ANGER
Anger is a mental condition that provokes the excitement of man in words and deeds. Because of the dangers and sins --such like mocking, gibe, obscenity, beating, killing, and the like evildoings-that are resulted from anger, it has been considered as the door to every evil:
Imam as-Sadiq narrated on the authority of his father that a Bedouin came to the Prophet (s) and said: "I live in the desert; hence, I want you to instruct me the comprehensive of speech." The Prophet said: "I instruct you not to be angry." As the Bedouin repeated the same request three times, the Prophet (s) repeated the answer three times. The Bedouin commented: "I will not ask you for anything any more. Certainly, the Messenger of God has instructed me the best."
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Amir ul-Mu'minin (a) said: "Keep off anger because it is one large army from the Shaitan's armies."
"Anger is a stroke of madness, for the angry, later on, feels sorry. If he does not, his madness then is inclusive."
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Imam al-Baqir (a) said: "A man often becomes so angry that he is never pleased until this causes him to be in Hell."
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Imam as-Sadiq (a) said: "Anger is the key to every evil."
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Incentives of Anger:
The incentive of anger could be a physical disorder, such as illness or neuropathy that cause hypersensitiveness.
It could be a psychological defect that is arisen from mental stress, excessive selfishness, or feeling of insult or inferiority.
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It could be ethical, such as habituation of quarrelsomeness and quick anxiety.
Damages of Anger
Anger causes gross damages that harm individuals and communities, physically and mentally, materially and morally. A single state of anger often injured the emotions, charged the spirits with hatred, and split the handles of mutual amicability. Moreover, it often threw people in jails, exposed them to perditions, aroused wars, and shed blood of thousands of innocent people. What is more is the mental crises and tragedies most of which end with sudden death.
After all, anger changes man into a furious volcano whose flames are rage and evils. Thus, you see the tongue of the angry speak vulgar language and words of disgracing, and see his hands set for beating or even killing. This is in case the angry controls his rival completely. If not, the calamities of anger reflect on the angry; therefore, you see him tear his dress, slap his head, and, in some cases, practice insane deeds, such as reviling at beasts and beating on the solid things.
Anger between Praise and Censure
Anger is a significant instinct that excites in man the spirit of zeal and disdain and stirs up the spirits of sacrifice for the sake of the noble aims, such as defending the belief and protecting the souls, fortunes, and dignities. When a man misses such an instinct, he becomes the subject of humility. It is said: "He who does not feel angry when infuriated is surely donkey."
As a conclusion, the abominable anger is the excessive that takes away from moderation and challenges the regulations of the intellect and the Sharia. The moderate anger, on the other side, is an honored virtue strengthening man and restoring the morale.
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Treatment of Anger:
v If the incentive of anger is a physical disorder or a nervous depression, such like the states of the sick, the old, and the emaciated, the treatment should be clinical means, strengthening of the public health, and availability of the physical and mental rest, such as following a certain regime of nutrition, commitment to cleanness, and practice of suitable physical exercises and muscular relaxation. Finally, such individuals should keep off any matter that exhausts the mentality or the body, such as mental stress, sleeplessness, submission to depression, and other incentives of agitation.
Anger does not occur arbitrarily. There are definite reasons that agitate it, such as excessive selfishness, disputation, mocking, gibing, and injurious joking. In such cases, the treatment should be to avoid such reasons as much as possible.
To remember the disadvantages, dangers, and sins of anger, and to keep in mind that anger harms the angry more than the others-this may help in its treatment. It may happen that a trivial matter arouses an uncontrollable state of anger. A psychoanalyst says: "Leave the idea of retaliating on your enemies, because this causes you harm more than that which you intend for your enemies. When we bear malice against our enemies, we grant them the opportunity to overcome us. In fact, our enemies would dance delightedly if they knew the scope of worry that they cause to us. The malice that we bear against them does not harm them. As a matter of fact, it harms us and changes our days and nights into hell." Hence, it is necessary to keep in mind the advantages of clemency:
"If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends. Only those who exercise patience and who have been granted a great share of Allah's favor can find such an opportunity. (41:34-5)"
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The influence and criminal motives of anger expose to the wrath and punishment of God. Imam as-Sadiq (a) said:
"Allah revealed to one of His prophets: Son of Adam!
64 Remember Me in your states of anger so that I will remember you in My wrath and will not crush you with those whom I will crush. Consider Me as your supporter, for My support to you is better than your own support."
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It is better to postpone the temporary inducements of anger until its vehemence fades away. This may achieve relaxation and regain reason. It, however, can be achieved only by means of self-control and temperance.
Amir ul-Mu'minin (a) said: "If you are not clement, you should try to be it. He who imitates a people shall be one of them."
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The following practices help in the treatment for anger: seeking God's guard against the Devil, sitting or laying down when standing or sitting, practicing the ablution or washing the face with cold water, and touching the hand of the relative who is the object of anger.
MODESTY
Modesty is to regard the others' standings and avoid behaving arrogantly with them. It is an attractive quality that draws the hearts and provokes admiration. God ordered His Prophet Mohammed (s) to cling to modesty:
"And be modest with him who follows you of the believers. (26:215)"
The Prophet (s) said: "The most favorable of you and the nearest to me on the Day of Resurrection will be the most well-mannered and the most modest. The remotest of you to me on the Day of Resurrection will be the bigmouth and the proud."
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Amir ul-Mu'minin (a) said: "It is very nice for the
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rich to behave modesty with the poor, out of seeking that which is with Allah. A nicer thing is the arrogance of the poor towards the rich, out of their trust in Allah."
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Imam as-Sadiq (a) said: "In the heavens, there are two angels whose mission is to oversee the servants. They advance him who behaves modestly, and humiliates him who behaves proudly."
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"Modesty is to accept to sit in a place other than the first row of a session, to greet whom you meet, to avoid disputation even if you are right, and to detest to be praised for the acts of God-fearing."
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It is worth mentioning that the recommended modesty is characterized by moderation and free from negligence and excess. Excessive modesty causes meanness, and negligence of modesty is a motive of arrogance.
A proverb says: The modesty of a high-positioned one will save him from the malicious enjoyment at his falling.
We now forward some models of the virtues of The The Ahl ul-Bayt (a) regarding their unique and ideal modesty:
The Prophet (s) was the most modest. When he was attendant in a house, he sits in the last place. In his house, he helped his wives. He also used to milk his ewe, patch his garment, repair his slippers, serve himself, carry his goods from the mart, sit with the poor, and eat with the needy. When someone wanted to whisper in his ear, he used not to nod his head so that the other party would not nod the head. When someone shook hands with him, he used not to pull his hand unless the other party would do. When somebody sat with him, he used not to leave that meeting unless the other party would leave. He used to greet everyone he met and extend his hand before the other would do. He had never extended his legs among his sitters. He used to honor everyone who would visit him. In most cases, he used to spread out his garment so that his guest would sit on it, and used to give the cushion on which he had sat to his guest.
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He used to call his companions with their most preferable nicknames. He had never interrupted a speech. He used to divide his looks fairly among his companions. He was always smiling and good-humored.
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Abu Tharr al-Ghefari
72 narrated:
"The Prophet (s) used to sit among his companions. Any stranger who visited him for the first time would not distinguish him among the others unless he would ask. We therefore asked him to choose a special place so that the strangers would recognize him. We then made a muddy bench on which he used to sit while we were beside him."
It was also narrated that he was, once, in a journey when he ordered his companions to cook an ewe. A man volunteered to slaughter it, another volunteered to skin it, and a third volunteered to cook it. The Prophet (s) volunteered to gather firewood. When his companions told that they would do that mission instead of him, he answered: "I know you can do it, but I do not like to be distinguished. Allah dislikes to see His servant distinguish himself from his companions."
It was also narrated that the Prophet (s) went to bathe in a spring. Huthaifa ibn al-Yeman, who accompanied him, took a piece of cloth to screen him. When he finished, the Prophet (s) took a piece of cloth so as to screen Huthaifa who began to bathe. Huthaifa refused and asked him not to do, but the Prophet insisted. When Huthaifa finished, the Prophet said: "For the two persons who accompany each other, Allah will prefer and love more the one who is more lenient to his companion."
Describing Amir ul-Mu'minin, the ideal example of modesty, Dhirar said:
"Among us, he was just like one of us. He used to approximate us when we visited him, answer us when we asked him, respond to our invitations, and
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answer our questions. Along with this, we could not speak to him because of fear of him. When he smiled, his teeth were the like of well-organized pearls. He used to honor the religious and favor the needy. The strong could not exploit him and the weak were not despaired of his justice."
Imam as-Sadiq (a) narrated: Amir ul-Mu'minin (a) was, once, riding an animal and his companions were walking after him. He turned his face towards them and asked why they were following him. They answered that they had just liked to walk after him. He asked them to leave, and said: "To walk with a rider corrupts the moralities of that rider and causes humility to the walker."
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As he passed by a group of needy people who were having bits of bread that was put on a shirt, Imam al-Hussein (a) greeted them. When they invited him to their meal, he responded and sat with them. He said: "I would like to eat with you except that your food is alms."
74 He invited them to his house, served them food, and gave them dresses and some money.
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In his journey to Khurasan, Imam ar-Rida (a) ordered to make a dining table and gathered all his servants, including the black ones, to eat with him. I suggested to him to use another dining table for the slaves. He answered: "What is this wording? The Lord is One, mother is one, father is one, and each one will be rewarded according to his own deeds."
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ARROGANCE
Arrogance is a mental state causing self-admiration and haughtiness against others in words or deeds. It is censured and dispraised in many texts in the Quran and Sunna:
"Do not scornfully turn your face away from people. Do not walk around puffed-up with pride; Allah does
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not love arrogant and boastful people (31:18)."
"Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains (17:37)."
"He does not love the proud ones (16:23)."
"Is not hell the dwelling of the arrogant ones? (39:60)"
The Prophet (s) said: "The most favorable of you and the nearest to me on the Day of Resurrection will be the most well-mannered and the most modest. The remotest of you to me on the Day of Resurrection will be the bigmouth and the proud."
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As he passed by some people, the Prophet (s) asked them about the reason of their gathering. They answered that they were gathering on an insane epileptic person. He (s) commented: "This is not insane. He is afflicted with a disease. May I tell you about the true insane?" "Yes, you may," they answered. He said: "The true insane is he who walks swaggeringly, looks to his sides, moves his shoulders through his sides, and hopes for Paradise of Allah while he acts disobediently to Him. His evil cannot be trusted and good is not expected from him. That is the true insane and this one is inflicted with a disease."
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While a wealthy man with a clean garment was sitting with the Prophet (s), a poor man with dirty garment came and sat next to the wealthy who pulled his garment. The Prophet (s) said to the wealthy: "Have you been afraid that his poverty would inflict you?" "No, I have not," answered the man. "Have you been afraid that he would soil your garment?" asked the Prophet. "No, I have not," answered the man. "Why did you then do so?" asked the Prophet. "God's Messenger," said the man, "I have a companion who shows me my evildoings as righteous and my righteous ones as evildoings. As penance, I offer the half of my fortune to this man."
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The poor man refused this offer and answered the wealthy who asked him about the reason, "Well, I refuse because I am afraid I will be inflicted with the same feeling of arrogance that you had."
In one of his sermons, Amir ul-Mu'minin (a) said: "You should take a lesson from what Allah did with Satan; namely He nullified his great acts and extensive efforts on account of the vanity of one moment, although Satan had worshipped Allah for six thousand years-whether by the reckoning of this world or of the next world is not known. Who now can remain safe from Allah after Satan by committing a similar disobedience? None at all. Allah cannot let a human being enter Paradise if he does the same thing for which Allah turned out from it an angel… and seek Allah's protection from the dangers of vanity, as you seek His protection from calamities. Certainly, if Allah were to allow anyone to indulge in pride, He would have allowed it to his selected prophets and vicegerents. But Allah, the Sublime, disliked vanity for them and liked humbleness for them."
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Imam as-Sadiq (a) said: In the heavens, there are two angels whose mission is to oversee the servants. They advance him who behaves modestly, and humiliate him who behaves proudly."
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"Any behavior of arrogance or haughtiness is inevitably the result of the feeling of humility in the mentality of the arrogant or the haughty."
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A quarrel broke out between Salman al-Farsi
82 and a man who addressed to him: "Who are you and what are you?" Salman answered: "The first of you and me is a dirty sperm. The last of you and me is a stinking carrion. On the Day of Resurrection, the scales will be maintained. Those whose good deeds will weigh heavier on the scale will be the true noble men, but those whose good deeds will be lighter on the scale, will be the true inglorious."
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Disadvantages of Arrogance
Arrogance surrounds with a ring of vanity and pride and inflicts with the fondness of selfishness and showiness to the degree that nothing will satisfy the arrogant except false flattery and fake praise. The arrogant, then, can no longer see his defects and shortcomings, care about self-discipline, or remedy his flaws. The result will be that he becomes the target of criticism and the subject of malice and revulsion. Furthermore, the arrogant is the remotest from the right and justice. The arrogant, too, excites people's malice and loathing in such a way that nobody else can do.
Incentives of Arrogance
Self-esteem is one of the incentives of arrogance, which occurs only when one feels that he bears abundant knowledge, high position, big fortune, or the like stimulants of selfishness.
It may also be arisen from enmity, envy, or pride that may urge to challenge the ideal individuals for belittling their qualities of honor and daring them through various sorts of verbal and active practices.
Levels of Arrogance
Levels of arrogance vary according to the intensity of its signs.
The first level is that which is treated with modesty without allowing its signs and disadvantages to appear.
The second level is that when arrogance grows and allows its signs to appear through vain behaviors with people.
The third level is that in which arrogance prevails so aggravatingly causing megalomania and excessive fondness of high rank and showiness. Hence, you see the affected ones go on referring to their merits and disparaging others. This is in fact the worst level of arrogance.
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Sorts of Arrogance
(1) Arrogance against God: This stands for the abstention from believing in Him and the vanity against obeying Him. This is definitely the worst kind of atheism and the most hideous sort of arrogance.
(2) Arrogance against the prophets: This stands for the vanity against believing and submitting to them. Though the two are very close to each other, this sort is, to some extent, less horrible than the first.
(3) Arrogance against people: This is achieved by showing contempt against people and regarding one's being too far above them in words and deeds. Arrogance against the scholars-by regarding oneself too high for asking them or seeking their knowledge, is a subclass of arrogance against people.
Treatment of Arrogance
The arrogant should recognize his reality: his origin is a dirty sperm and his end is stinky carrion. Between these two, man is weak and feeble. Hunger and thirst exhaust him, ailment and sickness overcome him, poverty and harm afflict him, and death and wear will inevitably befall him. Man cannot provide benefits and cannot save himself from misfortunes:
"There is the life hereafter which We have prepared for those who do not want to impose their superiority over the others in the land nor commit evil therein. The happy end certainly belongs to the pious ones. (28:83)"
Hence, the best people are the most well-mannered, helpful, pious, and righteous.
Man should keep in mind the advantages of modesty as well as the disadvantages of arrogance. He should also remember the words of praise that were said about modesty and these of dispraise that were said about arrogance. It is said: "For people of reason, modesty with ignorance and stinginess is better than arrogance with mannerism and openhanded. Modesty, then, is such a
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great good feature covering two bad qualities, and arrogance is such a bad quality screening two good traits."
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SATISFACTION
Satisfaction is to please oneself with the minimal necessities that meet the needs and to neglect everything additional. It is a noble trait revealing dignity and high moral standard:
Imam as-Sadiq (a) said to the man who complained about his increasing greed: "If you think it is fortunate for you to have only what suffices you, then you will be sufficed with the least needs of this world. If you think it is not sufficient for you to have the minimum needs of this world, then all the worldly pleasures will not suffice you."
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Imam al-Baqir (a) said: "Beware of aspiring after that who is higher than you are. You should regard sufficient for you what Allah said to His Prophet: 'Do not be admired by their fortunes or sons.' 'Do not extend your eyes to the pleasures of the worldly life which We had given as enjoyment to some of them.' If you are afflicted with such feelings, you should then remember the lifestyle of the Prophet (s). His food was barley, sweets were the dates, and firewood was the leaves of date-palm trees if found.
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"He who satisfies himself with that which Allah has given to him is surely the richest of people."
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The satisfied is surely the richest of people because richness, in reality, is not to need for people. The satisfied is content and convinced with that which God has given to him; therefore, he does not need people and does not ask anyone except God.
It was related that when Galen, the famous Greek physician, was dead, people found in his pocket a sheet of paper with the following script:
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"Everything that you earn moderately is for the good of your body. Everything that you give as alms is for the good of your spirit. Everything that you leave behind you is for the good of others. The charitable is alive even if he is taken to the other abode. The wrongdoer is dead even if he is in this world. Satisfaction covers the defects. Moderation increases the much amount. For son of Adam, there is nothing more helpful than trust in God."
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Advantages of Satisfaction
Satisfaction has a remarkable influence on the individuals' lives. It achieves physical and mental relaxation, and breathes the spirits of honor, disdain, and chastity. The satisfied is in fact happier, more tranquil, and meeker than the greedy. Furthermore, satisfaction supplies with spiritual awakening and discerning, and urges to ready for the life to come, practice righteous deeds, and gain the incentives of happiness.
It is related that al-Khalil ibn Ahmed al-Farahidi
89 was suffering starvation among the poor people of Basra while others were benefiting by the profits of his writing works. Once, Sulaiman ibn Ali the Abbasid summoned him to attend in al-Ahwaz for teaching his son. Al-Khalil served the messenger of Sulaiman few pieces of dry bread and said: "You can eat this because I do not have anything else. As long as I can find such pieces of bread, I am not in need for Sulaiman."
When the messenger asked al-Khalil for an answer for Sulaiman, the latter said -as poetic verses--: "Tell Sulaiman that I am not in need for him since I am rich but without possessing any fortune. The true poverty lies in one's spirit, not in the scarce of money. The true richness, as well, lies in one's spirit, not in the abundance of fortune. Sustenance is measured and already decided. Weakness will not decrease the sustenance, and frequent movements will not increase it."
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Othman ibn Affan, once, sent a bag of dirhams to
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Abu Tharr and told the slave who would carry them that he would be manumitted if Abu Tharr would accept it. Abu Tharr, however, did not accept that present in spite of the slave's importunate insistence. "Please," said the slave, "accept it, for I will be manumitted if you do." Abu Tharr answered: "But I will be enslaved if I do!"
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Deoganes al-Kelbi was one of the famous wise men of Greece. He was so ascetic. He did not possess anything and did not live in a house. Alexander, once, summoned him. He said to the messenger of Alexander: "Tell him: the same thing that prevented you from coming to me has prevented me from coming to you. You did not come to me because you are not in need for me out of your power, and I will not come to you because I am not in need for you out of my satisfaction."
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Al-Mansour, the Abbasid caliph, wrote a missive to Abu Abdullah as-Sadiq (a): "Why do you not visit us like the others?" The Imam answered: "We do not have any worldly pleasure that we anticipate you to stop, nor do you have any matter of the world to come for us that we expect to gain from you, nor are you enjoying bliss on which we should congratulate you, nor are you suffering a misfortune for which we should console you." Al-Mansour wrote: "You may accompany us so that you will advise us." The Imam answered: "He who seeks the worldly pleasures will not advise you, and he who seeks the world to come will not accompany you."
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GREED
Greed is the excess fondness of money and fortune. It is one of the bad manners that draw to various evils and sins.
Amir ul-Mu'minin (a) said: "Know with certainty that you cannot achieve your desire and cannot exceed your destined life. You are on the track of
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those before you. Therefore, be humble in seeking and moderate in earning because often seeking leads to deprivation. Every seeker of livelihood does not get it, nor is everyone who is moderate in seeking deprived."
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Imam al-Hasan (a) said: "People's perdition lies in three things: arrogance, greed, and envy. Arrogance is the perdition of the religion. Because of arrogance, Eblis
95 was cursed. Greed is the enemy of the soul. Because of greed, Adam was dismissed from Paradise. Envy is the pioneer of evil. Because of envy, Cain killed Abel -the two sons of Adam--."
Imam al-Baqir (a) said: "In his love for the world, the greedy is like the silkworm: the more it wraps in its cocoon, the less it has of escaping from it, until it dies of grief."
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Imam as-Sadiq (a) said: "If son of Adam were to possess two valleys of gold and silver, he would long for a third. Son of Adam, your stomach is but an ocean or a valley that cannot be filled in with anything except dust."
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"The destruction that the fondness of fortune leaves on a man is more effective than the deed of two ravenous wolves that attack a shepherdless herd-one from the front and the other from the back. The Muslim's honor, however, lies in his religiosity."
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Disadvantages of Greed
Greed enslaves man and causes him grief. The greedy cares only for collecting fortunes without stopping at any limit. Whenever he achieves a goal, he works for achieving another and, so, he becomes the slave of avidity until death strikes him. He, also, exerts laborious efforts for collecting riches, but he is the less beneficiary. He tires for gaining fortunes, but death comes unexpectedly upon him to deprive him of enjoying that fortune. The heirs, then, enjoy his fortune so easefully. Furthermore, greed takes to the slips of sinful matters that produce
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problematic situations in the world to come. It also hinders from doing charity.
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, contemplating the life accounts of the 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 moderate that he will not see poverty."
GENEROSITY
Generosity is the opposite of stinginess. It stands for offering money, food, or any other lawful gaining out of one's free will. It is in fact the worthiest nature. As a sign of the unprecedented virtue of generosity is that you see every precious and appreciable thing is described as generous. For example, God says:
"This is a generous Quran (56:77)."
"A generous messenger came to them (44:17)."
"…And corn-fields and generous mansions (44:26)."
The The Ahl ul-Bayt (a) therefore praised generosity laudably:
Imam as-Sadiq related that the Prophet (s) said:
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"The best men in view of faith is the most openhanded."
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"The generous is close to Allah, close to people, and close to Paradise. The stingy is remote from Allah, remote from people, and close to Hell."
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Imam al-Baqir (a) said: "A generous young man who is plunging in sins is favorable, in the sight of Allah, to a niggardly old man who plunges in worship."
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"Spend and be sure that Allah will recompense you. Any male or female servant -of Allah-who behaves stingily in a field that pleases Allah will surely spend many folds in a field that displeases Him."
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Advantages of Generosity
A society cannot feel happy or tranquil unless its individuals feel the spirit of mutual sympathy and harmonize with each other in feelings and senses. Such being the case, the society will be just like a compact building. Mutual sympathy has a bright picture that shines with beauty and brilliance. Undoubtedly, the noblest, most beautiful, and most everlasting picture of mutual sympathy is the feelings of the wealthy individuals for the poor. Such feelings will surely ease the pains of poverty.
By the application of this noble humane principal, (namely, the principals of mutual sympathy) the poor will bear the feelings of amicability towards the wealthy, and this will help the community live happily.
From this cause, the Islamic Sharia has called for openhandedness and sympathy with the poor, and condemned the societies whose individuals suffer starvation and deprivation without finding any one who extends the hand of help towards them. It has also regarded the wealthy who do not help the poor as being very far-off Islam.
The Prophet (s) said: "He who begins his day without caring for the affairs of the Muslims is not a Muslim."
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"He who passes a night satiated while his neighbor is hungry has never believed in me. On the Day of Resurrection, Allah shall not look at the inhabitants of a village one of whose individuals is hungry."
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Fields of Generosity
Virtues of generosity vary according to its fields. The noblest virtue of generosity, however, is carrying out the obligations of the Sharia, such as the zakat,
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105 and the like.
The Prophet (s) said: "The most generous is he who fulfills that which Allah has deemed obligatory upon him."
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Then comes the second criterion of generosity, which is the settlement of the dependants' needs. In addition to its being obligatory in the sight of both the Sharia and traditions, this matter is very important because, naturally, a man's family members are the worthiest of his charity and kindness.
Some individuals may behave abnormally in this regard. They may ignore this genuine natural principal and go on conferring generously on the strangers for seeking reputation, while they behave stingily with their family members who, such being the case, will live in neediness and suffer poverty. Such irregular behaviors are originated from meanness and foolishness.
Imam al-Kadhim (a) said: "Man's dependants are his prisoners. Anyone upon whom Allah confers with graces should be generous towards his prisoners. If he does not, he will soon be deprived of these graces."
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Imam ar-Rida (a) said: "Man should save the requirements of his family members' lives, so that they will not hope were he dead."
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It is a big mistake to deprive the relatives of such emotions and pour them on the foreigners, because such behavior is regarded as barefaced disgrace that arouses the relatives' hatred and deprives of their sympathy. The
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true generous should begin with the nearest and the most beneficiary in his endowments, such as friends, neighbors, and people of virtue, because such classes are worthier of being treated generously.
Incentives of Generosity
The incentives of generosity vary according to individuals and reasons of openhandedness. The noblest incentive in this regard is that which is offered for the sake of God. The incentive may be the desire for gaining praise and glory and, in this case, the generous is regarded as the merchant who bargains with his generosity. The incentive may, also, be the desire for gaining something or being saved from a fearful harm. These two matters encourage generosity.
Love plays the greatest role in the encouragement on openhandedness for attracting and drawing the emotions of the beloved.
It is worth mentioning that the results and fruits of generosity will not be sweet unless it is freed from the reproachful reminding of the favor, the blemishes of procrastination, and the appearances of exaggeration.
Imam as-Sadiq (a) said: "Favors are worthless unless they are disregarded, veiled, and provided immediately. If you disregard your favors, you will surely revere the one to whom you have done that favor. If you cover up the favors that you do, you will surely accomplish your deeds. If you offer your favor as soon as possible, you will surely give it pleasantly; otherwise, you will destroy and give unpleasantly."
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ALTRUISM
Altruism is the noblest concept of generosity. Not everyone can adorn himself with this trait, because it is dedicated to the few ideal persons whom are characterized by openhandedness and who attained the climax of generosity as they gave liberally while they are in urgent
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need. They therefore preferred charity to the settlement of their needs. The holy Quran praises the virtues of such persons:
"They give preference to them over themselves - even concerning the things that they themselves urgently need (59:9)."
Imam as-Sadiq (a) said: "The best almsgiving is that which is given by the needy. Allah says: They give preference to them over themselves - even concerning the things that they themselves urgently need (59:9)."
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The Prophet (s) was the highest example of altruism:
Jabir ibn Abdullah said: The Prophet (s) had never refused anyone's request.
Imam as-Sadiq (a) narrated: In al-Jirana, the Prophet (s) distributed the treasury among people. He gave every single individual who asked from him. As people crowded around him, they pushed him until he had to lean on a tree that scratched his back. People kept on pushing him until they took him away from that tree and his garment was hanged to one of its branches. He was shouting: "People, let me have my garment! By Allah I swear, even if I have treasures as many as the trees of Tuhama, I will distribute among you. You shall never find me coward or stingy."
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The Prophet (s) used to prefer the poor to himself. He used to give them his food while he suffered hunger to the degree that he, once, tied the stone of hunger on his stomach so as to share the pains of hunger with the poor.
Imam al-Baqir (a) said: "The Prophet (s) had never eaten his fill for three consecutive days since Allah gave him the Divine Mission."
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The The Ahl ul-Bayt (a) were copies of the Prophet in the fields of generosity and altruism.
Imam as-Sadiq (a) narrated: Ali was the most similar to the Prophet. He used to eat bread with oil and serve people with bread and meat.
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The following holy Verse was revealed for Ali and his family:
"They feed the destitute, orphans, and captives for the love of Allah, saying: We only feed you for the sake of Allah and we do not want any reward or thanks from you (76:9)."
The disciples of The The Ahl ul-Bayt have unanimously agreed that the previous holy Verse was revealed for Ali, Fatima, al-Hasan, and al-Hussein (a). Moreover, a good deal of ulema of other sects have also asserted so.
Interpreting Sura of al-Insan, az-Zamakhshari records the following narration in his book titled Tafsir ul-Keshaf:
Ibn Abbas narrated:
The Prophet (s), with some of his companions, visited al-Hasan and al-Hussein who were sick. They suggested that Imam Ali should vow a three-day fasting if they would recover their health. The Imam, as well as their mother Fatima and Fudda their bondwoman implemented that suggestion. When al-Hasan and al-Hussein were healed, the group fasted. The Imam had no food at that time; therefore, he had to borrow three measures of barley from Shimon the Jew. In the first day, Fatima (a) milled and baked one of these measures. In the very time of breaking fast, a poor man knocked their door and said: "Peace be upon you; the family of Mohammed. I am a poor Muslim. Serve me with food and God may serve you from the food of Paradise." The Imam gave him his share. The others pursued him and gave their shares. They passed that night without eating anything. On the second day of their fasting, an orphan complaining hunger knocked their door in the time of breaking fast.
They offered their shares and passed the second night without having anything except water. On the third day and in the very time of breaking fast, a prisoner complaining hunger knocked their door asking for some food. They all offered him their shares before having anything of it.
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On the fourth day, Imam Ali took al-Hasan and al-Hussein to the Prophet while they were trembling because of hunger. "I am very touched for what I see," said the Prophet who walked with them to their house. There, he saw Fatima standing in her place of prayer while her belly was stuck to her back and her eyes were deep-set. He was affected by such a view. In the meantime, the Archangel Gabriel descended and said: "Mohammed, enjoy it. Allah may please you in connection to your household." He then recited the Sura.
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