3
4
5
Surah 3: verse 158

(2) Affects the Mind
 Ameerul Momineen Ali(a.s.): Severe anger affects the reasoning, cuts off the ability to analyze and
divides the (ability of) comprehension1
 Ameerul Momineen Ali (a.s.):Anger ruins the wisdom and keeps away from sawab2
 Imam Sadiq (a.s.): Anger destroys a wise heart.3
(3) Hastens Death
 Ameerul Momineen Ali (a.s.): The one who releases his anger, hastens his death.4
(4) Ruins Friendship
Ameerul Momineen Ali (a.s.): Anger ruins your friendship and reveals your faults.5
(5) Cause for Loss of Honour
Ameerul Momineen Ali (a.s.): The honour of the one who is angry is not rectified by the disgrace of his
apology.6
Effects of Anger in the Hereafter
Cause of Going to Hell
1
Kanzul Favaaid, v. 1, p. 339
2
Ghurarul Hikam, v. 1, p. 68
3
4
5
6
Sharhe Ibne Abil Hadeed, v. 20, p. 340

 Holy Prophet (s.a.w.a.): … and refrain from being ill tempered because it drags you to hell.1
 A person asked Holy Prophet (s.a.w.a.): “O Prophet of Allah (s.a.w.a.)! Such and such woman
observes fasts during the day and spends the night in the worship and offering the mid-night
prayers. But she is ill-mannered and hurts her neighbours with her tongue.” Holy Prophet (s.a.w.a.)
replied, “She is worthless and is one of the inmates of hell”.2
Incidents
 A slave of Ameerul Momineen Ali(a.s.) whose name was Saeed narrates that he never found his
master in a state of anger. One day Ameerul Momineen Ali(a.s.) called out to him as he wanted to
send him to call one of his officers. Ameerul Momineen Ali(a.s.) called out to him thrice but Saeed
did not answer him. Finally Ameerul Momineen Ali(a.s.) got up himself to do the work. He saw
Saeed sitting nearby. Ameerul Momineen Ali(a.s.) asked him as to why he did not answer to his
call. Saeed said “I wanted to find out when and how you get angry. “A smile came on Ameerul
Momineen Ali(a.s.)’s lips and he said “You cannot arouse my anger with such childlike tricks.”
 Once, the Commander of Ameerul Momineen Ali (a.s.)’s army Malik-e-Ashtar, was passing through
the market place. A person came from behind slapped him on his head and ran away. When that
man came to know that he had slapped the commander of Ameerul Momineen Ali(a.s.)’s army, he
became very scared. He went in search of Malik in order to apologize from him. He came to know
that Malik had gone to the mosque. He went there and saw that Malik was busy in his prayers.
When Malik finished praying, the man went to him to apologies, Malik-e-Ashtar told him that he
had already forgiven him and in fact had come to the Mosque to seek forgiveness from Allah
(s.w.t.).3
1
2
Behaarul Anwaar, v. 77
3
Anecdotes of Pious Men

INSULTING A BELIEVER
‫ِّن ك َالْم ْش ِّر ِّف ع ََل ال َْهل َ َك ِّۃ‬

ِّ ‫ ِّس َباب الْم ْؤم‬: )‫هلل (ص‬
ِّ ‫َال َرس ْول ا‬
َ ‫ق‬
Holy Prophet (s.a.w.a): Abusing a believer is like throwing oneself into destruction. 1
Introduction
One of the greatest Gunah-e-Kabira is to insult a believer. This sin is more dangerous than other types of
sins. This is because by not fulfilling the rights of Allah, we can always seek forgiveness from Him and He
will forgive the one whose repentance is sincere. But insulting a believer comes in the category of Huquq-
un-naas (rights of the people). Such sins will not be forgiven by Allah until the believer forgives the person.
Insulting a believer, degrading him, defaming him, abusing him and taunting him will lead to divine
chastisement. Insulting a believer in any manner is haraam whether it is in jest or by way of abuse or
criticism, or in relation with his defects; or by scolding or reprimanding him or considering him lowly and
debasing him, denouncing him, taunting him or hurting his feelings in any way.
Tradition
 Imam Baqir (a.s.) quotes Holy Prophet (s.a.w.a.) that Allah (s.w.t.) said: O Mohammed one who insults
a friend of Mine has declared war against Me2
 The Messenger of Allah (s.a.w.a.) said,
‫س أ َ ْن یَك َن‬
ٰ َ ‫ِّْن َو َلنِّ َسا ٌءم ِّْن نِّ َسا ٍء َع‬
َ َ ‫یَاأَی َهاالَ ِّذی َن آ َمن‬
ْ ‫والیَ ْس َخ ْرق َْو ٌم م‬
ٰ َ ‫ِّن ق َْو ٍم َع‬
ْ ْ ‫س أ ْن یَكونوا َخ ْْيام‬
َ
ِّ ‫َخ ْْيا ِّم ْنه َن َو َلتَلْ ِّمزواأنْف َسك ْم َو َلتَ َنابَزوابِّ ْاِلَلْق‬
‫َاب‬
1
Al-Kafi, v. 2, p. 359
2
Al-Kafi, v. 2, p. 352

O you who believe! Let not (one) people laugh at (another) people perchance they may be better than
they, nor let women (laugh) at (other) women, perchance they may be better than they; and do not find
fault with your own people nor call one another by nick names.”1
In Tafseer Majma-ul-Bayaan, it is mentioned that this verse was revealed for Sabit bin Qays. Whenever
Sabit bin Qays came to the Holy Prophet’s assembly people used to make way for him and allow him to sit
nearest to the Prophet (a.s.) because he was hard of hearing. One day in morning prayers he managed to
get a place only in the last row. After the prayers he got up and stepping over other people went towards
the Messenger of Allah (s.a.w.a.) when there remained only one person between him and the Holy Prophet
(s.a.w.a.), he said, “Let me go, so that I can sit near the Messenger (s.a.w.a.).” The man in between told
him to sit where he was. Thabit was angry but he sat down. When it was light he saw the man’s face he
asked him who he was. When the man told him his name, Thabit said (in an insulting manner), “So and so,
son of so and so’ and mentioned the name of his mother who was notorious for her loose morals before
the advent of Islam. The person was very much ashamed at this and he lowered his head in disgrace. It was
then that the above verse was revealed.2
Regarding women, the verse was revealed because Ayesha used to make fun of Umme Salma who had a
loose waist belt, which dragged behind as she walked. Ayesha used to say, “The loose end is like the dog
rolling out his tongue”. Also the women used to taunt the wife of the Holy Prophet (s.a.w.a.) Safiyya,
daughter of Huyy Ibne Akhtab calling her “daughter of a Jew.”3
 Holy Prophet (s.a.w.a.):“One who aggrieves a believer but later desires to atone for it by offering the
whole world it will not compensate for the hurt he had caused and the donor will also not be
rewarded.”4
 Holy Prophet (s.a.w.a.) said: “One who hurts a believer for no fault of his, it is as if he has demolished
the Holy Ka’ba and Baitul Mamoor ten times and slaughtered Allah (s.w.t.)’s 1000 proximate Angels.”5
Insulting a believer is like disrespecting Allah
1
Surah Hujurat 49: verse 11
2
Gunahe Kabira
3
Gunahe Kabira
4
Gunahe Kabira
5
Mustadrakul Wasail taken from Gunahe Kabira

In many places, Allah has associated Himself with the believers and has called them as His friends. Thus if
you insult a believer, then you have insulted Allah.
 “And when those who believe in Our communications come to you, say: Peace be on you” (Anam
: 54) (This verse shows that Allah desires peace for a believer)
 “He shall love them and they shall love Him.” (Maidah: 54) (This verse shows that Allah loves the
believers)
 “And those who believe are stronger in love for Allah.” (Baqarah: 165) (Believers are strong in their
love and attachment for Allah)
(Hence we should be very particular when we meet and interact with the believers)
 Holy Prophet (s.a.w.a): Indeed Allah has made the believer an example of His Greatness and Power.
So, one who taunts a believer or rejects his request has actually rejected the command of Allah. 1
Things which are considered Insult
(1) Abusing
 Two people were abusing each other. Imam Moosa Ibne Jafar (a.s.) said, “The one who initiates
abuse is the greater oppressor, carrying the sin of himself and the other person around his neck,
till the time the oppressed does not exceed the limit- If he exceeds the first abuser in replying to
his abusing he would himself be responsible for the sin.”2
(2) Taunting
Taunting means to insult a believer in front of everyone by means of weaknesses or failures found in him
 Imam Baqir (a.s.):“One who taunts a believer on his face will die the most terrible death. And he has
moved in such a direction from where there is no return to goodness.”3
 The Messenger of Allah (s.a.w.a.): “If one taunts a Muslim even with a single word, Allah (s.w.t.)
prohibits the fragrance of Paradise for him, though the fragrance of Paradise is perceived from at a
distance of 500 years of travel.”4
1
2
Al-Kafi, v. 2, p. 359 taken from Gunahe Kabira
3
4
Mustadrakul Wasail taken from Gunahe Kabira

(3) Degrading a Believer
Degrading a believer a believer means to humiliate him in front of everyone. It could be done by taunting
or abusing or telling the truth about that believer which may hurt him‫۔‬
 Imam Jafar as-Sadiq (a.s.) remarked, Allah (s.w.t.) will denounce and degrade the one who denounces
and degrades a believer.”1
 Imam Jafar as-Sadiq (a.s.): “One who considers a Believer lowly due to his poverty and destitution will
be degraded before the people by Allah (s.w.t.) on the day of Qiyamat.”2
 Abu Haroon says that I was sitting in the assembly of Imam Jafar as-Sadiq (a.s.) when Imam (a.s.) asked
the people sitting there, “Why do you insult me?” A man from Khorasan stood up and said, “We seek
Allah (s.w.t.)’s refuge from this! That we insult your respected self or anything connected with you.”
Imam (a.s.) said, “Yes! Indeed, you are one of those who have insulted me.” “I seek refuge of Allah
(s.w.t.)! I have never insulted your respected self” Imam (a.s.) continued,
“I pity you. Is it not true that when we were near Juhfa a man had approached you and requested you to
carry him on your animal for some distance because he was dead tired and unable to walk anymore? And
you did not even raise your head to look at him and neither did you pay any heed! Yon considered him lowly
and one who considers a believer lowly has insulted me and has not accorded respect to the Almighty.”3
(4) Criticizing and Exposing a Believer
 Imam Baqir (a.s.) and Imam Sadiq (a.s.):“The deed which brings one very close to infidelity is that a
person considers someone as his brother in faith but he keeps track of his defects and misdeeds so
that one day he can use them to criticize / expose the believer.”4
 The Messenger of Allah (s.a.w.a.) “One who exposes an indecency is like the one who has committed
it and one who curses and criticizes a believer for a bad deed will himself fall into the same sin before
he leaves this world.”5
 Imam Jafar as-Sadiq (a.s.):“One who relates something about a believer to expose his defects and
insults him so that he falls in the estimation of people will be deprived of Allah (s.w.t.)’s friendship and
1
2
AI-Kafi taken from Gunahe Kabira
3
Gunahe Kabira
4
Al-Kafi, v. 2, p. 354
5
Al-Kafi, v. 2, p. 356

guardianship. Allah (s.w.t.) will push him under the guardianship of Shaitan but Shaitan will also refuse
to accept him.”1
 Imam Sadiq (a.s.):“If one is aware of a sinful act of a believer and instead of concealing it, he reveals it
to the people and does not pray for the believer’s forgiveness, he shall be in the view of Allah (s.w.t.)
same as one who has committed that sin and is eligible for its punishment. The actual sinner will receive
salvation because the worldly degradation was enough as an expiation of his sin and he will not suffer
humiliation in the Hereafter because Allah (s.w.t.) is very kind, He does not punish twice for the same
sin, and neither can he humiliate someone twice.”2
1
Al-Kafi, v. 2, p. 359
2
Gunahe Kabira

MUSIC (‫)الغناء‬
ِّ ‫ ا َلْ ِّغ َناء ی ْو ِّرث‬:ؑ ‫الصا ِّدق‬

َ‫النفَاق‬ َ ‫َال ال ِّ َمام‬
َ ‫ق‬
Imam Sadiq (a.s.) said: Music cultivates hypocrisy.1
Introduction
The biggest calamity and corruption of the modern age is music. Music and musical instruments are found
all around us. Exclusive TV channels and FM radio stations are devoted to the playing only of music. Today
youngsters are found having fancy gadgets and high end MP3 players. People in trains, buses etc. can be
seen with the ear-phones plugged in their ears. Today the mobile phone is used less for making phone calls
and more for listening to music. But in Islam, listening to music is gunah-e-kabira.
All the Mujtahids are unanimous in their opinion that the manufacture, sale and purchase of musical
instruments is Haraam and the income derived from musical activity is also Haraam. The transactions
involving these (instruments) are invalid. It is Haraam even to keep instruments of music in one’s
possession. It is obligatory to destroy them. In other words musical instruments like, Ipods, MP3 players
etc. are strictly forbidden IF USED FOR MUSICAL ACTIVITY. OF COURSE, THERE IS NO HARM IF THESE
GADGETS ARE USED FOR LISTENING TO THE HOLY QURAN, MAJAALIS, DUAS, ETC.
The words which are used for music in Quran and traditions are ‫غناء‬, ‫اللغو&الزور‬.
In Arabic these words have several meanings which include music, falsehood and all musical expressions.
The word ‫ لغو‬as explained by H. Ali (a.s.) is all that is devoid of ‘Remembrance of Allah’ is ‫ لغو‬and it also
means all useless entertainment, wasting of time among which music has been specially mentioned.
1

Traditions
 Imam Ja’far as-Sadiq (a.s.): “The Almighty Allah has prohibited the manufacture of all such things that
are exclusively used in Haraam ways; and things that only create evil like pipe, flute, chess and all types
of instruments of gambling, images, statues. The manufacture of all such articles is Haraam.” Imam
(a.s.) concluded, “Then even learning to sing or play music and teaching it, to sing and play music, to
be paid for these things or to be in any way engrossed in these vices is Haraam.” 1
 Imam Reza (a.s.): And to be engrossed in musical instruments is also a gunah-e-kabira.2
 Imam Ja’far as-Sadiq (a.s.) reports from the Holy Prophet (s.a.w.a): I prohibit for you dancing and
playing flute, drums and tabla.3
 The Holy Prophet (s.a.w.a): “The Almighty Allah has sent me as a mercy to the worlds and to guide the
people. And He has ordered me to eradicate the playing of flute and other instruments of music, all
games of vice, idol (worship) and all practices of the days of ignorance.”4
Music causes shamelessness and Hypocrisy
 The Sixth Imam (a.s.) has also stated, “The playing of violin promotes the growth of hypocrisy in the
heart like water assists the growth of vegetation (algae).5
 Imam (a.s.): “If drums and cymbals are played at one’s house for forty days, Allah will impose a satan
by the name of ‘faqandir’. The satans will infiltrate into every cell of the person’s body. With the spread
of this evil, the person loses all sense of dignity and self-esteem. He will then not care as to what he
says or what is said about him. Then, this satan blows into this person. As a result, he becomes utterly
shameless. So much so that he is not concerned or affected even if his women are dishonoured.”
It is usually observed that the people in whose homes music is played with regularity either using musical
instruments or by music systems are absolutely shameless. The shamelessness and indecencies of today
are the best proof of the deterioration in the moral standards of the people.
1
Wasail-us-shia
2
Tohaful Uqool from Gunahe Kabira
3
Al-Kafi
4
Mustadrakul Wasail, Chapter 79
5
Wasail-us-Shia

Incident
Muadda Ibn Ziyad says, “I was in the company of Imam Ja’far as-Sadiq (a.s.) when a person said, “When I
go to the toilet, I can hear the singing girls of my neighbour. Sometimes, I remain (in toilet) longer so that
I may listen to more of it.” Imam (a.s.) said: “Desist from listening to music and songs attentively.” Then
this man further said, “Master, I do not go to music gatherings! I only hear the sounds!” Imam Ja’far as-
Sadiq (a.s.) said, “Have you not read this Qur’anic verse...
َ ‫لس ْم َع َوالْ َب َص َر َوالْفؤَادَ كل أول ٰـ ِّئ َك ك‬

‫َان َع ْنه َم ْسؤول‬ َ ‫إِّ َن ا‬
“Surely, the hearing and the sight and the heart, all of these shall be questioned about that?”1
The man replied, “I was not aware of this verse. I regret my actions. I shall not do so in the future. I repent
for my past sins and I seek forgiveness from my Lord.” Seeing his condition, Imam (a.s.) said, “Get up! Go
and perform ghusl and offer Salaat and pray for forgiveness. You have certainly been involved in a deadly
sin and a terrible situation. You have repented for it and I thank Allah for that; and I seek forgiveness of
Allah for all those things that He dislikes. Certainly, Allah only dislikes the evil things. Leave the evil things
to the evil people because there are different people suitable for different things.” 2
Effects of Music
(1) Divine Bounties (Barakat) are removed
 Amir ul-Mu’minīn ‘Ali (a.s.): Angels do not even enter a house that has wine, drum, tambourine or
a flute. Even the prayers of the inhabitants of this house are unacceptable. They are deprived of
barakat.3
(2) Will be raised blind, deaf & dumb
 The Holy Prophet (s.a.w.a): A person who possesses a sitar, on the day of Qiyamat, he will be raised
with a black face. His hands will be holding a sitar of fire. Seventy thousand angels with maces of
fire will be hitting him on the face and the head. The singer will arise from his grave, blind, deaf
1
Surah Israa 17: verse 36
2
Al-Kafi from Gunahe Kabira
3
Wasail-us-shia

and dumb. The adulterer will be similarly raised. The player of flute will also be made to rise in this
way as will be the drum player.1
(3) Will be put in Hell
 H. Imam Ali Reza (a.s.): “A person invites Divine wrath when in his house instruments like flute,
drum and chess are played for forty days. If this man dies within these forty days, his death would
be of a sinner and a transgressor. His place shall be in Hell. And what a dreadful place it is!”
Effects of Music on the Nervous System
Expert Doctors, scientists and biologists have defined two types of nerves, the principal nerves and the
arterial nerves. The principal nerves stretch from the neck to all vital organs. The arterial nerves spread
from the main nerves to all parts of the body. The secondary nerves are connected to outward parts of the
body and convey the messages to the brain. When the veins enlarge the blood pressure decreases. Due to
the shrinking of blood vessels, the blood pressure increases. When the blood pressure varies at different
parts of the body it affects the health.
When the secondary nerves work they produce heat whereas the functioning of the central nerves
produces the opposite effect. It is due to these nerves that feelings of sloth, sleep, thoughtlessness,
forgetfulness, grief, sorrow, fainting, unconsciousness and even death occur. Obviously, when music can
affect various nerves, it can give rise to various maladies. Mental diseases as well as physical ailments can
occur. These mental effects can destroy man’s reasoning capacity. It is for this reason that one who listens
to music is unable to perform work that can be accomplished by a sane person.
Music creates vibrations in the body and these are conveyed to all the parts of the body through the
nervous system. As a result of this, indigestion occurs. Music affects the heart in such a way that the
heartbeats become irregular. The blood pressure goes awry. All such ailments make a person permanently
ill. Consequently, even modern medical science, in spite of its astonishing progress, fails in such a situation.
Sometimes, the music is so intense that the listeners lose their sanity. They become dumb and various
kinds of mental diseases occur. In places where music is more prevalent, we find that there are more
neurotic illnesses. It is for this reason that more mental hospitals are to be found in Europe and America.
1
Mustadrakul Wasail

Dr. Adlen writes against music, “Even though it seems pleasant, the effect of music is profound upon the
nervous system. Especially, when the temperature is high, the ill effect of music is more. This is the reason
that ill effects of music are more in the hot areas of Iran and Saudi Arabia. The American people are so
disgusted with the bane of music that they have united to demand from the senate a permanent ban on
music. It is a pity that the whole world clearly perceives the evils of music and yet adopts music as
entertainment.”

ABUSIVE LANGUAGE (‫)الکَلم السو ء‬
‫ثر َم ََلمه‬ َ ْ ‫َال ا َ ِّم ْْي الْم ْو ِّم ِّن‬

َ ‫ َم ْن َسا َء ك َ ََلمه َك‬:ؑ ‫ی‬ َ ‫ق‬
Ameerul Momineen (a.s): One whose speech is bad will be condemned more.1
Introduction
Abusing - (using bad words) means associating evil things with the believers and using inappropriate
language with them. Other evil allegations like calling him usurer, drunkard, accursed, betrayer of trust,
donkey, dog, pig, transgressor, evil doer etc. with the intention of disgracing him, is abuse. In the light of
certain traditions, abusing a believer is a more serious sin than Gheebat. This is because Gheebat is done
behind the back of a person while abuse is done on the face of a person in order to humiliate him.
The renowned scholar, Muhammad Taqi Shirazi (r.a.) writes in Makaasib: According to traditions obscene
abuse is haraam. No matter to whom it is addressed - whether to a Muslim and Believer or to a Unbeliever
and a Sinner, whether young or old or even if he is a child unable to understand. In fact, some traditions
prohibit cursing and abusing the beasts of burden also.
Traditions
 H. Ali (a.s) “The tongue of the wise is behind his heart, while the heart of the unwise is behind
his tongue.”
 Ali (a.s.): The custom of degraded people is to have bad speech. 2
Incident
Sama says that he came to Imam Ja’far as-Sadiq who began the conversation and said, “O Sama!” what is
it that I have heard between you and your camel driver? See that you do not become an abuser and curser.”
Sama replied, “Yes! What you have heard is correct. But he had been unjust on me.” Imam (a.s.) said, “If
1
Ghurarul Hikam, H. 4059
2
Ghurarul Hikam

he has oppressed you, you have also become his equal and you have oppressed more. Indeed this action
is not from my behaviour and neither do I advise my Shias to do like that. Ask your Lord for forgiveness and
do not repeat this act.” 1
[Thus in any argument if a believer abuses you, we should not retaliate in the same manner. We should
keep quiet and keep in mind the Quranic verse – “And when the ignorant address them, they say ‘Peace’
(Salam)]
Incident
Imam Sadiq (a.s) had a companion who was very close to him (a.s) and was always present with Imam (a.s);
One day, they were walking in the market followed by a slave from Sind. The companion turned his head
three times to find his slave but he could not find him. When he turned around the fourth time, he found
the slave and abused him loudly “of son of adulterer, where were you?” As soon as Imam (a.s) heard this
expression, he banged his forehead and said, ‘How strange! How can you defame his mother? I thought
you were a pious person but now I know you are an immoral person.’ The companion said, ‘May Allah make
me your sacrifice! His mother is polytheist woman of Sind!’ Imam (a.s) replied, ‘You should know that every
nation has a legal form of marriage.’ He then asked his companion to leave him. After this incident, Imam
(a.s) was never seen with that man together’ 2
What to do if someone abuses you?
Mostly people get abusive when they become angry (although these days the youth use bad words even
while joking and making fun of each other). Thus
 We should always remain in a state of wuzu because anger can be curbed if a person is ba – wuzu (We
have spoken about this in the topic of Anger).
 Keep quiet. Controlling the tongue and the anger is the best way to defeat Shaitan
 Maintain your dignity and speak politely with the person after he has finished what he had to say. (The
incident of Imam Hasan (a.s) and the man from Syria can be repeated over here)
1
Gunahe Kabira, v. 3
2
Al-Wafi, part 3, p. 161

PRIDE (‫ – )الکرب‬1
‫اس الْم َتک َِّرب‬ َ ‫ ا َ ْمقَت‬:ؑ ‫ی‬

ِّ ‫الن‬ َ ْ ‫َال ا َ ِّم ْْي الْمو ْء ِّم ِّن‬
َ ‫ق‬
Ameerul Momineen Ali(a.s.): The lowliest of creatures is the one who is proud.1
Introduction
Pride means considering one’s self better and superior than others. It is a source of many evils and it is the
main cause of hatred and disunity in the society. It is also among the major sins.
Traditions
The Holy Quran says:
َ
ِّ ِّ ‫اب َج َه َن َم َخالِّ ِّدیْ َن فِّ ْی َها َف ِّب ْئ َس َمث َْوى الْم َت َك‬
.‫ربیْ َن‬ َ ‫قِّ ْی َل ا ْدخلواأبْ َو‬
It shall be said: Enter the gates of Hell to abide therein. So evil is the abode of the proud.’2
Ameerul Momineen Ali(a.s.): Beware of pride. For it is the greatest of all sins and the lowliest of all defects.
And it is the ornament of Shaitan.3
1
2
Surah Zumar: verse 72
3

Causes of Pride
(1) Feeling of Inferiority
 Ameerul Momineen Ali(a.s.): Every proud person is inferior.1
 Ameerul Momineen Ali(a.s.): There is no pride except due to (a feeling of) unimportance.2
 Imam Sadiq (a.s.): There is no man who is proud or an oppressor, except that he finds a feeling of
inferiority in himself 3
 Dr Mick Brid: The arrogance of an individual or a nation is equal to the feeling of lowliness of that
individual / nation. Most of the arguments and disagreements which take place today arise from
this feeling of inferiority. Hence behaving proudly is an attempt to fill the emptiness that a proud
person feels within himself …” 4
(2) Wealth
 Ameerul Momineen Ali(a.s.): The rich among the prosperous communities have been feeling pride
because of their riches. As Allah (s.w.t.) has said ‘And they said “We are more (than you) in wealth
and in children, and we shall not be chastised” 5
 Incident: One day, Holy Prophet (s.a.w.a) was sitting in a gathering along with his companions. A
poor Muslim, wearing tattered clothes came and joined the gathering. By chance, he sat next to a
rich man. The rich man felt uneasy. He gathered his clothes and pulled himself aside so that a
distance was created between him and the poor man. Holy Prophet (s.a.w.a) who was watching
the behaviour of the rich man asked him ‘Did you fear that something out if his poverty might stick
to you? He replied, No O Prophet of Allah (s.a.w.a), Then the Holy Prophet asked him, Did you fear
that something out of your wealth might be transferred to him?’ He replied ‘O Prophet of Allah
(s.a.w.a)! No.’ Then the Holy Prophet (s.a.w.a) asked, Then why did you keep yourself away from
him? ‘The rich man replied’ I admit that I have made a mistake. In order to make amends, I am
willing to give half of my wealth to this poor man. When the poor man heard this, he said ‘O
Prophet of Allah (s.a.w.a)! I am not prepared to accept his wealth. Because I am afraid, that under
1
2
3
Behaar-ul-Anwaar, v. 73, p. 225
4
5
Surah 34: verse 35

the influence of wealth, I too may be involved in Pride and treat one of my Muslim brothers in the
same way.1
 Incident: The Holy Quran relates the incident of Qaroon as a lesson for the rich. Qaroon belonged
to the tribe of Hazrat Moosa (a.s.). Initially he was a pious man. But after accumulating wealth by
knowing the art of Alchemy (turning any metal into gold), he became proud and looked down upon
the believers. When people asked how he had mastered the art of Alchemy, he would boast that
it was due to his own efforts and knowledge. Finally, he met a tragic end as the earth swallowed
him as well as his treasures.2
Cure for Pride
(A) Pride is only for Allah (s.w.t.)
 The Holy Quran says: And to Him belongs all the Pride in the heavens and the earth, and He is the
Mighty and the Wise.3
 H. Ali (a.s): ‘Had Allah permitted pride and arrogance for any of His worshippers, He would have
permitted it for His nearest Prophets and Awliya. But He – Glory be to Him – made them hate pride
and behaved with the people with modesty …’ 4
 Imam Sadiq (a.s.): Pride belongs (only) to Allah (s.w.t.). Then the one who fights with Allah (s.w.t.)
regarding it, Allah (s.w.t.) will throw him into the fire.5
(B) Taking Lessons from Past Nations
 Ameerul Momineen Ali (a.s.): Take lessons from Allah (s.w.t.)’s wrath, violence, chastisement and
punishment on those who were proud from the past nations. And seek protection from the evils
of pride just as you seek His protection from calamities.6
(C) Remember your Beginning and your End
 Ameerul Momineen Ali(a.s.): I am surprised by the son of Adam. His beginning is semen and his
1
Al-Kafi, v. 2
2
Surah Qasas 76: verse 81
3
Surah 45: verse 37
4
5
6
Nahjul Balaagha, Sermon 192

end is a dead body and in between the two, he is a carrier of excreta. Then of what is he proud?
 Ameerul Momineen Ali(a.s.): I am surprised by the one who is proud. The one who yesterday was
a drop of semen and tomorrow will be a corpse.1
(D) Reciting Namaz / Giving Sadaqah / Keeping Fasts
 Ameerul Momineen Ali(a.s.): Allah (s.w.t.) has protected His creatures who are Believers, by means
of prayers, and alms-giving, and suffering the hardships of fasting. Look at the benefits in these
acts by way of curbing the appearance of pride and suppressing the traces of vanity.2
 Ameerul Momineen Ali(a.s.): Allah (s.w.t.) has made “Faith” wajib in order to keep us pure from
shirk. And He made “Namaz” wajib in order to pure us from pride.
(E) Personally buying household things
 Holy Prophet (s.a.w.a): I love to see a person buying the things that are needed for his family and
carrying them home because by this he will remain safe from pride and arrogance 3
 Imam Sadiq (a.s): The one who stitches his own (torn) clothes, ties his own shoelaces and buys his
own household things then he will remain secure from pride 4
1
Nahjul Balaagha, Saying 126
2
Nahjul Balaagha, Sermon 192
3
Mizanul Hikmah, H. 16974
4

BACKBITING (‫)الغیبۃ‬
‫اب أ َ َخاه‬
َ ‫ون َم ِّن ا ْغ َت‬
ٌ ‫ َملْع‬... :)‫وس بْن َج ْعف ٍَر (ع‬
َ ‫َال م‬
َ ‫ق‬
Imam Kazim (a.s.): … Accursed is the one who backbites his (believing) brother. 1
Introduction
One of the evil traits that deals a serious blow to social relations and has been strongly opposed in Islam is
Gheebat (back biting). It corrupts the society and creates a state of suspicion among the people. Gheebat
means to “speak ill about someone who is not present or to talk something about the person, which he
would not like if he was present.”
Allah (s.w.t.) says in, the Holy Quran:
...‫ب بَ ْعضك ْم بَ ْعضا أَی ِّحب أ َ َحدك ْم أ َ ْن یَأْك َل ل َْح َم أ َ ِّخی ِّه َم ْیتا َفك َِّر ْهتموه‬
ْ ‫و َلیَ ْغ َت‬...
َ
…do not spy nor let some of you back-bite others. Does one of you like to eat the flesh of his dead
brother? Nay, ye would abhor it... 2
 Ameerul Momineen Ali(a.s.): An intelligent person is the one who safeguards his tongue from gheebat.3
 Imam Hasan al-Askari (a.s.): “Know that! Gheebat of your believing brother, who is the Shia of Aale
Muhammad, is worse than eating dead meat, regarding which Allah says, ‘do not back-bite for each
other.”
1
Behaarul Anwar, v.74, p. 333
2
Surah 49: verse 123
3

Meaning of Gheebat
 Holy Prophet (s.a.w.a.): ‘Gheebat’ means remembering your brother in a way he dislikes. 1
 Imam Sadiq (a.s.): “Gheebat is exposing that aspect of your brother which Allah had concealed.” 2
 Imam Moosa Ibne Ja’far (a.s.): “If one speaks of a person in his absence about those of his traits which
are actually present in him and people are also aware of it, it is not Gheebat. But if he mentions
something which is present in the person but people are unaware of it, it would be Gheebat. Moreover
if what he is says is not present in the man, it is allegation (bohtaan).”3 (Talking about a defect of a
person that is already known among the people is not Gheebat. However it will be included in hurting
or insulting a believer which too is haraaam)
Causes of Gheebat
Imam Sadiq (a.s.): The causes of gheebat are ten: Expression of anger (i.e. a person does gheebat in order
to release his anger), making people happy, accusation, accepting a news without verifying it, negative
thinking, jealousy, making fun, amazement, annoyance and beautification (of one’s own self).......4
Cure for Gheebat
Paying Attention to Own Faults
 H. Ali (a.s.): Jannat is for the one who is busy in finding his own faults and does not have the time
of finding the faults of others
 Holy Prophet (s.a.w.a): The best of men are those who are busy in finding and rectifying their own
faults.
 Holy Prophet (s.a.w.a):I am surprised of the person who is busy in searching the faults of other
people but is unaware of his own personal defects.
1
Makasib Muharimma
2
Al-Kafi, v. 2, p. 358
3
4

Effects of Doing Gheebat In This World
 Holy Prophet (s.a.w.a.): O you who believe! Do not open your mouth to degrade the Muslims and do
not seek to discover their faults. Because when a person peeps into the faults of his brother-in-faith,
Allah (s.w.t.) will reveal his faults to others and disgrace him.1
 H. Ali (a.s.): Beware of doing gheebat! For it will make you hateful among the people and it nullifies
your good deeds.2
Effects Of Doing Gheebat In The Hereafter
 Holy Prophet (s.a.w.a): When I went for Meraj, I saw many people scratching their own faces in
Jahannam,. I asked Jibrael “Who are they? He replied “They are the ones who used to do gheebat (in
the world)”3
 Holy Prophet (s.a.w.a): “On the night of Meraj (ascension) I saw some people in Hell who were eating
dead meat. I asked Jibrael (a.s.) who those people were. He replied. ‘They used to eat human flesh in
their worldly life (that is, they used to backbite about other people).”4
Incident: Once Holy Prophet (s.a.w.a) told the people to keep a fast and not to open it without his
permission. Accordingly people kept the fast and opened it after taking his permission. A man came to Holy
Prophet (s.a.w.a) and sought permission for his daughters as they were feeling shy to come and ask the
Prophet. When the Holy Prophet heard him he turned away his face. The man asked once again. Again Holy
Prophet turned away his face. He did this three times. Then he said “Your daughters have not kept the fast.
So it is pointless asking for my permission. How can they be said to have fasted when the whole day they
were doing gheebat and eating the flesh of the people. Go and tell them to vomit immediately.” The man
went home and told his two daughters to vomit. As soon as they vomited, pieces of flesh which were
soaked in blood came out of their mouth. When the news reached the Holy Prophet (s.a.w.a) he said “I
swear by the One in whose hand is my life. If those pieces of flesh would have remained in their stomachs,
then the fire of Hell would have roasted them.5
1
Jamius Saadaah
2
3
Meraaj-us-Saadaah
4
Mustadrakul Wasael
5
Meraaj-us-Saadaah, p. 486

What Should We Do for Preventing Gheebat?
(1) Stop the one who is doing gheebat
 Holy Prophet (s.a.w.a): If a believer is being degraded in front of another believer, and if the person
(who is present) does not defend him (the one who is absent) inspite of being able to do so, then on
the Day of Judgement Allah (s.w.t.) will degrade him.
 Holy Prophet (s.a.w.a): If one defends his believer brother’s honour while back-biting is done about
him in a way that he proves him spotless, Allah shall remove from him thousands of mischiefs from the
world and the hereafter. But if he does not dispel them in spite of being able to do so, his sin shall be
seventy times that of the back-biter. 1
(2) Leave the gathering
When a Muslim hears that someone is doing gheebat then he should stop him. If that is not possible, then
he should leave that place. If that is not possible then he should not pay attention to what is being said. At
the same time, his facial expressions should convey that he is not interested in whatever is being said.2
(3) Have “Husn-e-Zan”
 The narrator told Imam Kazim (a.s.) May I be sacrificed for you. One of our friends among us has
heard something about our brother, which I did not like. So I questioned the brother about what I
had heard of him. But he denied that thing (about which I had asked him). But very reliable people
have told me about him.’ Imam said: ‘O Mohammed! Deny your hearing and your saying about
your brother, even if fifty people swear as witness to you. Then you believe whatever he says and
you deny your friends. And do not spread anything, which degrades him and destroys his honour.
Otherwise you will be among those about whom Allah (s.w.t.) has said:
Surely (as for) those who love that scandal should spread regarding those who believe, they shall
have a grievous chastisement in this world and the Hereafter”3
1
2
Meraaj-us-Saadaah
3
Surah Nur: verse 19

General Points about Gheebat (from the book Gunahan-e-Kabira)
(1) Talking about a person whose defect is not hidden and it is known to all is not Gheebat. Such talk is
allowed only for those sins that are committed openly. There is no proof of the legality of Gheebat for
the sins committed secretly. (In other words, if someone talks about the sins of a person which he
commits in secrecy, then it is Gheebat)
(2) If an oppressed person complains about the oppressor and mentions his acts of injustice, it is not
Gheebat. Precaution demands that we must complain of injustice to someone who is capable of solving
it. It is not permitted to complain to someone who is not capable of getting justice for you.
(3) When someone asks advice about someone else with whom he may be entering into some business
deal (or some marriage alliance) and if you mention the negative point of that person then it is not
Gheebat. But the defect / shortcoming of the (third) person should only be mentioned if there is going
to be some harm to the person who asked you for advice. Also Gheebat is allowed only if it serves as a
warning to the person. If he can be warned in some other way, then Gheebat is not allowed. For
example you can say “I don’t see any benefit in this matter / business deal”
(4) Gheebat is allowed with the intention of Nahy Anil Munkar. In other words, you can speak about his
defect to someone else – like his teacher or relative – with the purpose of rectification. But we have to
always keep in mind his respect. So if doing Gheebat will cause more harm than the sin that he is
committing, then it is not permitted to talk about him.
Conclusion
Doing Gheebat is one of the most hated acts before Allah. This is one sin that requires forgiveness not only
from the side of Allah but also from the person who’s Gheebat has been done. Thus we should always be
careful when we talk about our believing brother because his respect and honour is dearer to Allah than
anything else. We should also have Husn-e-Zan about the believers and be concerned only with our defects
and sins.

TRUTHFULNESS (‫لص ْدق‬

ِّ َ ‫)ا‬
‫لص ْدق ر ْوح الْک َََل ِّم‬

ِّ َ ‫ ا‬:)‫ی (ع‬
َ ْ ‫َال ا َ ِّم ْْي الْمو ْء ِّم ِّن‬
َ ‫ق‬
Ameerul Momineen (a.s) said: Truthfulness is the soul of speech 1
Introduction
Islam considers truthfulness as one of the most important characteristics of a believer and a sign of faith.
In fact truthfulness has been equated with courage while falsehood is likened to cowardice. In other words,
a person who speaks the truth (even if it is bitter) is a brave person because he is willing to accept the
consequences of his actions. Whenever Allah (s.w.t.) has introduced any Prophet in the Holy Quran, then
He has introduced him as a “Truthful” person.
Traditions
 Ameerul Momineen Ali(a.s.): Truth is the brother of justice 2
 Holy Prophet (s.a.w.a): The adornment of a saying is truthfulness 3
 Imam Sadiq (a.s.): Do not be misled by one’s praying and fasting. Because many people develop a
habit in this regard and cannot give it up. But you judge the people in the light of their truthfulness
and their returning of the trusts to their rightful owners 4
1
Ghurarul Hikam
2
Ghurarul Hikam
3
4

Benefits of Truthfulness in This World
(A) Actions are Purified
 Imam Kazim (a.s.): The one who speaks the truth, his actions are purified.1
 Imam Sadiq (a.s.): If a man has a truthful tongue then his action is also correct and pure.2
(B) Cause of Respect/Blessing
 Ameerul Momineen Ali(a.s.): Truth is honour3
 Holy Prophet (s.a.w.a): Truthfulness is a blessing while falsehood is a misfortune.4
(C) Strengthens the Faith
 Ameerul Momineen Ali(a.s.): Truthfulness is the strongest support of faith.5
 Ameerul Momineen Ali(a.s.): Truthfulness is the pillar of Islam and the support of faith 6
 Ameerul Momineen Ali(a.s.): Truthfulness is the chief of faith and the adornment of man 7
(D) Increases Sustenance
 Imam Sadiq (a.s.): Truthfulness guards the faith and the worldly affairs of man. Be truthful so that
you may be always free from want.8
 Imam Sadiq (a.s.) told his companions: I recommend two things to you - one of them is truthfulness
and the other is honesty (returning the amaanat to its owner). For these two are the key to
sustenance.9
 Ameerul Momineen Ali(a.s.): Speak the truth; because Allah (s.w.t.) is with the truthful. A truthful
person is on the path of prosperity and salvation while a liar is at the brink of disaster.10
1
2
3
4
5
Ghurarul Hikam
6
Ghurarul Hikam
7
Ghurarul Hikam
8
9
Safinatul Behar, v. 1, p. 41
10

Benefit of Truthfulness in The Hereafter
 Holy Prophet (s.a.w.a): The one, who will be nearest to me tomorrow (Qiyamat) in his position, is
the one who is the most truthful in his speech.1
 (Thus if a person is truthful, then not only will he go to Paradise, but he will live in the highest levels
in the company of Holy Prophet (s.a.w.a) )
Occasion when It Is Wrong To Say the Truth
 Holy Prophet (s.a.w.a): In three instances it is shameful to say the truth
(a) In tale telling (chuglee)
(b) To tell such a thing about a person to his family, which he does not like,
(c) To refute a person about whatever he gives news.2
1
2

GREED (‫)ا َ َلط َمع‬
‫ ا َ َلط َمع ِّر ٌق مو َءبِّ ٌد‬:)‫ی (ع‬

َ ‫ق‬
H. Ali (a.s): Greed is a permanent slavery 1
Introduction
Greed is the excess fondness of money and fortune. It is an evil characteristic that compels a person
towards other evils and sins. Greed generally arises due to the love of the world. It can also arise due to
the desire for fame. A greedy person will go to any length to acquire his desires. In the process he may lie,
steal or even kill.
Traditions
 Imam Baqir (a.s): In the love of the world, a greedy person is like a silkworm. The more it wraps itself
in its cocoon, the less chance it has of escaping from it until it finally dies of grief. 2
 Imam Sadiq (a.s): If the son of Adam were to possess two valleys of gold and silver, yet he would long
for a third valley. O son of Adam! Your stomach is but an ocean or a valley that cannot be filled with
anything except dust 3
 Imam Baqir (a.s): I see that the all goodness lies in not being greedy for the things that are with others
4
1
2
Al-Kafi
3
Al-Wafi, v. 3, p. 154
4
Wasail-us-shia, Chapter of Detestation of Greed

Harms of Greed
1. Loss of honour
 H. Ali (a.s): The fruits of greed is humiliation in the world and the hereafter1
 H. Ali (a.s): Disgrace is the companion of greed 2
 The narrator asked Amirul Momineen (a.s.): Which is the biggest disgrace? He said: Greed for the
material world.3
2. Slave of desires
 H. Ali (a.s): The one who wishes to live a free life, then he should not allow greed to settle in his heart
4
 Imam Baqir (a.s): The worst slavery is the one in which greed is the master. 5
3. Loss of Aql
 H. Ali (a.s): Often the decline of intellect is due to the lightning of greed 6
 H. Ali (a.s): Wine does not destroy the intellect of a person as much as greed 7
4. Loss of religion
 The narrator says: I asked Imam Sadiq (a.s.): What strengthens the Faith of man? He replied: Piety. And
what drives man out of religion? He said: Greed.8
 H. Ali (a.s): One who approached a wealthy man just for the sake of his wealth and thereby, gives him
respect loses two-third of his Religion9
Cure for greed
1. Trust Allah
Imam (a.s): If anybody wants to become the richest of men he should pay more attention to what is in the
hand of God and not what is in the possession of other10
1
2
Ghurarul Hikam
3
Ibid
4
Mizaanul Hikmah, H. 11213
5
6
7
Ghurarul Hikam
8
Ibid
9
NahjuI Balagha: 228
10
Behaarul Anwaar, v 73, p. 178

2. Be contented
Imam Sadiq (a.s): One who rests content at what God has provided for him is the richest of all men.1
Treatment of Greed
 It is necessary to keep in mind the disadvantages and the worldly and religious inconveniences of greed
and to remember that man will be interrogated about the legally gotten pleasures of this world,
punished for the illegally gotten, and blamed for the suspicious.
 It is necessary to ponder over the aforementioned virtues of satisfaction, read the life history of great
personalities, such as the prophets, their successors, and the saints, especially in the field of asceticism.
 It is advisable to avoid looking enviously to the richer ones and those who enjoy false luxuries of this
world, and to consider the less rich.
 It is necessary to achieve living moderation, for it is the most important factor that contributes in
alleviating the tension of greed.
Imam as-Sadiq (a) said: I guarantee for the one who is moderate that he will not see poverty.”
H. Isa (a.s.) and the Greedy Person
Prophet Isa (as) had been travelling in the company of another person when, after having journeyed for a
period, they were overcome by hunger. They reached a village where H.Isa (as) requested his companion
to go and bring some bread, while he engaged himself in prayers.
The man returned with three loaves of bread and waited for H.Isa (as) to join him, but since his prayers
continued for a long time, the person quietly consumed one loaf of bread.
“Were there three loaves of bread?” H.Isa (as) asked after completing his prayers.
“No, there were only two,” replied the man.
A short while after they had eaten their food, they set off again and on the way encountered a herd of
deer. H.Isa (as) summoned one of the deer towards him, sacrificed it, and both the men sat down to eat it.
1
Ibid

When they had finished eating, Isa (as) commanded: “O' deer! Move by the permission of Allah!” The deer
immediately came to life and sprinted away.
Witnessing this, the man stood dumbfounded and uttered, “Subhanallah (Glory be to Allah).”
“I put you under the oath of He, Who has manifested this sign of His power before you! Tell me what
happened to the third loaf of bread?”Isa (as) asked him.
“There were only two loaves of bread!” the man insisted.
They continued on their journey and soon reached the outskirts of a large village where they happened to
see three gold bricks lying before them.
“There appears to be great wealth here!” the man remarked.
“Yes. One brick is for you, the second for me and I shall hand over the third to the person who ate the third
loaf of bread,” said Isa (as).
The greedy man blurted out, “I ate the third loaf of bread.”
Isa (as) parted company with him and handing him the bricks, said: “All three bricks are your property
now.”
The man sat down beside the gold bricks and was lost in thought as to how he would carry them and put
them to good use, when three persons passed by. When their eyes fell upon the gold bricks, they killed the
man and took possession of the bricks. As they were hungry, they decided that one of them would go to
the nearby village and arrange to get some bread. The person who had gone to get the bread, thought to
himself: “I shall poison the bread so that the other two are killed and then I shall have all the three bricks
for myself.”
In the meantime, his other two friends had also conspired to kill him upon his return so that they could
divide his share of the bricks between themselves. When he returned, they killed him as planned and with
great satisfaction in their actions, began eating the bread. Before long they too died as a result of the
poison contained in the bread.

On his return, Isa (as), observing four dead persons lying near the three gold bricks remarked: This is how
the world conducts itself with those who covet it 1.
1
Anecdotes of Reflection (vol 2)

JEALOUSY (‫)الحسد‬
‫ب‬ َ ‫ان ك ََما تَأْكل‬

َ ‫النار ال َْح َط‬ َ ‫یم‬
َ ‫اْل‬
ْ
ِّ ْ ‫ إِّ َن ال َْح َس َد یَأك ل‬:)‫الل (ع‬ ِ ِّ ‫َال أَب ْو َع ْب‬
ِّ َ ‫د‬ َ ‫ق‬
Imam Sadiq (a.s.) says: Indeed, jealousy burns the faith just as fire burns wood 1
Introduction
The meaning of jealousy is that man desires only for himself - a bounty that he finds with someone else
and at the same time he wishes that it is snatched away from that person. A jealous person always wants
to destroy or spoil the bounty which is there with someone else – irrespective of whether he wants it for
himself personally - and is happy only if he sees that the person has lost that bounty.
Traditions
 Imam Sadiq (a.s.) said: Jealousy, self-centeredness and ego are calamities for Faith.2
 Allah revealed to Sulaiman, the son of H. Dawood (a.s): “I will give you seven pieces of advice: do
not be jealous of anyone, and do not gossip about My good servants.” H. Sulaiman (a.s.) said: “O
my Lord! Just these two (advices) are enough for me.” 3
 Imam Sadiq (a.s) said: ‘Iblees told his army: “Instill jealousy and Allah’s disobedience among the
Bani Adam because these attributes are equal to shirk”’ 4
1
Al-Kafi, v. 2, p. 306
2
Al-Kafi, v. 2, p. 307
3
Mishkatul Anwaar; pg. 752
4
Al-Kafi, v. 2, p. 327

Signs of Jealousy
 Imam Sadiq (a.s.) says that H. Luqman told to his son: There are three signs of the jealous person:
1. He backbites someone in his absence,
2. Flatters him in his presence, and
3. Rejoices at the misery of others.1
Harmful Effects of Jealousy
Loss of Health
 H. Ali (a.s) says : Envy weakens the body 2
 H. Ali (a.s.) says : ‘A jealous person is always ill’ 3
 H. Ali (a.s) says: ‘Jealousy causes only harm, sorrow and anger. It weakens your heart and makes
your body ill.’ 4
 Dr Frank Haurk : “Protect yourselves from the thoughts and pains of psychological feelings (like
envy, pride, ego etc) for they are the satans of the soul which are not satisfied with destroying the
intellect of man but also cause poison cells to grow within the body and cause it fatal harm. Such
pains slow down the blood circulation, weaken the nervous system and decrease the bodily
growth… ” 5
Causes of Jealousy
1. Blindness of the heart
 Imam Sadiq (a.s.) says: Jealousy and ill will is due to darkness in heart and blindness of soul … and
hence it was due to jealousy that the son of Adam drowned down in a perpetual regret and fell
into a ruin from which he never got freed…6
2. Enmity
1
2
Ghurarul Hikam
3
Ghurarul Hikam
4
5
6

3. Desire for position and pride and self-centeredness
 The Holy Quran quotes the kuffars of Quraysh saying: “And they say: Why was not this Holy Quran
revealed to a man of importance in the two towns? (i.e. Valeed and Habeeb of Mecca and Ta’if)
Cure for Jealousy
Think positive
 H. Ali (a.s): ‘Compete in desirable traits, great hopes and exalted ideas and your rewards will be
greater.’ 1
 Dr Mardin: ‘... If you hope to live in harmony, happiness and security then you shall live so... Aim for
noble traits and pursue them with firmness and conviction because your determination will prepare
your mind to accept those noble qualities and finally acquire them’ 2
1
Ghurarul Hikam
2

RESPECT OF PARENTS
َ ‫ ِّبر ال َْوالِّ َدی ِّْن اَک َْرب َف ِّر ْی‬: )‫ی (ع‬
‫ض ٍۃ‬ َ ْ ‫َال ا َ ِّم ْْي الْمو ْء ِّم ِّن‬
َ ‫ق‬
Ameerul Momineen (a.s.) said: Goodness to parents is the greatest duty. 1
Introduction
Parents are among the greatest bounties of Allah (s.w.t.). The love of the parents towards their children is
a love which is pure, endless, a love which does not demand any reward or compensation. It is for this
reason that Islam has laid so much emphasis for the respect of parents. In fact, Allah (s.w.t.) has
commanded the people in the Holy Quran to be kind and generous to their parents immediately after
ordering His obedience.
... ‫ض َرب َك أ َ َلت َْعبدوا إِّ َلإِّ َیاه َوبِّال َْوالِّ َدی ِّْن إِّ ْح َسانا‬
ٰ َ ‫َو َق‬
And your Lord has commanded that you shall not serve (anybody) except Him and to do goodness to the
parents... 2
Parents are the means of the creation of the child and the imparters of his initial education and training.
They are the ones who nurture their child and undertake all sorts of hardships in order to make their child’s
life comfortable. They send their children to the best schools bring for them expensive toys, fulfil all their
desires so that the children are happy. They don’t have any aim except to see their child become successful
in his or her life. That is why Allah (s.w.t.) says in the Holy Quran,
‫اشك ْر ِّل َولِّ َوالِّ َد ْی َك إِّ َلَ ال َْم ِّصْي‬

ْ
... Be grateful to Me and to both your parents, towards Me is the return.”3
1
Tajalliyate Hikmat, p. 499 (Urdu)
2
Surah 17:23
3
Surah 31:14

Traditions
It is necessary for us to respect our parents under all circumstances. In fact Islam considers the obedience
to one’s parents as wajib - except in the case where their orders go against the orders of Allah (s.w.t.).
 A person came and asked Holy Prophet (s.a.w.a) “Which is the action which Allah (s.w.t.) loves the
most?” Holy Prophet (s.a.w.a) said: “Reciting Namaz on its time (i.e. awwal-e-waqt).” The man asked,
“After that?” Holy Prophet (s.a.w.a) replied, “Doing good to ones parents” 1
 Holy Prophet (s.a.w.a): There can be no act of worship simpler than this. Looking at ones parents with
affection. Allah (s.w.t.) likes this act so much that He has given it the status of “worship”
(Note: This point should be emphasized in the class because nowadays, the youth have the habit of listening
to whatever the parents are saying without actually looking at them. They just keep nodding their head
and say they are listening. Also many times they are busy typing SMS and not paying attention to their
parents. This habit should be discouraged)
Importance of Mother in Islam
Although Islam has ordered us to respect both our parents, it has laid a greater stress on the importance
and respect of mother. This point is very clear from the following traditions:
 Paradise is under the feet of the mother
 A man came to Holy Prophet (s.a.w.a) and said “O Prophet of Allah (s.w.t.)! Guide me as to whom
should I do goodness so that I may get full reward for my goodness “Holy Prophet (s.a.w.a) said:
“Do good to your mother.” The man asked “After that?” Holy Prophet (s.a.w.a) said: “Do good to
your mother.”The man asked “After that?” Holy Prophet (s.a.w.a) replied, “Do good to your
mother” The man asked “After that?” Holy Prophet (s.a.w.a) said: “Do good to your father”2
 A youth came to came to Holy Prophet (s.a.w.a) and said: “O Prophet of Allah (s.a.w.a), I am
healthy, fit and desirous of participating in jihad for the advancement of Islam. However my mother
does not like that I should be separated from her and participate in the jihad. Holy Prophet (s.a.w.a)
said: “Go and stay with your mother. I swear by Him who has appointed me to the prophetic
1
Mizaan-ul-Hikmah; 10/709
2
Behaar-ul-Anwaarvol 74

mission, that the Divine reward for your spending one night in the service of your mother she being
happy to see you is greater than your performing jihad for one year”.1
A question may arise that “Why has Islam laid so much emphasis on the rights and respect of a mother
as compared to that of the father? The answer to this query lies in the following tradition.
 Holy Prophet (s.a.w.a) “Was it not your mother who suffered the birth pangs to give birth to you and
provided you with your natural diet from her breasts? Indeed the rights of a mother far outweigh those
2
of the father.”
 Someone asked the Holy Prophet (s.a.w.a) about the rights of the father. He (s.a.w.a) replied, “He
should be obeyed always, as long as he lives.” Then he was asked, “What is the right of the mother?”
He answered, “If the service to a mother equals the quantity of the particles of sand in the desert and
the drops of rain on earth, it (this service) will not repay for a single day that she kept you in her womb.”
3
Going through this tradition, one realizes (only to some extent) the devotion and dedication of the mother
towards her child.
Mother’s Satisfaction Is the Cause of Forgiveness of Sins
A man came to Holy Prophet (s.a.w.a) and said, “O Prophet of Allah (s.a.w.a), I have committed
innumerable sins during my life. Is the door of repentance open for me? And will Almighty Allah accept my
repentance?”
Holy Prophet (s.a.w.a) said: “Are any of your parents alive?” The man said that his father was alive. Holy
Prophet (s.a.w.a) told him to do good to his father. After the man had left Holy Prophet (s.a.w.a) said: “I
wish that his mother was alive!”4 (What Holy Prophet implies, that had the man’s mother been alive, his
sins would have been forgiven faster.)
Dua for the Well Being of Parents
1
Al-Kafi; vol 2
2
Mustadrak-ul-Wasail
3
Mustadrak-ul-Wasail
4
Behaar-ul-Anwaar

Throughout their lives our parents have prayed for well-being and have endeavoured to make us happy. It
is but natural that we should also pray for them to Allah (s.w.t.). Although these prayers can in no way
match their sacrifices, yet we should make an attempt in this regard in order to show our love for them.
Given below are two ayahs from the Holy Quran. We can recite them in the Qunoot in our Namaz. For
additional Duas and Aamal, we can refer to Mafaati-ul-Jinan.
‫ی یَ ْو َم یَق ْوم الْ ِّح َساب‬ َ ‫َربَ َناا ْغ ِّف ْر ِّلْ َولِّ َوالِّ َد‬
َ ْ ‫ي َولِّلْم ْؤ ِّم ِّن‬
O our Lord! Forgive me and my parents and the Believers on the day when the reckoning shall be done1
‫َات غف َْرانا‬
ِّ ‫الس ِّیئ‬
َ ِّ‫إح َسانا َوب‬
ْ ‫ان‬ ِّ ْ ِّ‫اج ِّز ِّه َما ب‬
ِّ ‫اْل ْح َس‬ ْ ‫اِن َص ِّغْيا‬ َ ‫ا َ ٰلله َم ا ْغ ِّف ْر ِّل َولِّ َوالِّ َد‬
ِّ ‫ي َو ْار َح ْمه َما ك ََما َربَ َی‬
O Allah! Forgive me and my parents, and have mercy on them as they did care for me when I was little.
Recompense (their) goodness with (Your) goodness and (their) sins with (Your) forgiveness. 2
(Teachers are requested to ensure that the students memorise this dua and recite it daily for their parents)
Conclusion
We can safely conclude from the above discussions that respecting our parents and keeping them happy,
is the easiest way to obtain Allah’s satisfaction and also for the forgiveness of the sins. We should always
endeavour to keep our parents happy (especially our mother) because this is also a kaffarah of our sins.
1
Surah 14: 41
2
Dua Abu Hamza Somali

SHOWING OFF (‫لریَاء‬

ِّ َ ‫)ا‬
‫ایل َل یَ ْق َبل َع َمَل فِّی ِّه ِّم ْثقَال ذَ َر ٍۃ م ِّْن ِّریَا ٍء‬
َ ‫الل ت ََع‬
َ َ ‫ إِّ َن‬:)‫هلل (ص‬
ِّ ‫َال َرس ْول ا‬
َ ‫ق‬
Holy Prophet (s.a.w.a): Surely Allah shall not accept any (good) action in which there is an iota of ‘show
off’
Introduction
The word Riyaa (Showing off) is derived from Rooyat, which means pointing to or showing of a deed. Man’s
aim behind this is to attract people towards him. He does it in various ways;
 By his deeds or actions; for example, he prolongs his actions during namaz and makes his face
appear fearful and courteous.
 By his words: For example, during his admonitions and sermons he tries to attract others towards
his own self.
Verses of Holy Quran
‫َان یَ ْرجو لِّقَاء َربِّ ِّه َفل َْی ْع َم ْل َع َمَل َصالِّحا َو َل ی ْش ِّركْ بِّ ِّع َبا َد ِّۃ َربِّ ِّه أ َ َحدا‬
َ ‫َف َمن ك‬
Therefore whoever hopes to meet his Lord, he should do good deeds, and not join anyone in the service
of his Lord.1
َ ‫ی الَ ِّذی َن ه ْم َعن َص ََلتِّ ِّه ْم َساهون الَ ِّذی َن ه ْم ی َراؤ‬

‫ون‬ َ ِّ‫َف َو ْی ٌل لِّلْم َصل‬
So woe to the praying ones; who are unmindful of their prayers; who do good to be seen 2
Traditions
1
Surah Kahf: 110
2
Surah Maoon: 4-6

 Imam Sadiq (a.s.) said to Ibaad bin Kaseer Basri in the Masjid: Woe unto you o Ibaad! Keep away
from riyaa. Whoever does anything except for Allah (s.w.t.), the Lord abandons him to the one for
whom he acted.1
 Imam Baqir (a.s.): If a man does something for Allah (s.w.t.)’s pleasure and also entertains someone
else’s pleasure, he is a polytheist.2
 The Holy Prophet (s.a.w.a.): A group of people is being ordered to go to hell. The Angel in charge
of the fire asks: O unlucky person: What did you do? They say: We performed deeds for others
than Allah (s.w.t.); now we have been asked to obtain the reward from the ones for whom we
worked.3
Sign of Ostentation (Riyaa)
Holy Prophet (s.a.w.a): There are four signs of a person who does “show off”
(a) When someone is around him then he is keen to worship Allah

(b) When he is alone, then he is lazy in worshipping Allah
(c) He does all actions in order to get praise from the people
(d) He always talks highly for all the efforts that he does for others. 4
What is meaning of Riyaa?
 Zurarah asked Imam Baqir (a.s): What if a person becomes happy after he has done a good deed? Is it
‘riyaa’? Imam (a.s) replied: No, because every person likes that his good deeds should be known among
the people. But he should not perform the good deeds only with this aim. 5
 The narrator asked Imam Sadiq (a.s): A person prays namaz among the people with loud and nice voice
with the hope that others shall see him and they too will recite namaz similarly. What do you have to
say about this? (Is it riyaa?). Imam (a.s) replied : This is not ‘show-off’ 6
1
Wasaelush Shia Vol-1, pp-48-49
2
Ibid.
3
Wasaelush Shia Vol-1, p-51
4
Tohaful Uqool, pg. 23
5
Behaar-ul-Anwaar, vol 76 pg. 294
6

Whispering of Satan
 A group of people came to Holy Prophet (s.a.w.a) and said, ‘We pray namaz, keep fasts etc. but Shaitan
whispers to him and says ‘’you are doing all this for ‘show-off’’. Then should we do? He (s.a.w.a) replied:
You pray
‫أَعوذ بِّ َك أ َ ْن أ ْش ِّركَ بِّ َك َش ْیئا َو أَنَا أ َ ْعل َم َو أ َ ْس َت ْغ ِّفركَ لِّ َما َل أ َ ْعل َم‬
“I seek refuge in You (Allah) that I should associate anyone with You intentionally and I seek Your
forgiveness if I associate anyone with You unintentionally” 1
Remaining pure in Niyyah
Imam Baqir (a.s): Maintaining an action is more difficult than performing that action. The narrator asked,
“What do you mean by ‘maintaining an action?’” Imam (a.s) replied: A person does sil-e-rahm for the sake
of Allah and spends for the sake of Allah. Then his actions are noted as being performed in secrecy. Then
when he speaks about them (for the first time) to someone, then it is erased from the list of ‘secret acts’
and is put in the list of ‘apparent acts’. Then when he speaks about it again to someone, then it is erased
from the list of ‘apparent acts’ and is included as ‘show off’2
Best worship is the one done in secrecy
 Imam Reza (a.s): The good deed done in secrecy is equal to 70 good deeds 3
 H. Ali (a.s): From the treasures of Paradise are
(a) Doing good deeds in secrecy
(b) Being patient in calamities
(c) Concealing our problems 4
Conclusion
Our intention should always be pure when we do any act of worship or good deeds. We should only expect
our rewards from Allah and not from the people. Otherwise all our actions will tantamount to show-off.
Not only will we not get any rewards for our good deeds from Allah, but we will be thrown into hell. Thus
1
BeharulAnwaar 72/ 303
2
3
4
Ibid

we should always strive to do good deeds quietly so that we remain safe from the temptations of showing
off.

GUARDING THE TONGUE)‫(حفظ اللسان‬
‫ َل یَ ْسلَم ا َ َح ٌد ِّم َن الذن ْو ِّب َح ّٰت َی ْخز َن لِّ َسانَه‬:‫َال َال ِّ َمام الْ َباقِّر‬
َ ‫ق‬
Imam Baqir (a.s.) said: No one is safe from sins unless he controls his tongue.1
Introduction
The tongue is amongst Allah’s greatest gift to man for without it, man would never be able to reveal what
is in his heart and express his thoughts. It is the tongue with which man acquires proximity with Allah by
reciting supplications and prayers. On the other hand, it can take a person away from Allah’s mercy if he
misuses it. So the tongue will determine the fate of a believer on the Day of Judgment.
Tongue is like a wild beast. If it is controlled and used correctly then it can make man worthy of paradise.
But if it is not reined in and is abandoned to follow one’s desires, than it can sink man to the depths of Hell.
Most of our sins are committed by tongue such as backbiting, telling lies, defaming, mocking, insulting etc.
Although each of them is a sin by itself and we shall discuss all of them separately in detail (their causes
and remedies), yet over here, we shall enumerate them briefly.
(1) Lies
Lies & falsehood are some of the most serious crimes committed by the tongue. A liar has been condemned
in Quran and Traditions. Lying is among the list of major sins. Imam Askari (a.s.) has said lying is a key and
all evils and wickedness.
The liar is the enemy of human society. Lies are like alcoholic drinks which make the person drunk and
denying their reason and power to distinguish good from evil. This is why Islam considers falsehood as a
major sin and holds that liar has no religion.
1
Behaarul Anwaar, vol. 78, pg. 178

(2) Backbiting
This means to discuss the defects and vices of a person in his absence. The Holy Quran has condemned
such people and has compared this despicable action to eating the flesh of one’s dead brother.
One of the curses which deals a serious blow to social relations and has been strongly opposed in Islam is
backbiting.
Holy Prophet (s.a.w.a.) has said “abstain from backbiting for it is worse than adultery” So let us imagine
the gravity of our sins, committed by our tongue.
(3) Accusation (Tuhmat)
Accusing is distinct from backbiting. Accusing implies to charge a person of a vice that is not found in him.
Backbiting means to mention the defect or vice of a person that is found in him, in Quran-e-Majeed Allah
has fixed 100 lashes as penalty for the accuser.
(4) Scandal Monger
This means to gossip and relay news from one person to another with the sole purpose of creating disputes
and squabbles between people, for which Allah has threatened hell.
(5) Bad Language
To use the tongue for unworthy language and useless talks or to use it to hurt a believer. The wounds
caused by a sword can heal, but the damage done by the tongue does not heal easily.
Imam Baqir (a.s.) has said: The weapon of degraded people is bad language.
(6) Taunts
To taunt and ridicule a person. This hurts a person intensely, resulting in anguish and grief. As the ayat of
Quran says, “Let not one of you ridicule another perchance they may be better than they.”
(7) Revealing of secrets
To disclose another person’s secrets and hidden negative points is the most contemptible trait. This is
opposite to the one who closely guards another person’s secrets which is a most praise worthy trait
according to the Holy Quran.

(8) To utter apostasy (Kufr) from the tongue
The tongue can deviate a person from truth towards falsehood and that same tongue can change the heart
of deviated person to the truth and can save the person from darkness of kufr to the light of Iman, by the
grace of Allah (a.j.). So do we realize now that the small piece of flesh in our mouth can do such grievous
and major sins?
According to traditions other parts of the body warn the tongue every morning that, do not say such a
thing by which we will lead to the torment punishment of Hell.
Let us ask Allah and Imam-e-Zamana (a.s.) to help us to make good use of tongue so that we be grateful to
His bounty.

NIYYAH (INTENTION)
‫َات‬ ِّ ‫ا َ ِْل َ ْع َمال ثِّ َمار‬:ؑ ‫ی‬

ِّ ‫النی‬ َ ْ ‫َال ا َ ِّم ْْي الْم ْوء ِّم ِّن‬
َ ‫ق‬
Ameerul Momineen Ali(a.s.): Actions are the fruits of Niyyah1
Introduction
Niyyah is the foundation of actions. Niyyah means the desire / wish / intention to perform an action –
either good or bad. There are many traditions, which say that the value of one’s actions is in proportion to
ones Niyyah. The Holy Quran says “Say: Everyone acts according to his manner.” 2 While explaining this
ayat Imam Sadiq (a.s.) said “According to his manner means according to his Niyyah.” 3 Good intentions are
the cause of acceptance of Duas, increase of sustenance while bad intentions are source of calamities and
misfortunes.
Importance of Niyyah
(A) Actions are dependent on Niyyah
 Ameerul Momineen Ali(a.s.) : Intention is the foundation of actions 4
 Ameerul Momineen Ali(a.s.): The value of a person is according to his courage and the value of his
actions is proportionate to his intentions.5
 Imam Sajjad (a.s.) There is no action except through intentions.6
1
Ghurar-ul-Hikam
2
Holy Quran Bani Israel: 84
3
Usool-e-Kafi; 2/85
4
Ghurar-al-Hikam
5
Ghurar-al-Hikam
6
Behaar-ul-Anwaar 70/185

(B) Divine Help (Tawfeeq) is in Proportion to Niyyah
Help from Allah (s.w.t.) (Tawfeeq) is directly related to one’s intentions. If a person has made a sincere
intention for a good action then, most surely Allah (s.w.t.) will help him to achieve his goal.
 Ameerul Momineen Ali(a.s.) said: The one whose Niyyah is good, is supported with Tawfeeq1
 Imam Sadiq (a.s.) said: Surely, the help from Allah (s.w.t.) for His servants is related to his intentions.
Then if his Niyyah is true, Allah (s.w.t.) completes His help. And if his Niyyah is insufficient, then Allah’s
help is also incomplete in the same proportion.2
(C) The Intentions of a Believer are better than his Actions
 A person asked Imam Sadiq (a.s.) “I have heard you say that the Niyyah of a believer is better than his
actions. How can Niyyah be superior to actions?” Imam (a.s.) replied “Because actions earn pride
(before the people). But a pure intention is only for Allah (s.w.t.). Then Allah (s.w.t.) confers (the
rewards) on intentions more than what He confers on actions.3
 Ameerul Momineen Ali(a.s.) said: The profits of (good) intentions are more beneficial than (the profit
of) actions.4
Benefits of Good Intentions
Good intentions play an important role in this world. Some of the benefits of Good Intentions in this world
are given below:
(A) Duas are accepted
 Ameerul Momineen Ali(a.s.) said: Through good intentions, duas are successful5
(B) Sustenance Increases
 Ameerul Momineen Ali(a.s.) said: The one whose intentions are good, Allah (s.w.t.) increases his
sustenance6
1
Ghurar-al-Hikam
2
Behaar-ul-Anwaar: 70/211
3
Behaar-ul-Anwaar: 70/206
4
Ghurar-al-Hikam
5
Ghurar-al-Hikam
6
Ghurar-al-Hikam

(C) Success is achieved in all Walks of Life
 Ameerul Momineen Ali(a.s.) said: In pure intentions lies the success in all affairs1
 Ameerul Momineen Ali(a.s.) said: A man achieves whatever he strives for from a good life, peace
of mind and increase in sustenance by having good intentions and a pleasant behavior.2
(D) Makes the Actions Perfect/Complete
 Ameerul Momineen Ali(a.s.) said: A good action is not complete except with good actions3
 Ameerul Momineen Ali(a.s.) said: Good actions are according to good intentions4
 Imam Moosa Kazim (a.s.): Just as body cannot stand without a soul, in the same way religion cannot
stand without good intentions5
Effects of bad Intentions in this World
Just as good intentions are a cause of well-being and success, in the same way bad intentions lead to
misfortunes and difficulties in the world. Some of them are given below:
(A) Duas are rejected
 Ameerul Momineen Ali(a.s.) said: The one, whose intentions are evil, his desires are rejected.6
(B) Blessings of Allah (s.w.t.) are removed
 Ameerul Momineen Ali(a.s.) said: When the Niyyah is corrupt, the blessings (of Allah (s.w.t.)) are
lifted7
(C) Leads to Problems and Calamities
1
Ghurar-al-Hikam
2
Ghurar-al-Hikam
3
Ghurar-al-Hikam
4
Ghurar-al-Hikam
5
6
Ghurar-al-Hikam
7
Ghurar-al-Hikam

 Ameerul Momineen Ali(a.s.) said: When the intentions are bad, calamities occur1
(D) Sustenance Decreases
 Imam Sadiq (a.s.) said: Surely, when a servant (of Allah (s.w.t.)) intends to commit a sin, his
sustenance is reduced 2
Effects of Intentions in the Hereafter
 Imam Sadiq (a.s.) said: Surely Allah (s.w.t.) will take the accounting of the people on the Day of
Qiyamat on the basis of their intentions3
 Ameerul Momineen Ali(a.s.) said: And the value of the actions of man is according to his intentions
(i.e. a person will be rewarded or punished on the basis of his good or bad intentions)4
 Imam Sadiq (a.s.), while explaining the ayat of Holy Quran in which Allah (s.w.t.) says “Say:
Everyone acts according to his manner...”
Imam (a.s.) said, “Surely the people of Hell will remain in Hell forever due to their intentions, because in
this world if they would have remained forever, then they would have disobeyed Allah (s.w.t.) forever. And
surely, the people of Paradise will remain in Paradise forever due to their intentions because, if they would
have remained in the world forever, they would have obeyed Allah (s.w.t.) eternally. Then due to their
intentions, these and, these (pointing towards the two groups) will abide forever (in Heaven or Hell). Then
he recited the above ayat of Holy Quran”5
Conclusion
A believer should strive to keep his intentions pure. Whenever he does something, he should ask himself:
Will Imam Zamana (as) be happy with this or will he dislike this action? Such continued accounting of one’s
actions will help a believer to keep his intentions sincere and help his efforts in the way of Islam.
1
Ghurar-al-Hikam
2
3
4
Ghurar-al-Hikam
5
Usool-e-Kafi; 2/85

IMPORTANCE OF THE MONTH OF RAMAZAN – 1
‫ب ع ََل الَ ِّذی َْن م ِّْن َق ْبلِّك ْم ل ََعلَك ْم ت ََتق ْو َن‬ َ َ

َ ‫الص َیام ك ََما ك ِّت‬ َ ‫یَا أی َها ال ِّذی َْن آ َمن ْوا ك ِّت‬
ِّ ‫ب عَل َْیكم‬
O you who believe! Fasting is prescribed for you, as it was prescribed for those before you, so that you
may guard (against evil). 1
Introduction
The month of Ramazan is among the sacred and noble months of the Islamic year. It is the month associated
with Allah. It is a month of fasting, worship and gaining proximity to Allah. It is the month in which the Holy
Quran was revealed. Thus we should be excessive in our recitation of Quran and other duas. Anyone who
reaches this month should feel blessed and fortunate and also make the most of this month.
Traditions
 Ameerul Momineen Ali(a.s.): Holy Prophet (s.a.w.a.) addressed the people in a sermon in which he
said, O People! Indeed ahead of you is the blessed month of Ramazan. It is the month of Blessings,
Mercy and forgiveness - a month, which is the best month before Allah (s.w.t.). Its days and nights
are the best of the days and nights and its hours are the best of the hours. It is a month, which
invites you to be the guest of Allah (s.w.t.), and it invites you to be near Him. Each breath that you
take glorifies Him. Your sleep is worship, your deeds are accepted and your Duas are answered.
Ameerul Momineen Ali(a.s.) says ‘I stood up and asked “O Prophet of Allah (s.a.w.a.)! Which is the
best action in this month? “Holy Prophets (s.a.w.a.) said: O Abul Hasan! Stopping yourself from
doing those actions, which are forbidden by Allah (s.w.t.). “ 2
 Imam Baqir (a.s.): Holy Prophet (s.a.w.a.) addressed the people on the last Friday of the month of
Shabaan in which he said, “O People! Indeed ahead of you is a month in which there is night, which
is superior to thousand months. It is the month of Ramazan.
1
Surah Baqarah, verse 183
2
Beharul Anwar 96/356

 Holy Prophet (s.a.w.a.): Don’t call this month as Ramazan because Ramazan is among the names
of Allah (s.w.t.). But you call it Mahe Ramazan.1
The Most Miserable Person
 Holy Prophet (s.a.w.a.): The most miserable person in the one who is deprived of Allah (s.w.t.)’s
Mercy on this month.2
 Holy Prophet (s.a.w.a.): The most miserable person is the one who comes out of this month but is
not forgiven in it for his sins.3
Reasons for which Fasting is made Wajib
 Imam Sadiq (a.s.): Among the reasons why fasting is made wajib is to bring about an equality
between the rich and the poor. So that the rich, who have never tasted hunger will be merciful to
the poor then. Allah (s.w.t.) decided to bring about equality between His creatures. So that the rich
man has a taste of the feelings of hunger and sufferings and he has pity on the weak and is merciful
on the one who is hungry.
 It was asked from Imam Askari (a.s.): “Why did Allah (s.w.t.) make fasting obligatory. “He replied.”
So, that the rich man has a taste of the feeling of hunger and then he is kind to the poor4
 Janabe Fatima (s.a.): Allah (s.w.t.) made fasting obligatory for the strengthening of sincerity.5
 HAli (a.s.): Allah (s.w.t.) has protected His creatures who are Believers by means of prayers, alms
giving and suffering the hardships of fasting in the days in which it has been made obligatory, in
order to give their limbs peacefulness to cast fear in their eyes, to make their spirits humble, to
give their hearts humility and to remove pride from them.... Look what is there in these acts in ways
of curbing pride and suppressing the traces of vanity.6
Reward of Fasting
1
2
3
4
5
6
Nahjul Balagha; Ser No 192

 H Ali (a.s.): The sleep of the one who fasts is worship, his silence is Tasbeeh, his Duas are accepted, and
his actions are multiplied. When he prays at the time of Iftar, his Dua is not rejected.1
 Holy Prophet (s.a.w.a.): In Paradise there is a door by the name of “Rayyan”. None shall enter it accept
those who keep fasts.2
 Holy Prophet (s.a.w.a.): The one who denies the food which he loves on account of his fast, then it the
haq of Allah (s.w.t.) to feed him from the food of Paradise and to quench his thirst, from its drinks.3
 If a person fasts during a hot day, and he suffers from thirst, Allah will assign a thousand angels to wipe
his face and convey to him glad tidings, and when he breaks his fast, Allah, the most Exalted, the most
Glorified, addresses him with these words, "How sweet your smell and soul are! O My angels! Bear
witness that I have forgiven him."
1
Beharul Anwar 93/36
2
3
Beharul Anwar 96/ 296

BREAKING PROMISES
ِّ َ ‫ْت ِّع ْن َد‬

…‫الل‬ َ ْ ‫ال ا َ ِّم ْْي الْمو ْء ِّم ِّن‬
َ ‫ َو الْخل َْف ی ْو ِّجب ال َْمق‬:ؑ ‫ی‬ َ ‫َق‬
H. Ali (a.s.): And breaking of promise causes the wrath of Allah... 1
Introduction
Man’s intellect demands that he should honour the promises made by him. This matter is in the nature
(fitrat) of man, regardless of his religion. In social life, honouring of one’s promise has a positive effect and
it ensures trust and confidence. Every agreement made between two individuals is a moral obligation –
although it may not carry any legal or formal documents.
On the other hand, breaking / non fulfilment of promises and agreements is indecent and detestable. No
likes the person who is carless in fulfilling his promises and commitments. Islam too has condemned the
one who breaks his promises. In fact, breaking of promise is Gunah-e-Kabira.
Traditions
 Holy Prophet (s.a.w.a): “There is no religion for one who does not keep promise”2
 Holy Prophet (s.a.w.a): “One who violates a promise, Allah (s.w.t.) allows his enemies to overpower
him.”3
 Holy Prophet (s.a.w.a,):“There are three signs of a hypocrite: When he speaks he lies, when he
promises he violate, it, when he is given a trust he shows breach of trust.”4
‫َوأ َ ْوفواْبِّال َْع ْه ِّدإِّنَال َْع ْه َدك َان ََم ْسؤول‬
“... and fulfil the promise, surely (every) promise shall be questioned about.” 5
1
Nahjul Balaagha, p. 444
2
Mizaanul Hikmah Tradition no 14420
3
Bihar 100/66/3.MizaanulHikmah Tradition no 14420
4
Akhlaqe Amah pg 6 18
5
Surah Bani Israel : 34

Consequence of non-fulfilment of promise
(1) Cause of Allah’s anger
 “O you who believe! Why do you say that which you do not do? It is most hateful to Allah that
you should say that which you do not do,” 1
Although the most common interpretation of the above verse is that “we should practice what we preach”
since Allah does not like the one whose actions do not match his words. Yet, according to (another) Tafseer,
this verse is concerning the fulfilment of promise. About this verse, Imam Sadiq (a.s) says :“A promise of a
believer to his brother in faith is like oath (fulfilment of which is necessary) which has no atonement
(Kaffarah) on non-fulfilment And whoever goes against his promise he goes against Allah (s.w.t.) and calls
for anger of Allah (s.w.t.) and this is what Holy Quran says “O you who believe! Why do you say that which
you do not do?” 2
Thus we see that the one who goes back on his words or does not do what he has pledged, then Allah’s
wrath is on such a person.
 Ameerul Momineen Ali(a.s.) wrote to Janabe Malik Ashtar:
Upon you is necessary that you do not make a promise to the people and then break it... because breaking
of promise makes the wrath of Allah (s.w.t.) and the people essential on you, Allah (s.w.t.) The Almighty has
said: “It is most hateful to Allah (s.w.t.) that you should say that which you do not do.”3
(2) Leads to Hypocrisy
Allah says in the Holy Quran,
“And there are those of them who made a covenant with Allah: If He gives us out of His grace we will
certainly give alms and we will certainly be of the good. But when he gave them out of this grace, they
become niggardly of it and they turned back and they withdrew. So He made hypocrisy to follow as a
1
Surah Saff : 2, 3
2
AkhlaqeAmaali pg 618 ; Wasail-us-Shia
3
AkhlaqeAmaalipg 618-19

consequence into their hearts till the day when they shall meet Him because they failed to perform towards
Allah what they had promised Him and because they told lies.” 1
Incident: The above verse was revealed concerning a person by the name of Salb ibn Khatib.
“Salb Ibne Khatib was a very staunch and a famous Christian. One day he came to the Holy Prophet
(s.a.w.a). He began to complain of his poverty, and requested the Holy Prophet (s.a.w.a) to pray for him.
The Holy Prophet (s.a.w.a) advised him, “Do not emphasise upon this prayer but be patient in your
circumstances. Too much of wealth is dangerous for you. If you are grateful for this favour (of whatever you
have) it is better than too much of wealth that makes you unthankful. By Allah if I pray that mountains
become gold and silver and move with me, Allah shall cause it to be so but I know that an honourable
hereafter is better, and those who are well provided in this world have a difficult hereafter. So, follow the
Prophet of Allah (s.a.w.a) and accept his advice.”
But Salb did not follow the advice of the Holy Prophet (s.a.w.a) and again he came back to him with his
entreaty and said: “O Prophet of Allah! I make a covenant to Allah that if He gives me abundant wealth I
shall spend it upon the deserving ones and do good through it.”When he insisted much, the Holy Prophet
(s.a.w.a) prayed for the removal of his property.
Allah increased his livestock and he became a Muslim. His animals multiplied and he became so busy in
supervising them that he stopped praying behind the Holy Prophet (s.a.w.a) in the congregational prayers.
He prayed only the morning and the evening prayers. Then his herd became so large that the surrounding
area of Madinah was not sufficient any more. He took his animals to the outskirts of the town and settled
there. Now he was deprived of praying the daily prayers behind the Holy Prophet (s.a.w.a). Still he
continued to come to Madinah for the Friday prayers. Then his business expanded beyond the valleys
surrounding Madinah. Finally he could not even attend the Friday prayers.
One day the Holy Prophet (s.a.w.a) asked his companions, “Why is Salb not attending the congregational
prayers?” The people replied, “He has so many goats and sheep that a single valley is unable to
accommodate them. Now he has moved to such and such valley and settled there. The Holy Prophet
(s.a.w.a) upon hearing this said,
“Woe be upon Salb, Woe be upon Salb, Woe be upon Salb!”
1
Surah Tauba : 75 - 77

Later when Zakat became wajib due to the revelation of the verse of Zakat, the Holy Prophet (s.a.w.a)
summoned one of his followers and gave him this verse in writing and sent with him a tribesman of Bani
Salim. The Prophet ordered, “After you have collected Zakat from Salb go to such and such good man and
collect it from him too.” Both of them went to Salb. They showed him the Quranic verse and also gave him
the letter of the Holy Prophet (s.a.w.a) containing the rules of Zakat. Salb had become so much attached
to his wealth that he said, “Muhammad is collecting Jaziya from us! Go somewhere else! Meanwhile I shall
think upon it.”
The two men went to this righteous person (of the tribe of Bani Salim).When he saw the ayat and the letter
of the Holy Prophet (s.a.w.a), he said, “I hear and I obey the command of Allah and the Prophet (s.a.w.a).
He went among his camels and selected the best ones for Zakat and said, “Please take these for the
Messenger of Allah (s.a.w.a).” The agents told him that it was not wajib to give the best of the camels. He
said, “How can I not offer the best for Allah and His Prophet (s.a.w.a)?”
Then these two men came back to Salb. The wretched fellow repeated his previous objection and refused
to pay Zakat.
When the Holy Prophet (s.a.w.a) heard of this incident he said just once, “Woe be upon Salb!” Then the
Holy Prophet (s.a.w.a) prayed for the well-being of the one who had paid the Zakat willingly. 1
(2) Every promise must be fulfilled

 Imam Sadiq (a.s.): “There are three things which Allah does not permit anybody to violate: “Returning
the trust” respective of whether the other person is a good doer or bad doer, fulfilling the promise
irrespective of whether the other person is a good doer or bad doer, doing good to father and mother
irrespective of whether they are good doers or bad doers,”2
In other words, we have to fulfil all our promises – in friendship, business etc. There is no concession or
relaxation in this regard.
Use of Inshallah
 Every promise made by uttering “Inshallah” is a conditional promise. i.e. its fulfilment is dependent on
Divine Will. Hence it is not strictly wajib to fulfil it.
 But it must be understood that when a person utters “Inshallah”, it must be with the actual meaning
1
Tafseer-e-Minhaaj-us-Sadeqeen
2
Kafi Vol. 2 pg 162, Trad, No. 15, Behaar,, Vol, 72 pg. 92, AkhlaqeAmaali pg. 619-20

of “Inshallah”. (In other words, the person must try his best to fulfil what he has promised. Yet if he is
unable to accomplish what he had promised, then he will not be subjected to Allah’s wrath, because
he had said “Inshallah” and also tried his level best.)
 Thus if a person only utters “Inshallah” for the sake of seeking divine blessings, he must fulfil his
promise. 1
Suggestion
We should not promise doing something if we are not sure whether we can fulfil it - because once we
promise something then it becomes wajib to accomplish that action – and it may put us in a lot of hardship.
 Ameerul Momineen Ali(a.s.): “Do not promise those things which you cannot fulfil.”2
 Ameerul Momineen Ali(a.s.): “A polite negation is better than big promises.”
1
Gunaahaan-e-Kabira, vol 2 pg. 101
2
AkhlaqeAmaali Hg 622

CLEANLINESS )‫(نظافۃ‬
‫یمان َم َع َصا ِّح ِّب ِّه ِّف ال َْج َن ِّۃ‬

َ ‫اْل‬
ِّ ْ ‫ان َو‬
ِّ ‫یم‬
َ ‫اْل‬
ِّ ْ ‫ِّن‬ َ َ ‫ا‬:‫الل‬
َ ‫لن َظا َفۃ م‬ ؐ ِّ َ ‫َال َرسول‬
َ ‫ق‬
Holy Prophet (s.a.w.a.): Cleanliness is part of faith and faith shall accompany its master in heaven.1
Introduction
Many rules of hygiene are specifically mentioned in the ayahs of Holy Quran and Traditions of Masoomeen
(a.s.). No other religion has such precise commands with regards to hygiene as Islam. Twelve purifying
agents (Mutahharat) have been introduced as cleansing agents in Islam (like water, earth, sun etc.). Islam
has not only prohibited keeping one’s self dirty but also has forbidden us from keeping our surroundings
unclean. In fact, in the light of the above tradition, remaining neat and clean is a sign of Imaan (faith)
Considering the verses of the Holy Quran and traditions regarding cleanliness, it is the duty of the members
of the family to clean their body, clothes, and the house as much as they can. Cleanliness guarantees the
family’s health and will eradicate pain, illness, distress and suffering.
Traditions
 Imam Ali (a.s.): Follow the example of your Holy Prophet (s.a.w.a) who is the cleanest and purest
creature in existence.2
 Holy Prophet (s.a.w.a): Cleanliness is the custom of Prophets 3
 Holy Prophet (s.a.w.a): Allah (s.w.t.) had established Islam on cleanliness. No one shall enter
1
Behaarul Anwar, vol 59 pg.291
2
Nahjul-Balagha, Sermon 160
3
TuhafulUqool

Heaven, but the clean.1
Benefits of Keeping House Clean
1. Allah (s.w.t.) increases sustenance2
2. Cleaning the house removes misery3
3. Removes poverty4
4. Remove spider webs which is the source of poverty5
Benefits of Keeping Body Clean
 Angels ask for forgiveness for the person who keep his body clean6
 Trimming nails on Thursday removes poverty, toothache and eye pain7
 Performing two rak’at of Namaz after brushing teeth is superior to 70 rak’at of Namaz
 Imam Sadiq (a.s): ‘The most invisible way through which Satan acquires authority over man is that
it settles under the nails’ 8
 (Imams have generally used the word “Shaitan” in the traditions about cleanliness. Fourteen
centuries ago, people were not aware of microbes and germs. Their intellect too could not
understand this matter. And since our Imams always spoke according to the level of the people,
they introduced these germs as “Shaitan” – a name with which the people were fully aware and
considered it to be their dangerous enemy.)
How to clean oneself?
 Holy Prophet (s.a.w.a) said: O Ali! Cleaning the teeth (with a special stick called ‘miswak’) is a
recommendable practice, for it purifies the mouth, betters the sight, satisfies the Lord, whitens the
teeth, removes the bad smell of mouth, strengthens the gums, stimulates the appetite, removes the
1
Mizan al-Hikmat, v.10, p.95
2
3
Wasailush Shia
4
Mizan al-Hikmah, v.10, p.93
5
Wasailush Shia
6
7
Makarim al-Akhlaq pp.65
8
Wasail-us-Shia, vol 1 pg.433

phlegm, betters the memory, doubles the advantages, and makes the Angels happy.1
 Ameerul Momineen Ali(a.s.) said
1. Brushing the teeth pleases the Lord and freshens the mouth. It is a part of the Sunna... Rinsing
water in the mouth and the nose during performing the ablutions purifies the mouth and the
nose…
2. Nail-clipping immunizes against the greatest disease and increases the earnings
3. Cleaning the armpit hair removes bad odour. It is a purifier and a part of the Sunna....
4. To wash the hands before and after eating increases the earnings
5. You should be in your best adornment when you meet your friends like the same manner as when
you meet the strangers; you want to be in the best style before them
6. Muslims should never sleep while being ceremonially impure. They should sleep only after cleaning
themselves. If water is absent, they may use the dry ablution
7. Muslims should not spit in the direction of the kiblah. If they do it inattentively, they should seek
God’s forgiveness…
8. Remove bad odours with water and keep your bodies clean, because God hates the servants to be
dirty and having the bad odour that hurts their associates.2
 Holy Prophet (s.a.w.a) “The book of deeds of the man who abstains from spitting and blowing his nose
in the Masjid, will be in his right hand on the Day of judgment”.3
 Holy Prophet (s.a.w.a) “Had it not been inconvenient I would have enjoined upon the Muslims to brush
their teeth before every prayer”.4
 Holy Prophet (s.a.w.a) “Do not grow long moustaches, for the devil finds a shelter in them”.5
 Someone said to Imam al-Sadiq (a.s.) that his friends had told him that the moustaches and the
fingernails should be trimmed on Friday. The Imam said: “Trim them whenever they grow”. The Holy
Prophet (s.a.w.a) has forbidden biting the nails with teeth.6
1
Al Mawaaiz
2
TuhufulUqool
3
Philosophy of Islam taken from Wasailushshia
4
5
6

ISRAAF (EXTRAVAGANCE)
ٌ ‫الل َم ْن ه َو م ْس ِّر‬
ٌ ‫ف م ْر‬
‫تاب‬ َ ‫…كَذلِّ َك ی ِّضل‬
“… Thus Allah causes him to err who is extravagant, a doubter.”1
Introduction
Israaf (extravagance) is one of the Gunahaan-e-Kabira (Major Sins) as recorded by Quran and traditions.
Israaf means ‘to spend excessively’, crossing the limits or spending wastefully. It depends upon the
circumstances like spending for something which is useless. It is Haraam even if the person has spent only
a single dirham. Or it also depends on the occasion. Also, if a dress of one hundred rupees is sufficient we
cannot purchase one costing five hundred. According to certain scholars spending at the wrong place is
squandering and spending more than necessary is extravagance.
However it is necessary to know that extravagance depend upon the honour and respect of different
people, their health and sickness, youth and old age, poverty and richness, income etc. It is possible an
expensive dress may not constitute extravagance for a person who holds a respectable position in society
and is within his means, whereas for one who is not having the same position and income, if he wears the
same dress it will be extravagance.
Quranic verses & Traditions
َ ْ ِّ‫اش َربوا ْ َول َ ت ْس ِّرف ْوا إِّنَه ل َ ی ِّحب الْم ْس ِّرف‬

‫ی‬ ْ ‫…وكل ْوا َو‬
“….. And eat and drink and do not be extravagant. Surely He does not like those who are extravagant.” 2
1
Surah Believer, verse 34
2
Surah Aaraf: verse 31

‫ار‬ َ ‫ی ه ْم أ َ ْص َحاب‬
ِّ ‫الن‬
َ
َ ‫ َوأ َن الْم ْس ِّر ِّف‬...
“ ….. And surely the ones who are extravagant are the inmates of fire”
According to Tafseer Majmaul Bayan, Bakht al-Shoa was the personal physician of Haroon al-Rashid. He
was a Christian. One day he asked Waqidi, “Does your Holy book contain any medical knowledge?” Waqidi
said, “The Almighty Allah has condensed the complete medical knowledge in a single verse, “...And eat and
drink and do not be extravagant.” “Did your Prophet mention anything about this branch of knowledge?”
“Yes,” said Waqidi he has described the medical sciences in a brief sentence. “The stomach is the house of
pain and abstinence is the most important medicine. Everyone should be given the amount (of food) he
needs.” Upon hearing this, the Christian remarked, “Your Book and your Prophet has not omitted anything
from medical science and Galen (the Greek physician) has nothing more to say.” 1
 Imam Sadiq (a.s): “There are some poor people who squander more than the rich. Because the rich
squander from the wealth Allah has given (him) whereas the poor squanders (from) what he does not
have.” 2
[This is very true in today’s credit card culture. Very often, people end up buying things beyond their
capacity and from someone else’s money (i.e. on credit). Thus the middle class man gets involved in a
“debt trap”. They do not consider their circumstances and financial capacity and spend beyond their
means. All this is extravagance. It is a result of competing with those who are more affluent than us.
One who struggles to keep up with them and indulges in extravagance ends up spending his life in
misery, sorrow and grief.]
 Imam Ja’far as-Sadiq (a.s.) has said that if a person is extravagant and later becomes poor due to it, his
invocations will not be accepted. Then if he says “O Allah! Grant me health,” Allah (a.j.) says, “Had I not
ordered you moderation?”3
 H. Ali (a.s): “The extravagant have three qualities; he eats more than required, he wears more than is
suitable for him and buys something needlessly.” 4
 There is a tradition from the Holy Prophet (s.a.w.s.) in the book ‘Faqih’. He (s.a.w.s.) describes the
various prohibited acts and states that the house one builds extravagantly and for show-off will be
1
Gunah-e-Kabira; vol 2, pg. 286
2
Furu-e-Kafi
3
Gunah-e-Kabira, vol 2
4
Behaar-ul-Anwaar

raised to seven floors by the Almighty Allah on the day of Qiyamat. Allah will kindle that building and
make it into a necklace and place it on the neck of that person. Then He will toss him into the fire. The
people requested the Holy Prophet (s.a.w.a) to explain how a person can build a house for show-off.
The Prophet (s.a.w.a) explained that it denotes a house, which is more than needed, and one that is
constructed to show the superiority of the owner over other Muslim brothers. 1
Three types of extravagance is always Haraam
Three types of extravagance are Haraam at all times and in all circumstances. Its prohibition is not
conditional.
(a) Wasting Food
Hazrat Imam Ja’far as-Sadiq (a.s.) saw some half-eaten fruits that had been thrown out of a house. He said,
“What have you done? If your bellies are full there are many people as yet not satiated. So you should give
it to those needy people.” 2
Whatever is left after eating must never be thrown away. Very many traditions have emphasised on the
giving away of leftovers to animals, especially leftover bread.
During the time of Prophet Daaniyal (a.s.) wastage of bread was rampant. The people were used to
throwing away the leftover bread and it could be seen lying everywhere on the streets. Prophet Daniyal
(a.s.) invoked Divine punishment for these people and hence they were inflicted with such a severe famine,
that they were prepared to eat each other.3
The book Wasail-ush-Shia mentions an incidence that, once Imam Baqir (a.s.) entered the toilet and saw a
piece of bread lying on the floor. He picked it up and handed over to his slave. When he had finished, he
called the slave to produce that piece of bread. The slave said that he had cleaned it properly and then ate
it. Imam (a.s.) said, “I emancipate you in the way of Allah.” The Imam (a.s.) was told, “The slave had not
performed any such deed that he deserved to be freed?” Imam (a.s.) said, “It was because he had respected
a great bounty, like bread and ate it; hence Paradise became incumbent upon him. I do not like to enslave
a person for whom Allah has ordained Paradise.” 4
1
Gunah-e-Kabira, vol 2 pg. 288
2
Mustadrakul Wasail-us-Shia
3
4

(b) Eating or drinking harmful things
The second type of extravagance is spending on food and drinks that cause harm to the body. Like eating
when one is already full. It is harmful to eat on a full stomach and hence it is a waste. However, spending
upon those things, which are good for the body, is not Israaf.
In a tradition from Imam Ja’far as-Sadiq (a.s.) when one of his followers approached him and said, “When
we head for Mecca (for Hajj) we have to halt at a point to wear the Ehraam and we also feel the need to
anoint our bodies with a pack made from flour husk. Since we do not have flour husk we use the flour
instead, but it makes me feel very guilty; though our Lord knows better.”
Imam (a.s.) said, “Whatever is necessary for the body is not Israaf. Quite often we mix sieved flour with
olive oil and apply it to our body.”
The narrator then asked Imam (a.s.) to distinguish extravagance from stinginess. Imam (a.s.) told him,
“Bread, meat, milk, vinegar and ghee; whatever you wish you can eat (But do not eat all of them at one
time).”1
(c) Spending on haraam things is Israaf
The third type of extravagance or wastage is spending on things and vices that are haraam according to the
Shariah. Like wine or purchasing items used in gambling; buying musical instruments or gadgets for
listening to music, bribing government officials, spending money to obtain unlawful gains or usurping
someone else’s property by force, paying for oppressing a Muslim. All these ways of spending are Israaf.
One who indulges in these activities commits two wrongs; one is the action itself and secondly he is also
guilty of Israaf.
Tafseer of Ayyashi records a tradition through Abdul Rahman bin Hajjaj who asked Imam (a.s.) the meaning
of ayat “...and do not squander wastefully.”
Imam (a.s.) said, “If one spends in any other way than what Allah has ordered, it is squandering and if one
spends in the way of Allah, it is moderation.”
1
Al Kafi

There is no extravagance in charity
Some of the ayats that deal with the subject of charity emphasise it to such an extent that if one gives away
all his belongings while he himself is in need of them, he has not committed any sin. On the contrary it is
one of the recommended actions and is liked by Allah. As the following ayat of Quran states:
“… and prefer (them) before themselves though poverty may afflict them, and whoever is preserved
from the niggardliness of his soul, these it is that are the successful ones.” 1
Preferring others to ourselves means that even though we are in need of something and we have it with
us; we give it to someone else who needs it and deprive ourselves as a result. This is the spirit of sacrifice
mentioned in the Holy Quran.
1
Surah Hashr, verse 09

SALAAT – 2
IMPORTANCE OF NAMAZ
ْ َ َ ‫ق‬
َ ‫الر ْح َم ِّۃ ل ََما َر َف َع َرأ َسه م‬
‫ِّن السج ْو ِّد‬ َ ‫ ل َْو یَ ْعل َم الْم َصلِّي َما َی ْغ َشاه م‬:)‫ی (ع‬
َ ‫ِّن‬ َ ‫َال أ ِّمْي الْم ْؤ ِّم ِّن‬
H. Ali (a.s): If a person who recites namaz were to know the (divine) mercy that surrounds him,
he would never raise his head from prostration (sajdah) 1
Introduction
Namaz (salaat) has been referred to the ‘meraj’ of a believer. During namaz, man is on a spiritual journey
in which he crosses the distance between himself and Allah. The importance of namaz can be understood
from the fact if it is accepted only then all other actions will be accepted. But if the namaz of a person is
rejected, then none of his good deeds will be accepted / rewarded.
Traditions
 Imam Sajjad (a.s.): The right of Namaz is to realize that it is arriving in the presence of Allah (s.w.t.).2
 Ameerul Momineen Ali(a.s.): I do wasiyat to you for Namaz and its protection. It is the best of the
actions and it is the pillar of your religion.3
 Holy Prophet (s.a.w.a): The example of Namaz is like the example of a tent pole. If the pole is held
firmly, then it benefits the tent-rope, tent-nail and tent covering. But if the pole breaks, then there
is no benefit for the tent-rope tent-nail and tent covering.4
Effects of Namaz in this World
1
Tasneef-e-Ghurar, pg.175
2
Man la Yazarul Faqih, 2/6.19
3
Amaali Sheikh Toosi, 2/13
4
Al-Kafi 3/264

 (1) Keeps away evil and indecency
ٰ َ ‫الص ََل َۃ تَ ْن‬

‫ه َع ِّن الْ َف ْح َشا ِّء َوالْم ْن َك ِّر‬ َ ‫َوأَقِّ ِّم‬
َ ‫الص ََل َۃ إِّ َن‬
And establish Namaz. Surely Namaz keeps away all kinds of indecencies and evil.”1
 Imam Sadiq (a.s.): Know that namaz is a “barrier” from the side of Allah on the earth. Hence the
one who wishes to know how much of his namaz is benefitting him, then he should check whether
it has stopped from indecencies and evil actions. The extent to which he has kept away from
indecencies and sins, to the same extent he has benefitted from his namaz 2
(2) Purifies a person from his sins
 Holy Prophet (s.a.w.a): Surely when a Muslim performs wuzu and recites his daily prayers, the sins fall
off from him just as leaves fall off from a tree.3
 Holy Prophet (s.a.w.a): The example of Namaz is like the example of a river. Anyone who goes in a river
Five times and cleans himself, then how clean will that person become? In the same way Namaz cleans
a person from his sins and not a single sin remains,4
(3) Cause of Mercy and Blessings
Ameerul Momineen Ali(a.s.): Namaz brings the Mercy of Allah (s.w.t.).5
 Ameerul Momineen Ali(a.s.): If anyone is reciting Namaz was to know the Blessings (of Allah (s.w.t.))
which descend upon him, he would never raise his head from Sajdah.6
 Imam Sadiq (a.s.): When a person stands up for prayers, the Mercy (of Allah (s.w.t.)) is upon him, from
the edge of the skies till the edge of the earth. The Angels surround him and one of the Angels says ‘If
this man was to know the benefits of Namaz he would never turn away (from it).7
(4) Removes Pride
1
Holy Quran Surah 29: 43
2
Behaar-ul-Anwaar, vol 78, pg. 199
3
Al-MajaazaatunNabawiyah, p 315
4
At-Tahzeeb, 3/238
5
Shar-e-GhurralHikam, 2/166
6
Al-Khesal, 2/632
7
Al-Kafi, 3/265

 Imam Baqir (a.s.): Namaz strengthens (one’s) sincerity and removes (one’s) pride.1
 Ameerul Momineen Ali(a.s.): It is upon Allah (s.w.t.)... Namaz drives away pride.2
Effects of Namaz in the Hereafter
 Imam Sadiq (a.s.): The first of which account will be taken (on the Day of Judgement) is Namaz. If it is
accepted than all other actions will be accepted. Otherwise all actions will be rejected.3
 Holy Prophet (s.a.w.a): The person who recites his Namaz five times a day correctly and performs his
Ruku and Sujood will have the following benefits:
(a) In the grave:
(i) Questioning of Munkar and Nakeer will be easy
(ii) The grave will become vast for him
(iii) A door will open in his grave and he will be shown paradise
(b) In Mahshar:
(i) His face will be shining when he will be resurrected from the grave
(ii) His book of deeds will be given to him in his right hand
(iii) His questioning will be easy
Obstacles in the acceptance of namaz
1. Disobedience to parents
Holy Prophet (s.a.w.a): The one who looks at his parents in anger while they are angry with him, then Allah
will not accept his namaz 4
2. Gheebat
1
Amaali-e-Toosi, 1/302
2
Nahjul Balagha, p 512
3
Man la Yazarul Faqih, 1/280
4

Holy Prophet (s.a.w.a): The one who does the gheebat of a believing man or woman, then Allah will not
accept his namaz and fasts for 40 days or until the person (whose gheebat was done) forgives him (earlier)
1
3. To consider namaz lightly
َ ‫َف َو ْی ٌل لِّلْم َصلِّی َناالَ ِّذی َن ه ْم َعن َص ََلتِّ ِّه ْم َساه‬

2
‫ون‬
4. Drinking wine
 Imam Baqir (a.s): The one who drinks wine, then his namaz is not accepted for 40 days. And if he
does not pray namaz during these 40 days, then his punishment will be doubled. 3
1
2
Surah Maoon, verse 4,5
3

ENJOINING GOOD & FORBIDDING EVIL (‫)امر بالمعروف و نہی عن المنکر‬
‫لن ْه َي َع ِّن الْم ْن َك ِّر َس ِّب ْیل ْاِلَن ِّْب َیا ِّء َو ِّم ْن َهاج الصل َ َحا ِّء‬
َ ‫وف و ا‬ َ َ
َ ِّ ‫ إِّ َن ْاِل ْم َر بِّال َْم ْعر‬... ‫َع ْن أ ِّب َج ْعف ٍَرؑ قَال‬
Imam Baqir (a.s): “... Surely, Amr bil Ma’roof and Nahy anil Munkar is the way of the Prophets and the
method of the good doers … 1
Introduction
Amr bil Ma’roof means urging others (believers) to perform good deeds and Nahy Anil Munkar implies
restraining them from sins. Both of them are part of Furu-e-deen and incumbent on Muslims. They are
components of Jihad. Its practice is greatly emphasized in many ayats and traditions and its neglect is
severely criticised.
The human society consists of good as well as bad people. The good doers are the ones who always perform
virtuous actions that benefit not only them personally but also the entire society. These pious people do
not commit any disobedience of Allah nor do they harm the people.
However, in any society, there are evil and corrupt people also. They disobey Allah openly and commit sins.
They also harm the people by their actions. These evil doers can be compared to the germs within the
body. If the germs are detected within the body and if timely steps are not taken, then they will destroy
the entire limb/organ. Thus it is essential that we are proactive in doing Amr bil Ma’roof and Nahy Anil
Munkar.
1
Al-Kafi, vol 5 pg.56

ْ
َ ‫وف َویَ ْن َه ْو َن َع ِّن الْمن َك ِّر َوأ ْول َـ ِّئ َك هم الْم ْفلِّح‬
‫ون‬ ِّ ‫ون بِّال َْم ْعر‬
َ ‫ْي َو َیأمر‬ َ ‫َولْ َتكن ِّمنك ْم أ َم ٌۃ یَ ْدع‬
ِّ ْ ‫ون ِّإ َیل الْ َخ‬
“And from among you there should be a party who invite to good and enjoin what is right and forbid the
wrong and these it is that shall be successful.” 1
ْ ‫ون ك َانوا‬ ِّ ‫ِّن الَ ِّذی َن َكفَروا ْ مِّن بَ ِِّن إِّ ْس َرائِّی َل ع ََل لِّ َس‬
َ ‫ان دَاوودَ َو ِّعی َس اب ِّْن َم ْریَ َم ذَلِّ َك بِّ َما َع َصوا َوك َانوا ْ یَ ْع َتد‬ َ ‫لع‬
َ ‫ل َیَ َت َنا َه ْو َن َعن من َك ٍر َف َعلوه ل َِّب ْئ َس َما ك َانوا ْ یَف َْعل‬

‫ون‬
“Those who believed from among the Bani Israel were cursed by the tongue of Dawood and Isa, son of
Mariam, this was because they disobeyed and used to exceed the limit. They used not to forbid each
other the hateful things (which) they did; certainly evil was that which they did.” 2
About this verse, Imam Sadiq (a.s.) says “The people who earned the curse of Allah’s messengers because
they did not forbid evil and who were subsequently transformed into apes were those who never
befriended the wrong doers or attend their assemblies, but when met those people they were friendly and
affectionate towards them. 3
 Imam Reza (a.s.): “You must practice Amr bil Ma’roof and Nahy Anil Munkar because if you do not, you
will be ruled upon by evil people and after that if the righteous ones among you will supplicate, their
supplications shall not be granted.” 4
 The Almighty Allah revealed to H. Shoaib (a.s.): “I shall destroy one lakh people from your nation. Forty
thousand of who are sinners and sixty thousand righteous.” H. Shoaib (a.s) was surprised and asked “O
my Lord! The sinners are liable for punishment but why the righteous ones?’ Allah replied, “Because
they used to socialize with the sinners and despite My dislike they never disliked the sinners. They
never restrained them from sins.”5
 Imam Baqir (a.s): Certainly, Amr bil Ma’roof and Nahy anil Munkar is the way of the prophets and the
method of the good doers. It is such a great obligatory deed that due to it, other obligatory deeds can
1
Surah Aale Imran: verse 104
2
Surah Maedah, verse 78,79
3
Wasail-us-Shia
4
Wasail-us-Shia
5
Wasail-us-Shia

survive, other religions can be saved, business dealings are lawful, injustices are warded off and
prosperity can fill the earth ... ” 1
Incident
God ordered two angels to destroy a city. On reaching there, the angels noticed one of the inhabitants
beseeching and supplicating to God. One of the angels said to the other: "Don't you see this person is
supplicating?" "Yes I do, but God's order has to be executed," replied the other one. "Wait. Let me ask God
as to what should be done" said the first angel Praying to God, the first angel inquired: "In this city there
is a person, who entreats and beseeches you. Do we still impose the chastisement upon the city?"
The answer came from God: "Execute the commandment which has been given to you, for that person has
never been perturbed and distressed for My sake, nor did he show anger over the evil deeds committed
by the other people."2
Incident
During the reign of Fath A'li Shah Qajaar, there lived in Yazd a scholar, by the name of Mulla Hasan Yazdi3,
who was held in high esteem by the people. The governor of the city of Yazd used to oppress the people
and treat them with great cruelty. Mulla Hasan advised him to stop his evil deeds. When he refused to
mend his ways, Mulla complained to Fath A'li Shah, but this too proved unproductive.
Since Mulla was particularly attentive with respect to the issue of enjoining the good and forbidding the
evil, he assembled the people of Yazd who, upon his orders, collectively threw the governor out of the city.
When Fath A'li Shah was informed of this incident, he was immensely upset and ordered Mulla Hasan Yazdi
to be brought before him in Tehran. As soon as Mulla came, Fath A'li Shah asked him about the incident in
Yazd. Mulla replied, "Your governor in Yazd was a tyrant and I wanted to relieve the people of his evils by
throwing him out of Yazd."The answer so enraged the Shah that he ordered Mulla's legs to be tied.
Ameen-ud-daulah said to the Shah, "He is not at fault. It was without his permission that the people threw
out the governor." In spite of his feet being fettered, Mulla Hasan spoke out:
1
Al – Kafi, vol 5, pg. 56
2 Jaame’ al-Sadaat, vol. 2, pg. 231
3
Author of Muheej ul-Ahzaan

"Why do we need to lie? I had the governor thrown out of Yazd because of his oppression." Eventually, due
to the intervention of Ameen-ud-daulah, Mulla Hasan's legs were untied. That night, Shah witnessed the
Holy Prophet (s.a.w.a.) in his dream and observed that two of his toes were tied.
"Why are your toes tied?" he asked the Holy Prophet. The Holy Prophet (s.a.w.a.) replied, "It is you who
has tied them." Shah pointed out that he had never shown such disrespect. The Holy Prophet (s.a.w.a.)
explained, "But was it not you who had ordered Mulla Hasan Yazdi's feet to be tied?" Shah woke up from
his sleep greatly alarmed. He ordered Mulla Hasan to be given new clothes and to be returned to his city
with honour and respect. Mulla Hasan refused to accept the clothes and returned to Yazd. Later, he
travelled to Karbala and remained there for the rest of his life.1
Practice what you preach
َ ِّ َ ‫ند‬ َ
‫ون‬
َ ‫الل أن تَقولوا َما َل تَف َْعل‬ َ ‫َرب َمقْتا ِّع‬
َ ‫ون ك‬ َ ‫یَا أی َها الَ ِّذی َن َآ َمنوا لِّ َم تَقول‬
َ ‫ون َما َل تَف َْعل‬
"O you who believe! Do not say that what you do not do (yourself). It is very detestable for Allah that
you say what you do not do” 2
 H. Ali (a.s): The one who appoints himself for teaching the people then it is necessary for him to educate
himself first before he educates others. He should guide the people first with his decent conduct and
then by his tongue … 3
 Holy Prophet (s.a.w.a.): There are 4 things which are necessary for the wise men among my followers.
(a) Listen to wise words
(b) Memorize them
(c) Act upon them
(d) Teach it to others 4
 The famous incident of the lady who came with her son to Holy Prophet (s.a.w.a.) can be mentioned
over here. The son was fond of dates and was eating it excessively. The mother wanted Holy Prophet
(s.a.w.a.) to advise her son to stop eating dates. Holy Prophet (s.a.w.a.a) asked her to come back after
three days because he (s.a.w.a.) himself was fond of dates and was eating it regularly. For three days
1
Qasas-ul-Ulema pg. 103
2
Surah Saff: verse 78, 79
3
Behaarul Anwar v.2 pg.56
4
Kanzul Fawaid

he refrained from eating dates and on the fourth day he advised the child. Thus only after Holy Prophet
(s.a.w.a.) had practiced doing goodness, he (s.a.w.a.) decided to preach it.
 H. Ali (a.s): Allah cursed those people who enjoin goodness to others but they themselves don’t act
upon it and prohibit people from committing evil but themselves perform that evil action 1
 H. Ali (a.s): Be like those who act on goodness and then enjoin it to others. Don’t be like those who do
Amr bil Ma’roof but themselves don’t practice it. Such people are engulfed in their sins and are a target
of the wrath of Allah. 2
Rules Regarding Amr bil Ma’roof and Nahy Anil Munkar
(Extracted from the book of Gunaahaan-e-Kabira)
Only under the following four conditions, Amr bil Ma’roof and Nahy Anil Munkar is obligatory.
(1) Knowledge of Good and Evil:
 One who is supposed to command others for a particular act must himself be certain that it is Wajib.
That is, it should be an article of faith or a matter upon which there is unanimity among scholars.
 It is not Wajib to order something regarding which there is difference of opinion, because it is possible
that the Mujtahid whom the person is following may not have made it Wajib.
 Similarly when it is possible that the person who is not observing a Wajib may have some valid (legal
or rational) excuse, it is not Wajib to enjoin upon him. In the same way the thing that one intends to
prohibit must be absolutely Harām. For example if one sees a Muslim back-biting but surmises that it
was permissible in that particular circumstance, he is not obliged to prohibit it. Also if doing so could
cause him disgrace he must not venture ahead.
 In short, one must have certainty regarding the ‘goodness’ of something one intends to enjoin and the
certainty regarding the ‘evil’ of something one intends to forbid. In both the cases he must also be
aware of the special circumstances at the time of putting the commands into practice.
(2) There should be a strong possibility that if he acts on Amr bil Ma’roof and Nahy Anil Munkar it would
prove beneficial.
 If he feels it is not going to make any difference he is not obliged to act upon them. Musada says that
I inquired from Imam Ja’far as-Sadiq (a.s.) regarding the Prophetic saying which stated that the greatest
1
Nahjul Balagha, sermon 129
2
Ghurar-ul-Hikam

Jihad is to speak up against the unjust ruler. Imam (a.s.) said, “This is possible when the ruler is aware
of his ruling being wrong and is prepared to heed your advice, or else leave it”
(3) Amr bil Ma’roof and Nahy Anil Munkar should be for a believer who is prepared to accept the advice
and benefit from it. Or it should be for the person who is unaware and is eager to learn about it.
 It is not necessary to enjoin good or forbid evil to a person who is powerful and can hurt or harm you.
 It is not necessary to enjoin good and forbid evil to a person who has been sinful, continually neglecting
Wajib acts and repeatedly performing Harām acts, but who has repented and given up his sinful ways.
 Some scholars say that it is not necessary to enjoin good or forbid evil to a person who has shown regret
for his sinful ways, even if one is unaware of his intentions to give up Harām acts and perform the Wajib
acts.
(4) Practicing Amr bil Ma’roof and Nahy Anil Munkar is not necessary if it can lead to any harm or loss.
 If there is risk to one’s life or the life, honour or property of a Muslim, the duty is no longer valid.
 However, the tradition which says that, “The greatest martyr is one who speaks the truth before an
unjust person and he kills him,” is about the circumstance when initially there was no danger or harm
or mischief. But when the person said the truth, he is slained.

VANITY/EGOTISM (‫)العجب‬
‫ ا َلْع ْجب بِّال َْح َس َن ِّۃ یَ ْح ِّبط َها‬:)‫ی (ع‬

َ ‫ق‬
Ameerul Momineen (a.s) said: Appreciating our own selves upon good actions nullifies them 1
Introduction
Self-love is a basic human instinct. It is an essential factor for survival. It is only due to the love of his self,
that man is always concerned for his own safety and well-being. But if this self-love becomes extravagant
and exaggerated then it is call Ujb. Egotism is that man thinks (only) himself to be great due to his material
attainments. They may be actual or only in his imagination. The difference between Pride (Kibr) and
Egotism (Ujb) is that a proud person feels that he is superior to others. In other words he compares himself
to others. But a person who is a victim of Ujb feels that he is the best and no one comes to his level. He
does not necessarily compare himself with others. He personally feels that he is the best and everyone else
is worthless.
Traditions
 Imam Sadiq (a.s): No form of ignorance is more harmful than Ujb2

 It is narrated either from Imam Sadiq (a.s.) or Imam Baqir (a.s.): Two men enter a Mosque. One is a
worshipper and another sinner. Then they get out of the Masjid in such a condition that the sinner
becomes a Believer and the Aabid turns into a sinner. The reason is that the when the Aabid entered
the Mosque he was taking pride in his worship and thought only about it.Whereas the sinner felt
ashamed of his misdeeds and sought Allah (s.w.t.)’s pardon.3
1
Ghurar-ul-Hikam
2
Behaar-ul-Anwaar, vol 69, pg. 400
3
Ibid. p-237

 The Holy Prophet (s.a.w.a.) said:
Lord Almighty addressed Prophet Dawood (a.s.): O Dawood! Give good tidings to the sinners and warn the
truthful and righteous. H.Dawood (a.s) said: How can I give good tidings to the offenders and warn the
pious? Immediately the commandment came: O Dawood! Give good news to the sinners that I accept
repentance and forgive sins and caution the truthful that they should not be self-centered due to their good
deeds because there is no slave who is called for giving the account of his deeds and he is not destroyed.1
Effects of Ujb in this world
(1) Destroys the intellect (Aql)

 H. Ali (a.s.): Vanity prevents a person from coming on the right path and is a calamity for the intellect2
 H. Ali (a.s): Vanity corrupts the intellect 3
(2) Sign of foolishness
 H.Ali (a.s): Vanity is the fountainhead of foolishness. 4
 Imam Sadiq (a.s): H. Isa (a.s) told his disciples ‘The one who loves his own self is destroyed. And the
one who considers his own opinions to be superior is destroyed. I have treated the sick, cured
blindness and leprosy and enlivened the dead – all by the permission of Allah. But he was not able to
cure the fool.’ His disciples asked him, ‘O Ruhullah! Who is a fool?’ He (a.s) replied, ‘The one who
considers only his own self and his views as everything. He finds all virtues only in himself and not in
anyone else. He is concerned only about his rights upon others but is not bothered about others rights
upon him. Such a person is a fool and there is no cure for him.’ 5
(3) Prevents progress
 H. Ali (a.s): Vanity is an obstacle in the progress of man 6
 H. Ali (a.s): The one who feels pompous of himself is deprived of good planning 7
(4) Leads to enmity
H. Ali (a.s): The fruit of vanity is enmity and hatred of the people. 8
1
Ibid. p-313
2
Ghurar-ul-Hikam
3
Ghurar-ul-Hikam
4
Mizaan-ul-Hikmah, H.no 11809
5
Mustadrak-ul-Wasail, vol 1, pg 27
6
NahjulBalagha, Saying no 167
7
Ghurar-ul-Hikam
8
Ghurar-ul-Hikam

Effects of Ujb in the Hereafter
Nullifies all actions
Imam Sadiq (a.s): Shaitan addressed his army and said, ‘When I overpower the sons of Adam in three things,
then I don’t care which (good) actions they perform because none of them will be accepted.
(a) When he starts considering his actions to be more

(b) When he forgets his sins
(c) When he loves his own self (i.e. Ujb) 1
Cure for Ujb
(1) To cry over our sins
Abdur Rehman bin Hejaaj said to Imam Sadiq (a.s): A person commits an (evil) act due to which he becomes
scared and tensed. Later, he commits a good action and feels pride within himself. Which of the two states
is better?’ Imam (a.s) replied, ‘His first condition (of fear and anxiety) is better than his second condition’ 2
(2) To consider all our good actions to be small

 H. Ali (a.s): In order to belittle yourself and to seek Allah’s forgiveness, always consider your excessive
obedience to Allah as insignificant and immaterial 3
 H. Ali (a.s): Among the servants are those ….. They don’t consider their excessive good actions to be
more and our never satisfied with their less action. They consider themselves to be lowly while they
are noble and respectful (in the eyes of Allah) 4
(3) To consider the Majesty and Greatness of Allah
H. Ali (a.s): If ever due to your power and authority you become arrogant and haughty and then ponder
over the absolute power of Allah and His mighty kingdom. You will never be able to overpower it. This
pondering will soften you your lost intellect will return back to you 5
1
2
3
4
Mustadrakul Wasail, v. 1, p. 15
5
Ghurar-ul-Hikam

MUHARRAM – 1
‫) َو ا ْدخلي َج َنّت‬29( ‫راض َیۃ َم ْر ِّضیَۃ َفا ْدخلي ف ِّعبادي‬

ِّ ‫ك‬ َ ‫یا أَیَت َها ا‬
ِّ ِّ‫لن ْفس الْم ْط َم ِّئ َنۃ ْار ِّجعي إِّیل َرب‬
“O soul that is at rest! Return to your Lord, well-pleased (with him), well-pleasing (Him). So enter among
My servants. And enter into My garden.” 1
Introduction
Brothers, we are soon going to enter the month of Muharram. It is the month in which our beloved Imam
Husain (a.s.) – along with his family members and friends –was mercilessly martyred not by the infidels or
the enemies of Islam, but by those who were calling themselves Muslims. They are those who waged a war
against the family of Holy Prophet (s.a.w.a.) in the scared month of Muharram – the month in which even
the ignorant Arabs (before the advent of Islam) would not fight.
About this, Imam Reza (a.s.) says, “Surely the month of Muharram is the month which (even) the ignorant
Arabs considered haraam for fighting. But the clan of Bani Umayyah made our blood lawful in it (i.e. they
permitted their people to fight against us). Then they imprisoned our children and women. They set fire to
our tents and snatched away from them whatever was important for us”2
Greatness of Imam Husain (a.s.)
 Holy Prophet (s.a.w.a.) said: Husain is from me. He is my son and my child. And he is superior to all
the creatures of Allah (s.w.t.) after his brother. He is the Imam of all the Muslims and the “Mawla”
of all the Believers. He is the helper of those who seek help and a place of refuge of those who seek
refuge. He is the “Hujjat” of Allah (s.w.t.) on all His creations. He is the chief of the youths of
Paradise and is the door of salvation for the people. His order is my order and his obedience is my
obedience. The one who follows him is from me and the one who hurts him is not from me”3
1
Surah Fajr, verses 27-30
2
Amaali-e-Saduq, pg-111
3
Amaali-e-Saduq, pg-101

 Imam Husain (a.s.) says: I entered in the presence of Holy Prophet (s.a.w.a.). At that time Obay ibn
Ka’ab was sitting over there. At that time Holy Prophet (s.a.w.a.) said “Welcome O Aba Abdillah! O
the one who is the adornment of the heavens and the earth” At that moment Obay ibn Ka’ab said
“O Messenger of Allah (s.w.t.)! How can anyone other than you be the adornment of the heavens
and the earth?” Holy Prophet (s.a.w.a.) said: “O Obay! I swear by the One Who raised me as a
Prophet, surely Husain ibn Ali is more illustrious among the heavens than the earth. And he is the
one about whom it is written on the right of the “Arsh” of Allah (s.w.t.) “(Husain is) the light of
guidance and the ark of deliverance”1
 Holy Prophet (s.a.w.a.) said: If a person wants to look at the one who is the most beloved from the
inhabitants of the sky then he should look at Husain (a.s.)2
Significance of Aashuraa
 A person came to Imam Sadiq (a.s.) and said: “O son of the Messenger of Allah (s.w.t.). How is it
that the day of Aashuraa is the day of calamities, the day of sorrow and a day of wailing and crying
and not the day when Holy Prophet (s.a.w.a.) expired or the day when Janab-e-Fatima (s.a.) died
or the day when Ameerul Momineen Ali(a.s.) was martyred or the day when Imam Hasan (a.s.) was
poisoned?”
 Imam (a.s.) replied: “Surely the day of Husain (Aashuraa) is the day of the greatest calamity from
among all the other days. Surely the “Companions of the Cloak” (a.s.) - the ones who were the
most honoured from among the creations of Allah (s.w.t.) - were five. When Holy Prophet (s.a.w.a.)
departed from among the people, then Hazrat Ali, Janab-e-Fatima, Imam Hasan, Imam Husain (a.s.)
were remaining. So the people would get strength and comfort from them. Then when Jana-e-
Fatima (s.a.) departed, then the people gained comfort from Hazrat Ali, Imam Hasan and Imam
Husain. When Ameerul Momineen Ali(a.s.) was martyred the people gained comfort from Imam
Hasan and Imam Husain. When Imam Hasan (a.s.) was poisoned, Imam Husain still remained
among the people. But when Imam Husain (a.s.) expired then none remained from the Ashab-e-
Kisaa from whom the people could get strength and comfort. The going away of one of them was
like the going away of all of them just like the remaining of one of them was like the remaining of
1
Oyoon-e-Akhbare Reza; 1/59,80
2
Manaaqib-e-Ibn Shahr Aashoob; 4/73

all of them. It is this reason that the Day of Husain is the Day of greatest calamity”1
Reward of Remembering Imam Husain (a.s) and cursing his killers
 Imam Reza (a.s.) said: O son of Shabeeb! If it makes you happy that you should live at a high grade
of Paradise along with Holy Prophet (s.a.w.a) then curse the killers of Husain (a.s.)2
 A person by the name of Dawood-e-Raqqi was in the presence of Imam Sadiq (a.s.) when Imam
asked for water, When the water was placed before him, Imam (a.s.) saw the water and began to
weep. Then Imam (a.s.) said,
“O Dawood may Allah (s.w.t.) curse the killers of Husain. How sorrowful is the remembrance of Husain to
life! Then when a person drinks water and remembers (the thirst of) Imam Husain and curses his killers,
then Allah (s.w.t.) will write for him one-lakh rewards, erase one lakh sins and raise him by one thousand
grades (in Paradise). His example is like the one has freed one-lakh slaves. And on the Day of Qiyamat, Allah
(s.w.t.) will raise him with a smiling face. 3
1
EalalushSharaae, pp 225-227
2
Amaali-e-Saduq, pg 113
3
Amaali-e-Saduq, pg 122

STEALING (‫لس ِّرقَۃ‬

َ َ ‫)ا‬
َ ‫الله َو‬ َ
ٌ ‫الل َع ِّزی ٌز َح ِّك‬
‫یم‬ َ ‫ارقَۃ َفاق َْطعوا أیْ ِّدیَه َما َج َزاء بِّ َماك ََس َبا نَک َالم‬
ِّ َ ‫ِّن‬ ِّ ‫الس‬
َ ‫ارق َو‬
ِّ ‫الس‬
َ ‫َو‬
“And (as for) the man who steals and the woman who steals, cut off their hands as a punishment for
what they have earned, an exemplary punishment from Allah (s.w.t.); and Allah (s.w.t.) is Mighty Wise.”1
Introduction
Stealing is one of the Gunah-e-kabira. When talk about stealing it does not only mean robbing or looting
of money. It means - taking a thing without permission or something upon which you don’t have a right.
Like if a person does “khayaanat” in some amaanat given to him then too it is considered stealing. A person
who steals is devoid of faith. He lacks belief in Allah and the day of judgement. Stealing is absolutely haraam
even if the object is worthless (like a needle). This act is severely condemned not only in Islam but in all the
religions. In fact this evil action does need the stamp of religion because every wise person dislikes this
action. In every country there are strict laws for punishing the thieves.
Traditions
The Holy Quran has in strict words ordered the Shara’i punishment. The harshness of the punishment in
the above mentioned verse shows how much Islam hates this sinful act Also when a person steals he does
not indulge himself in only one sin - lies, defrauding and many other such sins which themselves are Greater
Sins will accompany it. Therefore, when a person steals he fails into a trap where it is easy for Shaitan to
again and again lead him away from the right path.
No one would like to be in the company of a thief even if he and his belongings are secure from any danger.
Known thieves will always be found with other criminals, those people who are condemned by the society
at large, if a person is caught with stolen property he will lose all respect in front of the people. In fact
“thief’ is a bad word.
1
Surah Maidah: 38

Another aspect of this sin is that this is a trait of the enemies of Ahlulbayt (a.s.) and every Believer is bound
to stay away from this sin.
Imam Sadiq (a.s.) has said that no Believer can steal.
There will be severe punishment for stealing in the Hereafter and in this world Hence, the effects of this
sin will bring calamity. Stealing may bring temporary wealth but will never be able to satisfy as Ali (a.s.)
says
“There are four things any of which if enters a house then it will destroy that house and Blessings
(barakat) will never enter it”
One of them is stealing. Then if a person is habituated to stealing Allah, (s.w.t.) will never let him have
plentiful and he will be punished here as well as in the Hereafter.
Imam Sadiq (a.s.) says:
“Three types of thieves are very big thieves:
1. The one who does not give Zakat
2. The one who swallows the meher of his wife and thinks it to be halal
3. One who takes a loan with the intention of not returning it 1
 Muhammad Ibne Muslim says that he inquired from Imam Ja’far as-Sadiq (a.s.): "What is the
minimum amount, stealing of which can make one liable to have his hands amputated?” Imam
(a.s.) replied, “A quarter of a dinar.” "And on stealing two dirhams?" Imam (a.s.): "Even if it is a
dirham more than a quarter of a Dinar. In all cases the hands are severed." Muhammad Ibne
Muslim further asked, "Then if one steals less than a quarter of a dinar, is he called a thief?" Imam
(a.s.) told him, "Every such person is a thief in the eyes of Allah who steals the property of the
Muslims and keeps it for himself." (That is, Allah will punish him with the punishment that is
reserved for all those who steal). "But (in this world) his hands are not cut off. However if he steals
a quarter dinar or more his hands are severed. If the hands of those who steal less than a quarter
dinar were also to be cut then we would find most of the people with their hands severed."
 It is clear from this tradition that stealing is stealing, whether it is big or small. It is also certain that
1
Mizanul Hikmah vol. 4

if we find that a brother in faith has stolen something from us, we should try to forgive and reform
him. This is clear from the following incident.
It is mentioned in the book Tahzeeb that a person came to Amirul Momineen Ali (a.s.) and confessed of
having stolen something. Ameerul Momineen Ali(a.s.) asked him, "Can you recite some portions of the
Quran?"
He said, "Yes, Surah Baqarah." Ali (a.s.) said, "I have given respite to your hand in exchange of Surah
Baqarah." Ashath said, "O Ali (a.s.)! Have you overlooked the Divine penalty?" Ali (a.s.) replied,
"What do you know? Awarding the penalty is only necessary when two just witnesses have testified. But if
the crime is confessed by the thief himself, the Imam can condone him."
Conclusion
We should beware of stealing and short changing people even though it is for a small amount. And Islam
also teaches us that we should try to bring our misguided brothers on the straight path. The child should
be taught not to take even a pencil which does not belong to him.

HYPOCRISY )‫(النفاق‬
ِّ ‫لن َفاق أ َخ ْو‬

‫الش ْر ِّك‬ ِّ َ ‫ ا‬:ؑ ‫ی‬
َ ‫ق‬
Ameerul Momineen (a.s) said: Hypocrisy is the brother of polytheism (shirk) 1
Introduction
All characteristics and morals of a person are responsible in deciding a man’s future. Every thought and
feelings within a person are also responsible in determining his akhlaq and morals. Hypocrisy is
undoubtedly one of the most detestable qualities. When a person is used to lying, breaking promises and
violations of agreements, then all these are the fertile grounds for breeding of hypocrisy. Hypocrisy
advances in all these circumstances and finally becomes an acute disease.
One of the very dangerous vice is hypocrisy. When it appears in any individual or a group it puts the society
to peril and deprives it of every kind of progress. It leads to mistrust and backbiting and is a cause of
disunity. The word “munaafiq” is derived from the root nifaaq. A hypocrite is the one “who’s outward and
inward is not the same”. He is also called as “double-faced”. Hypocrites are generally those people who
act against logic and reason and for their personal interests and transient benefits, and go against the
decisive majority. However for fear of being criticized by the community or lust for current gains, they
make a show of friendship and unity or intimacy.
Besides, hypocrisy has an adverse reaction on the hypocrite himself. It makes him irresponsible, and
replaces his self-confidence with suspicion, pessimism and stress. The hypocrites generally consider
themselves as the best of people. False compliments, accepting the ideologies and views of one and all
and refraining from defending the truth are all signs of hypocrisy.
1
Ghurar-ul-Hikam

Traditions
 H. Ali (a.s): A hypocrite is the one whose tongue is sweet while his heart is ill (corrupt)1
 H. Ali (a.s): “….. I advise you to fear Allah and warn you of the hypocrites. They are themselves
misguided and they misguide others. They have slipped and they make others slip too. They change
into many colours and adopt various ways. They support you with all kinds of supports but are waiting
to attack you at every opportunity …… They are jealous of (others) ease, intensify (others) distress and
destroy hopes….. They praise each other and expect reward from each other. If they ask for anything
they insist upon it and if they criticize they disgrace the person. If they pass a verdict they commit
excess …. When they speak they create doubt, when they describe they exaggerate. First they offer
easy paths but afterwards they make it narrow. In short they are the party of shaitan ……” 2
Cause of Hypocrisy
(a) Inferiority Complex

 H.Ali (a.s): The hypocrisy of a person is due to an inferiority complex within him.3
 Dr. H. Shakhter: There are some people who argue for no reason except to become famous. These
people are not sure about their beliefs nor do they really believe in what they argue…… When they
notice people’s indifference to them, they follow the path of hypocrisy to create enmity among the
people and hence prove their existence. (In other words, their low esteem causes them to become
hypocrites so that everyone should notice them) 4
(b) Lying / Falsehood
 H. Ali (a.s): Falsehood leads towards hypocrisy. 5
(Hypocrites are known liars. They give false compliments but criticise the same person in private. They
lack honesty and sincerity. A great scholar says, “One’s enemies have the characteristics of being open
or hidden. But their enmity is clear and they show it. But I’m worried about my friends. If only they
too would be like my enemies and would not pretend to be my well-wishers …… Thus hypocrites are
always two tongued)
1
Ibid
2
NahjulBalagha, Sermon no 194
3
Ibid
4
Youth & Morals pg. 90
5
Ghurar-ul-Hikam

(c) Music
 Imam Sadiq (a.s): The playing of violin promotes the growth of hypocrisy in the heart like water assists
the growth of vegetation (algae).” 1
Signs of a Hypocrite
 Imam Sadiq (a.s): There are four signs of a hypocrite – hardening of the heart, drying of tears,
persistence in sinning & greed for the world 2
 Holy Prophet (s.a.w.a): The signs of a hypocrite are three – when he speaks he lies, when he promises
he breaks it when he is given a thing as a trust he cheats. 3
 Holy Prophet (s.a.w.a): There are four attributes which if they are found in a person then he is a
hypocrite. And even if one of them is found then he has the characteristic of hypocrisy – the one who
speaks then he lies, when he promises he breaks it, when he pledges he renegades and when he
argues he explodes in anger 4
 Imam Sadiq (a.s) says that H. Luqman gave the following admonition to his son, “A hypocrite has three
signs – his tongue contradicts his heart, his heart contradicts his conduct and his appearance
contradicts his beliefs 5
 H. Ali (a.s): The worst hypocrite is the one who orders the person for goodness but himself does not
act upon it and refrains people from committing sins but he himself does not refrain from it. 6
Chastisement of Hypocrites
‫اب‬ َ ‫َات َوالْك َف َار ن ََار َج َه َن َم َخالِّ ِّدی َن ِّف‬

ْ ‫یها ِّه َي َح ْس‬
ٌ ‫هُب َول ََع َْن الل َول َه ْم عَ َذ‬ ِّ ‫ی َوالْم َنا ِّفق‬
َ ‫َوعَ َد اهلل الْم َنا ِّف ِّق‬
‫یم‬
ٌ ‫م ِّق‬
“Allah has promised the hypocrite men and women and the polytheists, the fire of hell. They will reside in
1
GhunahanKabira, vol 1, pg 325 (Eng)
2
Amaali Saduq
3
Tohaful Uqool
4
Mizaan-ul-Hikmah, H,no 20575
5
Behaarul Anwaar, 15 / 30
6
Ghurarul Hikam

it eternally and that is there abode and Allah has cursed them with a painful chastisement” 1
‫ار َولَن تَ ِّج َد ل َه ْم ن َِّصْيا‬

ِّ ‫الن‬ َ ‫الد ْر ِّك اِل َ ْس َف ِّل م‬
َ ‫ِّن‬ َ ‫ی ِّف‬
َ ‫ ِّإ َن الْم َنافِّ ِّق‬:‫هلل‬
ؐ ِّ ‫َال َرس ْول ا‬
َ ‫ق‬
“Surely the hypocrites will be in the lowest level of hell where they shall not find any helper”
 Holy Prophet (s.a.w.a): A two faced person (hypocrite) will arrive on the day of qiyamat. Then it will
be told to them, “He is the one who was two tongued and two faced in the world. Then he shall be
known by this title on the day of qiyamat. 2
 Imam Sadiq (a.s): The one who meets the people with one face and two tongues, he shall come on
the day of qiyamat with a tongue of fire 3
 Holy Prophet (s.a.w.a): A two faced person shall arrive on the day of Qiyamat while his face will be of
fire. 4
(In the world, we are not able to drink boiling water. We will burn our tongues and lips. Then how can we
imagine bearing a tongue of fire in the hereafter? If someone puts a burning coal on our tongue, it will
melt and the pain will be unbearable. Then what about the fire of hell that is seventy times more intense
than the worldly fire?)
Cure for hypocrisy
 Holy Prophet (s.a.w.a): Sending salwaat upon me and my progeny will dispel hypocrisy 5
 Holy Prophet (s.a.w.a): Raise your voice while sending salwaat upon me, for surely this will keep away
6
hypocrisy.
1
Surah Tauba, v 68
2
Khesaal
3
Amaalie Saduq
4
Mizaan-ul-Hikmah, H.no 20608 (Chp. of Nifaaq)
5
Al-Kafi, vol 2 pg. 492
6
Ibid

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‫ْص (عج) اَ ْدر ِْک َنا‬

‫ک َیا َول ِ َّی ا ْل َع ْ ِ‬ ‫َصلَّی ا ُ‬

ABSTAINING FROM SINS (‫ )اجتناب السیئات‬................................................................................................ 8

BROTHERHOOD (‫ )ا َ ْلخ َوۃ‬............................................................................................................................. 17

DISRESPECT OF PARENTS ............................................................................................................................ 24

FALSEHOOD )‫ – (الکذب‬1 ........................................................................................................................... 27

IMPORTANCE OF FRIENDS – 1 .................................................................................................................... 31

ABUSIVE LANGUAGE (‫ )الکَلم السو ء‬.......................................................................................................... 50

Akhlaq (Pri – Year 1) Page 2

RESPECT OF PARENTS ................................................................................................................................. 72

GUARDING THE TONGUE)‫ (حفظ اللسان‬................................................................................................... 80

NIYYAH (INTENTION) ................................................................................................................................... 83

IMPORTANCE OF MAH-E-RAMAZAN – 1 ..................................................................................................... 88

NON FULFILLMENT OF PROMISE ................................................................................................................ 91

ISRAAF (EXTRAVAGANCE) ........................................................................................................................... 99

SALAAT – 2 ................................................................................................................................................ 104

IMPORTANCE OF NAMAZ...................................................................................................................... 104

VANITY/EGOTISM (‫ )العجب‬....................................................................................................................... 114

MUHARRAM – 1 ........................................................................................................................................ 117

STEALING (‫ر َقۃ‬ َ َ ‫ )ا‬................................................................................................................................... 120

HYPOCRISY )‫ (النفاق‬................................................................................................................................. 123

Akhlaq (Pri – Year 1) Page 3

(An extract from the book Meraj-us-Sa’adah)

Recognition of the self (nafs)

Akhlaq (Pri – Year 1) Page 4

It should be clear that the existence of a man consists of two parts:

The first part – The body

The second part – The soul

Akhlaq (Pri – Year 1) Page 5

General Rules to Treat Evil Tendencies

Akhlaq (Pri – Year 1) Page 6

Akhlaq (Pri – Year 1) Page 7

ABSTAINING FROM SINS (‫)اجتناب السیئات‬

‫ی ِّف اللَ ْح ِّم‬ َ َ ‫…إ َن الْعمل َا‬: ‫َال‬

Akhlaq (Pri – Year 1) Page 8

Good deeds are not accepted due to sins

Good deeds are destroyed due to sins

ْ ‫َو َق ِّد ْم َنا إِّ َیل َما َع ِّمل ْوا م‬

Akhlaq (Pri – Year 1) Page 9

How to avoid sins?

Akhlaq (Pri – Year 1) Page 10

TAQWA (‫)ا َ َلتقْوی‬

ِّ ‫ْي م ِّْن َك ِّث‬

Quranic Verses & Traditions

َ ‫ب ِّفی ِّه هدى لِّلْم َت ِّق‬

Akhlaq (Pri – Year 1) Page 11

Good deeds are accepted only if accompanied with piety

َ ‫إِّنَ َما یَ َتق ََبل الل م‬

“ …. Surely Allah shall accept (only) from the pious” 1

1 Surah Maidah: verse 27

Akhlaq (Pri – Year 1) Page 12

Akhlaq (Pri – Year 1) Page 13

SALAAM (‫لس ََلم‬

Akhlaq (Pri – Year 1) Page 14

Manners of Replying to Salaam

Akhlaq (Pri – Year 1) Page 15

Akhlaq (Pri – Year 1) Page 16

BROTHERHOOD (‫)ا َ ْلخ َوۃ‬

Akhlaq (Pri – Year 1) Page 17

Akhlaq (Pri – Year 1) Page 18