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Imam Ali (A.S.) wrote the following to Malik Al Ashtar:
"Refrain from bragging to your subjects about your kindness (to them), and from preferring yourself (as governor) to your subjects, or to promise them and follow your promises with betrayal: for bragging thwarts kindness, preference conceals the light of righteousness, and betrayal deserves Allah's and people's resentment. Allah. Glory be to Him, said: it is a great resentment to Allah that you say that which you do not do:"
Mustadrak a!- Was'il v.2, p.85
Imam Ali (A.S.) said:
"Fulfillment (of promises) is twin to truthfulness, and I know of no shield better than (truthfulness)."
Ghurar al-Hikam p. 228
Islam gives special importance to the raising of children. It has clarified to parents their moral duties towards their children through strict and comprehensive commands. Unless parents perform their duties in accordance to these moral principles, they cannot teach their children to adherence to moral excellence.
This is because actions speak louder than words. Therefore, the Messenger of Allah (S.A.W.) prohibited men from breaking promises to their children. He said:
"And a man shall not make a promise to his child and not fulfill it.''
Nahj al -Fasähah p. 201
Dr. Alindi said:
"A sixteen old boy who robbed a car every day was brought to me for treatment. I discovered that when the boy was seven or eight years old, his father had forced him to give his toy to an aristocrats daughter, for whom his father worked. That toy, to the boy, represented an ultimate dream for he had worked hard to get it. The boy's father promised to buy a substitute toy but had unintentionally forgot. The hopeless boy sought revenge by stealing a piece of candy from his father's pocket. A day later the boy broke into a house and stole some items.
"It was not difficult to treat the boy when he was brought to me. It is possible that the boy would have come to be a dangerous criminal if he was not properly treated. But now his chances of becoming a reasonable and self-confident individual are much greater.'
Ma Wa Farzandane Ma
Imam Ali (A.S.) emphasizes the way one should behave with his friends. He said:
"If you adopt an intimate friend, be his servant and grant him authentic faith and true sincerity."
Ghurar al-Hikam p.. 223
Only people who possess excellent qualities and good morals are eligible for love and relationships.
The Messenger of Allah (S.A.W.) said:
"The happiest among people is he who associates with kind people; he who does not oppress people when he deals with them; he who when he speaks does not lie; and he who when lie promises does not betray. He is of those whose valor is perfected, whose justness is manifest, and whose brotherhood is essential."
According to Dr. Smiles:
"When you associate with spiritual people who possess noble traits, you feel an invincible power calling your souls and manners to excellence and majesty. Friendship with those who holstrong reason, noble traits, and more experience is a very valuable matter for such a relationship gives an opportunity to achieve high spirits, teach us new ways of appropriate behavior and direct our views about others to the righteous paths."
Associating with kind people teaches us goodness and kindness, for good manners are like a light which lights that which is around it and all that is near it.
In conclusion, all men should know their responsibilities towards vows and promises.
TREACHERY
Mutual Trust and Performing Duties
Treachery and its Faults
Religion Condemns Treason
Mutual Trust and Performing Duties
Mutual trust is an essential element for the survival of a healthy and united society. A society is considered happy and tranquil if the relations between its members are based on trust. Thus, if people violate the borders of their duties and become disloyal to other's rights, they then start to descend on the slope of social destruction.
There are various laws which rule mankind's different affairs. Every man has his share of these laws which he is compelled by reason, nature and religion to follow. The purpose of these laws is to manifest the lights of trust and harmony in man's life. Without these laws man would ignore or become careless about his debt to Allah and society. Man, as a social being, has no choice but to interact with his atmosphere; hence, creating countless social relationships. As a result of these relationships a chain of rights and duties stem. These rights and duties safeguard society from dissention, and pave the way for solving any possible problems which naturally occur with any relationship.
Regardless of the difficulty and inevitable sacrifices which come with social duties, they must be fulfilled in order to grant man comfort and happiness. Yes, it is in mans nature to seek happiness and wish to do so without bearing any hardships, but he must realize that happiness cannot happen be simply performing his duties towards the children of his kind. It was once said that:
"Happiness is the reward for performing one's duties."
Not only is the happiness of a society more important than individual happiness, but individual happiness is totally reliant on social tranquility. It is also clear that treason of social rights violates the spirit of social justice and create disorder in the social system. It is every man's responsibility to respect the lives and freedom of others.
Those who accustom themselves to the serious fulfillment of their duties and take their obligations to Allah and society seriously, add to the happiness of others and help them succeed in their affairs. They also acquire the trust of others and triumph in the field of life.
Dr. S. Smiles says:
"Duties are man's debts. He who intends to upkeep himself from discreditable and immoral values in the eyes of others must pay off his debt. Yet, such actions can only be performed by continuous and serious struggle. Undertaking one's duties is the principal matter which occupies man from the first day he enters this world until the day on which he departs it.
"Consequently, the more power and capabilities one possesses, the more he is required to perform his duties; for man is like a clerk whose duty is to serve children of his kind. This duty is based on the love of justice and is not only an ideological obligation but, also a basic necessity of man's life. Yet, both traits manifest their affects in his words and actions.
"The sense of responsibility is a great talent of nations; and a nation has hope of success if its members enjoy the noble sense of responsibility with conceit, arrogance and selfishness. This type of action deserves only condolences, for nature will deem it unfit to continue to survive sooner or later."
Treachery and its Faults
No one doubts that there are many factors which greatly influence the spread of corruption. When a thorough investigation is carried out regarding the factors which cause immorality and social lowliness, it becomes evident that the most influential factor of all is the prevalence of treason on men's minds and reasons. We also discover that the danger which is inflicted on society from treachery and its devastating effects on social spirituality, exceed all other factors.
Treachery makes man's spirit gloomy and leads his thoughts and affections to misguidance and total loss. This threat arises from the prevalence of lusts, when evil thoughts dictate acceptance of lowliness, and humiliation instead of receiving inspirations from reason and faith.
Everyone needs others to trust in him. A worker or a merchant can make some material gains through various types of treachery, and perhaps he may be able to conceal his plots and fabrication for a short period of time, but one day the matter will be uncovered causing him to loose his credibility which is his main capital. He also will tarnish the dignity of his social class by such actions. The treacherous people live in constant fear. They fear anxiety and instability and are usually pessimists.
It is a given fact that public tranquility and order depend on public security. Since the insecurity and deadly anxiety which batters the social environment is caused by treachery, it threatens the essence of social life. Indeed, where there is no security from treason there can be no freedom, brotherhood, or humanity.
Treason is not limited to certain affairs, but comprehends all of man's actions. When we examine words, and/or deeds we discover precise and vivid limits to it, and if anyone slightly strays from such borders he abandons trustworthiness and enters the field of treachery and falsehood.
It is reported that a great man gave the following advise to his son:
"Son, be poor and deprived while people become rich and wealthy from treachery and betrayal. Live without fame and position and let people reach high positions by insistence and struggle. Bear with pain, exhaustion, and deprivation and let people reach their goals and hopes by bragging and solicitation. Refrain from association with the prominent to whom people compete to be close to. Adopt the garment of piety and morals until your hairs turn gray, but never let gloomy shame tarnish you. Then thank your Lord and submit to Him with an innocent heart and an optimistic conscience."
Honesty is man's capital in life. People trust and rely on the honest which allows him (the honest) to lead a clean and honorable life. When we rely on the honest,
we observe honesty in every sector of life and may reach many conclusions and have many learning experiences; hence advancing in life feeling secure and happy.
Religion Condemns Treason
"Be not unfaithful to Allah and the apostle, nor be unfaithful to your trusts while you know."
8:27
"Surely Allah commands you to Allah, the Almighty, referred to the laws which He legislated for His creatures as "The Trust". He, Glory be to Him, also warned against treachery in many instances in the Holy Quran:
make over trusts to their owners."
4. 58
The Commander of the Faithful, Imam Ali (A.S.) said:
"The worst from of treachery is betraying the intimate and faithful (friend), and breach of promises."
Ghurar aI-Hikam p. 50
He is also quoted as saying:
"The worst of people is he who believes not in trust and refrains not from treachery."
Ghurar aI-Hikam p. 446
And:
"Avoid treason for it is the worst of sins; surely the treacherous will be tortured in the fire for their treason."
Ghurar al-Hikam p. 150
lmam Sadiq(A .S. )advised one of his a companions:
"Never say farewell to us without advising us of two traits: Adhere to uttering the truth, and convey trusts to both the righteous and sinful for they (the two traits) are the key to sustenance.
Safinah al-Bihar v.1, p. 41
Islam calls all people to a stable and happy life under the rule of performing assigned duties according to its exalted commands. It also stressed the importance of conveying trusts.
Imam Sadiq (A.S.) said:
"Adhere to conveyance of trusts. For, by Him Who sent Muhammad (SAW.) as a righteous Prophet, even if the one who killed my Father entrusted me with the sword he used kill him. I would give it back to him.
Amali as-Saduq p. 149.
There is no consideration in Islam for the treacherous. Under certain circumstances it even legislates the amputation of the hand of he who embezzles the property of Muslims. Islam severely implements the penal law against the treacherous so as to protect the social rights and preserve public safety. This procedure places the sense of responsibility in society, and helps bring about a righteous community.
Every wrong done has its bad consequences in this world and the hereafter, in addition to being a factor in the downfall of humanity.
The Messenger of Allah (S.A.W.) said:
"He who does evil shall be punished for it in this world."
Nahj a1-Fasahah
According to Dr. Rose Keen:
"Every error I made in my life will stand in my way and deprive me of happiness, it will distract my understanding and realization. The opposite is also true; every attempt, truth, or righteous act accompanies and motivates me to reach all goals and hopes."
The Mechanical Theory which says that:
"Action and reaction are equal" applies to behavioral psychology too. Good and bad actions have equal opposite affects on individuals and those who surround or imitate them.
Imam Ali (A.S.) said:
"Conveyance of trusts is the title of the true believers."
Ghurar al-Hikam p. 453
Faith is the spirit's defensive weapon. It is one of the more important factors which can reach deep to the soul, it organizes man's deeds and conduct with precise order. Faith also re-establishes the sense of individual and social responsibility, warns man against the influence of social corruption, and guides society to righteousness and truth.
Faith prevents corruption and treachery. It holds parents responsible for paving the way for their children to live happy lives by carefully examining their children's early habits, implementing faith in their hearts and supporting praiseworthy traits in them.
Imam Zain al-Abideen (A.S.) said:
"You are responsible for him to whom you are granted guardianship; his manners, guidance to his Lord, Glory be to Him, and helping him to obey (his Lord)."
Dr. Raymund Peach said:
"lt is not sufficient to generally adhere to the rules of religion. For only constant and precise attention to every detail regarding the children's behavioral conduct and emotions in relation to religion can be enough to implement faith in their hearts. Implement the fundamentals of religion and its exalted holdings in their pure and kind hearts which are ready to receive your advise and admonition. Do that without the added restriction to religion. This will protect their faith and confidence and guard them from straying and destruction."
Imam Ali (A.S.) said:
"Surely in men of reason there is a need for moral as much as crops need rain."
Ghurar aI-Hikam p. 224
Dr. C. Robbin said:
"Some may dispute the fact that manners like walking and talking are natural actions. In other words, they are among the initial matters which we learn in life.
"It should be known that reason does not help man to learn good manners; rather, manners rule man before he realizes the importance of them, prior to any signs of mental maturity. In other words, manners are not dependant on reason but are advantageous to them. I therefore, feel bad when I hear a mother saying about her son's behavior: He will grow to learn the right thing.' If children do not get used to good manners (behavior) at a young age they will be unable to acquire them by reason and understanding. Yes, we can say that manners are the practical reason which guides us and opens the gates to the shortest way to righteousness. This practical reason protects us from idleness in the same way that it opposes extravagant lusts and cravings, reason guards us against enmity, hatred and resentment. In other words, it makes us sociable and warns us against ignoring others and selfishness.
"Well-mannered individuals are never lonely; they can represent societies and help awaken people to the truth."
Chi Madanam
Despite all attempts being made to legislate strict laws to reduce crimes of treachery and the educational programs to make people aware of their consequences, and despite the many judicial and administrative establishments that fight treachery, treacherous acts are constantly increasing in number and are becoming a horrifying fact.
MISERLINESS
Cooperation and Assistance
Miserliness Annihilates Affections
A Glance at Leaders Views on Miserliness.
Cooperation and Assistance
Naturally every man has special talents and we need the cooperation of others in order to perfect and make our talents productive. Cooperation is an effective element in the process, advancement and success of both the individual and his society.
Allah created man as a social being; therefore it is in man's nature to participate with the children of his kind in the task of solving the problems of life.
Both natural events and desire create a number of problems for man; hence subjecting him to various types of difficulties where he is in constant need of help from others. In light of this natural law, people's duties are not limited to any one individual but are spread to different social classes. Aiding an individual, no matter how small and minor the task may be it is very advantageous to the development of society and fulfills one of its needs.
Since social states are manifested in members of the society from many points, we may compare the social structure to the human body. For just as the human body consists of various members that are naturally related to each other and on which the survival of man relies, society also consists of different parts which make it whole. Thus, each member of a society should know his vital basic duties and perform them to the best of his ability so that society can flourish. The members should explore all their material and spiritual talents, and exploit them for the sake of his society, all the time remembering to keep in the framework of abilities and social rule.
Nevertheless, collective tranquility and security for the society, and overcoming difficulties can be achieved only if a sense of cooperation prevails over people's relations with each other. Life is sweeter, actions are fruitful, and the wagon of society advances on the path of excellence, only with cooperation.
Miserliness Annihilates Affections
There are certain feelings which originate deep in the hearts of men, the fruits of these feelings being invaluable; these are the roots of man's cooperation. These feelings which are manifested in helping needy individuals, are among the special spiritual and excellent traits of man. These are feelings that make man react when he sees pain or suffering that the another experiences; inspiring him to offer all types of sacrifices and over looking personal wants for the sake of reducing the pain of others. Man does this without expecting any reward.
Dr. Carl said:
"Advancement in any field needs a certain degree of sacrifice, greatness, and sincerely; purity of the soul can be achieved only by sacrificing material gains and fame for the sake of one's country or a greater goal.
"Self-sacrifice is the habit of those who understand the beauty of righteousness and truly believe in Allah. These are the people who sacrifice their souls in order to implement justice, love and harmony all over the world.
"Reason alone does not lead man to perfection. Love and affection are also important factors in this field. This is true because the soul excels through feelings more than it does through reason and reflection.
"Everyone can advance on this path passing the clouds into peak of light and reach the truth."
There is a characteristic that may destroy the roots of affection, which can conceal itself in man's subconscious. It known as miserliness. Miserliness paves the way for man's nature to abandon his good morals.
Miserliness is an evil characteristic that is always associated with the breach of all moral and spiritual commitments. It subjects man to humiliation and public resentment, in addition to leading the miser to narrow mindedness. As a resulof miserliness and selfishness, the misers' minds are centered around materialism and wealth. They are, therefore, deprived of the freedom of thought and subsequently from the facts of life and spiritual and moral values. The miser ignores the fact that wealth is a method of securing material need in life. After securing the basic necessities of life in comfort, harmony or in treating anxieties and psychological pains, there is not a role for wealth.
Fear of imaginative poverty is an illness that affects the minds of the miser. For this reason a miser person can never rid himself of worry and depression. Despite the wealth a miser may have, he is deprived of comfort and ease.
According to a British scholar:
"Some people hope for wealth as if there is nothing else worth hoping for. There are even some people who deprive themselves of knowledge and sleep because their primary goal is to acquire wealth. Individuals like this deprive themselves of the truth for they imagine wealth to be a goal and not a means.
"Wealth is like a bridge that rescues us from destruction. How wrong are those who spend their live strengthening the bridge itself while ignoring its purpose. We should not give ourselves up for the sake of money, instead we should give up money for our sake... Many people spend their whole lives searching for money and by the time they find it they need another life to spend it...but the days they long for shall never come.
There seems to be direct relationship between wealth and miserliness. Most wealthy people are misers. A survey would reveal that helping the poor is usually done by the middle-class and not the rich.
The miser rich, who fall victim to the frustration and anger of the poor, are the subject of some social corruption. The pressure which is put on the poor, and the subsequent psychological complication which befall them are factors in spreading corruption and disarray. No one denies the devastating role which this problem has in causing crimes and dissention.
There are many wealthy people who abandon the borders of humanity as a result of their intense inclination towards acquiring wealth to the point that they add to their oppression the act of depriving the poor of their rights. Such oppressors have certainly lost the human light in them. On the other hand, we have generosity, a factor of human integrity. It is a manifestation of the originality of human feelings and a sign of stable thinking. Generosity is also the best trait among all authentic characteristics.
Generosity enjoys a very high place among all traits. Hatim Tai's name still shines throughout the centuries because of his well-known generosity.
It is evident that generosity can only be praiseworthy, if nearness to Allah is sought in reducing the suffering of the poor as its only aim. Bragging and fame should not play a role in generosity.
A Glance at Leaders' Views on Miserliness
Islam has stressed all aspects of human society. It recommends sacrifices and abundant giving so as to strengthen the ties of love and mercy between the rich and poor. Islam also greatly resents miserliness and immorality.
Islam deepens the roots of love in the Islamic society by implementing human feelings and the sense of cooperation between Muslims. It prohibits the rich Muslims from being indifferent to the condition of the poor, it also prohibits stinginess which prevents Muslims from paying the dues which Islam levied on them for the deprived Muslims.
The Messenger of Allah (S.A.W.) said:
"Islam does not resent a thing more than miserliness.
Nahj al-Fasahah p. 549
Miserliness is an evil trait which deprives the individual of happiness and tranquility and leaves him in pain. The Messenger of Allah (S.A.W.) also said:
"The least harmonious among people are the misers."
Nahj al- Fasahah p.81
A Western scholar is known to have said:
"He who lacks love and seeks it (even subconsciously) always blames himself and is never satisfied with it: for this reason most of us lust the lives of others and are greatly envious of them. This feeling is not limited to the poor toward the rich: envy effects all of us for there is an element in everyone's life that they feel weak in, for instance, a man who has a wife, children, and a good position feels greedy over those who are deprived of such things.
Individuals like this consider their clothes, for example, as evidence of their superiority, or a man may see another man who is dressed better and thinks that the well dressed man is happier then he for if he wasn't happier he would not have better clothes..."
Ravankavi
The Messenger of Allah (S.A.W.) besought Allah to have mercy on those who do not love wealth for its self but spend their surplus (wealth) on the deprived. He said:
"May Allah have mercy on he who restrains the unnecessary word and who spends the surplus of his belongings."
Nahj aI-Fasähah p.81
The Prophet (A.S.) also said:
"Avoid stinginess for stinginess caused those who proceeded you to perish and lead them to shed their blood and violate their sanctities.''
Nahj al-Fasahah p.8
Imam Ali (A.S.) said:
"1 am amazed at the miserable misers, for they cause the poverty from which they run to come faster, and miss the wealth which they sought. In this life they live the life of the poor and will be judged in the hereafter the judgment of the rich.''
(Ghurar al-Hikam p. 497)
