Parents-Children Rights

Now that we have come to this topic, it would be proper to discuss some of the children-parents duties against each other as well as the quality of their relations.
A child should never call his parents by their first names. He should not walk ahead of them or sit before they do. A person went to the Holy Prophet (SAW) and said: What is the right of my child? The Holy Prophet (SAW) said:
* * *
“Choose a good name for him. Teach him good manners, and prepare him for a bright future.”
The Holy Prophet (SAW) said:
* * *
“A good child is a source of happiness for man.”
The Holy Prophet (SAW) also said:
* * *
“A child for his father is as a flower sent by God, with good smell. Surely Hassan and Hussein are my flower whom I have named after two tribes of Bani Israel, Shabr and Shubair.”
Fazl Ibne abi Qareh ha reported on the authority of Imam Sadeq (AS) :
* * *
“The Holy Prophet (SAW) has said: Once Jesus (AS) passed by the grave of a man who was in torment. The following year when Jesus passed by the same grave, he noticed that the torment had been removed. He said: O Lord! last year when I was passing by the grave of this man, he was in torment but he is not now! God said: A good child has been left of him who guides people and gives refuge to orphans. For this reason, I have forgiven him his sins.”
Then the Holy Prophet (SAW) said: “The heritage a believing man leaves for God is a child who worships God after him.”
Imam Sadeq (AS) quoting Prophet Zakaria in verses 4-6 of the Quranic Chapter, Mary says:
* * *
“.....Therefore grant me from thyself an heir, who should inherit me and inherit from the children of Yaqoub, and make him, my Lord, one in whom thou art well pleased.”
It has been reported on the authority of Holy Prophet (SAW)
* * *
“Whoever has four sons but does not name one of them after me has treated me unkindly.”
Suleiman Ja-afari says: I heard Imam Kazem (AS) saying:
* * *
“Destitution never enters a house in which there are the names of Mohammad, Ahmad, Ali, Hassan, Hussein, Taleb, Abdullah, or Fatima (among women).
* * *
“Whenever Satan hears someone calling Mohammad or Ali, he will be melted as lead.”
Imam Reza (AS) says:
* * *
“Whenever a son is born into our family, we name him “Mohammad” for a week. After that, we can change the name or keep it.”
Imam Reza (AS) has also said:
* * *
“Choose good names for your children, for on the Day of Judgment, you will be called with the same names, saying: O such and such person rise up to your light! O such and such person, rise up! You have no light.”
Mohammad Ibne Yaghoob reports on the authority of Imam Sadeq (AS):
* * *
“When your wife has gone pregnant for four months, place her in the direction of Qiblah, give a gentle blow to her side and say: O God! I have named him Mohammad. In that case God will make him a son. If you keep this name, God will give him blessing and if he changes the name, God may take or leave him.”
The Holy Prophet (SAW) has said:
* * *
“Should anyone having a baby on the way intends to name him Mohammad or Ali, God will give him a baby boy.”
Whenever Imam Zainal Abedeen (AS) was informed that a child had been born to him, he did not ask whether it was a boy or a girl, rather he would say: Is the infant healthy and without any deformity? If the answer was positive, he would say;
* * *
“Praise is due to Allah who did not given me a deformed child.”
Imam Moosa Kazeem (AS) has said:
* * *
“A man who sees his successive child before his death, is lucky. Then he said: God has shown to me my successor. The Imam was referring to his son. Imam Reza.”
Imam Sadeq (AS) has said:
* * *
“God will send blessing upon a father who has a great love of his children.”
A man said to Imam Sadeq (AS): To whom should I do good?
“To your parents.” He said: They have passed away. The Imam said: * *
“Treat your children fairly.”
Imam Sadeq (AS) has also said:
* * *
“Love the children and have mercy on them and whenever you give them promise, keep it, for they consider you as provider of food.”
Imam Sadeq (AS) has also said:
* * *
“Whoever kisses his child, it will be a virtue for him. Whoever makes his child happy, God will make him happy on the Day of Judgment. And whoever teaches his son the Holy Quran, parents are called to give them two garments from whose light, the face of the inhabitants of paradise will become bright.”
A man came to the Holy Prophet (SAW) and said: I have never kissed a child. When the man went away, the Holy Prophet (SAW) said:
* * *
“This man, in our opinion, is an inhabitant of Fire.”
One day the Holy Prophet saw a man from ansar (Helpers) kissing one child and leaving the other, so he said:
* * *
“Why don’t you observe equity between them?”
A man said: I went to Imam Moosa Kazeem complaining of my child. The Imam said:
* * *
“Don’t beat him rather don’t speak to him for some time but let it not be too long.”
The Holy Prophet (SAW) drew his hand on the head of his children and his grandchildren every morning. One day when he was praying with people, he shortened the last two Rakat and when the prayer was completed some one said to the Holy Prophet: O Messenger of Allah! You shortened the prayer, have you received my revelation? The Holy Prophet (SAW) said:
* * *
“What is wrong with it?”
They said: You shortened the last two Rakat. The Holy Prophet said:
* * *
“Didn’t you hear the moaning of the child?”
In another Hadith, the Holy Prophet has been quoted as saying:
* * *
“I feared that the child’s father might be preoccupied with him.”
Source:
Oddatatol Daee
(The Asset of Supplicant)

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Rights of Elders in Islam

The Holy Prophet (SAW) says: “He isn’t of us who isn’t kind to our youngsters, and shows no respect to our elders...”
To grow old is rightly said to pass from passion to compassion. In the words of a Western scholar, “About the only good thing you can say about old-age is that it is better than being dead!’” Hence, in a society where elders aren’t respected and properly looked after, the social fabric will tear apart.
The edifice of Islam stands on the foundation of virtues which are concerned in relation to: society and God. The former class embraces habits, and the latter comprises different forms of worship.
Paying respect to elders falls within the first category of virtues afore mentioned. Islam attaches so much importance to it that it is equated with glorifying the Almighty Allah. Prophet Muhammad (SAW) is reported to have said: “Of the glorification of Allah, certainly it is the honor shown to an old Muslim, the bearer of the Qur’an (by heart) without treachery therein and keeping aloof from it: and the honor shown to a just king.”
From the above tradition, it follows that to honor an old-man, is to honor Islam; to honor a reciter of the Qur’an by heart (Hafiz) is to honor the Holy Qur’an; and to honor a just king is to honor justice. So, practically honor is shown because of their traits and not their physical selves.
This world is a preparatory ground for the next world. It is here that one has to attain perfection in order to realize the mission of his existence. However, he cannot achieve perfection except through his interaction with society, that is, by living with other human beings of all ages. Knowledge, wisdom, experience and observation are the attributes of old-age. Before a human being gets completely senile, he is possessed with these qualities which in fact is testified by the following Qur’anic Verse:
“It is Allah who creates you, then makes you die; and some reach the age of dotage, so that having acquired knowledge they don’t know a thing. Allah is indeed All-Knowing and All-Mighty.” (16:70)
Wisdom of the Elderly:
The contents of Surah Luqman in the Qur’an also clearly shows the knowledge and wisdom of the elderly people. This Chapter `Luqman’ embodies the exhortations of Luqman the sage. These sermons which he delivered to his son, cover a wide range of behavioral aspects of a man’s life. If truly acted upon, these can go a long way in strengthening ties between various strata of society.
Wisdom of the elderly is universally recognized. H. I. Hayakawa asserted: “There is only one thing that age can give you, and that is, Wisdom.”
Imam Ali (AS) maintained: “The advice of old-men is dearer than the bravery of young men.”
Therefore, in the first place, it is this distinction (of wisdom), which makes the elderly among us worthy of reverence.
Anas reports from the Holy Prophet (SAW), as saying: “If a young man shows respect to an old-man on account of his old-age, Allah will create for him at his old-age someone who will show him respect, too.”
Manifestation of respect for elders may take different forms, like: helping them in their day-to-day chores, speaking to them with a greater degree of politeness, ignoring their harshness, following their advice, looking after their socio-economic needs, saving them from physical hardship.
Abu Umamah reported that the Messenger of Allah (SAW) one day came out leaning on a staff. We all stood up for him. However, Islam condemns a person who wishes that others should stand up for him to show respect. The Prophet (SAW) warned: “Whoever is pleased that people should show him respect by standing, let him seek his abode in the fire.”
Rights of Parents:
Among all the elders of a man, the rights of his parents enjoy the most distinguished place. The Bible and Torah, require that parents should be respected. In addition, the Qur’an provides detailed instructions in the matter. In Islam duties towards parents rank only next to duties towards Allah. This fact is abundantly clear from the following Qur’anic Verse in which commandments about worshipping Allah have been immediately followed by emphasis on showing kindness to parents. It says: “Your Lord has decreed that you should worship none but Him, and show kindness to your parents...” (17:23)
Duties towards Parents:
Duties towards parents consist of maintaining them, giving them gifts, speaking to them gently, and taking their permission before going abroad. Even the difference of faith and religion doesn’t absolve the progenies from their duties towards parents. These duties are the natural corollary of the back-breaking, unrequited struggle that the parents have to undergo in bringing up their children.
Whereas Allah is the real Creator of the world and whatever rests in it, parents are the immediate cause of a man’s birth. They bear all sorts of hardship and sacrifice their own comforts for the sake of their children providing them with: food, clothing, education, medical-care, good manners, and finally marrying them off with utmost care and diligence.
But for the sincere and selfless efforts of the parents in bringing up their children, life for the latter would be simply impossible, let alone a well-placed position in society. Hence, great rewards have been promised for those who perform their duties towards parents in a befitting manner. There are only three things in the world just a loving sight of which begets Allah’s pleasure to a true believer, viz.: The Holy Ka’bah, the Holy Qur’an and parents.
In the words of Prophet Muhammad (SAW): “No dutiful man gives his parents a kind look without Allah recording to his credit an approved pilgrimage for every look.”
Gratitude:
Gratitude towards Allah and towards parents has been urged in the Holy Qur’an side by side. It says:
“... thank Me as well as your parents...” (31:14)
Maltreatment of parents has on the other hand been deplored severely. See Chapter Al-Ahqaf, Verses 17-18).
The Holy Prophet (SAW) cautions: “The Almighty Allah may pardon all sins He pleases except disobedience to parents; and He hastens (punishment) in this life before death for one who commits it.”
No Muslim is allowed to join the battlefield without parents’ permission. Once a companion of the Prophet (SAW) came to him and said: “O Messenger of Allah! I intend to join holy war (Jihad) and have come to you for consultation.” The Prophet (SAW) asked him: “Have you got your mother’s permission?” The companion replied: “No.” At that the Holy Prophet (SAW) advised him: “Then keep yourself near your mother, because Paradise is under her feet.”
Rights of Parents:
The rights of parents don’t end even after their death. Once a man of the tribe Banu Salemah came to the Holy Prophet (SAW) and asked him if there were any rights of parents after their demise. “Yes,” the Prophet replied and advised him to pray for them seeking forgiveness for them, to fulfill their instructions after their death, to keep affinity with those who aren’t connected except through parents and to respect their friends.
In order to maintain peace, cordiality and fraternity in a society, Islam advocates a system of social inter-action in which juniors are loved and seniors are respected. The Holy Prophet (SAW) explained this cardinal principle of his teachings in the following immutable words:
“He is not with us who is not kind to our juniors and shows no respect to our elders...!”
S M Moin Qureshi
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The Rights of Relatives and Neighbors

The paternal and maternal relatives, who have a consanguineous and near relationship, are the natural means for the formation of the society. Due to the similarity of blood and cells, man becomes part of a family. For the sake of this unity and natural relationship, Islam orders its followers to observe the kinship bonds with kindness. Strong recommendations have been made in the Qur\'an and the ahadith of religious leaders in this respect. The Almighty Allah states: "...And be careful of (your duty to) Allah, by Whom you demand one of another (your rights), and (to) the ties of relationship; surely Allah ever watches over you (4:1)."
The Holy Prophet (SA) states: "I enjoin my Ummah (people) to observe the kinship bonds with kindness. Even if the relatives are separated from one another by a year-long distance, they should not disconnect the kinship bonds of their relationship."
MAN\'S DUTY TOWARDS HIS NEIGHBOURS
Since neighbours very often come in contact with one another due to the proximity of their residential area and naturally - as they constitute a larger family, the good behaviour and the misbehaviour of one of them will have more effect on other neighbours than that of all others.
He, who spends the night with clamour in his house, does not annoy anyone residing in the remote corner of the city, but he disturbs his neighbour\'s peace. A wealthy man who spends his life in feasting and drinking in his beautiful palace is far away from the sight of the poor, but he burns the heart of his indigent neighbour living in a clay-hut. Surely, a day will come when this wealthy man will duly be punished. For this reason, taking care of the neighbours has been highly emphasized in the holy religion of Islam.
The Holy Prophet (SA) stated: "Jibril recommended to me about the neighbours to such an extent that I thought the Almighty Allah would appoint one\'s neighbour as one of his heirs." He also stated: "whoever believes in Allah and in Ma\'ad, never does injustice to his neighbour, lends him money if he asks for it, and shares his grief and happiness. One should not annoy his neighbour even if he is an unbeliever."
He also states: "He, who hurts his neighbour, will not smell the fragrance of Paradise and he, who disregards the rights of his neighbour, is not my follower. Whoever has had enough to eat and does not help his neighbour after knowing that he is hungry, is not a Muslim."
MAN\'S DUTY TOWARDS THE INFERIOR AND THE POOR
There is no doubt that the establishment of a society is to fulfil the needs of the individuals. The most important duty of the members of any society is to help the helpless and the weak and to eliminate in some way the needs of those who are unable to eliminate these by themselves.
It has been thoroughly clarified nowadays that the carelessness of the rich towards the difficulties of the poor is the greatest danger that can destroy a society and that the rich will be the first victim of this danger.
Taking this danger into consideration, fourteen centuries ago, Islam ordered the rich to distribute a portion of their wealth among the poor and the helpless annually. If the said amount is sufficient to eliminate the needs of the poor, it is recommended that the rich donate as much as they can for the cause of Allah so as to improve the living conditions of the poor.
The Almighty Allah states: "By no means shall you attain to righteousness until you spend (benevevolently) out of what you love... (3:92)."
The ahadith on the subject of serving the humanity are innumerable. The Holy Prophet (SA) stated: "The best of men is one who is more beneficial for the people." He also stated: "In Ma\'ad, a person who has taken greater steps towards charitable acts for the servants of Allah will be placed in a higher status before the Almighty Allah."
Help friends at the time of calamity so that you may have favours of Allah. Somehow you will someday reap the seeds of goodness that you sow today.
Man\'s Duty towards the Society
As we know, human beings work with joint effort. They take advantage of each others\' endeavours to eliminate the needs of their life. The society established by these individuals is similar to a "great man" and each individual is like an organ of this great man\'s body.
Each organ of the body performs its own specific function and makes up for its own weaknesses by benefiting from the functions of other organs; that is, in its sphere of activity, each organ provides its interests while providing the interests of other organs and continues its life in the light of the life of other organs. If some organs acted selfishly and were of no use to other organs; for example, if while the hands or feet were functioning, the eyes did not cooperate with them or if the mouth only contented itself with chewing and enjoying the food without swallowing it to satisfy the needs of the stomach, man would die and, as a result, the same self-centred and self-seeking organ would also die.
The duty of the members of a society is exactly like the duty of the organs of a body, i.e., man must look for his interests within the framework of the interests of the society. He must consider what benefits the society would derive from his efforts so that by his efforts all are benefited and he also gets benefited. He must defend the rights of others so that his own rights would not be violated.
This is a fact which we realize with our Allah-given nature. The holy religion of Islam, which is established on the basis of nature and creation, does not have the commandments and views other than these on this matter.
The Holy Prophet (SA) states: "A Muslim is one from whose hand and tongue Muslims are safe."
He further states: "Muslims are brothers and are like a single-hand, single-heart, and single-direction against aliens."
He also states: "Whoever does not care about the affairs of the Muslims is not a Muslim."
For the Battle of Tabuk when the Holy Prophet (SA) set out with the army of Islam for the frontier of Rome, three Muslims did not participate in the battle. After the return of the army of Islam, when these three persons welcomed and greeted the Holy Prophet (SA), the Prophet (SA) turned his face and did not answer their greetings. In the like manner, the Muslims also turned their faces from these three men. No one, in Madinah, not even their wives, talked to them. Consequently, they became helpless and sought refuge in the mountains of Madinah and engaged themselves in repentance and contrition until Allah accepted their repentance after several days and then they returned to the city.
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Rights of the Children upon Their Parents

Just as it is Wajib for the children to respect, honour and fulfill the rights of their parents, it is incumbent upon the mother and the father to fulfill the rights, which the children have upon them. If the parents do not fulfill these rights, it would amount to Qat’a ar-Rahm (cutting off the relationships). Since children are the closest to parents it is a must to refrain from Qat’a ar-Rahm with them, and Qat’a ar-Rahm is a great sin, as would be described later.
Just as the children become ‘Āq al-Walidayn’ by not complying with their duties, the parents also become ‘Āq’ if they fail to perform their duties towards their children. Further, the parents should not impose unbearable commands upon the children such that the children are forced to find excuses for not obeying them and thus become ‘Āq’.
The parents should not ridicule their children for their actions. Rather the children must be corrected by constructive criticism. Ridicule makes the children stubborn and creates enmity between them and the parents. When the parents fail to fulfill the rights of the children, it induces the children to forsake the rights of the parents in retaliation. As a consequence, both the parents and the children are involved in a Greater Sin.
The Holy Prophet (S) said: “The parents are liable to be ‘Āq’ in the same way as the children who do not fulfill the rights of the parents become involved in the sin of ‘Uqūq’ (plural of Āq).”
It is therefore a solemn duty of the parents to behave kindly with their children and give them a good training and education. They should keep them under gentle control and must not do anything that would cause them to be ‘Āq’.
For example, the parents should overlook the minor faults of the children. They should appreciate insignificant favours and show happiness and gratitude for these favours which would encourage the child to further good actions. They should make the children aware that they wish them the best and pray for their happiness in the world and the Hereafter.
We will now put forward the rights of children upon their parents, as enunciated by educated jurists and propounded in the books of Islamic Law.
Maintenance of Children
It is Wajib upon the parents to bear the expenses of the children right from the time of their birth till they become independent, and in case of a daughter, till she gets married.
Arranging the Marriage
One of the most important duties of the father is to arrange for the marriage of the son when he attains maturity. In case of the daughter too the father must strive to find a good match for her. The parents cannot restrain their daughter from matrimony. The Holy Qur’an states clearly: “...then do not prevent them from marrying their husbands when they agree among themselves in a lawful manner.” (Surah al-Baqarah 2:232)
Religious Education and Training
Another important duty for the parents is to give a good education to their children. The parents must strive to instruct the children with regard to the fundamentals of Islamic faith. The seriousness and significance of observing the laws of Shari’a should be inculcated in the children, and no leniency must be shown if the religious laws are not strictly followed.
However, the aspect of Amr bil Ma’rūf and Nahy Anil Munkar must be kept in mind. The details regarding the same shall be explained in the chapter of Amr bil Ma’rūf (enjoining good) and Nahy Anil Munkar (forbidding evil).
Various traditions stress upon the duty of the parents to shower their love and affection upon the children. A few of these are quoted below.
Love and Affection For the Children
The Holy Prophet (S) said: “Be affectionate to your children and have mercy upon them. When you promise them something, fulfill your promise because the children repose hope only in the parents. When a promise is not fulfilled, it causes dissatisfaction and strains relationships. Certainly Allah is most wrathful when the women and children are disheartened.”
Kissing the Children
The Holy Prophet (S) has told that when a person kisses his child, a good deed is recorded in his Sahifat al-Amāl(Scroll of deeds). (Wasa’il ul-Shia)
Daughters Are More Deserving of Kindness
The parents have been ordered to be more kind towards the daughters. It is mustahab that when a father brings something for the children he must first offer it to the daughter; especially the one who is named Fatima.
If the children oppose the parents, they must never be abused or reviled. The curses of the parents cause an increase in the misery of the children.
Spiritual Fathers Are More Qualified For Kindness
Whatever has been mentioned till now concerns the biological parents; however the spiritual fathers or the guides of humanity are Hazrat Muhammad (S) and his Purified Ahl ul-Bayt (a.s.). All of us are spiritually related to them. In every circumstance their followers can be enriched by virtues and get protection from calamities. The Holy Prophet (S) has informed, “I and ‘Ali (both) are the fathers of this Umma.”
The spiritual fathers are superior to the biological parents in a manner that the soul is superior to the physical body. Similarly the punishment of the ‘Āq’ of the spiritual fathers is much more severe than that of the ‘Āq’ of ordinary parents.
High Rewards and More Punishment
The rewards for kindness to the spiritual father is a thousand times more than kindness to the real parents. In the same way the ‘Āq’ of a spiritual father is far more severely punishable, i.e., Heaven is prohibited for the person who disobeys the spiritual father, and none of his deeds are accepted even if he prays in the nights and fasts during the day.
The punishment for those who do not acknowledge the Wilāyat of Ahl ul-Bayt (a.s.) is more severe because the Ahl ul-Bayt (a.s.) are the real spiritual fathers. It would be wrong to consider all the Qur’anic verses and traditions in connection with Uqūq al-Waledain to be restricted to biological parents. The Holy Qur’an and hadith are unanimous in declaring that the commands for Uqūq al-Waledain apply equally and more stringently to the spiritual as well as biological parents. The ultimate argument in this connection is the Qur’anic verse wherein Allah (S.w.T.) has ordered obedience towards the parents along with His own worship.
“Be grateful to Me and both your parents.” (Surah Luqmān 31:14)
“And your Lord has commanded that you shall not serve (any) but Him, and goodness to your parents.” (Surah al-‘Isrā’, 17:23)
A similar reference to the Holy Prophet (S) and the Ahl ul-Bayt (a.s.) is to be found in the chapter of Silet ar-Rahm. Two traditions are reported from Imam Ja’far as-Sadiq (a.s.)
The first tradition is when Umrū bin Yazid enquired about the meaning of the following Ayat of Surah ar-Rā’d: “And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning.” (Surah ar-Rā’d 13:21)
The next tradition is concerned with the tafsir of the same ‘Ayat’. It says that the above Ayat has been revealed about the Silet ar-Rahm to Muhammad (S) and the Ahl ul-Bayt (a.s.), the close relatives of the Mu’min being included in it. The tradition further says, “And do not be of those who restrict the Ayat to some particular personalities. But whenever you hear of a verse regarding a kind of people you must consider it to be applicable to the other people of the same kind.”
The Uqūq of Spiritual Fathers
The Uqūq of the spiritual fathers means to disobey their commands and to be heedless of their orders. To sever relationships with them in this world by not acknowledging their leadership. Imam Riďa (a.s.) asked, “Won’t you feel bad if your parents are displeased and say that you are not their child?”
Those who were present answered, “Yes”. Imam (a.s.) continued, “The spiritual parents are superior to your biological parents. Do not give them an opportunity to say this. Rather consider yourself lucky be to their son or daughter”.
Sayyid Abdul Husein Dastghaib
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Success, A Human Right

The brilliant achievements of world's historic men as well as the amazing progress made by humanity in all the various technical, economic and social fields, have all been achieved through self- reliance and perseverance. Without self-confidence one cannot attain one's cherished goals and nothing worthwhile can be achieved without faith in one's capacities. Only with faith in one's success can goals be achieved, for this faith is the first step on the path of success.
Every undertaking is the result of one's determination, confidence, and ideas, and should these be deficient or inconsequential, the results would also be insignificant. One should not enclose one's mind within the confines of a single activity, big or small. Rather, every task, regardless of its magnitude, should be carried out with self-reliance and utmost care and sincerity. In every society there are self-made persons who, in the struggle of life, employ their inner merits and spiritual resources to pursue their high human goals. The more this original human-source is tapped, the more abundantly does it flow, and it is their timely use and the superior qualities of these individuals that put them in the rank of outstanding and great men, bringing them remarkable success in different stages of life.
The lack of hope and inner strength leads to personal stagnation and degeneration. Those who do not rely on their determination and effort and pin their hopes on others for securing material and spiritual happiness always need the support of some strong person. The doors of success remain closed for them and they are continually driven back by the advancing waves of life.
If the lack of self-confidence, which is the sign of belief in one's incapacity to perform tasks, were to take root in someone's mind, it would be rendered incapable of getting to the heart of anything. Such a person's power of thought would be paralysed and one cannot expect him at all to attain any kind of human perfection and sublimity.
How often it happens that outstanding capacities and talents die in their infancy as a result of lack of self-confidence, and how often edifying and brilliant aspirations remain sterile and unproductive for this reason! Someone with an average capacity but with an undefeatable determination and self- confidence can be many times more successful than one with outstanding abilities but possessing a shaky will and lacking self-confidence. That is because such a person is unable to mobilise his powers which might enable him to overcome obstacles and release the energies required for consistent effort and necessary for resolving complex and difficult situations.
There are many people who possess only an average level of abilities, but who advance in life and succeed brilliantly due to their spirit of self- confidence. In critical situations they take resort in their genuine inner powers in order to rescue themselves from dangers and thus remain unharmed by this means.
As a principle, difficult times of crisis become turning points in the lives of such persons, creating a positive and stable power within their minds, and anything that strengthens one's determination and will would undermine the negative forces that are harmful to one's self-confidence and activity.
Someone who reaches a firm decision with all his being will avoid negative thoughts with all his power, and he will resist any false idea of weakness and inadequacy. Nothing can make him abandon the correct path and goal that he has chosen and has faith in its being the right path. He has a firm faith that God does not deprive anyone from attaining the means of success and felicity, and he believes that deprivation and inability are products of the human mind. That is because it is a human right to attain success, and achievement of a goal is definite if pursued with a positive and constructive frame of mind and with faith and discipline.
Dr. Marden, a Western scholar, says:
Faith and self-confidence are a creative, constructive, and positive force while the lack of faith is a negative, retarding, and destructive force. Self-conscience removes doubt and vacillation and allows One to Advance firmly without halting and without spending extra energy. All inventors, reformers, explorers, discoverers, warriors and victors have had faith in their ability and power. On the contrary, if we were to study the personality of weak and defeated persons, we will find that most of them have lacked self-confidence and steadiness.
We do not know what kind of gifts God has bestowed upon persons who possess the ability to perform great tasks. All that we know is that the absolute confidence of a human being in the success of his work is a prominent sign of his ability. Those whom God has equipped with the weapon of absolute faith, He also assists them in succeeding in their efforts. Never lose your self-confidence, and do not permit others to shake it, because it is the basis of all your big achievements. Should this foundation be damaged, the superstructure will also collapse, and should it remain intact, the doors of hope will always remain open. [1]
One's way of thinking is contagious, and its reflections have a great effect on the lives of other people as well as on various social relationships. If courage and confidence were to prevail over one's thoughts, one would carry along one's self-confidence and self-assurance wherever one went. On the contrary, if doubt and uncertainty were to overshadow one's mind and should one's self-assurance be nil, one's weakness will also spread to others' minds.
Some people have the capacity to poison the entire atmosphere around themselves. They infuse doubt and uncertainty into the minds of other people who have the capacity to grow into free and happy human beings. Persons with a negative bent of mind are like weeds in society who do not perform any function except weakening the creative spirit of others. It is natural that when there are a large number of such people in an environment, not only happiness and success will not flourish in it, but also self-confidence and determination will be cast into oblivion and there will be a general lack of interest in anything vital.
On the other hand, life become quite intolerable for the dynamic people who are forced into direct and continuous contact with such people. They feel light and relieved as soon as they get a chance to get away from them, as if a great burden has been removed from their shoulders.
You come across another group of people in society who have grown up to be such weaklings that they lack the determination to accomplish the simplest of tasks. Even at critical movements when they are required to take an irreversible decision in a situation which can give a new direction to their lives, they become so agitated and shaky that they immediately change their decisions at the smallest criticism form someone, however logical and correct it might have been.
Fears of failure and inability prompt them to give up and surrender immediately and unconditionally under the influence of others' remarks and suggestions without carefully examining them. As a result they leave unfinished even the tasks that they begin. Without doubt this great spiritual deficiency will not bring anything except retardation and stagnation in life, confining it within narrow limits.
The greater the degree of one's self-confidence, the more is the amount of confidence placed by others in one, as the influence one has on others depends on one's self-assurance and the strength of one's faith in one's capacities. If you have self-assurance and are confident of your abilities, you can acquire the confidence of those who come into contact with you. But as soon as your self-confidence is shaken and doubt and hesitation take hold of your mind, you will immediately find others losing their faith in you. Ultimately, any move on your part, whether it is inspired by self-assurance or doubt, will be echoed back to you in the form of others' reaction.
Depending on Misleading Hopes
In the same way that self-assurance and reliance on one's efforts and perseverance for the sake of attaining one's goal are the biggest factors behind success, so also depending on baseless hopes and cherishing unrealistic aspirations in one's heart, instead of effort and action, are the result of distancing oneself from realities of life. Sometimes certain pleasing desires and sweet fancies leave such a deep impression on one's mind that one gets captivated by impossible dreams, becoming unable to perceive facts and see realities. Such persons never succeed in attaining perfection and felicity. 'Ali, the Commander of the Faithful, may Peace be upon him, said:
Consider illusory hopes as false, and do not rely upon them. Such hopes are misleading and one who entertains them falls victim to their deception. [2]
One of the dangers of relying on inappropriate and illusory expectations is that when they are shattered due to obstacles they give rise to a psychological complex in people. In one of his precious sayings Imam 'Ali, may Peace be upon him, considers failed expectations as one of the factors leading to psychological complexes. He says:
The feeling abasement and inferiority in men arises due to failed hopes and expectations. [3]
The psychologists also consider defeat and failure as one of the important causes of an inferiority complex and a lack of self-assurance.
Perhaps no factor is more damaging to one's sense of self-respect than failure and blame for failure. Failure leads a person to consider himself inferior to others, and on facing defeat he begins to imagine that he is inferior to other people. Failure destroys self-assurance and as a result defeatism takes the place of self-confidence. Hence when children and young people face recurring failure. they feel humiliated and an inferiority complex is formed in them. [4]
A Lesson Taught by the Noble Messenger of Islam
One of the man-making methods of the Prophet of Islam, may God bless him and his Household, was to develop the spirit of self-assurance and self- reliance in his followers. In the shadow of the guidance and teachings of the Prophet, Muslims acquired a profound sense of self-confidence, a sublime courage, a firm determination, and superior ideals, instead of being swept away by ill-founded hopes and falling victim to ruinous appetites. They would continually seek God's support in all their actions and activities by paying continuous attention to the Source of all virtue.
One of the companions of the Prophet (S) was once faced with great hardship due to poverty. One day he felt that could not bear it any more and the cup of his patience was full. After consulting his wife he decided to visit the Messenger of God and tell him about his own destitute condition and ask him for help. Having made up his mind he went to the Prophet (s). However, before he could express what he had in his mind, he heard the Prophet (S) say: "We will not grudge our assistance to anybody who asks for help. But if one adopts self-reliance and abstains from making appeals of help to the creatures, God will fulfil his needs."
On hearing these words, he refrained from expressing his intent and returned home. However, his poverty and destitution made him impatient and the next day he set out again to see the Prophet (s) and carry out his resolve. But again he heard the Prophet (S) saying the same thing: "We will not grudge our assistance to anybody who asks for help. But if one adopts self-reliance and abstains from making appeals of help to the creatures, God will fulfil his needs."
This time also he abstained from expressing his need and returned home. However, as he saw no hopes of any relief coming, for the third time he went again to see the Prophet (S). This time the Prophet (s) again repeated the same words. However, on this occasion he had a feeling of strength and self-confidence on hearing the words of the Noble Messenger, may God bless him and his Household. He felt as if he had found the key to his problem. As he returned, he walked with steady and resolute steps. He went into deep thought. He told himself that he would no more make appeals of help to creatures of God. Rather he would rely on the eternal power of God and make the utmost use of his own God-given capacities. He prayed to God to assist him in the work that he was about to take up and make him self- reliant. Then he thought for a while about what he could do. He came to the conclusion that he should set out for the desert, gather firewood and sell it. He set out to carry out his decision. He borrowed an axe and set out towards the desert.
Every day he would gather firewood, carry it to the town, and sell it. He had a pleasant feeling of satisfaction that he was making an earning with his own work. Several days passed in this manner and he continued until he made enough money to buy his own implements and an animal to carry the firewood. After pursuing this occupation for some time he came to possess sufficient wealth and even bought several slaves.
One day the Messenger of God, may God bless him and his Household, saw him and said to him with a smile: "Didn't I tell you that we would not grudge our assistance to anyone who asks us for help. But if someone adopts self-reliance and abstains from appealing to creatures for assistance, God will fulfil his needs?" [5]
Samuel Smiles, a well-known scholar, writes:
Self-confidence is the basis of every success and progress. Should the majority of people in a nation possess this virtue, it would become a great and powerful nation. The secret of its rise and power lies only in possessing this quality, because it strengthens one's determination which is weakened by dependence on others.
The help that a person receives from outside mostly weaken his power of perseverance and struggle; for in that case there is no reason for him to endeavour and make effort. This is specially true when the outside assistance goes beyond the bounds of necessity. At such times the mind becomes lethargic and the spirit of determination and the capacity for effort die in man.
The best laws and regulations give man the freedom in life to rely upon himself and to manage his own life. But men always think that it is laws which provide felicity and comfort, not their own conduct and effort.
If we look deeply, we will find that the vices that are attributed to a nation are actually the vices of a group of individuals. Should we want to check those vices by the means of laws, they will reappear somewhere else in another form1 until there is a basic change in the spirit and character of a nation. [6]
'Ali, the Commander of the Faithful, may Peace be upon him, said:
One who can not raise himself and ascend to the ultimate height of which he is capable, will not be lifted by anything else. [7]
One who fails to make effort due to negligence or laziness will find his state deteriorate and decline. [8]
A Western thinker writes:
Nature suffers nothing to remain in her kingdoms which cannot help itself. The genesis and maturation of a planet, its poise and orbit, the bent tree recovering itself from the strong wind, the vital resources of every animal and vegetable, are demonstrations of the self-sufficing and therefore self- relying soul ...
But now we are a mob. Man does not stand in awe of man, nor is his genius admonished to stay at home, to put itself in communication with the internal ocean, but it goes abroad to beg a cup of water of the arms of other men ...
If our young men miscarry in their first enterprises they lose all heart. If the young merchant fails, men say he is ruined. if the finest genius studies at one of the colleges and is not installed in office within one year afterwards in the cities or suburbs of Boston or New York, it seems to his friends and to himself that he is right in being disheartened and in complaining the rest of his life. A sturdy lad from New Hampshire or Vermont, who in turn tries all the professions who teams it, farms it, peddles, keeps a school, preaches, edits a newspaper, goes to Congress, buys a township, and so forth, in successive years and always like a cat falls on his feet is worth a hundred of these city dolls. He walks abreast with his days and feels no shame in not "steadying a profession," for he does not postpone his life, but lives already. He has not one chance, but a hundred chances. Let a Stoic open the resources of man and tell men they are not leaning willows, but can and must detach themselves; that with the exercise of self-trust, new powers shall appear. [9]
Although self-assurance is one of the biggest and most beneficial of moral virtues, one should be careful lest this merit is not confused with pride and self-esteem. That is because there is a world of difference between a realistic outlook and self-conceit. One who has a greater confidence in himself than his abilities would warrant, being inordinately impressed by them and having an exaggerated view of his talents, is a victim of pride and conceit. Such a person commits many errors as a result of the illusions of pride, relying as he does on his imagined extraordinary powers. By failing to see the difficulties involved in a task, or by overlooking them or failing to judge their real importance, he fails to equip himself properly in order to confront them. Accordingly, he cannot prove himself at the time of necessity and the test of his ability and expertise.
On the contrary, the realistic person is wary of consequences and has a natural and healthy optimism. He makes a careful judgement of his powers and capacities at the outset and does not trespass their limits.
The Pessimists Lack of Self-assurance
In the same way that talents and faculties develop in a person possessing self- confidence, making him progress and lead a free and happy life, so also a pessimistic individual under the influence of negative thoughts weakens his constructive faculties and undermines his capacity for action. Someone who constantly complains about the evil of the times, problems, and daily tensions only invites failure instead of making his own destiny. He becomes a captive of events and the waves of life would constantly drive him backwards without permitting him to approach his ideals.
This negative spirit is a typical and prominent characteristic of persons who are devoid of the sense of self-assurance. Accordingly to psychologists:
At times one finds pessimistic persons who are not confident of themselves due to their lack of self-assurance and the inadequacy they observe within themselves. That is, they are not sure that they would be able to carry out a task that is delegated to them or one they are requested to accomplish Accordingly, they refuse to carry out any demand that is made of them, fearing that if they give a positive response and fail to meet it others will discover their inability and that will bring them a loss of face. Therefore, by saying 'No' they draw a protective wall around themselves, for a 'No' simply ends the matter.
A negative person generally sees everything from the wrong side and has a negative opinion on every matter that is under discussion. His conduct and attitude towards persons, things, and opinions is negative, and therefore he hardly every derives joy from persons and things. He is always critical, constantly finding faults and shortcomings. He puts on airs, dislikes old ideas, and is suspicious of the new.
Those who have a negative attitude have a hostile view of persons they do not know. Should they encounter people they have not met before in a gathering, they are hardly drawn to them. They are drawn only towards those that are like themselves, and that, too, because they imagine that their friendship will help in the propagation of their views. [10]
Islam and Personal Independence
The quest for personal independence arises from the depth of man's emotional being. This natural desire can be realised only when one's behaviour and approach is based on this inclination.
Islam takes a frank, wholesome, and healthy view of the source of all human tendencies. It not only does not require the repression of man's genuine and constructive inner urges, it does not believe in inhibiting their appearance into the consciousness. Rather, it employs them for the sake of man's edification and his ascent towards sublime human goals. It pays a simultaneous attention to the dynamic urges as well as the principle that can control and discipline these urges.
With such a broad view it is possible to bring about a healthy state in the psyche which is balanced in all respects, so that each of its urges and faculties is properly employed, enabling man to make the ascent towards perfection with steady and firm steps. He can spend the energies accumulated within him in securing the basic goals of life and in attaining the outstanding and sublime station which is worthy of a genuine human being.
The desire for progress is a human aspiration. However, given his limited powers, it is impossible for man to spend all his energies in attaining base goals while still possessing the capacity to make the upward journey towards edification and to establish a relationship with the higher world.
Continual pampering of bases and degenerate motives and constant catering to their demands is the real factor responsible for human degeneration. In such a state it will be most difficult for a person to have the capacity to act in a worthy and self-edifying manner.
In order to overcome all the obstacles that lie in the way, Islam mobilises man's urge to become a positive being, so that he may remain steadfast in the face of shattering events and overcome every problem through an unrelenting struggle against obstacles, and remain firm and steady in confrontation with powerful individuals. This is how one's determination and courage develop and one comes to possess a wonderful and invaluable spiritual power.
Man's independence and dignity lie in facing the struggle of life with courage and fortitude and solving its problems by being self-reliant. This goal can be realised only when a person can stand on his own feet with all his power for the purpose of securing material and spiritual felicity. 'Ali, the Commander of the Faithful, may Peace be upon him, said:
One who elevates his will and attains to its higher degrees is considered worthy of praise and honour by all nations. [11]
One who lacks self-assurance and personal independence is after some refuge that may protect him in the hardships of life, like a creeper which with its soft and delicate branches winds its way up a tall oak so as to be secure from the wind and the vicissitudes of weather in the shadow of its strength.
A negative spirit can also turn into a debasing slavery to a powerful individual, and were someone to debase himself to that extent he would completely undermine his own personality and forfeit the power to govern his own affairs. He would be condemned to being always a follower and not a leader or master of his own self and its independence and freedom. And so long as such a frame of mind overshadows his being, it would be impossible for him to acquire human dignity.
Imam 'Ali, may Peace be upon him, said:
You will feel debased in relation to someone on whom you become dependent. [12]
Individual Responsibility
In the system of Islamic teaching the realisation of eternal and spiritual felicity also depends on one's personal conduct. Basically, personal responsibility constitutes the foundation of Islamic teaching. That is, man is expected to carry out all the duties that have been assigned to him in the spheres of religion and worldly existence through the various stages of life by reliance on his effort and action. The concept of retribution and recompense, which is one of the self-evident notions of Islam, is also founded on this basis. The Noble Qur'an teaches that man will not get any reward except for his effort and endeavour.
Every soul is a hostage of its own deeds. (75:37)
We will give a pure and wholesome life to everyone, man or woman, who acts righteously and has faith, and We will rewards them in accordance with the best of what they used to do. (16:97)
Aside from the reward and punishment of the Hereafter, man would see the outcome of his conduct in this world itself. The Prophet of Islam said:
Whoever commits an evil deed will receive its retribution in this world Itself. [13]
Whoever sows good will reap a good reward, and whoever sows evil will not gather any fruit except regret. [14]
Emerson, an American philosopher, writes:
The world looks like a multiplication table, or a mathematical equation, which, turn it how you will, balances itself. Take what figure you will, its exact value, nor more nor less, still returns to you. Every secret is told, every crime is punished, every virtue rewarded, every wrong redressed, in silence and certainty. What we call retribution is the universal necessity by which the whole appears wherever a part appears. If you see smoke, there must be fire. If you see a hand or a limb, you know that the trunk to which it belongs is there behind.
Every act rewards itself, or in other words integrates itself, in a twofold manner; first in the thing, or in real nature; and secondly in the circumstance, or in apparent nature. Men call the circumstance the retribution. The casual retribution is in the thing and is seen by the soul. The retribution in the circumstance is seen by the understanding; it is inseparable from the thing, but is often spread over a long time and so does not become distinct until after many years. The specific stripes may follow late after the offence, but they follow because they accompany it. Crime and punishment grow out of one stem. Punishment is a fruit that unsuspected ripens within the flower of the pleasure which concealed it.[15]
The Criterion of Moral Worth of Actions
Besides, Islam takes an original view of the real inner motives of human actions and makes intent the criterion for value judgements. Every action has two aspects, and each of these two aspects has to be treated separately from the viewpoint of good and evil. An action may be greatly valuable from one aspect and worthless from another. What is significant is the kind of inner moral motive that has prompted the doer to perform that act and the kind of goal that was envisaged in his mental perspective.
If in such cases our judgement relies on specific social and objective values the intents of the doer are not relevant. It does not matter whether a person's humanitarian act is performed with an ostentatious motive and for the pursuit of material interests, or if he is driven by a sublime motive and his act is inspired by a sacred intent. Hence from a social point of view a virtuous person is one which is beneficial to society. The individual's moral or spiritual maturity is not relevant, nor the motive that drives him to perform his action.
However, in a divine perspective the quantitative dimensions of actions are not important. That which makes an act worthy of acceptance by God is the quality of an action and the inner spiritual condition of the doer's person. Here, that which is significant is the kind of relation that exists between the doer and the act, as well as the aim and intent that have led him to perform it. If he performs a virtuous act to show off and to impress others, such an action not only does not elevate him towards the higher planes of being but also brings him down. In order to be considered righteous, it is not just sufficient that an act should be beneficial for society.
A socially beneficial action is useful from the viewpoint of spiritual growth when it takes a spiritual and angelic form and the soul transcends the confines of self-seeking motives and self-aggrandisement, to reach the frontiers of inner purity and sincerity.
The Qur'an declares:
And they were not commanded except to worship God with sincere devotion. (98:4)
The Noble Messenger, may God bless him and his Family, said:
The value of works depends on intentions. [16]
This is a definite and unchanging basis on the basis of which the worth and acceptability of deeds and actions can be determined. The basis factor that results in one's edification and the acceptability and sublimity of one's works is the honourable and sacred purpose that takes the Lord's pleasure into account.
The best sign of a steady faith in God is the moral and spiritual character of a person's intentions and motives. In that case his acts assume a special value and merit, and he comes to partake of Cod's support and His infinite grace. This firm and valuable-criterion does not lie beyond the domain of human conduct, capacity, cognition, and feeling.
One whose soul has not been lit with the rays of God's greatness and whose heart is devoid of sincerity and faith, the motives that drive him are those which derive from self-seeking desires and the love for a passing reputation. The tasks that such a person begins and brings to conclusion, being devoid of spirituality and truth, are performed, for instance, so that others may respect him and consider him a man of human merit.
Such a worthless objective will have a degenerating effect on his character and fail him as a human being. The specious achievements of such a person will not possess any worth before Cod, and he will not receive any reward for his accomplishments except achieving the limited and insignificant purpose that he had in view.
The persons who are self-confident and reliant on their actions do not feel any need for ostentation and show. Ostentation is the conduct of those who lack action and confidence, and suffer from a spiritual malady.
Imam 'Ali the Commander of the Faithful, may Peace be upon him, makes this remark about such a person:
The speech of an ostentatious person is pleasing, but there is a far-reaching disease in his heart. [17]
Self-conceit derives from the pettiness of one's values. [18]
Schachter, the well-known psychologist, says:
Another means that we employ in order to attract others' attention, despite personal failure and lack of success, is bragging and self- advertisement. We imagine that we have already achieved what we aspired to achieve and done what we wanted to do, and we attribute them to ourselves. Instead of the success that we could not achieve and the important tasks that we could not accomplish, we content ourselves with talking continually about what we have done and to magnify their own deeds no matter how much insignificant they might have been.
Such persons are so mislead by their own bragging and self- complaisance that they lose every opportunity to make any kind of achievement. If their self-advertisement provides them with a passing relief from the painful lack of success and inattention of others, and temporarily deceives their listeners, it does not solve the real problem.
One who can carry out his job correctly and successfully and win the hearts of others by his worthy conduct and speech, has no need to brag. By devoting himself to action instead of vainglory, every day he makes more friends and achieves greater success. [19]
Schopenhauer says:
Vainglory produces contempt and resentment, because it is on the one hand the sign of dishonesty and dissemblance, and, on the other, a product of stupidity and ignorance. One who continuously claims to possess a merit, is certain to be devoid of it. Those who ceaselessly talk of their achievements, the brilliance of their minds, their ingenuity and power, should know for sure that they lack all these merits. Moreover, it should not be forgotten that deception and vainglory cannot endure, and the truth will be ultimately revealed resulting in a total loss of face and repute. [20]
Making Oneself the Measure of Things
A vicious and base person interprets the conduct and character of others in accordance with his own filthy motives
'Ali, may Peace be upon him, said:
An evil person does not have a good opinion of anyone, because he does not see anyone except through the medium of his own character. [21]
This subjective tendency to view others through the lenses of one's own motives is a scientifically established fact, and this is what psychologists have to say in this regard:
When our feelings, thoughts, and inclinations inordinately colour the world, it is certain that we would view everything in it from our subjective viewpoint, as if our feelings have cast their shadow on the universe. Storms arouse within us feelings of despair and forlornness, and a soft breeze makes us feel comfortable and satisfied. In this way we view nature only through the window of our feelings. Our feelings may lead us to regard the cat as a fine and loveable animal or as one that is troublesome and detestable. Emotions and feelings totally transform the world that we live in, or they create a new world for us.
A man once produced a sound with a sonometer and asked those who were present as to what sound they had heard. Every one of them had a particular answer. One said that he had heard the sound of a whistle, another that of a trumpet, a third had heard a human voice, and each of them said something different. Certainly, the sound that each person in the audience had heard related to his personal experience. Obviously, a single tune could not have all these different effects. Hence that which varied the effect of the tune on persons was their own experience. In the famous story of Edgar Allen Poe, the angry cries that come out of the throat of the murderous child were interpreted variously by the German, French, Italian and Russian listeners.
Prosecutors and lawyers know that it is a rare thing for witnesses who have seen a quite simple event from a very close distance to report in an identical manner. Even in matters which do not arouse emotions in us we observe clearly the extent to which our opinions and beliefs differ. In cases where emotions are involved our mental deductions are many times more suspect. [22]
The Marvellous Effects of Trust in God
Self-reliance is not only not contrary to trust in God, the reliance one places in the Lord of the universe and the faith one has in the eternal Divine power strengthen and develop one's personality.
The human being having faith, while possessing the assets of self- reliance and an independent personality, utilises all the available opportunities and means fully and carefully. He does not waste any opportunity, but, at the same time, he does not confine his spirit within the walls of material causes and factors. His humanity is not limited by them.
Rather, his horizons are always open, to ascend to newer heights, and the scope of his activity is wide and extensive. That is because a part of his spiritual vigour and activity are devoted to higher purposes of life.
The human being with a heart full of faith relies upon God, Who directs all affairs with His infinite power and has no partner or collaborator in any of His works.
Whatsoever mercy God opens to men, none can withhold, and whatsoever He withholds, none can release after His withholding it, and He is Almighty, All-wise. (35:2)
Where can man find a refuge that is beyond the realm of God's power? Taking refuge in something other than God will have no result except disappointment and humiliation.
How can any creature be master and arbiter of others' affairs, while it itself stands in need of God for everything, and owns nothing that pertains to itself, and has no power that is its own, nor is capable of offering refuge to anyone?
Accordingly, there is nothing more appropriate for the human being than seeking to live under the shadow of support and grace of God, who regulates all matters with His might and wisdom. Humility before God, at all times, in hardship and ease, and the conviction that the infinite power of God is above all ordinary powers, causes, and factors, that it rules and governs everything, give a wonderful strength to the spirit. It creates such a confidence and peacefulness within man's heart and soul that one would not be swept away by events and lose one's human equilibrium and worth, or be oppressed by anything big or small.
When one surrenders one's soul and mind to God, to the degree that one is capable of, one becomes infused with a spirit of submission to God and resignation towards His decrees. Then he neither complains of unpleasant events nor is carried away or made proud by his success. He is not affected by things that bewilder others and leave an undesirable effect on them. Due to their steady determination and spirit filled with confidence they would not submit to despair and desperation, which are so often the source of defeat and failure.
Reliance upon God never leads to any kind of weakness or indifference. Rather, it gives a self-confidence that strengthens the will and removes all traces of doubt and vacillation from the heart.
The unrelenting struggles of men of God in the face of unfavourable circumstances and against the destructive elements and degenerate ideas in their communities, derived their strength from the infinite Truth. They sought the help of this invisible agent for pursuing their plans of reform and guidance of the people. That is because their souls had an unbreakable bond with the indestructible power of God and then pursued their goals resolutely to the very end.
A self-reliance that is devoid of reliance on God cannot deliver the human spirit from agitation and anguish under hard and debilitating circumstances. Hardships and unfavourable factors of life shatter the spirit of those who lack trust in God and whose vision does not go beyond matter and corporeal reality. A feeling of gloom builds up within them and in such an oppressive state they cannot make the ascent towards perfection and edification and perceive truths which are greatly sublime and luminous.
A crushing feeling of anguish settles upon them at encounter with unwanted events of the smallest significance, or they are shattered by catastrophic hardships of life.
This point becomes clear when we observe the spirit and conditions of Muslims during the early era of Islam, for they were the best symbol and example of trust in and reliance upon God. One does not observe any impotence, lethargy, or a negative indifference in those who make sacrifices for the advancement of their faith and work for their goals.
Relentless effort, under the most difficult and taxing conditions, for building a new, prosperous society was their patent method. Those who have been brought up in this dynamic school of thought never succumb to loss of confidence. It was this steadiness of resolve and a composed and confident spirit that paved the path of their progress and led to the emergence of such a unique and matchless society in world's history.
Everyone should evaluate his situation in life and identify the road he has chosen through the terrain of existence. He should find out whether he is going towards felicity and goodness or towards wretchedness and deprivation. By identifying one's spiritual needs, one can effectively resist the conditions and factors that disturb one's spiritual equilibrium, not allowing harmful elements to accumulate and consolidate their strength. However, when it becomes evident that someone's being has been overshadowed by some inadequacy or defect, it is not possible to devise a basic remedy until the source of that inadequacy has been traced within the depths of the victim's soul.
Those who are victims of lack of confidence are afraid of starting on any venture due to their fear of failure. The best remedy is to find the causes of this spiritual defect, for identification of causes of any disease is essential for its treatment. In this way one can explore the depths of one's being and discover the key to one's cure. Without doubt, the effort that is made to overcome one's inadequacies yields remarkable results, for man has the capacity to wage a consistent struggle against unhealthy spiritual factors.
Every bad habit is the sign of a weakness that comes about as the result of repetitive behaviour and takes the form of a harmful and chronic disease. Though at first it seems difficult to change a habit, but it is possible to alter one's habits through exercise and effort. Every harmful habit that is overcome is to be counted as a great victory on the path of attaining to human merit and sublime spiritual qualities. Imam Ah, may Peace be upon him, said:
It is by overcoming bad habits that man can rise to the higher stations. [23]
NOTES:
[1]. Marden, Orison Swett, The Victorious Attitude (?), Persian trans., Piruzl-ye fikr, p. 83.
[2]. Al-Amidi, Ghurar al-hikam wa durar al-kalim, p. 113.
[3]. Ibid., p. 405.
[4]. Marguerite Malm & Herbert Sorenson, Psychology for Living, Persian trans., Rawanshenasi baraye zistan, pp. 247-252.
[5]. Al-Kulayni, Usul al-Kafi, vol. 2, p. 139.
[6]. Samuel Smiles, Persian trans., E'timad beh nats, pp. 14-16.
[7]. Ghurar al-hikam wa durar al-kalim, p. 642.
[8]. Ibid., p. G98.
[9]. Emerson, "Self-reliance," cf. Commins & Linscott, The Social Philosophers (New York: Modern Pocket Library 1954), p. 406-409.
[10]. Marguerite Malm & Herbert Sorenson, Psychology for Living, Persian trans., Rawanshenasi baraye zistan, p. 200.
[11]. Ghurar al-hikam wa durar al-kalim, p. 661.
[12]. Ibid. p. 668.
[13]. Nahj al-fasahah, p. 592.
[14]. Ibid. p. 622. [15]. Emerson, "Compensation," ef. Commins & Linscott, The Social Philosophers (New York: Modern Poeket Library 1954), pp. 442-443.
[16]. Nahj al-fasahah, p. 190.
[17]. Ghurar al-hikam wa durar al-kalim, p. 610-
[18]. Ibid ., p. 106.
[19]. Rushd-e shakhsiyyat, p. 92.
[20]. Afkar-e Schopenhauer, Persian trans., by Mushfiq Hamadani, 1326 H. Sh. p. 92.
[21]. Ghurar al-hikam wa durar al-kalim, p. 104.
[22]. Strecker, Wilkerforce & Appel, Rawanshenasi bardye hameh, Persian trans. by Mushfiq Hamadsini, p. 259.
[23]. Ghurar al-hikam wa durar al-kalim

Sayyid Mujtaba Musavi Lari
Imam reza network

Fulfilment of the Rights of People

When a person has something in his possession it can be one of two cases. The first case is the person knows that whatever he has is not fully his own, but a part of it belongs to someone else. The second case is that a person owes another person, but this person has no share in the actual goods or property in possession of the former. For example the thing he had borrowed is already used up but he is in debt to the one who had lent it. In the same way there are various types of sureties and compulsory maintenance that a person is responsible, for these should be disbursed with great care.
The first case includes the following four categories.
a) To know the quantity and the owner.
When it is known that a particular quantity of a thing rightfully belongs to such and such person, it is obligatory to return that same amount to whom it belongs and in case he is dead, to his successors.
b) When the quantity is known but not the owner.
If the exact quantity owed is known but there is a doubt regarding to whom it is owed to the extent that one feels the concerned quantity rightfully belongs to one of Three or five people. Then on the basis of precaution it is necessary to satisfy all of these people. If it is not possible to satisfy all of them, then there are Three rulings: 1. Lots should be drawn between them and one of them to be given that thing. 2. The goods should be equally distributed among all the possible owners. 3. If the doubt is with reference to a hundred and more people or if the owner is completely unknown then as a precautionary measure, by the permission of Marja al-Taqlīd the holder of these goods should give it away as charity. (Everyone has to follow his own Marja al-Taqlīd in this matter).
c) When the quantity is not known but the owner is.
Under the circumstances that a person knows that he owes some of the goods in his possession to a particular person, but does not know the exact quantity owed, it is incumbent upon him to give at least a third of the goods to the owner. As a precautionary measure he should give something more and satisfy the owner.
d) When both the owner and the exact quantity are unknown.
A person knows that he owes some of the goods he has to someone. It is Harām for him to use these goods, but he does not know the exact quantity of the goods prohibited for him nor its rightful owner. He may consider a few persons as probable owners but he is unaware as to how much of it belongs to whom. In these circumstances it is incumbent on him to give Khums (1/5) on the total goods. After this the rest of the goods or property becomes totally permissible. (For details refer to the section on Khums in the books of Practical Laws).
In the second condition something is owed by a person but it is not in the form of a tangible good or property. There are four circumstances of this type:
1) If the exact quantity and the rightful owner, are known, then without any doubt that quantity has to be returned to the owner.
2) If the exact quantity is known but not a particular owner, and there is doubt between some selected people that it could belong to anyone of them. In this case it is incumbent to satisfy each of them in the way described in the rules regarding tangible goods. But if the doubt is between a large number of people the value of the goods must be given to the Qazi or given as charity by his permission on behalf of the rightful owner.
3) If the value is not known but the person to whom it is owed is known; the duty of the one who owes it is to restore the minimum quantity supposed and also to persuade the owner to forgo the rest of it.
4) When neither the exact quantity nor the owner is known the law states that an estimate has to be made and the average of the minimum and the maximum amount paid as charity after the permission of the Qazi.
Sayyid Abdul Husein Dastghaib
Imam reza network

The Natural and Intellectual Rights in Islam

The Father:
My child! My purpose of speaking about the religious issues was for you to become familiar with a sample of the beliefs of you father and mother, and to become certain that it is not without reasons that they are fond of religion. Even, if these discussions did not convince you, and if you still are of your old opinion about them, and should think your parents are old fashioned and superstitious, this rights, to be rude to them or to treat them disrespectfully. As the rights of your parents are natural and intellectual and in any case they are inviolable.
Have you not ever heard of a Christian youth by the name of Zakariya who became Muslim and who went to Medina to Imam al-Sadiq (as) and said to him:
"I was a Christian, now I have become Muslim. My father, mother and entire family are Christians also my mother is blind. Do you see it advisable for me to stay with them?"
The Imam Said:
"Certainly, be good to your mother and pay attention to her."
- Usual Kafi, New edition, 2nd Volume, p. 16
The youth, upon the return to his home town of Kufa, started to render his services to his mother. And more than ever before, he treated her with kindness. So much so the it surprised his mother. She inquired about the reason of his extreme kindness after becoming Muslim. He told her of the Imam\'s advice. She was impressed and consequently, she too accepted Islam.
The Child:
Of course the matter of religious beliefs has nothing to do with the rights of parents. They exist whether the child is in agreement with parent\'s principles and beliefs or not.
22. The Rights of Fathers and Mothers
The Father:
My child! Even if the Holy Qur\'an and the religious leaders had not advised you on how to treat your father and mother, your intelligence would command you to honour them. And as far as human nature is concerned, treating them with due respect is a must. There are many verse in the Holy Qur\'an, as well as many statements concerning the topic.
The Almighty, in the Holy Qur\'an says:
"And your Lord has decreed that you shall not worship except Him and honour your parents. For as long as they live, one of them or both of them, you shall not speak harshly to them or mistreat them; you shall speak to them amicably. And lower for them the wings of humility and kindness and say: My Lord, have mercy on them for they brought me up from infancy.
- The Holy Qur\'an 17: 23-24
The Almighty Allah in another place in the Holy Qur\'an says:
"We enjoined the human being to honour his parents; his mother bore him as he got heavier and heavier and cared for him for two years until weaning. You shall be appreciative to Me and to your parents. To me is (thy final) goal."
- The Holy Qur\'an 31:14
The Holy Prophet (p.b. u.h.) in answer to a person who had asked what right has father to his child, said:
"The child should not call him by his name. Neither should he walk in front of him: nor be seated before he is seated and he should use no evil words, to anyone, except after one has used evil words against his father."
- Usul al-Kafi, New Edition, vol.II pp. 159-161
A foster sister of Prophet once went to his visit. The Holy Prophet (p.b.u.h) treated her with utmost love and respect. After she had left, her brother went to his visit. But he did not receive as much attention from him. People present at both meetings, asked the reason. The Holy Prophet (p.b.u.h) explained:
"The reason is that she had treated parents with more respect and kindness than he had."
- Usul al-Kafi, New Edition, vol II.159-161
Our Fourth Imam, Imam Sajjad (as) says:
"You are indebted to your mother for she carried you in a manner that no one else did. She fed you the essence of her life whereas no other person did. she fed no other person such food.
She used her entire being for the purpose of protecting you. Whereas, she would not care about herself being hungry or thirsty, she fed you and quenched your thirst. She dressed you well when she had no cover for herself. If she were in the sun, she would put you in the shade.
She deprived herself of a peaceful sleep for you sake, She protected you from heat and cold. She did all these so you would stay alive for her. Oh human, without Allah\'s help. you shall never be able to thank her enough! And you are indebted to your father for that he is your roots. If he were not, you would be not give him credit for all good fortunes you may have, because he is the one, who is the basis for them. Be grateful and appreciative to him. And there is no power except by Allah."
- Wafi, 3rd part, 0.127
Imam al-Rida (as)1 quotes the Holy Qur\'an where Allah say:
"Oh human give thanks unto me and unto your father and mother."
- Oyoon Akhbar al-Rida, p. 143
Therefore, he who does not appreciate his parents, he does not appreciate Allah.
Again Imam al-Rida (as) says:
"He who does not express his appreciation for a gift, given to him by someone, has not indeed thanked Allah."
- Oyoon Akhbar al-Rida, p. 194
The Child:
Of course, the wisdom advises one to honour one\'s father and mother. And Holy Qur\'an as well as our religious leaders confirm such as advise.
23. The Chid\'s Rights
The Father:
My child! In order not to judge in a one sided manner, I should tell you that as any child is obligated to his parents, they in return are obligated to him too. In reply to a man who had asked about his obligations to his child, the Holy Prophet (p.b.u.h) said:
"It is for you to give him a good name and to raise him in a good manner and to teach him an appropriate trade"
- Wafi, 12th part, pp. 210-211
The Holy Prophet (p.b.u.h) has other points in this respect such as:
"Teach your children swimming and archery."
- Wafi, 12th part, pp. 210-211
"Parents are equally obliged to discharge their responsibilities towards their children and are accountable in case of failure. Similarly children are responsible to discharge their obligation towards parents"
- Wafi, 12th part, pp. 210-211
"May Allah have mercy upon those parents who help their children so that the children could reciprocate the same towards them. They asked how can they help. He replied by accepting any easy task he may fulfill; and by not requiring him to do hard labour; and by not being rough and unfair to him."
- Wafi, 12th part, pp. 219-211
Imam Ali (as) says:
"Do not force your children in having the same characteristics as you do. Because they created in an era which is different from yours."
- Al Imam Ali, vol. III, p 733
Further he said:
"A father has three obligations towards his child: 1. To give him a good name, 2: To raise him in a good manner, and 3: To teach him Holy Qur\'an.
- Nahjul Balagha, p. 546.
I think, by this, he does not merely mean the pronunciation of Qur\'anic words, but rather the practice and implementation of its commandments, method, and its exalted moral guidelines in their day of day lives. You should familiarize yourself with the sublime realities in the Qur\'anic text, so that you can meet your spiritual needs. What better honour is there to lead a life according to the teaching of the Holy Qur\'an.
Our fourth Imam, Imam Sajjad (as) says:
"You should be aware of the fact that your child has come from you and that people associate his good or bad deeds with you. You are responsible to teach him good manners, and to guide him to the way of the Creator of the World and to help him on obeying Him. Most assuredly, you will be rewarded for the being good to your child, and will be punished for abusing him."
- Wafi, Part III, p.127
Imam al-Sadiq (as) says:
"He who is beneficent to his child, is so to his parents"
- Wafi, part II, p. 211
Our seventh Imam, Imam Musa al-Kazim,1 (as) says:
"It is appropriate to encourage a boy during his childhood to do difficult work in order to grow up a patient and meek adult."
- Wafi, Part II,P. 211
The Child:
As you admit for the most part, rearing a child and preparing him for a material and spiritual life is up to his parents.
24. The Responsibilities of Fathers & Mothers
The Father:
My child! based on the verse in the Holy Qur\'an that advise benevolence to parents, next to worshipping of Almighty Allah, it is understood that next to our obligations to Him, there is no greater obligation than that to our parents.
The Child:
My honourable father! Your responsibilities to me as parents are as great as your authority over me. It is all up to you as to how you raise and rear me and how to educate me. Our times are different from each others. Our environment too is different from that in which you were growing up. A simple life, with no means of corruption and not too many social obligation or luxuries, raised you to the way you are. But I was born into this world in the age of Atom, machine and cinema and in a polluted environment.
As if I were to spend all day and night serving you would not be too, much, you should do likewise for me, and have a watching eye day and night one me in this rough sea (of life). If I am about to drown, grab my hand and rescue me. Parents should periodically go to their children\'s schools and inquire about their education and behaviour from their teachers. Ask about their associates and close friends and particularly to ask about where they spend their time when they are out for the evening.
At night at home they should help their children with their homework by offering them guidance. If they are about to engage in an unwise activity, they should stop them by explaining to them the harms that may be involved. In this way, they will learn from their parent\'s past experiences. Of course, their involvement should not be detrimental to the children\'s independent personality or to their confidence building.
25. Rearing of a Child
The Father:
My child! Speaking of rearing of a child, I must agree that a child is capable of being trained. If it were not so, we the parents, would not have been obligated for your upbringing.
He also is capable of improving. Many evil doers who received the right kind of advice became righteous people. And many ill-tempered accepted guidance and converted into good natured gentle individuals. So, in this manner, it is only wise for parents to offer their good advice to their children whenever they note the later are starting to misbehave or the weaken their religious beliefs. Not by beating them up or by putting them under material pressure, or by kicking them out of the house. Rather, by offering advice or by having a mutually trusted individual talk to them and give them guidance. Furthermore, in a sympathetic way, they should pray to Allah that the child be corrected. they should rest assured that he will then be guided.
A man named Dawood (David) went to Imam Musa al-Kazim (as) complaining about his own son that he had wasted a large amount of his money. The Imam said to him:
"Try to correct your child. And know that compared to the blessings of having a child, one hundred thousand Dirhams (dinars) are nothing."
- Wafi, part XII, p. 211
The Child:
As you just mentioned, the best way to rehabilitate a child and bring him back to doing good deeds again, is by telling him the solutions in a soft voice and in a respectable manner. One should avoid harsh words so the child would feel that all that is being said is well intended and is only for his welfare and that the purpose is to change his course to the right path in life.
26. Importance of Mother\'s Rights
The Father:
My child ! please be aware that the rights of mothers are more important than that of the father. An individual once asked the Holy prophet (p.b.u.h) "To whom should I be kindest?" He replied: "Your mother." Then he asked: "After her, to whom" He again said: Your Mother". The man asked the same question for the third time. The reply was the same, Your Mother". And he repeated his question for the fourth time, the Holy Prophet (p.b.u.h.) answered him "Your Mother."
- Usul Kafi, New Edition Tehran, Vol. II p. 159
Again a man asks the Holy Prophet (p.b.u.h.) about being kind to parents. In reply for three times, he said: "Your mother": and only then he said " Your father."
- Usul Kafi, New Edition Tehran, Vol. II P. 162
Perhaps there are two reasons for this importance: (A) Motherly affection, and (B) Mother\'s influence on the child\'s character.
26.1 A. Motherly Affection:
It is the mother who suffers more pain in taking care and in protection of the child. She nourishes and brings up the child in her love filled lap until she delivers him to the society. One would be quite astounded to realize what a mother does for her child. Only then, one would agree that none would match a mother. Not even an affectionate maid or babysitter. Suppose a maid or a babysitter is able to offer the services, they do so in return of a wage, not merely for the affection to the child.
26.2 B. Mother\'s Influence on the Child\'s Character:
The mother lays the basic foundation of the child\'s bahaviour and character. As through her mild she provides nourishment for the body, through her teachings, she strengthens his spirit. Consequently, the child inherits his mother\'s mannerism, habits and other characters since early infancy and will keep them throughout his life. Finally, the child\'s happiness depends on the way he is reared by his mother.
The Holy Prophet (p.b.u.h) says:
"Do not select stupid women or women with visual important for nursing your children because milk affects character."
- Wafi, part XII, p. 27
Imam Ali (a.s.) says:
"Be careful as to who nurse your children since they will grow up with same milk."
- Wafi, Part XII,PP. 27-27
He also says:
"No milk is more blessed for a child than that of his own mother."
- Wafi, Part XII, pp. 27-28
Imam Baqir1 (a.s.) says:
"Choose good natured women for nursing your children and avoid the evil one because milk transfers character."
- Wafi, Part XII,pp.27-28
Samuel Smiles says:
"Those who swing children\'s cradles are more influential than those who run the government."
- The Book of Ethics, Part 1, pp. 38-48
"Rearing of a child begins at the time of his first smile."
- The Book of Ethics, Part 1, pp. 38-48
"Infancy is like a mirror. It reflects whatever is placed in front of it."
- The Book of Ethics, Part 1, pp. 38-48
"The model constantly present in front of the child is his mother"
- The Book of Ethics, Part 1, pp. 38-48
"Mother has far more influence on the child than does his father."
- The Book of Ethics, Part, pp. 40-54
An Ancient Greek once said:
"If you put your slave in charge of rearing your child, soon you will have two slaves."
- The Book of Ethics, Part, pp. 40-54
George Herbert says:
"One good natured mother is worth one hundred teachers."
- The Book of Ethics, Part, pp. 40-54
John Randolph, the will known American politician says:
"Only one thing saved me from becoming atheistic. That was the thoughts of the moments when my mother in her death bd took my hands and placed me on her lap and made me repeat after herm her belief in the Lord."
- The Book of Ethics, Part, pp. 40-54
It has been said that:
"A good mother is nature\'s masterpieces."
- The Book of Ethics, Part, pp. 40-54
Napoleon Bonaparte used to say:
"A child\'s good and bad behaviour always depends upon that of his mother."
- The Book of Ethics, Part, pp. 40-54
Adams, the American President, says:
"During infancy, I had the great blessing anyone could have. That, having a mother who was capable of raising a family in an excellent instructions from her. If there are any shortcomings and deviations in my life, it is of my own fault and it has nothing to do with her"
- The Book of Ethics, Part, pp. 40-54
Joseph Demister, after discussing the inventions and art works produced by some famous men, continues that:
"It is true that women have produced no such things, but what they have done is far more important than all these works because it is women who have raised such pious and industrious men."
- The Book of Ethics, Part, pp. 40-54
He throughout his works, refers to his mother with love and respect. In one instance, he says:
"Good natured mother was a heavenly angel who was bestowed a human body temporarily by God."
- The Book of Ethics, Part, pp. 40-54
Goethe had a great affection and love for his mother. About her he says: "My mother had excellent qualities for living."
- The Book of Ethics, Part, pp. 40-54
And when he was in Frankfurt, he would meet with all people who had in any way been kind to his mother and would thank them for that.
Samuel Johnson talks with extreme respect about his mother.
"She was a wise and well educated woman who enforced religious sentiments in him since early childhood. And in appreciation, he, with his small income, would provide all kinds of conveniences for her."
- The Book of Ethics, and Editions, Part 1, pp. 50-54
The Child:
I admit that the rights of mothers are extremely important. That is why to mother, I say " I shall never forget about your contribution as my mother, I have read that Heaven is under the footsteps of mothers like you and happiness comes through being obedient to you. I consider that a big mistake on my part if I am not a decent and worthy child, for you. And a life in which I do not fulfill my obligations to you would be a miserable life."
I am certain that you will be happy with me even if I am not good to you. And no matter how nasty I am. you will forgive me. Your being happy with me, and your forgiveness is enough to make me happy in life on this earth and to save me forever from Allah\'s wrath on the Day of Judgment.
Sayyid Muhammad Taqi Hakim
Imam reza network

Rights of the Relatives and Friends

Merits of the Relatives
Relatives are the family to whom one belongs. Man's relatives are the most similar, affectionate, and helpful. Describing the relatives, Amir ul-Mu'minin (a) said:
"Man, though wealthy, cannot dispense with his clan. He is in need for their defending him with hands and tongues. They are one's greatest backers, best reuniters, and most affectionate when a misfortune befalls." 499
The best relatives are those who love, sympathize, and cooperate with one another for achieving their goals and interests. For its elevated social rank and great influence on reforming the Islamic society, the Islamic Sharia has paid the greatest attention to the family affairs.
Regard of Relatives
The leading moral principles on which the Islamic Sharia has imposed and confirmed is the regard of relatives by means of showing kindness, rendering material aid, protecting against misfortunes, and participating in sorrow and joy:
The Prophet (s) said: "I advise every present and absent individual of my umma, including those who are in their fathers' spines and mothers' wombs up to the Day of Resurrection-I advise all these to regard their relatives, even if the way to them takes one hundred year walking. Regard of the relatives is part of the religion." 500
"He who is pleased if Allah adds to his age and increases his sustenance must regard his relatives. On the Day of Resurrection, the family relation will say with glib accent: O Lord, regard him who regarded his relatives and disregard him who disregarded his relatives." 501
"Warrant for me one and I warrant for you four: warrant for me that you regard your relatives and I warrant for you that Allah will love you, increase your sustenance, add to your age, and take you to the promised Paradise." 502
Imam al-Baqir (a) said: "Regard of the relatives purifies the deeds, increases the wealth, repels misfortunes, makes the Judgment easier, and postpones the deadline of life." 503
Imam as-Sadiq (a) said: "We do not know anything that adds to the age like regard of the relatives. It happens that a man whose age is decided to be three years may add to it thirty years if he regards his relatives. Hence, his age become thirty-three. A man whose age is decided to be thirty-three years may decrease to three years if he disregards his relatives." 504
"Regard your relatives even by serving them a drink of water. The best way of regarding the relatives is to save them from harm. Regard of relatives surely postpones the deadline of life and endears to the family members." 505
"Regard of the relatives and charity make the Judgment -on the Day of Resurrection- easier and protect against committing sins. Hence, you are advised of regarding your relatives and doing charity even by saying nice salaams and responding others' salutations." 506
Imam as-Sadiq (a) narrated that, once, a man said to the Prophet (s): "God's Messenger, my relatives have rallied against me, disregarded me, and reviled at me. Should I disavow them?" The Prophet (s) answered: "If you do, Allah will disavow all of you." He wondered: "How should I do, then?" The Prophet (s) instructed: "You should regard those who disregarded you, give those who deprived you (of their endowments), and pardon those who wronged you. If you do it, Allah will support you against them." 507
A family contains individuals of various standings. There is the rich and the poor, the strong and the weak, and the celebrity and the ignoble. Except by means of solidarity and mutual sympathy, a family cannot achieve might and luxury and cannot face the life problems with steadfastness.
In his last hours, Aktham ibn Saifi; the famous wise man, summoned his sons, collected a group of sticks, and asked each of them to break it. None could break that group. He then gave a single stick to each of them to break. They could break easily. Commenting on this situation, he said to them: "Like these sticks, always be together so that you cannot be broken."
Disregard of the Relatives
Disregard of the relatives stands for any word or deed that oppresses the relatives, such as revilement, backbiting, alienation, and deprivation of feelings of sympathy. According to the Islamic Sharia, it is a grand sin threatened with punishment:
"If you ignore the commands of Allah would you then also spread evil in the land and sever the ties of kinship? (47:22)."
"Those who break their established covenant with Him and the relations He has commanded to be kept and spread evil in the land are the ones who lose a great deal. (2:27)"
The Prophet (s) said: "Four matters are the quickest in punishment: to recompense the favor with mistreatment, to trespass him who does not show hostility, to break the faith of the party who keeps up his faith, and to rupture the relations with the relatives who regard you properly." 508
Imam al-Baqir (a) said that the following statements are recorded in Ali's book: "The bearers of three ill manners will not die before they suffer the consequence of them: oppression, disregard of the relatives, and perjury against Allah. The reward of regard of the relatives is the most hastened. Even the sinful people will be enriched and wealthy when they regard each other (by means of good mutual relations). Perjury and disregard of the relatives change countries into deserted wastelands and cut off the progeny." 509
One of the companions narrated that he, once, told Imam as-Sadiq (a) that his brothers and cousins had dismissed him from his house and that they would beat him if he disputed with them.
Imam as-Sadiq (a) said to him: "Be patient. Allah will surely relieve you." The man was sufficed with these words; hence, he left.
In the year 131, people were affected by plague, and the man's brothers and cousins were within its victims. When the man visited Imam as-Sadiq (a), he asked him about their manners. He told of their death. The Imam (a) said: "That was certainly the punishment for what they had done to you when they disregarded their relative. Do you wish were they alive even if they would mistreat you?" The man answered: "Yes, I do." 510
· Shuaib al-Aqarqoufi narrated that Ya'qoub al-Maghzili, once, visited Imam al-Kadhim (a) who said to him: "Ya'qoub, you and your friend were engaged in disagreement in a place yesterday, and you reviled at each other. My fathers' and my religion does not accept such deeds. We, likewise, do not order any of such ethics. Hence, you should fear Allah alone. Death will separate you from your friend who will die during his journey before he arrives in his town. You will be sorry for your revilement at him. Because you have disregarded each other, Allah will cut off your ages."
The man asked: "What about my time of death?"
The Imam answered: "Because you regarded your aunt, twenty years were added to your age." (Shuaib commented) After some time, the man told me that his friend had died during his journey.
511
RIGHTS OF FRIENDS
Merits of Friends
Man has longed for making friendships so that he can obtain individuals supporting him, alleviating his troubles, and sharing in his sorrow and joy.
Amir ul-Mu'minin (a) said: "Try to have as many as possible true friends, for they are the supplies in joy and the shelters in misfortunes." 512
Imam as-Sadiq (a) said: "A friend occupies a great position to the degree that even the inhabitants of Hell will seek his help before the relatives. In this regard, Allah, conveying the words of the inhabitants of Hell, says: 'so, we have no intercessors, nor a true friend. (26:100-1)'"
A wise man said: "The true friends are the most favorable gain in this world. They are adornment in luxury, support in misfortune, and aid for acquiring good living and good deeds."
As a wise man was asked whether he prefers his brother or friend, he answered: "I prefer my brother when he is a friend of mine."
Reality of Friendship
Some people may think that the true friend is the one who treats them courteously and bright-facedly, but if such one is tested, his falsity is proved. Old and modern writers have gone on complaining about friends' alienations in spite of the love that is born for them. This is because of:
(1) The ignorance of the reality of friendship and the incapability of making distinction between the true and false friends, or
(2) Most of the friends are characterized by common social weak points, such as changeableness and disloyalty.
Amir ul-Mu'minin (a) said: "There are two classes of friends: friends of confidence and friends of grimace. The friends of confidence represent the hand, the wing, the family, and the wealth. Regarding your relation with the friends of confidence, you should offer your wealth and body to them, act with sincerity towards him who acts with sincerity towards them, antagonize him who antagonizes them, conceal their secrets and flaws, and publicize their nice qualities… You should know that friends of confidence are as rare as red sulfur. Friends of grimace are those from whom you can gain pleasure; therefore, you should not prevent them from gaining pleasure through you. Do not expect anything more from them. As long as they show you good humor and good wording, you must show them the same." 513
Imam as-Sadiq (a) said: "Friendship is nil unless its limits are kept. He who does not keep these limits should not be regarded as friend. The first limit is that the inner self and the appearance should be identical. The second limit is that the friend should regard your goodness as his goodness and your evil as his evil. The third limit of friendship is that a position or fortunes should not change the relation with the friends. The fourth limit is that the friend should not deprive his friend of anything that he is capable of doing. The fifth limit -which is the most comprehensive-, is that the friend should never leave his friend alone in calamities." 514
Friends' Selection
The characteristics of friends move between them very quickly. The bad, however, move in greater speed. It frequently happens that well-behaved individuals have gone astray because of the influence of their bad friends. So, it is important for every man of reason to choose friends that are characterized by good mannerism and behavior.
The Ideal Friend
The first characteristic of the ideal friend is intelligence. In fact, the companionship of the foolish is vicious and malicious because the foolish injures his friend when he intends to benefit him: Amir ul-Mu'minin (a) said: "The foolish does not advise you of good and is not expected to save you from any problem even if he does his best. Moreover, he may harm you as he intends to benefit you. His death is better than his life, his silence is better than his words, and his remoteness is better than his closeness." 515
Friends must be characterized by faith, uprightness, and well mannerism. Friends who are empty of such traits are insignificant since they are anticipated to mislead their associates:
"It will be a hard day for the unbelievers. It will be a day when the unjust will bite their fingers, (regretfully) saying, "Would that we had followed the path of the Messengers. Woe to us! Would that we had not been friends with so and so. He led me away from the true guidance after it had come to us. Satan is a traitor to people." (25:27-9)"
The Prophet (s) said: "Man imitates his friends. Hence, you must consider them whom you want to befriend." 516
Amir ul-Mu'minin (a) said: "To sit with the evils causes mistrust in the good. To sit with the good attaches the evils to the good. The sinful ones' sitting with the good ones attaches the sinful ones to the good ones. If you cannot discern the belief of somebody, you should investigate his associates. If they are following the right creed, he will inevitably be on the right creed. If they are not, he then has no share in the religion of Allah. The Prophet (s) used to say: He who believes in Allah and the Final Day should not fraternize with any disbeliever or associate with any sinful. He whoever fraternizes with a disbeliever or associates with a sinful one is certainly regarded as disbeliever and sinful." 517
Imam al-Baqir (a) said: My father Ali ibn al-Hussein, once, advised me: 'O son, do not associate, talk, or accompany five classes of people.' 'Who are they, father?' asked I, and he (a) answered: 'Beware of associating with the liar, for he is as same as mirage: he shows you the near as remote and shows you the remote as near. Beware of associating with the sinful, for he will disappoint you for a single bite or even something less valuable. Beware of associating with the stingy, for he will let you down when you are in urgent need of his property. Beware of associating the foolish, for he harms you when he intends to do you favor. Beware of associating with the disregardful of his relatives, for I found him cursed in the Book of Allah.' 518
Friends should exchange expressive desires of affection and fraternity so that their handle of friendship will be firmer. But if such tendencies fade away, the relation will be enfeebled, and the alienated party will expose himself to criticism and revulsion.
Amir ul-Mu'minin (a) said: "To alienate the one who desires for making friendship with you is diminution of reason, and to desire for him who does not want you is humility." 519
Standards of Love
Aspects of love may be confused among people in general and friends in particular. Suspect may creep into the relations of friendship. Solving this problem, the Ahl ul-Bayt (a) identified definite mental standards that reveal the actual feelings and hiddens.
Imam as-Sadiq (a) answered the man who asked him how he would realize the real feelings of those who claim bearing love towards him: "You should test your heart. If you really love him, he will really love you." 520
Imam al-Baqir narrated that, while he was dying, Amir ul-Mu'minin (a) gathered al-Hasan, al-Hussein, Mohammed ibn al-Hanafiyya, and the other sons and commanded them: "… Sons, you should associate with people in such a way that they will long for you when you are absent and will weep for you when you depart this life. Sons, hearts are well-mobilized troops; they recognize each other by means of amiability as well as hatred. Hence, you should expect good from the one whom you love without seeing any good from him. Likewise, you should beware of the one whom you dislike although you have not seen any ill behavior from him." 521
Friendship between Ebb and Flow
"Which is better: to have many friends or to be friendless?"
Answering this question, people of reason have had various opinions. Anticipating the pleasures of sociability and benefits of solidarity, some people have preferred having many friends to being friendless. Others, however, have opted for the opposite, claiming the many problems of friendship that originate hatred an enmity.
In fact, the question has nothing to do with the number of friends. It is related to the traits of nobility and sincerity that friends must bear. However, the noble, sincere friends are, unfortunately, very few. A single sincere friend is of course better than thousand insincere ones. In this regard, Alexander said: "He who has many friends arbitrarily is as same as him who has many stones, and he who has few, but selective, friends is as same as him who has selective pearls."
Rights of Friends
1. Material Care
It is incumbent to help the friend who suffers an economical crisis. This is in fact one of the obligatory rights of friendship and one of the proofs of loyalty. God, in the holy Quran, praises some peoples who showed altruism:
"They give preference to them over themselves - even concerning the things that they themselves urgently need. (59:9)."
Imam al-Kadhim (a), once, asked one of his close companions: "How do you behave concerning your mutual association and relief?" The man answered: "We are in the best manner in this regard."
The Imam (a) asked: "Are you pleased when one of your needy associates come to your shop or house to take that which they need?" The man answered: "No, we are not."
The Imam (a) commented: "Now, you are not behaving as I want you to do in this regard." 522
· Abu Ismaeel narrated that he told Imam al-Baqir (a) that numbers of the Shia were great. The Imam (a) said: "Do the rich ones among them act with kindness toward the poor, the good-doers overlook the evildoers, and they help each other?" I answered: "No, they do not." The Imam (a) commented: "They are not Shia. The true Shia are only those who do these acts." 523
Al-Waqidi related the following story:
The Eid day was about to come while I had no single dirham in possession. My wife, noticing this manner, asked me to do something since our children would be very depressed if they saw the other children with new clothes. Hence, I had to send a letter to my Hashemite friend asking him for help. He therefore sent me a bag of one thousand dirhams. As soon as I received them, another friend of mine sent me a letter complaining about neediness. I had to send him that very bag. Because I was embarrassed to see my wife, I spent that night in the mosque. The next morning, I went home and told her of the story. She did not blame me for so. In fact, she praised me for such a doing.
After a while, my Hashemite friend came to me bearing the very bag of one thousand dirhams. He asked me to tell him the truth; therefore, I told the whole story. He said: "When I received your letter, I had nothing at all but that bag. Nevertheless, I sent it to you. I, then, wrote a letter to our friend asking for help, and he sent me the very bag. Hence, we may distribute that sum among us."
This story was told before al-Ma'mun -the Abbasid caliph- who summoned me and gave seven thousand dirhams. The share of each of us was two thousand, and my wife was given one thousand.
2. Moral Care
Mental crises and misfortunes may befall some people who, in such cases, become in urgent need for aid and relief. The loyal friends are the first people who must hurry in providing such help by means of words and authorities. This is in fact the true standard of love and the distinctive mark between genuine and false friends.
Amir ul-Mu'minin (a) said: "The true friend is only he who regards his friend in three situations: ordeal, absence, and death." 524
3. Excusation
Like all people, friends, even if they enjoy the highest ranks of mannerism, are subjects to erring. Therefore, one must overlook and excuse so long as one trust their love and loyalty. Such overlooking will perpetuate the relation of friendship since excessive criticism leads to reluctance.
Amir ul-Mu'minin said: "Bear yourself towards your brother in such a way that if he disregards kinship, you keep to it; when he turns away, be kind to him and draw near to him; when he withholds spend for him; when he goes away approach him; when he is harsh be lenient; when he commits wrong think of (his) excuse for it, so much as though you are a slave of him and he is the benevolent master over you. But take care that this should not be done inappropriately, and that you should not behave so with an undeserving person. Do not take the enemy of your friend as a friend because you will thus antagonize your friend. Never use trickery. It is the manner of the evil ones. Give true advice to your brother, be it good or bitter. Help your brother in any case, and go with him wherever he goes, and never retaliate him even if he throws dust in your mouth. Prevail your enemy by doing favor to him. This is more successful. You will save yourself from people by good manners and swallowing the anger. I did not find a sweeter thing than swallowing one's anger in the end, and nothing more pleasant in consequence. Never suspect in your brother and never leave him without blaming. Be lenient to him who is harsh to you for it is likely that he will shortly become lenient to you. Rupture of relations is very ugly. What an ugly thing is the alienation after brotherhood, enmity after affection, betraying those who trust you, disappointing those who expect your good, and cheating those who confide in you!
If you intend to cut yourself off from a friend, leave some scope for him from your side by which he may resume friendship if it so occurs to him some day. If anyone has a good idea about you prove it to be true. Do not disregard the interests of your brother depending upon your terms with him, for he is not your brother if you disregard his interests. Your family should not become the most miserable people because of you. Do not lean towards him who turns away from you. Do not turn away from him who leans towards you when he deserves association. Your brother should not be firmer in his disregard of kinship than you in paying regard to it. You should exceed in doing good to him than is evil to you, giving to him than is withholding, and favoring him than is ceasing. Do not feel too much the oppression of a person who oppresses you, because he is only busy in harming himself and benefiting you. The reward of him who pleases you is not that you displease him. Livelihood is of two kinds -a livelihood that you seek and a livelihood that seeks you, which is such that if you do not reach it, it will come to you." 525
Imam al-Hasan (a) said to one of his sons: "O son, do not befriend anyone before you know his means and sources. When you try him and please to associate with him, you should then befriend him on bases of pardoning his faults and consoling him in misfortunes." 526
It is recommended to neglect the friend's offense so as to show trust in him. This will certainly cause the offensive friend to admire his friend and try to keep good relations with him. It is also required to accept the friend's apologies without strictness or obstinacy so as to achieve the high moral standard.
Gentle reproof is recommended in this regard, because negligence of reproof may make the friend feel his friend's negligence or hidden rage. Unless it is characterized by gentleness and sensation, reproof is useless and unappealing. Excessive reproof may lead to the friend's alienation and dissatisfaction.
"Only through the Divine Mercy have you (Muhammad) been able to deal with your followers so gently. If you had been stern and hardhearted, they would all have deserted you a long time ago. Forgive them and ask Allah to forgive (their sins) and consult with them in certain matters. But, when you reach a decision, trust Allah. Allah loves those who trust Him. (3:159)"
"And not alike are the good and the evil. Repel (evil) with what is best, when lo! He between whom and you was enmity would be as if he were a warm friend. And none are made to receive it but those who are patient, and none are made to receive it but those who have a mighty good fortune. (41:34-5)"
The Prophet (s) said: "In the same way as He has ordered me of performing the religious duties, my Lord has ordered me to treat people courteously." 527
"The most intelligent are the most courteous with people." 528
It is worth mentioning that within the strong factors of prosperity of friendly relations is that each party should avoid giving credence to the backbiters and talebearers who, according to the description of the Prophet (s), are the evilest of people.
Moderation with Friends
It is wise to choose moderation in dealing with friends. Excessive love and confidence in friends are unacceptable since it happens that a friend may change into an enemy and use the secrets that he had shown as weapons.
Imam Ali (a) said: "When you cherish someone you should cherish him moderately for he may be your enemy someday, and when you hate someone you should hate him moderately for he may be your friend someday." 529
Imam as-Sadiq (a): "The secrets that you must show before your friends are only those through which your enemies cannot harm you, for a friend may change into an enemy."
RIGHTS OF NEIGHBORHOOD
Cooperation and Mutual sympathy
Islam has used all means for enjoining Muslims to cooperate and sympathize with each other so that they will be an ideal nation able of achieving its aims and defending its individuals against dangers. Islam has also worked diligently for planting such noble concepts in Muslims' mentalities so as to be powerful bearing the feelings of love and fraternity:
"Muhammad is the Messenger of Allah and those with him are stern to the disbelievers yet kind among themselves. (48:29)."
"Cooperate with each other in righteousness and piety, not in sin and hostility. (5:2)"
Within the aspects of cooperation and mutual sympathy is good neighborhood on which Islam has stressed for sake of changing neighbors into a united group exchanging feelings of kindness and cooperating for gaining benefits and preventing dangers:
"Worship Allah and consider no one equal to Him. Be kind to your parents, relatives, orphans, the destitute, your near and distant neighbors, your companions, your mates, wayfarers, and your slaves. (4:36)"
The Prophet (s) said: "Forty houses from the front, the back, the right, and the left are neighbors." 530
"The Archangel Gabriel continued in instructing me to keep the neighbor so importunately that I thought the neighbor will be given a share of the heritage." 531
"Good neighborhood constructs the countries and postpones the deadline of ages." 532
"He that passes a single night with satiation while his neighbor is hungry has not believed in me. On the Day of Resurrection, Allah will not regard the inhabitants of a town one of whose individual passes a night with hunger." 533
Imam as-Sadiq (a) said: "He that violates neighborhood is not one of us." 534
Imam as-Sadiq (a) narrated: When he lost his second son, Benjamin, Prophet Jacob supplicated to the Lord: "O Lord, is it not time to have Your mercy upon me? You have taken my sight and taken my sons away from me." Hence, Allah revealed to him: "Even if I cause them dead, I will certainly give them new life so as to gather you all in one situation. But, you should remember that ewe, which you slaughtered, fried, and ate, while you did not give anything of it to your neighbor who was observing fasting."
After that, Prophet Jacob used to call his neighbors, including those who lived more than one mile away from him, to every meal he would make. 535
Rights of Neighbors
Neighbor must be treated with kindness and courtesy, such as greeting him, visiting him during ailment, congratulating him in joys, consoling him in sorrows, casting the eyes down against his harem, overlooking his flaws, abstaining from harming him, aiding him if he his needy, borrowing him the household tools, and advising him when he goes astray from the right path.
It is related that one of the neighbors of Abu Dalaf, in Baghdad, had to sell his house because of debts and crises that had befallen him. 'I sell it with one thousand dinars,' he said to the purchasers. 'But the real value of your house is only five hundred dinars,' they said. 'This is true,' he asserted, 'but the neighborhood of Abu Dalaf is the other five hundred dirhams.'
When Abu Dalaf heard this story, he defrayed the debts of his neighbor and aided him so as to save him from selling his house.
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Human Rights From the Viewpoint of Islam

The following article taken from the famous book entitled Risalat al-Hoqouq or the Treatise of Human Rights as dictated to one of his disciples by Imam Zain al-Abedin (PBUH), the 4th Infallible Successor of Prophet Mohammad (blessings of God upon him and his progeny).
The term ‘Rights' is the plural of right, which when used in singular form has a different meaning. ‘Rights' is a way of behaviour that defines one's respect for fellow humans that others are also duty bound to observe. The most important characteristic of human rights is that it is a must and not the outcome of others' favors. Every one of us has rights, and even our own bodily parts have rights of their own, which we ought to observe. According to Imam Zain al-Abedin (PBUH) the rights that the All-Merciful God has granted us bestows covers our entire life, for whatever we possess is from the Wise and Omnipotent Creator. If we can move, talk, see, hear or associate with others, these are all divine favors and for each of these blessings we have a right that should be observed. Each right, however, insignificant in the eyes of the individual, has its own important status. The 4th Imam says the right of the Almighty upon, His humble creatures, is the most important one. Accordingly, whenever a right of a fellow human is violated, one has to ask the forgiveness of God, in addition to request from pardon from the person wronged. For instance, one who accuses another for no fault or speaks ill of him, has to apologize to that person since his right of respect has been violated. This does not mean that if the wronged person forgives, the matter is resolved. No, we should simultaneously beseech God for forgiveness as well, since we had disobeyed God by wronging a fellow human. Imam Zain al-Abedin (PBUH) defines in a beautiful and rational manner that the ignoring of the rights of a person is tantamount to violation of the rights of God, Who is the source of all good, and Who so wisely defined our respective rights.
The point worth noting is that without proper cognizance and consciousness of God, Who is nearer to us than our jugular vein, one cannot have a proper understanding of fellow humans and cannot claim to have found the path of perfection. In this regard, verse 16 of Surah Qaaf, reads: "We are nearer to him than his life-vein." And in part of verse 24 of Surah Anfaal, God assures man, saying: "And know that Allah intervenes between man and his heart." The All-Merciful God is fully aware of the needs of His creatures. In view of this fact, He has defined to us the paths leading to perfection as well as the pitfalls that plunge us into the abyss of doom and self-destruction.
It is rather unfortunate that in many cases, human beings ignore God and the wisdom of religious teachings by hopelessly resigning themselves to the fluctuations of life on the presumption of fate and fortune. However, this immersion in worldly fails to satisfy the spirit of man or his own efforts since this sort of attitude to life is actually against innate human nature. The state of affairs of the modern world, with all its scientific and technological progress and the comforts and amenities of life, is testimony to the fact that the soul of the man remains restless and without attaining his quest for tranquility. Decades of Godless capitalism, as well as socialism, communism, and secularism, have failed to salvage human societies. These facts are making the modern man realize that in order to stop his further straying from the truth, he has to turn to morals, religious teachings, and most important of all, the words of Divine Revelation, as preached by Prophets and saints, especially the Last and Greatest of all Divine Messengers, Prophet Mohammad (blessings of God upon him and his progeny).
In this regard, we find in the Risalat al-Hoqouq or the Treatise on Human rights, how beautifully the Prophet's 4th Infallible Successor turns the attention of man to the rights of God upon human beings, which also includes the rights of our own bodily parts upon ourselves. For instance, the head, the eyes, the ears, the limbs, and all other organs, have their own respective rights upon ourselves, which we are duty bound to observe. In other words, if we ignore or violate the rights of our own bodily parts, we cannot claim to have observed the rights of others, or the rights of God, since by misusing these organs, we are not just harming others, but destroying our own self. Imam Zain al-Abedin (PBUH) also lists the rights that a person is obliged to observe in regards to his parents, family members, neighbors, relatives, leaders, and the other people of the society, in order to attain tranquility of heart and salvation of the self.
In the Treatise on Human Rights, we come across this passage of the Imam, which reads:
"Therefore happy is he whom God aids in the rights which He has made incumbent upon him and whom He gives success therein and points in the proper direction."
As we said last week and the week before, in Islam, human rights and social issues are not unconnected from all other rights, and neither are they mere codes without practical purposes. As a matter of fact, unlike the charters and constitutions of international bodies that are either misused or remain impractical because of control by vested interests, the laws of Islam and the rights defined by God are rational, practical and easy to observe. This is because, in Islam a human being is dignified, and his greatness does not depend on the number of rights, but in his sense of duty in accepting responsibilities and fulfilling his commitments. For, whenever responsibility is in proportion to a person's capabilities and talents, it plays a great role in his growth and perfection.
Unfortunately, in the modern world, sociologists and legislators go to great lengths in discussing laws and what they call human rights, but their greatest flaw is negligence of spiritual aspects of human rights and the growth and development of the innate humanitarian spirit. Man has been created by God as a multisided being, whose powers of intellect and speech make him capable of not just mastering science, technology and other fields, but also of developing and perfecting his spiritual qualities and the innate humanitarian soul. In this regard, we read in Risalat al-Hoqouq or the Treatise on Human Rights of the Prophet's 4th Infallible Successor, Imam Zain al-Abedin (PBUH):
"The greatest right of God upon you is that you worship Him without associating anything with Him. When you do that with sincerity, He has made it binding upon Himself to give you sufficiency in the affair of this world and the next."
Thus the Imam considers some of the rights of God to be superior to other rights, and the greatest right of God upon man is to obey the laws of the All-Wise Creator. In other words, polytheism is mere conjecture and nothing but the wild imagination of a warped mind in view of the fact that God is One and Only without having any associates or partners. This means those who worship other than God are actually relying on unrealities and trying to build their faith on flimsy foundations. A beautiful definition is given in this regard by verse 31 of Surah Hajj of the Holy Qur'an, which says:
"Being upright for Allah, not associating aught with Him, and whoever associates (others) with Allah, it is as though he had fallen from on high, then the birds snatch him away or the wind carried him off to a far-distant place."
Thus the disbeliever is doomed, and it is only monotheism or turning to the One and Only God with a purified and sincere heart for observing His commandments that salvages both the human body and the human soul.
The true believer is sure that God the Omnipresent, is Unique, Incomparable, without any resemblance to anything, and without any form, shape or place. God is also needless of His creatures, while we human beings, as well as all other creatures, are in need of each other, and in need of him. God is aware of everything including thoughts that flash across our mind. Thus we have to turn to Him, the All-Merciful, the All-Loving, and the All-Wise, Who defined for us our rights and Who is the source of virtue and perfection. It now becomes clear to us why the Prophets focused on the Oneness of God as the fundamental article of faith, since it is only monotheism that instills in human beings and human societies humanitarian aspects and regard for human rights. On the other hands, polytheism, agnosticism, doubt, disbelief, and any other form of deviation, whatever the claim to charters, codes, and constitutions, leads to trampling and violation of human rights and self-destruction. Imam Zain al-Abedin (PBUH) reminds us in this regard that once a person gains the proper cognizance and consciousness of God and submits to Him with all his heart, the Almighty saves him from evil and all that is harmful to his soul and salvation.
It is worth recalling that Martyr Ayatollah Morteza Motahharri has written in one of his works that whenever a human being focuses solely on his material life and is engrossed in the adornment of his body, he has in fact completely forgotten himself.
According to the famous Persian poet, Jalaleddin Mohammad Mowlavi-Roumi, an unmindful person could be likened to the one who, without realizing, is building a house on a land that does not belong to him, and once he plans to move into this house, he suddenly he realizes that he had built this house on a plot not belonging to him while his own piece of land is lying barren and in a state of ruin.
Now we take up the topic of self-awareness or self-cognizance, which is essential for man to discover his/her own potential in order to distinguish right from wrong, and accordingly develop positive characteristics by overcoming negative tendencies.
Modern psychology has been able to confirm the Islamic viewpoint that man himself is not aware of the major part of his characteristics, and this results in self-contradictory or negative behaviour. For instance, when faced with a social problem, he sometimes resorts to an evil behavior, which he had not thought of before. The point is that if he was better cognizant of his own self, he would not have responded in such a negative way. Thus, self-awareness means the maximum cognizance of one's own self and innate characteristics by suppressing evil desires. In other words, a faithful person acts according to the famous hadith that says whoever knows himself, knows God. Hence, the human being, who is made up of body and spirit, ought to be fully aware of his innate characteristics. This is possible by keeping both the body and mind purified, which is essential is developing the intellect to distinguish the right from the wrong. To be more precise, real prosperity and access to the path of perfection depend on self-purification, because the bodily organs, in most cases, follow what the self desires. For example, our eyes follow the dictates of our mind and heart, and see things that we crave for. Thus, in view of these facts, we should try to abstain from sins and negative behaviour by keeping our thoughts and desires purified in order to save ourselves from psychological diseases. In this regard, the Prophet's first infallible successor, Imam Ali (PBUH), says psychological diseases are cured only through self-awareness. He means to say that it is essential for a believer to become better cognizant of his own self through knowledge of ethics and moralities, which strengthens the faith and saves the soul from impurities. Such a person ought to be mindful of both the benefits and the dangers, and make notes of these realities in order to take serious action in purifying his soul.
Generally whoever knows his weak points and deficiencies he or she will be successful in removing them and strengthening the faith. When a person realizes that being evil and corrupt are not in harmony with lofty human values, and that a free person is responsible for his own destiny, then such an aware and self-cognizant person will direct the soul towards moral perfection. Moreover, human dignity does not allow us to consider ourselves as worthless by trampling the rights of other fellow humans, in view of the fact that we have not been created in vain by Almighty God. Thus with self-recognition, human life becomes meaningful and ground is paved for cultivating moral virtues. In the Holy Qur'an, God emphasizes the point that the human being has been created good and purified from sins, and it is only its tendency towards evil that pollutes him. Yet, with the God-given powers of intellect and conscience, the human being is able to purify himself in order to attain salvation.
Self-recognition and purification have different ways. The most important of them is pondering. Sometimes, it is essential for us to evaluate our acts and their consequences. In this relation, psychiatrists recommend undisturbed solitude so that physical temptations do not cloud the mind. Thus, through proper evaluation of our daily actions, we can change for good our personality and life. By creating positive factors in oneself, one can adopt new values and new goals for life. Once, when Imam Zain al-Abedin (PBUH), the 4th Infallible Successor of Prophet Mohammad (blessings of God upon him and his progeny) was asked who was the most important of all, he replied: The one who does not view the entire world equal to himself. That is, he is aware of human dignity and acts properly.
In the previous article, we talked about the characteristics of the self and how human nature is capable of achieving faith and self-content by overcoming despondency and misery. Whoever protects himself from the pitfalls of carnal desires he has realized truth, and in such a case has overcome such negative tendencies as jealousy, hatred and the other moral and spiritual diseases. We also said that if one becomes indifferent towards his internal characteristics he would go astray because of spiritual disorders. In other words, the salvation of mankind is impossible without purity of character and balanced behaviour in our daily affairs. Thus, whenever, we feel the symptoms of such negative tendencies such as greed, anger, jealousy and other uncontrolled desires, we should take prompt steps to overcome these desires by purifying ourselves.
Imam Zain al-Abedin (PBUH), the 4th Infallible Successor of Prophet Mohammad (blessings of God upon him and his progeny) in his famous epistle dictated to one of his disciples and titled Risalat al-Hoqouq or The Treatise on Human Rights, considers purifying the self to be the prime duty of a Muslim. After mentioning the right of God upon man, he outlines our own rights upon ourselves as the second important set of rights, He says:
"The right of your self (nafs) against you is that you employ it in obeying God; then you deliver to your tongue its right, to your hearing its right and you seek help from God in all that."
In other words, temptations are an alien and unnatural feeling that drives mankind towards self-destruction. The more mankind surrenders to carnal desires, the more he or she becomes weak and loose, since self control has been ceded to an external power, a power that drives him or her towards destruction. On the other hand, control of the self prevents such foreign and unnatural tendencies from infiltrating our self and manifests our true human personality. When a person takes control of himself with his firm will he protects himself from dangers. Self-control is among the main objectives of religious teachings, particularly in Islam. Imam Zain al-Abedin (PBUH) cites self-building and self-reform as a right that makes human dignity flourish.
We need to know the reality of our own self and traverse the straight and unwavering path of righteousness in order to achieve high goal in life, that being with obedience to God and His commandments. This realization is the key to human prosperity. In verse 56 of Surah Zariyaat of the holy Qur'an, God Almighty says:
"And I have not created the jinn and mankind, except that they should serve Me."
In view of these facts, Imam Zain al-Abedin (PBUH) considers the greatest right of one's self as obedience to God, and this goal should not be forgotten. The modern man who is surrounded by dangerous intellectual, cultural and social storms, can only save himself and humanity by adhering to the laws of God. The Imam makes it clear that whoever realizes the goal of creation and obeys the commandments of the One and Only God, has observed his right upon himself. In other words, if someone gives priority to servitude of other than God, he has trampled humanitarian principles. Pride in posts and worldly ranks, greediness and dependence on big powers are symptoms of straying away from the path and commandments of God Almighty. If mankind turns to other than God, he has actually trampled his own right.
It is evident that mankind, in order to observe his rights is in need of tools to help him smoothly traverse the straight and unwavering path. Out own bodily organs are among these devices. God Almighty, by granting us hands, legs, tongue, eyes and ears, as well as the power of the intellect and speech, has raised the human being to the pedestal of self-esteem that ought to make us better cognizant of the purpose of creation and our own rights.
We know that in human nature the ground is paved for both happiness and misery. Whoever preserves himself from dangers and carnal desires; he has paved the way of sublimity for himself and realizes truth. Wherever truth exists, there will be no jealousy, enmity and the other moral and spiritual diseases. A man who is eager to reach the truth will never be calm unless he knows himself and move in the right path.
But if mankind becomes indifferent towards his internal characteristics, he will be led astray. For, most of all mankind is hurt by his spiritual disorders. So, the salvation of mankind is impossible without purity and balance in carnal desires. Wherever, human self is manifested in the form of greed, anger, jealousy and other uncontrolled desires, it should be purified. Imam Sajjad (PBUH) in The Treatise on Human Rights considers purifying human self to be his duty and after the right of God, expresses the right of mankind over himself as the second right and says:
"The right of your self (nafs) against you is that you employ it in obeying God; then you deliver to your tongue its right, to your hearing its right and you seek help from God in all that."
Attractions create a type of link between mankind and a foreign center and drives mankind towards it. The more mankind surrenders to his carnal desires, the more he becomes weak and loose, for, he has ceded his fate to an external power, a power which drags him this way and that way. But instead, domination over human self grows and flourishes the real personality of mankind. When a person takes the control of himself with his firm will, he can control and rid himself from dangers. Human domination over himself is among the main objectives of education in religions, particularly Islam. Imam Sajjad (PBUH) cites self-building as a right and duty so that in the daily life, the numerous gifts of the world do not absorb mankind and hurt his dignity. Therefore it is a must that a man gains his glory and thinks about it.
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A man requires knowing the reality of his own self and stepping in a right path to achieve the high goal for which he has been created. The goal is worship and obedience of God. In Verse 56 of Sourah Zariat of the holy Quran we read:
"And I have not created the jinn and the men except that they should serve Me."
Imam Sajjad considers the greatest right of oneself is obedience of God and this goal should not be forgotten, especially that the passage of the present turbulent life does not let mankind to think of the goal of creation. He has been surrounded by dangerous intellectual, cultural and social storms and we always witness new incidents which are created by the so-called civilized man. Imam Sajjad (PBUH) believes that whoever pursues the main goal of creation and worships the Great and One God, has observed his right upon himself. For, mankind gains greatness and becomes superior over the other creatures through understanding the glory of God. But if someone, regardless of this high objective, gives priority to servitude of other than God, he has trampled the truth of his humanity. Dependence on post and rank, greediness and reliance on big powers are among the proofs of worshipping other than God.
If mankind turns to other than God, he has actually ruined his own right.
It is evident that mankind, in order to observe his rights is in need of tools to help him in this path. The body members of human being are among these devices. God Almighty has wished by creating hand, leg, tongue and eyes to raise mankind to high esteem and rid himself from the world attachments.
Reference: al-shia.org

Human Rights in Islam

Delivered on the occasion of the 5th Islamic Thought Conference 29-31st January, 1997
The issue of human rights is one of the most fundamental human issues and also one of the most sensitive and controversial. During the recent decades, this problem was more political than either ethical or legal.
Although the influence of political motives, rivalries, and considerations have made difficult the correct formulation of this problem , but this should not prevent thinkers and genuine humanists from probing into this problem and ultimately obtaining a solution.
In the West, though the issue of human rights was raised by the thinkers of the post-Renaissance period, it is only since the last two hundred years or so that it became an issue of prominence among the political and social issues of the Western society and an issue of fundamental significance. Perhaps, when we examine the causes of many social changes and political upheavals, we will find the marks of its presence and its principal ideals.
During the last decades this emphasis reached its climax in the West. With the formation of the UNO after the Second World War and the subsequent drafting of the Universal Declaration of Human Rights, a concrete model came into existence as a result of this emphasis that can serve as a criterion and basis of our judgement and analysis of the ideals voiced in this regard during the last two hundred years and especially in the last few decades.
We Muslims, of course, know it very well that if the Western world and the Western civilization have paid attention to this matter in the recent centuries, Islam has dealt with it from all the various aspects many centuries back. The idea of human rights as a fundamental principle can be seen to underlie throughout Islamic teachings. And this does not need any elaboration for a Muslim audience.
That the verses of the Quran and the traditions handed down from the Prophet (SA) and the Imams of his Household (AS) , each one of them emphasizes the fundamental rights of man something which has caught the attention of men in recent years- is known to Muslims, and there is no need for the scholars to be reminded about this fact.
However, I would say , that today it is big responsibility on the shoulders of the Islamic society to make this reality known to the world , and not to allow those essential teachings of Islam to be lost in the storm of political clamor and ballyhoo. There were some questions which can be raised in this regard, and to answer them is my principal aim today.
Of course, in the course of the conference you scholars would carry on useful and profound discussions on various aspects of human rights, which will itself serve as a source of information for the Muslim world and enlighten them about the viewpoints of Islam in this regard. The first question is Whether the efforts made during the decades since the Second World War, in the name of human rights have been successful in their purpose or not. The addresses, the assemblies and the sessions held in the United Nations, and the claims made regarding human rights have they succeeded in bringing men closer to their genuine rights, or to at least the major section of the deprived humanity?
The answer to this question is not so difficult; for an observation of the present world conditions is enough to prove that these attempts have not been successful till now. A glance at the conditions of the underdeveloped societies of the world, who form the major part of the human population, is sufficient to reveal the fact that not only the major part of humanity could not achieve their true rights during the last fifty years, but the methods of encroaching upon the rights of the deprived nations have become more sophisticated and complex and more difficult of remedy.
We cannot accept the claims made by those who claim to be champions of human rights, while the bitter realities of the African and Asian nations and the hungry millions of the human race are before our eyes, and watch the constant spectacle of violation of the rights of several nations. Those who have been outspoken in advocating human rights during these last forty years, have themselves grabbed the most fundamental of human rights from the people of the Third-World countries.
It is with their connivance that certain governments and regimes that deny men their most primary rights have managed to survive. The dictators of today's world and also the despots of the last fifty years in Asia, Africa and Latin America- none of them could have established and preserved their dictatorships on their own without reliance upon the big powers. These big powers are exactly those who have coined most of the slogans concerning human rights; it is they who have brought into being the UNO, and even today the UN is at their service.
The economic poverty, hunger and loss of life in several countries of the world are of course the result of intervention, repression, usurpation on the part of the big powers. Who has caused Africa, the land of plenteous resources to see this day? Who has kept the people of Bangladesh and India for years and years under exploitation, and, despite their natural resources and great potentialities, has brought them to the point that today we hear people die of hunger in those countries? Who has plundered the wealth and resources of the Third-World countries, and has brought about hunger, poverty and misfortune for these nations, procuring sophisticated technologies and immense wealth for themselves?
We see that the organizers of the United Nations Organization and the principal drafters of the Universal Declaration of Human Rights and those who even today shamelessly claim to be the supporters of this declaration are the real authors of those misfortunes. Otherwise there is no reason as to why Africa, the land of exuberance and bounties, Latin America with its natural wealth, and the great India, and many other Third- world countries should have lagged behind and remained backward in spite of sufficient man-power and natural resources.
Today, the system of political domination of capital and power prevails in the world, and there is no doubt in it that this system of dominance of capital and power is controlled and steered by the same people who the fathers of the Declaration of Human Rights. Under their wheel of capital, power and machine we see the nations of the world being crushed and struggling helplessly. The UN is the most outstanding product of the efforts made for human rights, yet what has it done in the past for the nations of the world, and what is it doing today?
What active role could the UN play in solving the basic problems of nations and in relieving them of the calamities that befell them? In what instance did the UN emerge as a deliverer of the oppressed from the oppressor? At what point could the UN persuade the big tyrannical powers to refrain from making unjust demands? The UN has even lagged behind most of the nations in this regard.
Today, despite all those claims, we are witnesses to the Apartheid regime in South Africa and to many instances of racism and racial discrimination in the advanced countries themselves. Therefore, it is clear that the UN despite its being the most outstanding example of the endeavor for human rights, has not done anything in this regard. It has intervened in international problems in the role of a preacher or priest. The Security Council is one of the principal organs of the UN, and functions as the main decision-making body; in it the big powers have the right of veto.
That is, every decision that is taken in the UN and in the Security Council against the real agents who handicap the nations, the same agents themselves, the big powers, are able to veto it. The United Nations and its organs, agencies and organizations, whether they are cultural, economic or technical, all of them are under the influence and domination of the big powers. The US pressures over its cultural agency like the UNESCO and others are known to everyone. Since a Muslim was the chief of the UNESCO who desired to maintain his own independence as well as that of the agency, you witnessed how the US subjected the UNESCO to pressures during these last two years.
Consequently, we feel that the UN as the most significant outcome of the endeavor for human rights has proved to be an ineffectual and impotent element, which has been created as a consolation for nation that has no practical benefit. On account of the interference on the part of big powers, in cases it functions as their feudatory. We do not of course reject the UN; we believe that this organization ought to exist, and it must be reformed. We ourselves are its member.
However, what I mean to say is that after all that effort, after all that clamor and the hopes that were attached to this organization, you can see how inadequate and ineffectual this organization has remained in securing human rights in the world today. Hence, the answer to the first question has become clear. We can say that the efforts made for procuring human rights and the claims made in the name of human rights through the last several centuries and especially during the last few decades did not bear any fruit; they have failed to secure human rights.
The second question is whether, basically, these efforts had any sincerity? This question is of course historical in nature and may not have much practical value. Hence, I do not intend to discuss it at length. It suffices to mention here that, in our view, these efforts were not sincere. It is true that there were philosophers, thinkers and social reformers among the exponents of human rights, but the arena was dominated by politicians.
Even the efforts of those thinkers and reformers were taken into the service of the politicians. If, in the annals of history thinkers, sages, apostles of God, mystics and men are seen to raise the cry for rights of man, today when we behold politicians and statesmen to raise this cry vociferously, we are justified in serious doubting their sincerity. Look around and see as to who are those who plead the case of human rights . The ex-president of the US projected himself as the defender of human rights during his election campaign, and won the election on account of it.
In the beginning, from some of the speeches he made and steps that he took, it appeared as if he was serious in his intention; but we have seen that ultimately he stood by the cruelest, the most barbaric and tyrannical of rulers, and the most adamant opponents of human rights in this region. He supported the Shah and the tyrants of occupied Palestine and other infamous dictatorships of our days. Even now those who plead the case of human rights , the statesmen and politicians who vociferously voice their support for human rights in conferences and international forums are not more sincere than their former counterparts.
We do not find any signs of sincerity in their efforts. Those who drafted the Declaration of Human Rights, and at their fore the USA, their aim was to extend their domination and hegemony over the world of that time. Their problem was not to safeguard the rights of men, the kind of rights that they had violated during the war, They are the same people who have wiped out tens of thousands of human beings by an atom bomb. They were the same persons who in order to fight a war which had nothing to do with the Asian and African nations had recruited the majority of soldiers from India, Algeria and other African and non-European countries.
We do not believe that Roosevelt, Churchill and Stalin and their like had the smallest consideration for human rights in the true sense of the word and were sincere in forming the United Nations and drafting the Universal Declaration of human Rights. Accordingly, the answer to the second question is also clear: No! We do not believe that the efforts made by the politicians and the most vocal advocates of human rights were sincere at all. The third question, which is the most basic of them all, is, what was the reason for the failure of these attempts?
This is the point to which more attention should be paid, and I shall discuss it briefly here. I believe it is the most basic point, because whatever has presented in the name of human rights is done within the framework of a defective and crooked system, a system of dominance which is repressive and tyrannical. Those who have created the UN and have drafted the Universal Declaration of human rights, and those who most vehemently and vociferously plead for it today, regrettably the majority of them are statesmen and politicians who believe in the system of dominance and have accepted it. The system of dominance means that a group of men dominates and should dominate another group of men .
The system of dominance is backed by the culture of dominance. Today the world is divided into two groups: one is the group of those who dominate and the other is the group of the dominated. Both the groups have accepted the system of dominance, and the big powers believe that this system should be maintained. Even those who are dominated have accepted the system of dominance and have consented to its continuity.
This is the biggest flaw in the existing world situation. Those who do not accept the system of dominance are those individuals or groups who are not satisfied with the social order in their countries or with the social and political state of world affairs, and rise in revolt against this system. The revolutionary groups who revolt against the global status quo or revolutionary governments are very few in number and are constantly subjected to pressures and victimized.
The most illustrative example of it is the Islamic Republic of Iran , which has rejected domination in all its forms, and has not accepted anybody's domination. The East as well as the West are the same for it in this respect. It does not give any priority to the powerful of the world or to its rich, while making decisions. The whole world is witness to the kind of pressures it had to face during the period of the last eight years since the Islamic Republic of Iran was established.
It was subjected to political as well as military and economic pressures, and the pressures of world-wide propaganda launched against it . The cause of such pressures is clear. It was all done for the reason that the Islamic Republic has taken a clear and independent stand against the system of dominance. If some progressive governments have resisted Western and US domination, in majority of cases, there were observable signs of acceptance of and surrender to Eastern domination.
Of course, all of them are not the same in this regard. Some of them have completely surrendered themselves to the Eastern bloc and the USSR while some others show signs of independence in some cases. But if there is a government and a society that has never yielded to any pressures, it is the Islamic Republic, which has totally rejected the system of dominance.
Wherever in the world there is any pressure, high-handedness and unjust demands made upon a certain nation by a big power in the world, we have made clear our stand and have openly and bluntly expressed our definite views without any reservations. But the majority of the world's nations have accepted this system.
You can see that unfortunately the governments of the same countries which are subject to domination do not have the moral courage and guts to resist and oppose the domination of the big powers and fight them, while in our view it is quite possible. We believe that if the poor countries, the countries that have been under domination and in spite of their resources have been forced to fulfil the unjust demands made by the big powers- had they wished to stand against them, they could do so. No miracle is needed; it is sufficient that the governments should rely upon their own people.
Unfortunately, the weakness of will to resist, and more than weakness the treachery on the part of heads of some states in some cases, did not allow them to rise against the system of dominance. This system of dominance prevails over the world economy , culture, international relations and international rights. Naturally the issue of human rights has been posed within the framework of this system of dominance and developed in the background of this system and its outlook.
As a result the very persons who strive to secure freedoms, opportunities and means of welfare for their citizens in European countries in the name of human rights, they bomb and kill human beings in other countries by thousands. What does it mean? Does it mean anything other than this that in the view of the culture of domination which prevails over the world, human beings are divided into two categories: the human beings whose rights are to be defended, and the human beings who have to rights whatsoever and it is permissible to kill, destroy, enslave and subjugate them and to seize their belongings. This system is prevalent all over the world and the conception of human rights is also the product of such a culture.
This is the framework of the system of rights in the world of today. Within this cultural and legal framework the superpowers constantly widen the gap between the weaker nations and themselves, and exert more and more pressure on them. The greater the rate of advancement in technology and its speed accelerates, the more are the weaker countries and nations threatened and subjected to mounting pressures. No one asks the big powers today as to what right they have to put greater pressure on other countries and nations than ever before with their greater advancement in technology and industrialization. Today the satellites launched into the space by the big powers are moving in their orbits around the globe, and gathering minutest details and probing into the secrets of other countries. Why? What gives them right to do that?
Today, most of the communications between people on the global level, especially those between statesmen and heads of states, and political and scientific communications are accessible to those who possess sophisticated technology. Why? Does anyone ask them? Does anyone raise any objection? Since the US has launched those satellite and possesses the means of gathering and benefiting from intelligence, it is given the right by all to obtain that information.
Doesn't the eavesdropping on the communications between the world's people amount to a violation of their rights? Does anyone put this question to the US, USSR, UK, France and Germany? When this question is raised, will anyone affirm that such a question should be raised? No, everyone says to himself: they are strong so they can do it ; they are capable of doing it, so they must use the opportunity. Today, the problem of atom bomb and the use of nuclear weapons is an issue all over the world.
The superpowers themselves raise it because they are afraid of each other. They wrangle over it and each tries to dupe the other by limiting the nuclear arsenals of its rival while equipping itself with more and more. But, have the smaller countries ever thought of opposing the makers of nuclear bombs, by declaring that unless these bombs are destroyed and defused and unless peace of mind is restored to humanity, which is exposed to the nuclear danger every moment, they shall not have any relations with them, nor any trade nor any cooperation in any matter? Have the Third-World countries, the non-aligned nations and other countries of the world- have they ever thought of making use of some kind of leverage against the race for nuclear arms? No. If you suggest this idea to them, they will say that it is an advanced technology, they possess it; they can , and so must produce such weapons.
It means that they have accepted the logic of dominance. The absence of balance in the present world conditions has equally been accepted by the oppressor as well as the oppressed nations. The culture of dominance has been imposed on the minds. When we denounce the East and the West in international fora on account of their acts, we clearly perceive the astonishment of heads of the states and representatives of countries.
They consider it something odd and rash, whereas it is a natural stand by an independent nation. All the nations and states should behave in a like manner, but they don't. The conclusion that we draw is that today the prevalence of the culture of dominance has become the biggest evil. It is something which has been greatly detrimental for the weaker nations, and encouraged the big powers to violate human rights.
Whether it is the US's aggression against Grenada, or the massacre of defenseless Lebanese civilians by the US supported Israel, or the ruthless suppression of the black population- who are the real masters of the land- by the government of South Africa, which is backed by the US and some European governments- all these violations of human rights are easily tolerated.
But when a frustrated individual infuriated by this state of affairs in some corner of the world does something, if an explosion takes place or something happens, it is deplored as an act of terrorism. But the US's aggression against Libya, the bombardment of the residence of the president of a country and the violation upon its territory, is not condemned by the world.
Whenever there is a mention of terrorism, mostly that which comes to the minds of people is some desperate act of a youth, a victim of oppression fed up with life, from Palestine, or Lebanon, or some African or Latin American country, rather than the acts of such big powers as the US, the UK, and others. This is nothing but the result of the culture of dominance, the culture that unfortunately dominates human mentality all over the world.
I n the culture of dominance, words also acquire peculiar connotations that suit the suit the system of dominance. For instance, 'terrorism' is defined in a way so that the US's aggression against Libya, or its intimidation of Nicaragua or the invasion of Grenada, etc. does not come under the definition of 'terrorism'. This is a big flaw in the present state of affairs.
Therefore, the failure of the attempts made in the name of human right- even on behalf of those who are sincere and earnest- is on account of the nature of the framework within which they want to lay down and declare the rights of the human beings- something which is not possible. This framework is to be broken and the system of dominance to be condemned. States, nations and countries should resolutely reject the unfair and unjust domination of the big powers so that human rights may be understood, pursued and restored.
Lastly, the fourth question: what is the remedy? In our view, the answer is return to Islam, and recourse to Divine revelation. This is a prescription equally valid for Muslims as well as for non-Muslims. For this, the Islamic societies do not have to wait for anything. Return to Islam, revival of the Quran and of Islamic mode of thinking in society, recourse to Islamic sources (the Quran and the Sunnah) in legal matters -these are the things and that will enable us to understand the meaning of human rights and help us to identify the those rights and guide us in our struggle to secure them.
For the purpose of securing human rights, it is necessary once and for all to give up giving advice and lecturing, since they are of no use. The Quran says: "Take by force that which we have given you." (2:63). God Almighty has granted these rights to mankind, and they should secure these rights by force. The Islamic nations should resist the unjust demands and dominance of the big powers by relying upon the Islamic ideology.
These are not the words of an idealist who speaks about Islamic issues and Islamic ideals from the corner of a theological seminary. These are the utterances of a revolution which has gone through experiences and has felt the actualities.
Our revolution is an experience that is available for study to all the nations. I do not say that we have solved all our problems. We haven't. There is no doubt that a great many problems have been created for us on account of the Revolution and on account of its Islamic character. But we have solved the problem of dominance. Today the Iranian nation and the Islamic Republic can claim that they have rid themselves of all domination and powers and that they can decide for themselves.
Of course, when a nation tries to do away with all the forms of dependence, it has a long path to tread. And dependence if not accompanied with domination, pushing around, and unjust demands is something natural and tolerable. It is quite obvious that our revolution and the Islamic Republic inherited the legacy of a decadent society, a shattered economy, and a degenerate culture.
What was handed down to the Revolution by the rulers of the past centuries, especially of the last fifty or sixty years, was an Iran beleaguered from all sides. It is not to be expected that the Revolution will be able to lead this dissipated heritage in a short time to the heights of cultural, ethical and economic achievement and scientific and industrial advancement.
We do not make such claims, but, of course, we do anticipate a good future. We believe that it is possible for a nation to reach a high level of material advancement only through independence, self-reliance and by using its manpower and material resources. But what we positively claim today is that the Islamic Republic is not under any political pressure or domination of any power whatsoever.
Political pressures do not influence it to change its course or alter its decisions; it does not change its path or its momentum on account of any consideration for some superpower. It means that we have freed ourselves and our people from the domination of the big powers.
This is an experience, which, we believe, underlines the significance of the most basic and precious of human rights in Islam: the right to live, the right to be free, the right to benefit from justice, the right to welfare, and so on.
These and other such fundamental rights can be secured in an Islamic society. They can be derived from the Islamic sources and Islam has incorporated them in its commands to Muslims and drawn man's attention towards them, much before Western thinkers gave thought to these rights and values. It is essential to return to Islam.
Muslim thinkers are charged with the responsibility of thoroughly examining and studying the subject of human rights or rather the general structure of the Islamic legal system. This is also the mission of the present conference, which, I hope, will be a new step taken in this direction, and , God willing , this work would continue.
The nations of the world can benefit from the sublime outlook of Islam in this regard in coming closer to securing these rights. The Islamic governments may of course help their peoples in securing their rights, but on condition that they should have no reservations in regard to the big powers. Unfortunately, today we do not see such a state of affairs. Most of the regimes governing Islamic countries are under the influence of the big powers. The majority of them are dominated by the West and under US influence. Therefore, their actions and decisions comply neither with the Islamic principles, nor with the needs of Muslim nations.
A ready example in this regard is the conference held recently in Kuwait. You have seen that in this conference, instead of considering the basic problems of Muslims, what kinds of problems were discussed and what kind of resolution was passed. It was by no means compatible with an Islamic approach to the problem.
Instead of rejecting over Iraq's aggression against a Muslim country and its waging of a war against an Islamic revolution, they should have denounced it and expelled it from the Conference. Instead of revealing the part played by the imperialist powers in igniting the flames of this imposed war, they came out with a hollow and insipid demand for peace, and even expressed their satisfaction for Iraq's positive response to the call for peace. They did it without going into the core of the problem, without appreciating the fact that a nation's resolve to defend its own rights is something commendable, and without recognizing that the willingness of a government and a regime to be influenced by the pressure of imperialist powers in creating obstacles in the path of a revolution is something condemnable.
Of course, these resolutions, decisions and opinions are much invalid and weightless as they are remote from Islamic principles and values.
Accordingly, there is no nation or country in the world which looks forward to knowing what step the Islamic Conference takes in Kuwait so as to welcome it or be disappointed with it. It means that these decisions and resolution are so much so removed from reality, alien to the basic Islamic criteria, and the aspirations of nations that they remain completely indifferent to these.
You will not find a single country in the world whose people should be waiting eagerly to know as to what the Islamic Conference has to say, so that its resolution promises a sense of obligation or the pleasure of receiving some good news. What is the reason? Why should a gathering of forty-six Islamic states organized on the highest level of heads of states and leaders be so ineffectual and so much devoid of consequence and content?
It is on account of the unfortunate fact that most of these regimes are under the influence of the big powers. As long as this domination of the big powers and their awe and fear remain in their hearts, the affairs of the Muslim nations will be in disarray. If we wish to deliver the Muslim word form its present-day disarray and confusion, the first thing that is to be done is to drive this fear and awe from the hears, as God Almighty has said: "...So fear not mankind, but fear Me..." They should not be afraid of anyone except God. If this happens, the condition of the Islamic nations will move towards betterment.
I conclude my speech with the hope that, God willing, this Islamic Thought Conference, during the few days that it will hold its sessions, will be able to make a significant contribution towards the understanding of the Islamic verities regarding human rights.
Besides, the exchange of opinions between the Iranian and non-Iranian brothers will help the communication of the experience of the Islamic Revolution and the Islamic Republic and their better understanding by the non-Iranian brothers. It will provide them the opportunity to study that experience, so that other nations may view the revolution brought about by their brethren in Iran as a model and as a new path that can be possibly trodden.
Wassalam 'alaykum wa rahmatullah wa barakatuh.
Grand Ayatollah Ali Khamenei
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