STINGINESS
Stinginess stands for the abstention from giving in situations of generosity. It is the opposite of generosity and among the mean features that cause humility, hatred, and disgrace. Islam has censured and warned the Muslims strongly against stinginess:
"It is you who are asked to spend for the cause of Allah, but some of you behave in a niggardly way. Whoever behaves miserly does so against his own soul. Allah is Self-sufficient and you are poor (47:38)."
"The stingy ones who try to make others stingy or those who hide the favors that Allah has bestowed on them. We have prepared a humiliating torment for the disbelievers (4:37)."
"Those who are avaricious of the favors that Allah has given them should not think that this is good for them. Avarice is evil and whatever they are avaricious about will be tied to their necks on the Day of Judgment (3:180)."
Imam as-Sadiq narrated on the authority of his fathers that Amir ul-Mu'minin (a) once heard a man saying that stinginess is less forgivable than wronging. The Imam commented: "No, this is a lie. A wrong man may repent, seek Allah's forgiveness, and
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correct his mistakes. But when one behaves in a stingy mood, he will not defray the zakat and almsgiving, will not regard his relatives, will not receive the guests hospitably, and will not spend his fortune in the cause of Allah and in the fields of charity. Paradise is forbidden for the stingy."
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"I wonder at the stingy who speeds towards the very destitution from which he wants to run away and misses the very ease of life which he covets. Consequently, he passes his life like the destitute, but will have to render an account in the next world like the rich."
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Disadvantages of Stinginess
Stinginess causes malice and hatred of the close as well as the foreigners. The closest individuals of the stingy may hope were he dead, because he deprives them of his fortune and they expect greedily to inherit him. Besides, the stingy is the most tiring: he exerts all efforts for collecting fortunes, but he does not enjoy them, because he very soon leaves all the fortunes to the heirs. Hence, "he passes his life in this world like the destitute, but will have to render an account in the next world like the rich."
Forms of Stinginess
All forms of stinginess are abominable; yet, there is a variance among them. The most sinful form of stinginess is the refusal to defray the financial obligations that God has imposed upon Muslims for organizing their economical lives. Thus, the defects of stinginess vary among persons and states. For example, the stinginess of the wealthy is worse than that of the poor, and to behave stingily with the dependants, relatives, friends, and guests is uglier than it is with the foreigners.
Treatment of Stinginess:
The advantages and disadvantages of stinginess should be kept in mind, because this may decrease the vehemence of stinginess. If this is not useful, the stingy
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should prompt himself to openhandedness for the desire of gaining good reputation. If a man feels at ease with openhandedness, he will discipline himself with sincerity and will like for himself to spend in the cause of God.
There are definite motives of stinginess. The treatment, then, is related to such motives. To stop these motives is to remove the effects.
The strongest motive of stinginess is fear of poverty, which is one of the evil inspirations of the Devil so as to prevent generosity. By its wise and unparalleled style, the holy Quran decides that stinginess is useless, but it brings about bankruptcy and deprivation:
"It is you who are asked to spend for the cause of Allah, but some of you behave in a niggardly way. Whoever behaves miserly does so against his own soul. Allah is Self-sufficient and you are poor (47:38)."
The holy Quran also decides that everything that is given or spent out of generosity will not go in vain; yet, God the All-generous will compensate for it:
"Whatever thing you spend, He exceeds it with reward, and He is the best of Sustainers. (34:39)"
The holy Quran continues to enjoin openhandedness, confirming that he who spends for God's sake is lending God Who will repay him many folds out of His extensive kindness:
"Spending money for the cause of Allah is as the seed from which seven ears may grow, each bearing one hundred grains. Allah gives in multiples to those whom He wants. Allah is Munificent and All-knowing. (2:261)"
The holy Quran addresses a horrible threat against those whom are enslaved by stinginess:
"Those who horde gold and silver and do not spend (anything out of it) for the cause of Allah, should know that their recompense will be a painful torment on the Day of Judgment and that their treasures will be heated by the fire of hell and pressed against their foreheads, sides and back with this
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remark: "These are your own treasures which you hoarded for yourselves. See for yourselves what they feel like." (9:34-5)"
Among the other incentives of stinginess is fathers' excessive care for the future of their sons. Such fathers will not spend their fortunes so as to save them for their sons, believing that such fortunes will protect their sons from poverty. Such an emotion, which is deep-rooted in man's mentality, cannot be harmful or excessive if it is moderate, reasonable, and away from negligence and exaggeration. Nevertheless, it is unfit for people of reason to feel such an emotion so exaggeratively. The holy Quran warns fathers against the prevalence of this emotion over them so that they will not be seduced by the love for their sons:
"Know that your possessions and children are a temptation for you and that Allah has the greatest reward for the righteous ones. (8:28)"
The best word in this regard is the following missive of Amir ul-Mu'minin (a):
"So then, the worldly collection, which is between your hands, was possessed before you and will be possessed by others after you. You are only hording for one of two men: a man who will use that fortune in the acts of obedience to Allah, and this fortune that you suffered unhappiness until you collected it will be the source of happiness for such an individual. The other man is that who will use the fortune that you collected in the fields of disobedience to Allah, and your hording will cause him unhappiness. None of these two men is worthy of being preferred to yourself or being burdened on your back; therefore, you should hope Allah's mercy for the past and hope Allah's sustenance for the remaining."
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Regarding God's saying, "That is how God will show them their regrettable deeds (2:167)," Imam as-Sadiq (a) said:
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"The intendeds in the previous Verse are those who do not spend their fortunes in the ways of Allah and then die to leave them to others who will use them either in fields of obedience or disobedience to Allah. If the heirs use these fortunes in fields of obedience to Allah, those who collected them stingily will see them accounted with the good deeds of those heirs and, therefore, they will feel regretful for them. If the heirs use such fortunes in the fields of disobedience to Allah, the collectors will be regarded as assistants of those disobedient heirs."
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There are groups of people who love money maniacally for its being money, without considering it as the means to a pleasure in this world or the world to come. Such groups find their pleasures only in hording money and, then, they behave towards it extremely stingily.
This sort of love is considered as mania that causes unhappiness and perdition. Money is not the purpose; yet, it is only the means used for livelihood and the Hereafter. Money that is used for any other means is useless:
"Since wealth does not necessarily guarantee everlasting happiness, then why do you not show kindness to the orphans, or urge one another to feed the destitute? Why do you take away the inheritance of others indiscriminately and why do you have an excessive love of riches? When the earth is crushed into small pieces and (when you find yourself) in the presence of your Lord and the rows and rows of angels, your greed for riches will certainly be of no avail to you. On that day, hell will be brought closer and the human being will come to his senses, but this will be of no avail to him. He will say, "Would that I had done some good deeds for this life." On that day, the punishment of Allah and His detention will be unparalleled. And His bonds will be such as none other can bind. (89: 17-26)"
"In the Name of Allah, the Beneficent the Merciful: Woe to every slanderer and backbiter who collects and hoards wealth, thinking that his property will
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make him live forever. By no means! They will be thrown into hutamah. Would that you knew what hutamah is! It is a fierce fire created by Allah to penetrate into the hearts. It will engulf them in its long columns of flames. (104)"
Amir ul-Mu'minin (a) said: "This world is only termination, suffering, raids, and lessons. As a form of its termination is that, you see that the bows of time are strung, its arrows are put to use, its spears are not missing the target, and its wounds are incurable. It hits the healthy with ailment and hits the alive with death. As a form of the suffering of this world is, that man gathers while he will not have what he gathers and builds but he will not reside in what he builds. Then he leaves to Allah without being able to carry the wealth or use his building. As a form of the raids of this world is that, you imminently see the lucky change into unlucky and the unlucky change into lucky. Between the two, there is nothing more than the luxury that vanished and the misery that befell. As a form of the lessons of this world is that a man becomes very near to achieve his expectation but suddenly death captures him."
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CHASTITY
Chastity is the abstention from whatever is unallowable and unsuitable, such as excessive food and carnal appetites. It is among the noblest traits and highest features that indicate elevation of faith, self-honoring, and dignity:
The Prophet (s) said: "The two hollow things-the stomach and the genitals, are the main reasons beyond my umma's
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Imam al-Baqir (a) said: "The best worship in the sight of Allah is the chastity of the stomach and the genitals."
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A man said to Imam al-Baqir (a) that his practices of worship were weak and his prayers and days of fasting were few; however, he hope he would eat and copulate only in legal ways. The Imam answered:
"No jihad is better than the chastity of the stomach and the genitals."
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Reality of Chastity
Chastity does not mean to deprive oneself of the legal desires of food and sex. It only represents the moderation in the use of such desires. As a matter of fact, negligence and excess are always harmful to humankind. The excessive desires for food and sex cause gross dangers to which we will refer in our discussion of gluttony. Shortage in such desires also causes deprivation of the life enjoyments and legal pleasures. It also causes bodily weakness as well as feebleness of energies and morale.
The Sought Moderation
img src=blank.gif>It is difficult to identify the moderation in the desires for food and sex because of the different needs and energies of individuals. Moderation of an individual may be considered as exaggeration or shortage for another. The relative moderation is to have only the quantity that is sufficient, away from greed and fill. The best criterion in this regard is that which was stated by Amir ul-Mu'minin:
"Son! May I instruct you four words after which you will no longer need medicine? Do not eat unless you are hungry. Stop eating while you are still hungry. Chew food deliberately. Before sleeping, go to toilet. You will not need medicine if you follow."
"In the holy Quran, there is a Verse gathering the whole matter of medicine. It is: "Eat and drink but do not be excessive." (7:31)
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Advantages of Chastity
Chastity achieves happiness on both levels of individuals and communities. It beautifies man, raises
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him above gluttony, guards him against flattery to the mean ones, and enjoins him to gain the means of living and desires of life through legal ways.
GLUTTONY
Gluttony is the opposite of chastity. It stands for the excessive desires for food and sex. It is a mean tendency indicating self-feebleness, greedy nature, and slavery of instincts.
Amir ul-Mu'minin (a) said: "He who wants to survive, yet no one will survive forever, should ease his back -from the burdens of debts-, have the food as early as possible, and reduce copulation with women."
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Once, Amir ul-Mu'minin (a) ate some dates, drank water, and then beat on his stomach with his hand and said: "Away with him who lets his stomach cause him to be in Hell." He then recited the poetic verse:
Whenever you respond to the desires of your stomach and genitals, they both will give nothing but the extreme dispraise.
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Imam as-Sadiq (a) said: "Gluttony is the source of every malady except fever, which appears to the body."
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"The sated stomach overdoes."
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"Allah hates the overeating."
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Abu al-Hasan (a) said: "If people have moderate food, their bodies will be healthy."
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Disadvantages of Gluttony
It is not unacceptable to say that gluttony, charms of the falsities of life, and attraction of luxury and lavish expenditure have been the main elements of retardation. All these elements have taken the nations into corruption. Overeating, for example, has many bad results. Modern medicine has proved that most of the diseases, curls, lines
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on the skins that deform the attractive lineaments of men and women, accumulation of fats, deepness of eyes, exhausting powers, and ailed mentalities-the reason of all these defects is the continuous gluttony and the fatty foods. It has been also proved that overeating exhausts the stomach and creates various sorts of healthy troubles, such as arteriosclerosis, angina pectoris, hypertension, and diabetes.
The sexual gluttony also causes similar defects, such as impotence of the public health, disappearance of nervous power, and vanishing of vitality.
Treatment of Gluttony
(1) It is necessary for the overeater to keep in mind the advantages of chastity and ponder over the disadvantages of gluttony.
(2) It is necessary for the overeater to try his best to train himself on moderate food. The protective and remedial constitution of health is the moderation of food and the avoidance of overeating. This constitution is summarized in the holy Verse:
"Eat and drink but do not be excessive." (7:31)
The treatment of the sexual gluttony is as follows:
(1) Keeping in mind the dangers of sexual excess and moral and material corruptions.
(2) Striving the stimulatives of sexual desires, such as looking at the beauties of women, mixing of the sexes, excessive sexual imagination, and daydreams.
FAITHFULNESS AND BREACH
Faithfulness is the fulfillment of the deposited rights. It is the opposite of breach and one of the noblest traits and most dignified qualities that achieve admiration and success.
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The opposite of faithfulness is breach, which stands for the seizure and usurpation of rights. It is one of the meanest qualities and nastiest manners that cause indignity, failure, and disappointment.
Therefore, reports and traditions urged faithfulness and warned against breach:
"Allah commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. Allah's advice is the most noble. (4:58)"
"Believers, do not be dishonest to Allah and the Messengers or knowingly abuse your trust. (8:27)"
The Prophet (s) said: "My umma will be kept in goodness so long as they do not breach the trusts of each other, keep on fulfilling their trusts, and defray the zakat; otherwise, they will be inflicted with famine and harsh years of draught."
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"The fulfillment of the trusts brings sustenance, while treachery causes poverty."
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"He who breaches the trust is not one of us."
Imam as-Sadiq (a) said: "Do not be deceived by their very much offering of prayers and observance of fasting. In fact, prayers and fasting have become habits that they feel desolate if they omit them. You should test them by their truthfulness and fulfillment of trusts."
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"Abide by God-fearing and fulfillment of the trusts of them who deposit things with you. If the killer of Ali ibn Abi Talib deposits with me a trust, I will surely keep it for him."
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Advantages of Faithfulness and Disadvantages of Breach
Faithfulness plays a great role in the lives of nations. It is the system of their deeds, the support of their affairs, the title of their nobility, and the way to their moral and material development. The faithful individuals win the others' admiration, trust, love, and confidence. Besides,
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such individuals will win shares in people's fortunes and profits. This fact is applicable to all nations whose lives cannot advance without the surroundings of confidence. Through faithfulness, the Arabs could control the reins of economy and keys of industry and commerce that brought abundant profits. Unfortunately, Muslims, thereafter, neglected faithfulness; therefore, they failed and were disappointed.
Thus, breach of trusts is one of the major reasons of failure. It is a serious factor causing mutual mistrust, enmity, and fear. Such factor results in social corruption, loose of ties, waste of interests, and dissipation of energies.
Forms of Breach
There are many forms of breach that vary in the scope of its cruelty, crimes, and results. The evilest form is trahison that is committed by the thinkers and writers who violate the sacred facts of science by means of distortion and misrepresentation. The divulgement of Muslims' secrets is another form of breach. A third one is the breach of the deposits. To confiscate such deposits is surely a double crime of breach, larceny, and usurpation. There are many other repulsive forms of breach that injure both the individuals and communities, such as trickery, cheating, deficient measurements, fraud, and dishonesty.
FRATERNITY
Spiritual Fraternity
The pre-Islamic era was a stage of tragedies in the various mental and material fields. Moral dissolution and disorder were the most horrible tragedies that caused people to practice natures of beasts, law of jungle, disagreement, fighting, killing, usurpation, and declamation of revenge and retaliation.
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When the dawn of Islam rose to spread its lights over humankind, it could, through its immortal principles and unparalleled constitution, stop these tragedies and cut off these combats. Then, it changed these ignorant herds into "the best nation that ever existed among humanity." Faith replaced atheism, order replaced disorder, knowledge replaced ignorance, peace replaced war, and mercy replaced retaliation.
Thus, these concepts faded away and were replaced by the new Islamic principles. The Prophet (s) began to establish that ideal nation whose individuals were unique in order, morals, and perfection. As they progressed under the pennon of the holy Quran and the leadership of the Prophet (s), Muslims flew in the horizons of generosity until they could achieve the principle of fraternity in such a method that could not be achieved by any other code. Moreover, the ties of belief became stronger than those of kinship, and, likewise, the bonds of faith exalted over the tribal and national bonds. Muslims, hence, became a united nation of compact lineup, high edifice, and fluttering pennon:
"People, We have created you all male and female and have made you nations and tribes so that you would recognize each other. The most honorable among you in the sight of Allah is the most pious of you. Allah is All-knowing and All-aware (49:13)."
The holy Quran went on implanting the concepts of spiritual fraternity in the mentalities through numerous Verses compacted by a remarkable and wise style.
The Quran, once, legislates fraternity as a law that should be applied by Muslims:
"Believers are each other's brothers. Restore peace among your brothers. Have fear of Allah so that perhaps you will receive mercy (49:10)."
On another occasion, the Quran confirms the law of fraternity and warns against factors of disagreement, reminding of the grace of the Islamic fraternity and harmony after long periods of disagreement and fighting:
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"All of you united hold fast to the rope of Allah, and recall how He favored you when your hostility to each other had torn you apart. He united your hearts in one faith and through His grace you became brothers (3:103)."
In abstract, Islam has exerted all efforts for strengthening the spiritual fraternity among Muslims and protecting it against trends of disagreement and separation through the constitution of the social ties.
As a model, we provide the following:
The Islamic constitution of the social ties took Muslims' emotions and feelings far above the slavery of the tribal sectarianism to guide them to the noblest aim; namely, the obedience to God and the seeking of His satisfaction. Love, hate, giving, deprivation, support, and disappointment-all these should be for the sake of God. Such being the case, the handles of fraternity will become firmer and Muslims will become the like of the well-established building each part of which strengthens the other.
The Prophet (s) said: "The mutual love of the believers that is intended sincerely for the sake of Allah is one of the greatest classes of faith. He who loves, hates, gives, deprives-all for the sake of Allah is surely one of the choices of Allah."
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Imam as-Sejjad (a) said: "When Allah will gather the past and the late generations on the Day of Resurrection, a caller that everybody will hear will cry out on those who loved each other for the sake of Allah. A few people will stand up. They will be sent to Paradise without being rendered to judgment. In their way to Paradise, the angels will meet and ask them. 'We are going to our abodes in Paradise without being rendered to judgment,' they will answer. As the angels ask them about their class, they will answer, 'We loved each other for the sake of Allah.' As the angels ask them about their deeds due to which they have gained such a rank, they will answer, 'We loved and hated for the sake of Allah.'
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The angels then will say: Very well is the reward of the doers of charity."
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Imam al-Baqir (a) said: "If you want to know whether you are to the good or not, you should test your heart: if it loves the people of obedience to Allah and hates the people of disobedient to Him, you are then to the good and Allah loves you. If your heart hates the people of the obedience to Allah and loves the people of the disobedience to Him, you are then not to the good and Allah hates you. Certainly, man will be attached to the one whom he loved."
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Imam as-Sadiq (a) said: "On the Day of Resurrection, those who love each other purely for the sake of Allah will be on luminous stages; the light of their faces, bodies, stages, and everything will be shining so that shining will be their distinctive feature and everybody will point to them and say those loved each other for the sake of Allah."
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"He who does not love or hate for the sake of the religion is not Muslim."
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The Islamic constitution of the social ties enjoined Muslims to adhere to the factors of coalition, dignity, and luxury, such as exhorting each other to the right, helping each other in fields of piety, supporting each other for the achievement of justice, and joining the forces in the economical fields of life. According to the Islamic Sharia, all Muslims are one family whose matters of happiness and unhappiness are the same. The constitution of such a family is:
"Muhammad is the Messenger of Allah and those with him are stern to the disbelievers yet kind among themselves. (48:29)"
And The slogan is -the saying of the Prophet (s):
"He who begins his day without caring for the affairs of the Muslims is not a Muslim."
The Islamic constitution of the social ties warned Muslims against all factors of separation, hostility,
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obscenity, backbiting, talebearing, breach, and cheating as well as all other matters that arouse seditions and rancor. The Muslims' principal in this point is the Prophet's saying:
"The true believer is only he whom Muslims can trust in regard with their estates and souls. The true Muslim is only he whom Muslims are saved from his hand -physical harm- and tongue- verbal harm-. The true Muhajir
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The Islamic constitution of the social ties granted the opportunities of improving friendly relations between Muslims, such as exchanging visits, frequenting religious circles, and witnessing Islamic gatherings such as collective prayers, hajj,
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SECTARIANISM
Sectarianism stands for supporting one's people, family, or homeland on bases in violation of the law, right, and justice. Islam has fought against sectarianism and warned Muslims from its vices.
The Prophet (s) said: "Whoever has the least amount of fanaticism in his heart shall be raised by Allah on the Day of Resurrection together with the pagan Arabs of the pre-Islamic times."
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"By means of Islam, Allah eradicated the fanaticism of the pre-Islamic times and the taking pride in fathers. Certainly, all people belong to Adam who was created from dust. The best of you in the sight of Allah is the most pious."
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Imam as-Sadiq (a) said: "As for him who behaves fanatically, Allah will bind him with a fire band."
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Imam al-Baqir (a) narrated:
Salman al-Farsi -the Persian- and Omar were among some companions who began mentioning their tribes and lineages proudly. Omar asked Salman: "What is your tribe?" Salman answered: "I am Salman the son
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of God's servant. I was astray, but God guided me through Mohammed. I was poor, but God made me rich through Mohammed. I was slave, but God set me free through Mohammed. This is my lineage, Omar."
As he was told of the previous discussion, the Prophet (s) commented: "People of Koreish! A man's lineage is his religion, personality is his moralities, and origin is his intellect. Allah says: People, We have created you all male and female and have made you nations and tribes so that you would recognize each other. The most honorable among you in the sight of Allah is the most pious of you (49:13)."
He (s) turned to Salman and said: "Salman! No one of those is preferable to you by any means except piety. You are preferable to him whom you are more pious than he is."
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The best evidence on the credibility of Islam in its denial of the confessional feud and deciding faith and piety to be the criterion of preference is the fact that Abu Lahab who was the real Arab and the uncle of the Prophet (s) was declared as disbeliever and that he would be punished and tortured in Hell because of his atheism:
"May the hands of Abu Lahab perish! May he too perish! His property and worldly gains will be of no help to him. He will suffer in a blazing fire. (111:1-4)"
Salman, on the other hand, was Persian and away from Arabism, but the Prophet (s) granted him that immortal medal of honor:
"Salman is one of us-The The Ahl ul-Bayt."
This was for nothing other than his high faith, genuine honesty, and wholehearted devotion to God and His Messenger.
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Reality of Sectarianism
The dispraised sectarianism against which Islam has warned is supporting one another in fields of wrongness and taking pride in the non-Islamic values.
Conversely, there is the fanaticism for the right as well as the support of one another on achieving the public interests of Islam, such like defending the religion, guarding the Islamic homeland, and protecting Muslims' dignities, souls, and fortunes. This sort of fanaticism is praised since it results in uniting the aims and efforts and achieving dignity and poise for Muslims.
Imam as-Sejjad (a) said: "The fanaticism for which one is offended is to prefer the evil individuals of one's clan to the righteous people of another. To love one's clan is not a sort of fanaticism, which is to support one's people on evildoings."
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Calamities of Sectarianism
A survey into the Islamic history, as well as the reasons of the collapse of Muslims, proves that the confessional feuds were the main reason that resulted in the disagreement, disunity, and crumbling of Muslims and their powers that led to such a gloomy destiny. Muslims were humiliated only when the disuniting tendencies of fanaticism found grounds in their mentalities and caused their handles of mutual affection to be broken and their ties of fraternity to be split up. Hence, they became the example of retardation, separation, and humbleness after they had been the symbol of superiority, cohesion, and pride. They did not take heed of God's saying:
"All of you united hold fast to the rope of Allah, and recall how He favored you when your hostility to each other had torn you apart. He united your hearts in one faith and through His grace, you became brothers. You were on the verge of falling headlong into the abyss of fire, but Allah saved you. (3:103)"
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JUSTICE
Justice is the master of virtues and the course to peace. Islam has glorified justice and encouraged it through numerous texts of the Quran and the Sunna:
"Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. (16:90)"
"Be just in your words, even if the party involved is one of your relatives. (6:152)"
"Allah commands you to return that which had been entrusted to you to the rightful owners. Be just when passing judgment among people. (4:58)"
As he was asked about the codes of the religion completely, Imam as-Sejjad (a) said: "They are to say the right, judge with justice, and fulfill the pledge."
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Imam as-Sadiq (a) said: "Justice is more delicious than honey, softer than butter, and more sweet-smelling than musk."
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Imam ar-Rida (a) said: "The application of justice and charity is sign of the continuance of graces."
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Forms of Justice
(1) Man's justice towards God:
This is the brightest form, the highest concept, and the title of credibility of justice. How is it possible for anyone to fulfill the obligations of God so justly since God is the All-benefactor Whose graces are innumerable and favors are incalculable? It is impossible to achieve justice towards the Lord Who is absolutely Self-Sufficient except through confessing of shortcoming.
Justice towards God stands for the believing in Him, being sincere with Him, believing in His messengers and representatives, and responding to the necessities, such as the love for Him, having the honor of worshipping Him,
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persisting on the obedience to Him, and being away from the acts of disobedience to Him.
(2) Man's justice towards the society:
This form of justice can be achieved by observing the individuals' rights, refraining from maltreating them, dealing with them through noble traits, and courtesy, and sympathizing the poor as well as the other matters of social justice.
In the holy Quran, God summarizes the factuality of the public justice by saying:
"Allah commands (people) to maintain justice, kindness, and proper relations with their relatives. He forbids them to commit indecency, sin, and rebellion. Allah gives you advice so that perhaps you will take heed. (16:90)"
Amir ul-Mu'minin (a) depicted the course of the social justice so briefly and eloquently:
"My son, make yourself the measure for dealings between you and others. Thus, you should desire for others what you desire for yourself and hate for others what you hate for yourself. Do not oppress as you do not like to be oppressed. Do good to others, as you would like good to be done to you. Regard bad for yourself whatever you regard bad for others. Accept that (treatment) from others, which you would like others to accept from you. Do not talk about what you do not know even though what you know be very little. Do not say to others what you do not like to be said to you."
(3) Justice towards the dead:
The alive should be just towards the dead who departed this life leaving fortunes and gaining nothing in their everlasting journey except a few yards of clothes and narrow spans of the inside of the earth.
It is just for the alive to feel sympathetic to the dead and reward them equitably by implementing their wills, defraying their debts, doing charitable and righteous
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deeds for their sake, and seeking God's forgiveness to them.
Imam as-Sadiq (a) said: "The dead feels happy for seeking Allah's mercy and forgiveness for him in the same way as the alive feels happy for the presents gifted to him."
"As for Muslims who do a charitable deed for the sake of a dead, Allah will double their rewards and will reward the dead for that deed, too."
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(4) Justice of the rulers:
Because of their being the leaders of people and the guardians of nation, the rulers are the worthiest of being characterized by justice. On that account, the rulers' justice represents the highest concept of justice and the most influential. Through the rulers' justice, security is achieved, peace predominates, luxury prevails, and the subjects become happy.
