His Wise Sayings and Teachings
Ima`m Zayn al-'Abidin, peace be on him, stated many valuable wise sayings and noble teachings that resulted from his full experience in the reality of life, his deep understanding of social affairs, and his knowledge of the conditions and affairs of men. The following is part of what it has been narrated on his authority.
Dispraising Haughtiness
The Ima`m, peace be on him, dispraised haughtiness. He blamed the haughty for their evil qualities, which are the door to all evil deeds
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and vices. The haughty think that other than them do not deserve life, hence they wrong men and show enmity toward them. The Ima`m, peace be on him, said: "I wonder at him who shows haughtiness and vainglory, while was as a sperm yesterday and will be a carrion tomorrow.
1" If the haughty carefully consider their beginning and their end, they will not show haughtiness and vainglory toward men, nor will they boast of their children and properties.
From their Safe Place, the Careful are
surprised2
An example of his immortal wise sayings is these golden wonderful words. He, peace be on him, said: "From their safe place, the careful are surprised. The intelligent are content with the inspiration of speech. Explanation turns away from the ignorant one's heart. He does not avail himself of words, though eloquent, when he badly listens (to them).
3" As for the meanings of these pure words, they are as follows:
1. 'From his safe place, the careful are surprised,' means that kings and rules employ guards in order to protect them; nevertheless the guards themselves sometimes kill them.
2. It is the intelligent who understand affairs through the inspiration of speech and the contexts of states. In other words, they are in no need of wordiness.
3. Explanation turns away from the ignorant one's mind, for ignorance has covered it and turned it away from understanding affairs.
4. He who badly listens does not avail himself of pure, wise words, but he who carefully listens makes use of them.
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1 Bala`ghat al-Ima`m Zayn al-'Abidin, p. 27, quoted from Na`sikh al-Tawa`rikh, vol. 1, p. 484.
2 The pre-Islamic people knew this proverb.
3 Ibn Hammdu`n, Tadhkira, p. 26.
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Warning against Disputes
The Ima`m, peace be on him, warned (the Muslims) against the dispute which leads them to overcoming and haughtiness, and not to the truth. He, peace be on him, said: "Dispute corrupts past friendship and unties strong knots, for it leads to overcoming which is among the strongest reasons for estrangement.
1" Dispute is a key to evil deeds, moves enmity and hatred among men, and causes to them many hardships and difficulties.
Rejoicing over Sins
Rejoicing over sins indicates that the person goes to extremes in crime, hence the Ima`m, peace be on him, said: "Beware of rejoicing over sins, for rejoicing over sins is greater than committing them.
2"
Kinds of Sin
The Ima`m speaks about the kinds of sin which bring about Allah's wrath and chastisement. He warns man against them, that he may lead sound religion and world. He, peace be on him, said:
"The sins which alter blessings are: aggression against men, turning away from good habits, affected charity, showing ingratitude toward blessings, and leaving thanksgiving. Allah, the Exalted, said: 'Surely, Allah does not change the condition of a people until they change their own condition.'
"The sins which bring about remorse are: murdering the soul which Allah has made unlawful (When Cain killed his brother Abel and was unable to bury him, Allah said: Hence he became among the remorseful.), leaving tightening bonds of kin until they are free from need, leaving the prayers until their times pass, leaving will and complaints, refraining from giving zaka`t until death comes and the tongue stops.
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1 Zahr al-Adab, vol. 1, p. 102.
2 Al-Durr al-Nazïm, p. 173.
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"The sins which draw down diversities are: disobeying the knowledgeable, showing insolence toward men, and ridiculing them.
"The sins which repel blessings are: displaying poverty, sleep during noon and evening prayers' times, disdaining blessings, and complaints against Allah.
"The sins which tear apart safeguards are: drinking wine, playing gamble, chatter and joking which make men laugh, mentioning the defects of men, and sitting with the people of doubt.
"The sins which draw down tribulations are: leaving relieving the grieved, leaving helping the wronged, refraining from enjoining the good and forbidding the evil.
"The sins which empower the enemies are: declaring oppression and dissoluteness publicly, making the prohibited permissible, showing disobedience toward the good, and following the evil.
"The sins which hasten annihilation are: cutting the ties of the womb, sinful oath, false words, fornication, obstructing the path of the Muslims, and claiming the Ima`mate without right.
"The sins which cut off expectations are: despair of Allah's repose, desperation of Allah's mercy, trust in other than Allah, and denying Allah's promise.
"The sins which make air black are: magic, soothsaying, faith in the stars, denying (Allah's) decree, and showing disobedience to parents.
"The sins which remove the covering are: borrowing a loan without intention to repay it, spending lavishly on falsehood, showing stinginess toward family, children, and the blood relations, misconduct, the paucity of patience, employing boredom, and disdaining the people of religion.
"The sins which hold back supplication are: evil intention, wicked inner self, showing hypocrisy toward brothers, leaving giving truthful answer, delaying the obligatory prayers until their times pass, leaving nearness to Allah through charity and alms, employing obscene words, untruth, concealing witness, refraining from giving
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zaka`t, loan, and food, displaying curliness toward the poor and the needy, oppressing orphans and widows, scolding and repelling the beggar at night.
1"
The Ima`m, peace be on him, warned (men) against committing these sins and crimes, which deviate man's behavior from the right path and make him far from his Creator. He has mentioned their mean results in this world and the next. This is indeed one of the traditions of the pure Ima`ms, peace be on them, who spared no effort to educate man's soul.
The Reality of Death
The Ima`m, peace be on him, described the reality of death of believers and unbelievers with these words of him: "The death of a believer is like taking off dirty garments and replacing them with excellent ones. It is like riding the lowest mounts and untying heavy fetters. The death of an unbeliever is like taking off excellent garments and replacing them with the dirtiest and most coarse ones. It is like moving from intimate houses to lonely ones.
2"
Many traditions have been narrated on the authority of the Ima`ms of guidance. They say: "The world is the prison of a believer and garden of an unbeliever." When the believer is about to die, he finds no difficulty in death. He finds the greatest comfort; for he will soon move to Paradise. When the unbeliever faces death, he finds it unhappiness and tribulation. He faces it with regret and pain; for he will move from a garden to a lasting chastisement in a prison.
The Most Important Degrees of Asceticism
A person questioned Ima`m Zayn al-'Abidin, peace be on him, about asceticism, and he replied: "Asceticism is of ten degrees: The highest degree of asceticism is the lowest degree of piety. The highest degree of piety is the lowest degree of certainty. The highest degree of
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1 Al-Sadu`q, Ma'a`ni al-Akhba`r, p. 78.
2 Ibid., p. 136.
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certainty is the lowest degree of satisfaction.
1 Asceticism is in one verse of Allah's Book: Hence that you may not grieve for what has escaped you, nor be exultant at what He has given you.
2"
This tradition contains some gnostic realities. They are as follows:
A. The highest degree of asceticism does not equal the lowest degree of abstaining from the things which Allah has made unlawful. Abstaining from such things results from setting right soul and controlling it.
B. Piety is the highest degree of faith (in Allah), yet the highest degree of it is the lowest degree of certainty of Allah, the Exalted.
C. Certitude is the essence of faith, yet the highest degree of it is lowest degree of satisfaction with what Allah has apportioned.
D. The Holy Verse includes the reality of asceticism. It warns man against grief and sorrow for the interests which escape him in this world. Besides it warns him against rejoicing over the pleasures he earns.
The Best Deeds in the View of Allah
The Ima`m, peace be on him, was asked about the best deeds in the view of Allah, and he answered: "After recognizing Allah and His Messenger, the best deed in Allah's eyes is detesting the world. This has many branches. Disobedience has also many branches. Self-admiration was the first act of disobedience. It made Satan refuse to (prostrate himself for Adam), show haughtiness, and unbeliever. Envy was the sin of Adam's son. It made him kill his brother. From this branched love for women, the world, presidency, ease, words, superiority, and wealth. They have become seven qualities and come
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1 Usu`l al-Ka`fi, Chapter on Dispraising the World.
2 Qur'a`n, 29, 23.
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together in love for the world. After recognizing these qualities, the prophets and the scholars said: "Love for the world is the root of every sin, and the world is an abode of tribulation.
1"
Surely, love for the world is the foundation of tribulation, source of discords and dangers which befall man. It leads man to sins and offenses and throws him into great evil. The Ima`m, peace be on him, has mentioned the blights which result from love for the world. Some of them are as follows:
1. Self-admiration.
2. Envy.
3. Love for men and presidency.
4. Love for ease.
5. Love for words (which do not concern and mean the
person).
6. Love for superiority over the others.
7. Love for wealth.
These blights deviate man from the right path, and throw him into sins.
Recognizing Justice
The following tradition is one of the Ima`m's wise sayings. In it the Ima`m defines man's justice and reliability. He, peace be on him, said: "If you see a man show good appearance and guidance, goes too far in his words, and pretends obedience through his movements, then be slow, let him not deceive you. Many are those who are incapable of obtaining the world and committing the unlawful therein. As he is frail in body, abased, and fainthearted, he sets up religion as snare for himself. He is still deceiving men through his appearance. When he is capable of an unlawful thing, he plunges into it. If you see him show
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1 Usu`l al-Ka`fi, Chapter on Dispraising the World.
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chastity toward unlawful property, then be slow, let him not deceive you. For the desires of the creatures are various. Many are those who affect refusal toward the unlawful, though be it much. He carries himself on an ugly, ill-omened horse, and commits an unlawful thing through it. If you see him in such a state, then be slow, let him not deceive you, until you see the firmness of his intellect. Many are those who leave all of this, then they do not return to firm intellect, hence what they corrupt through their ignorance is more than what they set right through their intellects. If you find his intellect firm, then be slow, let him not deceive you, until you see whether his caprice overcomes his intellect or his intellect overcomes his caprice, whether he loves false presidency or abstains from it. For some people leave the world for the world. They think that the pleasure of false presidency is better than that of lawful properties and blessings, hence they leave all of this and seek presidency. When it is said to him, fear Allah; pride carries him off to sin; therefore hell is sufficient for him; and certainly it is an evil resting-place. He behaves at random. His first falsehood leads him to the utmost loss. His farfetched demand take him to what he cannot accomplish through his tyranny. Hence he makes lawful what Allah has made unlawful. He makes unlawful what Allah has made lawful. He pays no attention to his religion when it escapes him, as long as he assumes presidency, for which he has tired himself. Then, it is those with whom Allah has become angry, whom He has cursed, and for whom He has prepared a painful chastisement.
"However, the best man is he who makes his caprice follow Allah's command, uses his abilities according to Allah's decree, regards abasement during the truth as nearer to immortal glory than false glory, and knows that its little ordeal, which he bears, leads to permanent bliss in an abode which does not perish nor does it run out, whose plentiful joy will follow him. When he follows his caprice, it leads him to a chastisement which does not cease nor does it remove.
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Hence cling to this man, follow his sunna (practices), and seek access through him to Allah, for his supplication is not refused nor does his demand fail.
1"
This tradition of the Ima`m, peace be on him, aims at recognizing justice, which is among the greatest psychological talents, for through it man becomes sublime, and gets free from material things and pleasures to the extent that evil inclinations will have no power over him. Some jurists depend on this tradition when the say that the general authority should be the most generous one.
2
The tradition clearly indicates that recognizing the just man, perfect in piety and Allah-fearingness, should stands on an exact test and full experience, not on a quick glance of which is the following:
A. Good appearance, for it is not proof for justice and Allah-fearingness.
B. Displaying righteousness, it also is not proof for justice, for he may be a deceiver and hypocrite, using the religion as means to obtain his objectives, his ambitions, and his desires after he has become unable to obtain them through other means.
C. Abstaining from unlawful properties, this also is not proof for Allah-fearingness, for he may force himself to prevent from this in order to accomplish his objectives and purposes, which have no relationship with the religion.
As for the qualities through which perfect piety and reliability are recognized, they are as follows:
A. Man should overcome his caprice and desires through his intellect.
B. He does not show love for false presidency; he should renounce it, for this is among the most reliable proofs for justice and Allah-fearingness.
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1 Tafsïr al-Ima`m al-'Askari, p. 19. Tanbïh al-Khawa`tir, p. 316. Al-Ihtija`jj, vol. 2, p. 175.
2 Safinat al-Naja`t.
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C. He should follow Allah's commandments and yield completely to Him, the exalted, to the extent that he employs all his abilities to attain Allah's good pleasure and nearness to Him. This is indeed a just man, whose justice results from thanksgiving, contemplation, and faith.
The Qualities of Hypocrites and Believers
The Ima`m, peace be on him, stated the following tradition, explaining some qualities of hypocrites and believers. He said: "The hypocrite prohibits (men from doing evil deeds), but he does not (refrain from them). He enjoins (men to do good deeds), but he does not do (them). When he stands for prayers, he objects (its legislation). When he bows down (in prayer), he shows laziness. When he prostrates himself (in prayer), he pecks (i.e. he performs prostration as quick as bird peck at the corn). When he enters into evening, his concern is dinner. He does not fast. When he rises in the morning, his concern is sleep. He does not stay awake at night.
"As for the believer, he mixes his knowledge with his clemency. He sits in order to learn and listens in order to be free (from faults). He does not tell anyone about trust even his friends. He does not conceal witness for those far. He does not do any of the truth for dissimulation nor does he leave it out of modesty. When men praise him, he is afraid of their words. He asks Allah's forgiveness for what they do not know. Those who ignore him do not harm him.
1" This tradition of the Ima`m, peace be on him, includes the most prominent qualities of hypocrites and believers. As for the qualities of hypocrites, they are as follows:
A. The hypocrite forbids (men) from doing evil deeds, but he does not abstain from doing them. He enjoins (men) to do good deeds, but he himself does not do them. This is because he does not believe in such deeds. He forbids (men) from the evil and enjoins (them) to
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1 Tuhaf al-'Uqu`l, p. 280. Biha`r al-Anwa`r, vol. 17, p. 315, first edition. Some of this tradition has been mentioned in Wasa`'il al-Shï'a, vol. 11, p. 272.
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do the good in order to deceive and mislead them and in order to show himself as a good person.
B. When he stands for prayers, he opposes its legislation. Besides, when he bows down in prayer, he kneels down as sheep do. When he prostrates himself in prayer, he is restless. He is like bird when it pecks at the corn.
C. He is like the cattle whose concern is fodder. In this manner he rises in the morning and enters into evening, and has no concern except food.
As for the qualities of the believer, they are as follows:
A. His character is composed of two elements: knowledge and clemency. Hence he is scholar and clement. He who has these two qualities reaches the highest degree of perfection.
B. He does not sit with any person except those from whom he takes knowledge and wisdom. He never joins useless amusement and unemployment assemblies.
C. He listens to men in order to save himself from their wickedness and enmity.
1
D. He conceals deposits; he does not tell anyone about them even his friends.
E. He gives witness; he never conceals it.
F. When he does any of the truth, he does not do it for dissimulation or reputation; rather he does it for the sake of Allah, the Most High.
G. When men praise or describe him with some noble qualities, he is afraid of being void of such qualities. Hence he asks Allah to forgive them.
H. He pays no attention to those who ignore him and regards
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1 This means that he keeps his tongue, refrains from entering all conversations, refrains from the situations of suspicions, and turns aside from sitting with corrupt people.
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them as not important. These qualities indicate that the believer has a exalted soul and perfect character.
Some excellent Pieces of Advice
The Ima`m, peace be on him, gave his companions these excellent pieces of advice: "You have no right to sit with whomever you like, for Allah (the Blessed, the Exalted) says: And when you see those who enter into false discourses about Our communications, withdraw from them until they enter into some other discourse, and if Satan causes you to forget, then do not sit after recollection with the unjust people.
1 You have no right to say whatever you like, for Allah, the Exalted, says: And follow not what you have no knowledge of.
2 And for Allah's messenger, may Allah bless him and his family, says: 'May Allah have mercy on a servant who says good (words) and wins (them) or he keeps silent and is safe.' You have no right to listen to whatever you like, for Allah, the Most High, says: Surely the hearing and the sight and the heart, all of these, shall be questioned about that.
3"
If Muslims put into effect these excellent pieces of advice, they will earn immense good and be safe from evil.
Help and Beneficence
Ima`m Zayn al-'Abidin, peace be on him, urged his companions and followers (Shi'ites) to aid each other and to show beneficence toward one another, for such an act is the best guarantee for their unity. Many traditions in this respect have been handed down from him. The following is some of them:
1. "The highest of you in degree, and the best of you in palaces and buildings (i.e. in the Garden) are those who respond to the believers and help their poor ones. Allah brings near those who say
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1 Qur'a`n, 6, 68.
2 Ibid., 17, 36.
3 Ibid.,
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good words to their poor brothers, though they are from among those who will be chastised in the Fire. Therefore, disdain not beneficence to your brothers, for it will profit you when nothing replaces it.1" The Ima`m, peace be on him, urged (Muslims) to aid the poor and to show beneficence toward them. He mentioned the ample reward Allah prepared for good-doers. He regarded good words as beneficence, for they spread love and brotherhood among the Muslims.
2. He, peace be on him, said: "He who passes night full and there is in his presence a hungry believer, Allah, the Exalted, says to His angels: Bear witness against this servant. I ordered him, but he disobeyed Me and obeyed other than Me, hence I charged him with his work. By My mightiness and majesty, I will never forgive him.
2"
This tradition and others( which have been handed down from the members of the House (ahl al-Bayt) , peace be on them(regarded as among the basic elements of social solidarity, which Islam has established, and which certainly put an end to poverty and deprivation.
3. He, peace be on him, said: "He who has an extra garment, knows that there is in his presence a believer who needs it, and does not give it to him, Allah will throw him down in the Fire.
3"
Islam regards poverty as a destructive social disaster, hence it urges Muslims to spare no effort to save society from it.
4. He, peace be on him, said: "I feel shame of my Lord when I ask Him for the Garden, while I do not give a dirham or a dina`r to one of my brothers. It will be said to me on the Day of Resurrection: 'If the Garden belonged to you, you would be stingier with it.'
4"
This tradition shows that the Ima`m, peace be on him, took great
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1 Tafsïr al-Burha`n, vol. 1, p. 44.
2 'Iqa`b al-A'ma`l, p. 30.
3 Al-Barqi, al-Maha`sin, vol. 1, p. 97.
4 Musa`daqat al-Ikhwa`n, p. 34. Siyar A'la`m al-Nubala`', vol. 4, p. 239. Tahdhib al-Kama`l, M7/Q2, p. 338.
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care of the affairs of charity and beneficence, that he urged the Muslims to take care of them.
5. He, peace be on him, said: "He who gives food to a believer until he becomes full, he will get a wage of which neither an angel brought nigh nor a prophet sent out know except the Lord of the worlds." He added: "Among the things which make forgiveness obligatory is giving food to a hungry Muslim." Then he read these words of Him, the Exalted: "Or the giving of food in a day of hunger to an orphan, having relationship, or to the poor lying in the dust.
1"
In this tradition there is summons to giving food to a hungry person and to save him from hunger. Islam urges Muslims to give food to the poor and regards giving food as a necessary act. It indicates that a Muslim will be questioned about it, especially when the poor person is in urgent need of food.
6. He, peace be on him, said: "He who accomplishes his brother's need, Allah will grant him a hundred needs. He who relieves his brother's sorrow , Allah will relieve his sorrow on the Day of Resurrection, whatever it may be. He who helps his brother against a wrongdoer, Allah will help him pass al-Sira`t when legs shake. He who strives to fulfill his brother's need and pleases him with fulfilling it, he pleases Allah's Messenger, may Allah bless him and his family. He who gives water to his brother to quench his thirst, Allah will let him drink of a pure drink which is sealed (to others). He who gives food to his hungry brother, Allah will let him eat from the fruits of the Garden. He who clothes his naked brother, Allah will make him wear silk and brocade. He who clothes his unnaked brother, Allah will guarantee him as long as there is a thread of the garment on (the body of) the clothed one. He who removes his brother's worries, Allah will make youths serve him. He who carries his brother on a she-camel, Allah will raise him from the dead on one of the she-camels of the Garden for which he will vie with the angels. He who shrouds his brother when he dies, Allah will clothe him from the day when his
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1 Qur'a`n, 90, 14.
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mother borne him until he dies. He who marries his brother to an intimate wife, Allah will make him intimate in his grave with the most beloved of his family. He who visits his sick brother, the angels will surround him and supplicate for him until he leaves, and they say: 'You are agreeable, and the Garden is agreeable for you.' By Allah, accomplishing a need is more lovable with Allah than fasting successive months in the Sacred Months.'
1"
These excellent teachings of the Ima`m, peace be on him, bring about the solidarity of the Muslims, spread affection, mercy, and sympathy among them.
7. He, peace be on him, said: "Men will be resurrected naked, hungry, and thirsty. Hence he who clothes a believer in this world, Allah will clothe him in the garments of the Garden. He who gives food to a believer, Allah will give him food of the fruits of the Garden. He who gives a believer a drink of water in this world, Allah will let him drink of a pure drink that is sealed (to others).
2"
Islam spares no effort to put an end to poverty and deprivation, hence it guarantees to give ample repayment to those who aid their Muslim brother ands show beneficence toward them.
8. He, peace be on him, said: "He who gives food to a hungry believer, Allah will give him food of the fruits of the Garden. He who gives water to a thirsty believer, Allah will let him drink of a pure drink that is sealed (to others). He who clothes a naked believer, Allah will cover him over and protect him as long as there is a rag of the garment (on the body of the clothed one).
3"
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1 Thawa`b al-A'ma`l, p. 81.
2 Ima`m Zayn al-'Abidin, p. 194.
3 Al-Husayn b. Sa'ïd al-Ahwa`zi, al-Mu'min, p. 19, one of the manuscripts of the Library of al-Sayyid al-Hakïm, serial, 196. The School of al-Ima`m al-Mehdi checked and published the book in Qum, in the year 1404 A. H. It also checked and published the book al-Tamhïs by Shaykh Abi 'Ali Mohammed b. Hamma`m al-Iska`fi, died 336 A. H. This tradition has been mentioned on page 159. no. 63.
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These principles of the Ima`m, peace be on him, represent the essence and reality of Islam. If Muslims put them into practice, they will be the masters of nations and peoples.
Tightening the Bonds of Kin
The Ima`m, peace be on him, urged the Muslims to tighten the bonds of kin and warned them against cutting them off. He, peace be on him, said: "He who wants Allah to prolong his span and give him a plentiful provision, let him tighten the bonds of kin, for the womb relatives will say with eloquent tongues on the Day of Resurrection: 'O Lord, tighten him who tightened us, and cut him off who cut us off.' One will be seen on the good path. If the womb relatives, whom he cut off, come to him, they will descend him to the bottom of the Fire.
1"
Many authentic traditions have been handed down from the Ima`m of guidance, peace be on them, about tightening the bonds of kin. They indicate that such bonds prolong man's span, increase his provision, double his reward in the hereafter, strengthen society, and spread affection among the Muslims.
Love for the Sake of Allah
The Ima`m, peace be on him, summoned the Muslims to love each other and to show affection toward one another for the sake of Allah, not for this material perishing world. He, peace be on him, said: "When Allah bring together those first and last, men will hear a caller ask: 'Where are those who loved each other for the sake of Allah?' Some people will stand. It will be said to them: 'Go to the Garden without reckoning.' The angels will receive them and ask them about the work through which they enter the Garden. They will answer: 'It is we who loved one another for the sake of Allah.' The
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1 Al-Biha`r.
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angels will ask them: 'What was your act?' They will reply: 'We loved those who loved Allah, and hated those who hated Him.' Hence the angels will say to them: 'Excellent is the reward of the workers!'
1"
Love for the sake of Allah unifies Muslims; it does not divide them. It brings them together and does not scatter them, for it results from firm faith in Allah.
Supplication for Believers
The Ima`m, peace be on him, urged the believers to supplicate for their Muslim brothers when absent, and to praise them. He, peace be on him, said: "When the angels hear a believer supplicating for his absent brother, they say: 'What an excellent brother for your brother you are! You supplicate for him with good when he is absent, and remember him with goodness. Allah has given you two likes of what you supplicated for him, and praised you two likes of what you praised him. You did him a favor.' When they hear him mention his brother with evil and supplicate against him, they say to him: 'What a bad brother for your brother you are! Refrain from this, O you whose sins and defects have been covered! Take care of yourself! Praise Allah who has covered you over! Know that Allah knows His servant more than you!
2
These noble moral traits strengthen the unity and solidarity of Muslims, spread affection and brotherhood among them.
Repayment of the Virtuous
The Ima`m, peace be on him, urged his companions to show virtue toward men as well as he summoned them to be patient and to help each other. He, peace be on him, said: "A caller will call on the Day of Resurrection: 'Let the virtuous stand!' Some people will stand before reckoning. It will be said to them: 'Go to the Garden!' The angels receive them and ask them where they go. They reply: 'To the
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1 Wasa`'il al-Shï'a, vol. 11, p. 432.
2 Usu`l al-Ka`fi.
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Garden.' When the angels ask them about the work through which they deserve the Garden, they answer: 'When men showed ignorance toward us, we showed forbearance toward them. When they wronged us, were patient. When they mistreated us, we pardoned them.' Hence it will be said to them: 'Enter the Garden! Excellent is the reward of the workers.' Then a caller will call: 'Let the patient stand.' Some people will stand. It will be said to them: 'Go to the Garden!' The angels receive them and ask them as they ask the first group, and they reply: 'We habituated ourselves to obey Allah, and we habituated them to refrain from disobeying Him.' Hence the angels will say to them: 'Enter the Garden! Excellent is the reward of the workers.' Then a caller will call: 'Let the neighbors of Allah, the Great and Almighty, stand!' Some people will stand. It will be said to them: 'Go to the Garden!' The angels will ask them about the work through which they deserve the Garden and about their neighborhood to Allah, the Great and Almighty. They will reply: 'We visited each other for the sake of Allah. We sat with one another for the sake of Allah. We exchanged (gifts) with each other for the sake of Allah.' Hence the angels will say: 'Enter the Garden! Excellent is the reward of the workers.'
1"
In this tradition the Ima`m, peace be on him, summons Muslims to have noble moral traits and the most excellent qualities which lead them to honor and perfection.
Summons to Religion
A man came to the Ima`m, peace be on him, and asked him about the summons to the religion, and he, peace be on him, answered: "Summon (men) to Allah, the Most High, and His religion through two ways: Make them recognize Allah, and work for the sake of His good pleasure. As for the recognition of Allah, it is that you make (them) know that Allah is One, Compassionate, Merciful, knowledgeable, Powerful over all things, eyes attain Him not, and He
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1 Hulyat al-Awliya`', vol. 3, p. 159. Al-Ya'qu`bi, Ta`rikh, vol. 3, p. 46.
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attains eyes, and He is the All-subtle, the Expert, that Mohammed is His servant and messenger, what he brought was the truth from Allah, the Exalted, and that other than them is falsehood. If they accept this, they will have rights just as those of the Muslims, and there will be rights against them just as those against the Muslims.
1"
The summons to the religion and embracing it depend on recognizing Allah, the Most High, faith in His Unity, and confessing the prophecy of the greatest Messenger, may Allah bless him and his Household. He who follows these two affairs will be treated according to the Islamic rules, such as refraining from shedding his blood, safeguarding his properties, and treating him in the same manner in which Muslims are treated.
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1 Al-Tu`si, Tahdhïb, vol. 2, p. 47.
