Daytime supererogatory prayers are canceled
He, peace be on him, said: "If a sayer says: 'Why does the traveler leave the daytime supererogatory prayers and does not leave those are by night?'
"It is said: 'Because you do not leave the supererogatory prayers of every prayer which you do not shorten. And that is the evening prayer is not shortened, so the supererogatory prayers after it are not shortened; likewise, the dawn prayer is not shortened, so the supererogatory prayers before it are not shortened.'"
The Imam has stated that the daytime supererogatory prayers are canceled, and that the night ones are not canceled. The reason for that is that the supererogatory prayers are canceled when the prayer is shortened. As the evening prayer and the dawn one are not shortened, their supererogatory prayers are not canceled. Then he commented on that, saying: "If a sayer says: 'The night prayer is shortened, so why is its two-rak'a (supererogatory prayer) not canceled?'
"It is said: 'These two
rak'as are not of the fifty (supererogatory prayers); rather they are an addition to them, that each two
rak'as of the supererogatory prayers may complete one
rak'a of the obligatory player.'"
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The Imam, peace be on him, has mentioned that the night prayer is shortened during journey while its supererogatory prayer, which is two
rak'as in sitting position, is not abolished. So the
Imam, peace be on him, answered: "Surely in the viewpoint of the Legislator, the supererogatory prayer of the night prayer is equal to one
rak'a in standing position." And the reason for that is that each two
rak'as of the supererogatory prayers are in stead of one rak'a of the obligatory prayer. As a result the traveler has no right to cancel the supererogatory prayer of the night prayer as well as he must perform the late night prayer at the beginning of the night.
He, peace be on him, said: "If a sayer says: 'Why is it permissible for the traveler and the sick to perform the late night prayer at the beginning of the night?'
"It is said: 'Because they are busy and weak, that they may attain their prayer, so that the sick may take a rest at the time of their rest, and the traveler may busy himself with his works, his departure, and his journey."
The Prayer for the Dead
The Ima`m, peace be on him, talked about some reasons for the prayer for the dead as follows: "If a sayer says: 'Why have they (the people) been ordered to pray over the dead?'
"It is said: 'Because they intercede (with Allah) for him and asked (Him) to forgive him. Because he is not at any of those times more needy of intercession (with Allah) for him, asking, and seeking forgiveness than that hour.'"
Surely the supplication of the believers who pray over the dead is the most important thing which the dead need, that Allah may respond to their supplication, pardon the dead, forgive them their sins, and give to them His good pleasure.
The five takkbïrs over the Dead
He, peace be on him, said: "If a sayer says: 'Why has five
takkbïrs, and not four or six, been determined (for the dead)?'
"It is said: 'Surely the five (
takkbïrs) have been taken from the five prayers by day and night.'"
Surely, the five (
takkbïrs) stands for the daily prayers, which are five.
( 537 )
The Prayer for the Dead without wudu'
He, peace be on him, said: "Why has He (the Legislator) made it permissible to pray over the dead without
wudu'?'
"It is said: 'Because it has neither
ruku' nor
sujud; rather it is a supplication and an asking. It is permissible for you to supplicate Allah and ask Him in all circumstances;
wudu' is obligatory on (men when they perform) the prayer which has
ruku' and
sujud.'"
The Prayer for the Dead is at all Times
He, peace be on him, said: "If a sayer says: 'Why have you made it permissible to pray over the dead before the evening and after the dawn?'
"It is said: 'Because this prayer is obligatory at the time of the presence, and that is because it (the prayer) is not timed like all the prayers; rather it is the payer which is obligatory when an event occurs; regarding it man has no option; rather it is a right which is performed; and it is permissible to perform the rights at any time if the right is not timed.'"
The Legislator has not appointed a certain time for the prayer for the dead. Rather the people pray over them at any time, for the prayer is one of their rights against the living, and the right is performed at any time.
Ghusl al-maiyit
We have already talked in detail about this matter.
Shrouding the Dead
He, peace be on him, said: "If a sayer says: 'Why have they been ordered to shroud the dead?'
"It is said: 'Because they (the dead) will meet their Lord and their bodies are pure, lest their private parts should appear before those who carry and bury them; lest the people should come to know about some of their conditions, their ugly view, the change of their smell; lest the heart should not be cruel out of looking many times at the like of that of handicap and corruption, and that they may be more
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agreeable to the souls of the living; that a bosom friend may not detest them, so he will cancel their names and his love (for them), so he will not maintain them in what they have left behind, willed, and ordered; whether it is obligatory or recommended.'"
For these firm reasons of great importance, the Great Legislator (Allah) has made it incumbent on men to shroud the dead as a sign of respect for them and covering their corpses which the living hate and disdain when they look at them.
The Burial of the Dead
He, peace be on him, said: "If a sayer says: 'Why have they been ordered to bury the dead?'
"It is said: 'Lest the people come to know about the corruption of their corpses, their ugly view, the change of their smell; lest the living should be harmed by their smell, their illness, and their corruption, that they may be covered from the friends and the enemies, so their enemies will not gloat over them; nor will their friends be sad for them.'"
For these firm reasons, it has been made incumbent on the living to bury the dead. For if their corpses decay and their bad smell spread, the air is polluted and diseases spread. In addition to this, their view is ugly, their smell is abominable, and the like from that which the Ima`m, peace be on him, has mentioned.
The Prayer for an eclipse of the Sun
He, peace be on him, said: "If a sayer says: "Why has prayer for an eclipse (of the sun) been determined?"
"It is said: 'Because it is one of the signs of Allah, the Great and Almighty. None knows whether for a mercy or a punishment it appears. So the Prophet, may Allah bless him and his family, desired his community to resort to its Merciful Creator during that (time), that He (Allah) may drive away its evil from it (the community) and protect it from its ordeal just as He had driven away (the punishment) from the people of Yunus when they pleaded to Allah, the Great and Almighty.'"
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For this reason the Legislator has ordered a prayer to be performed during an eclipse of the sun or the moon, during heavenly or earthly fearful things such as the black and red winds, an earthquake, and the like from among that which the jurists have mentioned.
The Reason for the Performance of the Prayer for Unusual Natural Events (Ayat)
He, peace be on him, said: "If a sayer says: "Why has it (the prayer) been determined in ten
rak'as?'
"It is said: 'Because the obligatory prayer which was first sent down from the heaven to earth regarding the day and the night was ten
rak'as. So prayer was gathered together, and the suju`d was determined in it, because every prayer which has the
ruku' has the
sujud, and that they may also complete their prayer with the
sujud and submission. It (the prayer) has been determined in four
sujuds, because every prayer whose
sujud is less than four
sujuds is not a prayer, because the least religious duty in prayer is
sujud, and it is not (correct) unless it is four
sujuds (i.e. prostration four times).'"
The prayer for unusual natural events (
Salat al-Ayat) consists of two
rak'as; each of five
ruku's; the worshipper should rise after each
ruku'. After the worshipper has risen for the fifth
ruku', he should perform two
sajdas, recite the
tashahud and
salam.
The Imam has given an account of the reason for determining this prayer in ten
ruku's, and that it represents the ten -
rak'a prayer which was first imposed on servants.
'Id al-Fitr
He, peace be on him, said: "If a sayer says: 'Why has the day of fast breaking been regarded as 'Id?'
"It is said: 'That the Muslims may have a meeting place in which they meet, appear for Allah, the Great and Almighty, so they praise Him for what He has bestowed upon them, so it is the day of 'Id, the day of meeting, the day of fast breaking, the day of
Zakat, the day of desire, and the day of supplication, and because it is the first
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day of the year in which eating and drinking is lawful, for the first of the months of the year with the people of the Truth is the month of Ramadan, so Allah, the Great and Almighty, desires that they may have a meeting place in which they praise and sanctify Him.'"
For these reasons which have been mentioned by the Ima`m, peace be on him, the day of fast breaking has been regarded as 'Id for the Muslims; they gather together therein and congratulate each other on that Allah has made them successful in fasting the blessed month of Ramadan.
The 'Id Prayers
He, peace be on him, said: "If a sayer says: 'Why has the
takkbïr therein ('Id prayers) been made more than that in the prayers other than it?'
"It is said: 'Because
takkbïr is for Allah and is glorification (for Him) for guiding (them) and (giving them) well-being, just as Allah, the Great and Almighty, has said:
That you should complete the number and that you should exalt the greatness of Allah for His having guided you and that you may give thanks.
1 '"
The Imam, peace be on him, has expressed the reason for making the
takkbïr in the 'Id prayer more than that in the other prayers, and that is because this excellent day is great with Allah, the Most High.
Fasting
The Imam, peace be on him, talked about the reason for legislating fasting, and about some reasons for the legislation concerning the blessed month of Ramadan.
He, peace be on him, said: "If a sayer says: 'Why have they been ordered to fast?'
"It is said: 'That they may come to know about the pain of hunger and thirst, so they conclude the poverty in the hereafter, and that the fasting person may be lowly, abased, miserable, rewarded,
____________
1. Quran, 2, 185
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relying (on Allah), and patient toward that which befall him of hunger and thirst, so he is worthy of reward, in addition to refraining from desires, and this may be a preacher for them in the immediate, a trainer for them against what He has entrusted to them, and a guide for them to the deferred, and that they may know the severity of that (hunger and thirst) against the people of poverty and misery in the world, so they give to them what Allah has apportioned as a religious duty in their properties.'"
The Imam has mentioned the profits which result from fasting of which is showing sympathy for the poor, for when the fasting person becomes hungry, he feels the pain of hunger, and this urges him to show affection toward the poor and the needy. Among the reasons for fasting is equality between the rich and the poor in this religious duty.
Yet another reason for it is that it strengthens man's will, and that is through his refraining from eating and drinking. Jihardat, a German author, has written a book on building and strengthening will through fasting. He believes that fasting is the effective means for the authority of the soul over the body, and that man lives holding the reins of his own soul and is not a captive to his material inclinations.
These are some reasons of fasting. As for the Ima`m, peace be on him, he has mentioned many profits of it.
The Month of Ramadan
He, peace be on him, said: 'If a sayer says: 'Why has fasting been appointed especially in (the month of Ramada`n) apart from the rest of the months?'
"It is said: 'Because (the month of Ramada`n) is the month in which Allah, the Exalted, sent down the Qur'a`n, and therein is a distinction between right and wrong, as Allah, the Great and Almighty, has said:
The month of Ramadan is that in which the Qur'an was revealed, a guidance to men and clear proofs of the guidance and the distinction.
1 In it Mohammed, may Allah bless him and his family, was appointed as a prophet, and in it is
Laylat al-Qadr,
____________
1. Ibid., 2, 185
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which is better than a thousand months, therein every wise affair is distinct; it is new year; He ordains therein what is in the year of good and evil, harm or profit, provision or death, and for this reason it has been called
Laylat al-Qadr.'"
For this reason Allah, the Most High, has made fasting obligatory in this blessed month and distinguished it from the other months.
Fasting is confined to the Month of Ramadan
He, peace be on him, said: "If a sayer says: 'Why have they been ordered to fast the month of Ramadan, not less than that nor more (than it)?'
"It is said: "Because it is the strength of worship through which He includes the strong and the weak; Allah has made religious duties on most things, and He has included the strong, then He has given permission to men of weakness, and make men of strength desire for excellence, and if they are set right by the less than that, then He will decrease them, and if they are in need of more than that, He will increase them.'"
Surely Allah's wisdom and His directing things require that the interest of servants is in fasting thirty days, and if the interest was less than that, he would decrease them; likewise, if the interest was more than that, he would increase them.
The menstruating Women leave Fasting and Prayer
He, peace be on him, said: "If a sayer says: 'Why does the menstruating woman not fast nor pray?'
"It is said: 'Because she is in the limit of uncleanness
1, so Allah desires that she does not serve Him except (when she is) pure, and because one who does not pray does not fast.'"
For this reason the menstruating woman does not fast; nor does she perform prayer. However, she has to compensate for fasting when she is pure.
____________
1. Perhaps the correct is: She is in the state of unleaneness.
(543 )
The menstruating Women have to compensate for Fasting
He, peace be on him, said: "Why has she to compensate for fasting and has not to compensate prayer?'
"It is said: 'For various reasons of which is that fasting does not prevent her from serving herself, serving her husband, setting right her house, undertaking her affair, and fulfilling her livelihood, while prayer prevents her from all of that, for prayer is several times by day and night, so she is not able to (do) that, while fasting is not as such.
"'Of which surely there are suffering and tiredness in prayer and the limbs are busy, and there is nothing of that in fasting; rather it is refraining from eating and drinking, and the limbs are not busy therein.
"'Of which is that when a time comes, on her obligatory is a prayer new in day and night, while fasting is not as such, because it is not whenever a day comes fasting is obligatory on her, and whenever a time comes prayer is obligatory on her.'"
For these firm reasons, the Legislator has not ordered the menstruating woman to compensate prayer, for performing it causes difficulties and tiredness to her, and it is contrary to fasting, for compensating for it causes to her neither difficulties nor tiredness.
Compensating for the Month of Ramadan
He, peace be on him, said: "If a sayer says: 'If a man falls ill or travels in the month of Ramadan and does not end his travel nor does he recover from his illness until another (month of Ramadan) comes to him, then a redemption for the first (month) is obligatory on him and the compensation drops. If he recovers or rises between them and does not compensate for it, then (both) compensation and redemption are obligatory on him?
"It is said: 'Because that fast was obligatory on him in that month, in that year. As for him who does not recover during the whole year, and Allah, the Exalted, overcame him and made a way for him to perform it, then it is not obligatory on him to perform it; likewise,
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those whom Allah overcomes such as the one who faints for a day and a night, so it is not obligatory on him to perform the prayer; just as al-Sadiq, peace be on him, has said: 'If the servant is overcome by Allah, then he has an excuse, for the month (of Ramadan) has come while he is still ill, so it is not obligatory on him to fast in the month of him nor in the year of him because of the illness in which he is, and redemption is obligatory on him, for he is with the same rank to him on whom fasting is obligatory but cannot perform it, so redemption is obligatory on him.' Just as Allah, the Great and Almighty, has said:
Let him fast for two months successively; then as for him who is not able, let him feed sixty needy ones.
1 And as Allah, the Great and Almighty, has said:
A compensation by fasting or alms or sacrificing.
2 So He has put alms in the place of fasting when it is difficult for him (the worshipper to fast).'"
The Imam, peace be on him, has mentioned those whose illness lasts from a month of Ramadan to another, and they do not recover, so compensation for fasting is not obligatory on them; rather redemption is obligatory on them. As for those who recover during the year and have not fasted yet, it is obligatory on them to compensate for the fast, for they are able to fast as well as redemption is obligatory on them.
Then the Imam commented on that, saying: "If a sayer says: 'If he (the worshipper) was unable (to fast) at that time and is able now?'
"It is said: 'As another month of Ramada`n has come to him, then redemption for the past (months) is obligatory on him, for he is with the same rank to him on whom fasting in religious expiation is obligatory, but he was not able to fast it, so redemption is obligatory on him. And if redemption is obligatory, then fasting is not obligatory; fasting is not obligatory but redemption is obligatory. If he (the worshipper) recovers between them (the two months of Ramadan) but had not fast it, then redemption is obligatory on him, because of his negligence, and fasting because he was able (to fast).'"
Fasting instead of Releasing a Salve
He, peace be on him, said: "Regarding the religious expiation due on him who cannot find, why is it obligatory on him to release a slave, fasting apart from the hajj, prayer, and the like?
"It is said: 'Because prayer, the hajj, and all the religious duties prevent man from being changeable in the affairs of his world and interest of his livelihood, in addition to those reasons which we have mentioned regarding the menstruating woman who has to compensate for fasting and has not to compensate prayer.'"
For these reasons the Legislator has decided fasting instead of releasing a slave, and He has not decided prayer, the hajj, and the like instead of it, for this requires stopping works and makes man unable to get his daily bread.
Fasting two successive Months
He, peace be on him, said: "If a sayer says: 'So why has He made it obligatory on him (the worshipper) to fast two successive months, and has not made it obligatory on him to fast one month or three months?'
"It is said: 'Because the religious duty which Allah has made incumbent upon people is one month, so He has doubled the religious expiation of this month as sign of emphasizing strictness.
The Succession in fasting two Months
He, peace be on him, said: "Why has the two months been made successive?
"It is said: "Lest he (the worshipper) should find it easy to perform (them), so he disparages it (fasting). Because if he compensate them separately, then compensation (for fasting) is easy for him.'"
Surely the succession in fasting the two months is a punishment on him who intentionally breaks the fast and violates the things made unlawful by Allah, the Most High. So Allah, the Exalted, is severe with him regarding that.
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The Hajj
The Imam, peace be on him, has mentioned the reason for legislating the hajj and the reasons for some precepts concerning it.
The Hajj is obligatory
He, peace be on him, said: "If a sayer says: 'Why has He ordered them (to perform) the hajj?'
"It is said: 'The reason for the hajj is to seek to be the guest of Allah, to request more blessings, to part with past sins, to feel repentant about the past, and to look forward to the future. It is due to spending on the trip, seeking nearness to Allah, tiring the body, abstaining from pleasures and desires, seeking nearness to Allah by worshipping Him, yielding and submitting to Him, looking up towards Him in cases of hot weather and chilling cold, during security and fear, incessantly doing so, and due to all the benefits in it in the east and west of the earth, and those who are in cold and heat , from among those who perform the hajj and from among those who do not perform the hajj, from among the merchants, the importers, the sellers, the buyers, the tradesmen, the needy, those who hire animals, the poor, and accomplishing the needs of the people of the outskirts in the places in which it is possible for them to collect expenses and reporting the news of the Imams, peace be on him, to every region and district, just as Allah, the Exalted, has said:
Why should not then a company from every party from among them go forth that they may apply themselves to obtain understanding in religion, and that they may warn their people when they come back to them that they may be cautious?
2 '"
The hajj is a general conference aiming at great purposes and important benefits brining about general good to Islamic world, and Imam al-Rida, peace be on him, has stated some of them. If we desire to mention the fruits and benefits of the hajj, the book will be unduly
____________
1. Perhaps the correct is in the land and on sea.
2. Qur'an, 9, 122.
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long. Any how, the most important thing in the hajj is that the Muslim peoples come to know about each other, that they may reach an exalted level among the peoples and communities of the world, and, in addition, it is useful from economic point of view, for every Muslim country has industries and products which are not available in other than it, and through the hajj it is possible for the Muslim countries to make commercial agreements in order to exchange such industries and products.
Any how, the hajj aims at raising the level of the intellectual, scientific, and economic life of the Muslims; therefore, it is a unique conference in the world.
The Hajj is one Time
He, peace be on him, said: "If a sayer says: 'So why have they been ordered to perform the hajj one time, not more than that?'
"It is said: 'Because Allah, the Exalted, has decided the religious duties according to the minimum (degree) of the people, just as He, the Great and Almighty, has said:
Whatever offering is easy to obtain,1 namely one ewe, that the strong and the weak may be able to perform it; likewise, all the religious duties have been decided according to the minimum strength of the people, so one of these religious duties is the hajj which is obligatory one time, then He has made the men of strength desire for (more than one time) according to their ability.'"
The obligatory hajj in Islam is one time, and performing the hajj many times is not obligatory according to the reasons which have been mentioned by the Ima`m, peace be on him, and of which is that Islam has legislated its religious duties and precepts according to the least of the people in strength, and the least of them in body and property is not able to perform the hajj more than one time.
For this reason it is incumbent on everybody to perform the hajj one time, yes, the hajj may be obligatory through vow, hiring, and the like from among that which the jurists have mentioned.
____________
1. Ibid., 2, 196.
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The Ihram
1
He, peace be on him, said: "If a sayer says: 'Why have they been ordered to enter the state of ritual consecration (
ihram)?'
"It is said: 'Because they become humble before they enter the sanctuary and security of Allah, the Great and Almighty; lest they should amuse and busy themselves with one of the affairs of the world and its embellishment, that they may be earnest regarding that which is among them, heading for it, walking toward it thoroughly, and, in addition, they magnify Allah, the Exalted, and His House, abase their own souls during their heading for Allah, the Exalted, for they are His guests, hoping for His reward, fearing His punishment, going towards Him, walking towards Him with abasement, submission, and yielding.'"
If the pilgrim enters the state of ritual consecration, then he has to abstain from desires and pleasures; it is unlawful for him to practice the means of luxury and embellishment such as women, wearing sewn clothes, and perfume. He has to have his hair cut and to abstain from obscene words, for their is neither sexual intercourse nor fornication nor quarreling during the hajj.
Surely the ihram trains soul to bear exertions and hardships, to magnify Allah, the Most High, and to be humble before Him, and the like from among the reasons which have been mentioned by the Ima`m, peace be on him.
The Procession round the Ka'ba
In his answer to Mohammed b. Sinan, the Imam, peace be on him, wrote: "The reason for the procession round the Ka'ba is that Allah, the Blessed and Exalted, said to the angels:
And when your Lord said to the angels, I am going to place in the earth vicegerent, they said: What! Will You place in it such as shall make mischief in it and shed blood.
2 So they answered Allah, the Exalted, with this answer; then they repented, sought refuge in the Throne and asked
____________
Ihram is entering into the state of ritual consecration.
2. Qur'an, 2, 30.
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(Allah) for forgiveness. Allah, the Great and Almighty, desired (servants) to serve Him with such an act of worship. He placed a House called al-Durah in the fourth heaven, then He placed in the heaven of the world a House called al-Ma'mur beside the inhabited House. Then He ordered Adam to go round it and he did, so Allah, the Great and Almighty, forgave him, and this (procession) has been put into practice by his (Adam's) sons till the Day of Resurrection."
Surely the circumambulation round the Holy Ka'ba consists of high lessons of which are: It immortalizes the Magnified Place which was built by the Shaykh of the prophets, Ibra`him, peace be on him, that men may wherein serve Allah, the One and the Compeller. That was in the time when there was no place of worship except it. And of which is that circumambulation round the Ka'ba is a ladder for the believer like prayer, for through it soul becomes sublime and communicates with the Great Creator, and the like from among the fruits and benefits.
Kissing and Touching the Black Stone
He, peace be on him, said: "And the reason for kissing and touching the (Black) Stone: Surely when Allah, the Blessed and Exalted, took a promise from the children of A@dam, he fed him the stone, and then He entrusted the people with undertaking that promise, and then it is said: 'I have accomplished my trust and the promise I have undertaken by the (Black) Stone, that it may bear witness that I am truthful.' Yet of which is the statement of Sulayma`n: 'Surely the (Black) Stone will come on the Day of Resurrection like Abu` Qubays having a tongue and two lips bearing witness to the sincerity of him who comes to it.'"
The Ima`m, peace be on him, has mentioned the reason for kissing and touching the Black Stone, which is the place of sanctification and magnification with the Muslims. That is because the Messenger, may Allah bless him and his family, had honored and kissed it. Without doubt this indicates the exalted position of this Stone, which will bear witness to the sincerity of him who comes to it on the Day of Resurrection.
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The Hajj in Dhu al-Hijja
He, peace be on him, said: "If a sayer says: 'Why has its time been appointed on the tenth of Dhu al-Hijja?'
"It is said: 'Because Allah, the Exalted, desires to be served with this act of worship during
ayyam al-tashrïq 1 and it was the first time when the angles performed the hajj (to the Ka'ba) and circumambulated it. As for the prophets: Adam, Nuh, Ibrahim, Musa, 'Isa, and Mohammed, may Allah bless him and his family, they performed the hajj at this time. So their children have regarded it as sunna (a religious practice) until the Day of Resurrection."
For these reasons the hajj has been appointed at this blessed time, and not at a time other than it.
Philip Hatti's Statement regarding the Hajj
It is worth mentioning that we end this research on the hajj with the statement of Dr. Philip Hatti, who has said: "And the hajj is still throughout the ages a system with which (no system) competes for strengthening the ties of Islamic understanding and harmony among the different classes of the Muslims; and thanks to it that it is possible for every Muslim to be a traveler at least one time during his lifetime, to meet with other than him from among his believing brothers at a brotherly meeting, and to unify his feeling with the feeling of other than him from among those who come (to Mecca) from the parts of the earth. And by virtue of this system, it is easy for the Negroes, the Barbers, the Chinese, the Persians, the Turks, the Arabs, and the like, whether they are rich or poor, great or paupers to harmonize with each other in language, faith, and thought. Islam has made a success which no religion in the world has made in abolishing differences due to gender, color, and nationality, especially among its followers, for it does not recognize any difference among mankind except that which stands between the believers and unbelievers. Without doubt the meeting in the season of the hajj has rendered a great service in this path.
2 "
____________
1. Ayyam al-tashriq are the days following the day of immolation.
2. Tarikh al'arab (2nd edition) vol. 1, p. 187.
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Zakat
In his answer to Mohammed b. Sinan's questions, the Imam, peace be on him, said:
"And the reason for
zakat (alms) is for the sake of the food of the poor and fortifying the properties of the rich, for Allah, the Blessed and Exalted, has entrusted the healthy with undertaking the affairs of the sick and the afflicted; just as Allah, the Exalted, has said:
You shall certainly be tried respecting your wealth and your souls.
1 Respecting your wealth is through giving
zakat; respecting your souls is through adjusting the souls to patience; in addition to showing gratitude toward the blessings of Allah, the Great and Almighty, craving for an increase, showing affection and mercy to the weak, sympathizing with the miserable and urging to help them, strengthening the poor and helping (them) with the affairs of the religion, for they are an exhortation for the rich and a lesson for them, that they may be shown the way to the poor of the next world through them; and this urges them to thank Allah, the Blessed and Exalted, for what He has entrusted them with and given to them; (
zakat urges) them (the rich) to supplicate and plead (Allah) and to fear (Him) lest they should be like them (the poor) in many affairs; they should pay
zakat and alms, tighten the bonds of kinship and do favor."
Zakat is a creative, social system which keeps balance among the classes of the community and puts an end to poverty which is the cause of all crimes. Extreme creeds and wild deeds spread among the communities who lead a poor life.
Surely zakat removes from souls miserliness, cruelty, selfishness, greediness, and the like from among dirty, social vices which lead to discords, hatred, and enmities. As for the Ima`m, peace be on him, he has talked about zaka`t which leads to general, social benefits.
____________
1. Qur'an, 3, 185.
