Religious Debating on Social Media

Summary:

Religion, like every other activity, has become an industry; it is sold and bought, copied and copy-protected. The religion of Allah-azwj has reached us through the sacrifices of the Prophets-as and the Imams-asws, who offered to Allah-azwj whatever they-asws had, including their-asws lives and the lives of their-asws family and children-asws. See, for example:

وَ أَرْوِي عَنِ الْعَالِمِ ع‏ أَنَّ اللَّهَ قَالَ وَيْلٌ لِلَّذِينَ يَجْتَلِبُونَ الدُّنْيَا بِالدِّينِ‏ وَ وَيْلٌ لِلَّذِينَ يَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ وَ وَيْلٌ لِلَّذِينَ إِذَا الْمُؤْمِنُ فِيهِمْ يَسِيرُ بِالْعَدْلِ يَعْتَدُونَ وَ عَلَيْهِ يَجْتَرُونَ وَ لَا يَهْتَدُونَ لَأُتِيحَنَّ لَهُمْ فِتْنَةً يُتْرَكُ الْحَكِيمُ فِيهِمْ حيرانا [حَيْرَانَ‏]

And it is reported by the Scholar (Imam-asws):

‘Allah-azwj Said: “Woe be for those who are pulling (earning) the world with the religion, and woe be to those who are killing those who are instructing with the fairness from the people, and woe be to those when the believing walks among them with the justice, they attack upon him and are audacious and they are not being guided! I-azwj shall Bring about a Fitna (discord) to them, the wise ones among them will be left confused!”’[1]

Like other commercial items, religion has also been discussed on social media. Rather than learning and practising aspects of worship, its controversial points are debated to attract a larger number of viewers and generate revenue.  In the Ahadith, however, we are advised not to base our beliefs from the talk of others but to take the religion from the Book and Sunnah through our own efforts, for example:

الغيبة للنعماني رُوِيَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ: مَنْ دَخَلَ فِي هَذَا الدِّينِ بِالرِّجَالِ أَخْرَجَهُ مِنْهُ الرِّجَالُ كَمَا أَدْخَلُوهُ فِيهِ وَ مَنْ دَخَلَ فِيهِ بِالْكِتَابِ وَ السُّنَّةِ زَالَتِ‏ الْجِبَالُ‏ قَبْلَ‏ أَنْ‏ يَزُولَ‏

It is reported from Abu Abdullah-asws having said: ‘One who enters into this Religion by the men, the (other) men (preacher) would exit him from it just as he had entered into it (by the earlier one), but one who enters into it by the Book and the Sunnah, the mountain would move before he moves (from his Religion).’[2]

When it comes to debating religion on social media, we find the observed practices are quite opposite to what Ahadith advise us regarding dealing with discussing and defending Islam, e.g.,

أَقُولُ قَالَ السَّيِّدُ بْنُ طَاوُسٍ رَحِمَهُ اللَّهُ فِي كَشْفِ الْمَحَجَّةِ رَوَيْتُ مِنْ كِتَابِ أَبِي مُحَمَّدٍ عَبْدِ اللَّهِ بْنِ حَمَّادٍ الْأَنْصَارِيِّ وَ نَقَلْتُهُ مِنْ أَصْلٍ قُرِئَ عَلَى الشَّيْخِ هَارُونَ بْنِ مُوسَى التَّلَّعُكْبَرِيِّ رَوَاهُ عَنْ عَبْدِ اللَّهِ بْنِ سِنَانٍ قَالَ

Al Seyyid Ibn Tawoos said in (the book) Kash Al Muhajjat: It has been reported from the book of Abu Muhammad Abdullah Bin Hamad Al Asnary, and I copied it from the original read upon the sheykh Haroun Bin Musa al Tal’akbary, reporting from Abdullah Bin Sinan who said:

أَرَدْتُ الدُّخُولَ عَلَى أَبِي عَبْدِ اللَّهِ ع فَقَالَ‏ لِي‏ مُؤْمِنُ‏ الطَّاقِ‏ اسْتَأْذِنْ لِي عَلَى أَبِي عَبْدِ اللَّهِ ع فَقُلْتُ لَهُ نَعَمْ فَدَخَلْتُ عَلَيْهِ فَأَعْلَمْتُهُ مَكَانَهُ فَقَالَ لَا تَأْذَنْ لَهُ عَلَيَّ فَقُلْتُ جُعِلْتُ فِدَاكَ انْقِطَاعُهُ إِلَيْكُمْ وَ وَلَاؤُهُ لَكُمْ وَ جِدَالُهُ فِيكُمْ وَ لَا يَقْدِرُ أَحَدٌ مِنْ خَلْقِ اللَّهِ أَنْ يَخْصِمَهُ

‘I wanted to see Abu Abdullah-asws, so Momin Al-Taaq said to me, ‘Seek permission for me to see Abu Abdullah-asws.’ So, I said to him, ‘Yes,’ and I went to him-asws and let him-asws know of his place. But he-asws said: ‘There is no permission for him to see me-asws. I said, ‘May I be sacrificed for you-asws! He has cut himself off (from others) to you-asws, and he is friendly to you-asws and he argues regarding you-asws, and there is no ability for anyone from the creatures of Allah-azwj that he debates him.’

فَقَالَ بَلْ يَخْصِمُهُ صَبِيٌّ مِنْ صِبْيَانِ الْكُتَّابِ فَقُلْتُ جُعِلْتُ فِدَاكَ هُوَ أَجْدَلُ مِنْ ذَلِكَ وَ قَدْ خَاصَمَ جَمِيعَ أَهْلِ الْأَدْيَانِ فَخَصَمَهُمْ فَكَيْفَ يَخْصِمُهُ غُلَامٌ مِنَ الْغِلْمَانِ وَ صَبِيٌّ مِنَ الصِّبْيَانِ

‘The Imam-asws said: ‘But a young child from the children of the Book can debate him. I said, ‘May I be sacrificed for you-asws! He is more debating than that, and debated the entirety of the people of (other) religions had debated him, and he has debated them, so how can a young boy from the boys debate him, a child from the children?’

فَقَالَ يَقُولُ لَهُ الصَّبِيُّ أَخْبِرْنِي عَنْ إِمَامِكَ أَمَرَكَ أَنْ تُخَاصِمَ النَّاسَ فَلَا يَقْدِرُ أَنْ يَكْذِبَ عَلَيَّ فَيَقُولُ لَا فَيَقُولُ لَهُ فَأَنْتَ تُخَاصِمُ النَّاسَ مِنْ غَيْرِ أَنْ يَأْمُرَكَ إِمَامُكَ فَأَنْتَ عَاصٍ لَهُ فَيَخْصِمُهُ

So, he-asws said: ‘The child would say to him, ‘Inform me about your Imam-asws. Did he-asws instruct you that you should debate the people?So, he would not be able to lie upon me-asws, and he would be saying, ‘No.’ Then he would be saying to him, ‘Then you are debating the people from without your Imam-asws having instructed you, therefore you are disobedient to him-asws.’

يَا ابْنَ سِنَانٍ لَا تَأْذَنْ لَهُ عَلَيَّ فَإِنَّ الْكَلَامَ وَ الْخُصُومَاتِ تُفْسِدُ النِّيَّةَ وَ تَمْحَقُ الدِّينَ

‘‘O Ibn Sinan! There is no permission for him to see me-asws, for the speech and the debating spoil the intention and obliterate the Religion.’’[3]

Also, we are not supposed to be challenging others, as it is forbidden by the Masomeen-asws, Ali Amir Al-Momineen-asws in his-asws will to Imam Hassan-asws said:

وَ قَالَ ع‏ لِابْنِهِ الْحَسَنِ ع لَا تَدْعُوَنَّ إِلَى مُبَارَزَةٍ وَ إِنْ [فَإِنْ‏] دُعِيتَ إِلَيْهَا فَأَجِبْ فَإِنَّ الدَّاعِيَ إِلَيْهَا بَاغٍ وَ الْبَاغِيَ مَصْرُوعٌ‏

And Imam Ali-asws said to his-aswsasws son-asws Al-Hassanasws: ‘Do not call (anyone) to a duel (never call out for a challenge), and if youasws are called to it, then answer, for the caller is a rebel and the rebel would be stricken down’’.[4]

Also, Imam Ali-asws when describing the noble qualities of a believer says:

يُخَالِطُ النَّاسَ لِيَعْلَمَ وَ يَصْمُتُ لِيَسْلَمَ وَ يَسْأَلُ لِيَفْهَمَ وَ يَتَّجِرُ لِيَغْنَمَ لَا يُنْصِتُ لِلْخَبَرِ لِيَفْجُرَ بِهِ وَ لَا يَتَكَلَّمُ لِيَتَجَبَّرَ بِهِ عَلَى مَنْ سِوَاهُ نَفْسُهُ مِنْهُ فِي عَنَاءٍ وَ النَّاسُ مِنْهُ فِي رَاحَةٍ أَتْعَبَ نَفْسَهُ لآِخِرَتِهِ فَأَرَاحَ النَّاسَ مِنْ نَفْسِهِ إِنْ بُغِيَ عَلَيْهِ صَبَرَ حَتَّى يَكُونَ اللَّهُ الَّذِي يَنْتَصِرُ لَهُ بُعْدُهُ مِمَّنْ تَبَاعَدَ مِنْهُ بُغْضٌ وَ نَزَاهَةٌ وَ دُنُوُّهُ مِمَّنْ دَنَا مِنْهُ لِينٌ وَ رَحْمَةٌ لَيْسَ تَبَاعُدُهُ تَكَبُّراً وَ لَا عَظَمَةً وَ لَا دُنُوُّهُ خَدِيعَةً وَ لَا خِلَابَةً بَلْ يَقْتَدِي بِمَنْ كَانَ قَبْلَهُ مِنْ أَهْلِ الْخَيْرِ فَهُوَ إِمَامٌ لِمَنْ بَعْدَهُ مِنْ أَهْلِ الْبِرِّ

He (a believer) mixes with the people to learn, and he is silent for safety, and he asks to understand, and he trades (discusses) to earn. He does not listen to the ‘Khabar’ (news – the Ahadeeth) in order to do mischief with, nor does he speak in order to impress those who are in front of him.[5]

Finally, the perfect and beautiful debates of Rasool Allah-saww, the daughter of Rasool Allah-asws and the Holy Imams-asws, on all important topics of religion, provide us examples, where a leeway was made for the debators, i.e., if they could not answer a question, another question was put forward, without humiliating the questioner(s) and without slamming all the escape doors for him, and the Imam-asws would continue with their speech.  However, debaters of today, in particular on social media, argue to win a point, fearing they will lose their followers, without adhering to the Divine Guidelines on good debates.

The debates from Ahl Al-Bayt-asws are recorded in almost all Ahadith Books, e.g., Sulym Ibn Qais Hilali, Tafeer Imam Hassan Al-Askari, Bihar Al-Anwaar, Uyon Akhbar Al-Reza.[6]

See Appendix I, where in a Hadith, Imam Al-Sadiq-asws gives leeway to Ummro, many times, whenever he is unable to reply to a question from the Imam-asws and remains silent.

Introduction:

Allah-azwj Commands the believers not to scold deities which other people worship (praise) lest they may scold the True one without knowning (6:108):

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍ ۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ {1086:}

And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge. Like that We Adorn for every community, their deeds, then to their Lord would be their return, and We would Inform them with what they had been doing [6:108]

In the interpretation of the above Verse (6:108), Imam-asws says, they will be abusing your Imam-asws (if you attack their false imams) as the one who abuses the Guardian (Imams-asws) of Allah-azwj, so he has abused Allah-azwj,’ e.g.,

العياشي: عن عمر الطيالسي، عن أبي عبد الله (عليه السلام)، قال: سألته عن قول الله: وَ لا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْواً بِغَيْرِ عِلْمٍ. قال: فقال: «يا عمر، هل رأيت أحدا يسب الله؟» قال: فقلت: جعلني الله فداك، فكيف؟ قال: «من سب ولي الله فقد سب الله»

Al-Ayashi, from Umar Al Tayalisy,

(It has been narrated) from Abu Abdullah-asws, said, ‘I asked him-asws about the Words of Allah-azwj: And do not insult those who are supplicating to the ones besides Allah so they would (in retaliation) be insulting Allah in enmity, without knowledge [6:108], so the Imam-asws said: ‘O Umar! Have you ever seen anyone abuse Allah-azwj?’ I said, ‘May I be sacrificed for you-asws, then how?’ He-asws said: ‘The one who abuses the Guardian (Imams-asws) of Allah-azwj so he has abused Allah-azwj.’’[7]

Also, Allah-azwj Says:

وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ إِلَّا الَّذِينَ ظَلَمُوا مِنْهُمْ ۖ وَقُولُوا آمَنَّا بِالَّذِي أُنْزِلَ إِلَيْنَا وَأُنْزِلَ إِلَيْكُمْ وَإِلَٰهُنَا وَإِلَٰهُكُمْ وَاحِدٌ وَنَحْنُ لَهُ مُسْلِمُونَ {4629:}

And do not debate with the People of the Book except by that which is best, except those of them who are unjust; and say: ‘We believe in that which is Revealed to us and Revealed to you, and our God and your God is One, and we submit to Him [29:46].

The debating, should never turn ugly

وَ قَالَ الصَّادِقُ ع‏ وَ قَدْ ذَكَرْنَا عِنْدَهُ الْجِدَالَ فِي الدِّينِ، وَ أَنَّ رَسُولَ اللَّهِ وَ الْأَئِمَّةَ ع قَدْ نَهَوْا عَنْهُ- فَقَالَ الصَّادِقُ ع: لَمْ يُنْهَ عَنْهُ مُطْلَقاً، وَ لَكِنَّهُ نُهِيَ عَنِ الْجِدَالِ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ- أَ مَا تَسْمَعُونَ اللَّهَ عَزَّ وَ جَلَّ يَقُولُ: «وَ لا تُجادِلُوا أَهْلَ الْكِتابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ‏» وَ قَوْلَهُ تَعَالَى: «ادْعُ إِلى‏ سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَ الْمَوْعِظَةِ الْحَسَنَةِ- وَ جادِلْهُمْ بِالَّتِي هِيَ أَحْسَنُ‏»

(Imam Hassan Al-Askari-asws said): ‘And Al-Sadiq-asws said, and there had been mentioned in his-asws presence, the debating in the Religion, and that Rasool-Allah-saww and the Imams-asws had forbidden from it. So-Al Sadiq-asws said: ‘It has not been forbidden from, absolutely. But, there is forbiddance from the debating with other than which is good. Are you not listening to Allah-azwj Mighty and Majestic Saying: And do not debate with the People of the Book except by that which is best [29:46]? And the Words of the Exalted: Call to the Way of your Lord with the wisdom and goodly exhortation, and have disputations with them by that which is best [16:125].

فَالْجِدَالُ بِالَّتِي هِيَ أَحْسَنُ قَدْ قَرَنَهُ‏ الْعُلَمَاءُ بِالدِّينِ، وَ الْجِدَالُ بِغَيْرِ الَّتِي هِيَ أَحْسَنُ مُحَرَّمٌ حَرَّمَهُ اللَّهُ تَعَالَى عَلَى شِيعَتِنَا، وَ كَيْفَ يُحَرِّمُ اللَّهُ الْجِدَالَ جُمْلَةً وَ هُوَ يَقُولُ: «وَ قالُوا لَنْ يَدْخُلَ الْجَنَّةَ إِلَّا مَنْ كانَ هُوداً أَوْ نَصارى‏»

‘‘The debating by that which is best had been the conduct of the scholars in the Religion, and the debating with other than that which is not best is prohibited. Allah-azwj the Exalted Prohibited it upon our-asws Shias. And how can Allah-azwj Prohibit the debating as a whole, and He-azwj is Saying: And they (non-Muslims), are saying ‘He will never enter the Paradise except one who would be a Jew or a Christian [2:111].

وَ قَالَ اللَّهُ تَعَالَى: «تِلْكَ أَمانِيُّهُمْ- قُلْ هاتُوا بُرْهانَكُمْ إِنْ كُنْتُمْ صادِقِينَ‏» فَجَعَلَ عِلْمَ الصِّدْقِ وَ الْإِيمَانِ بِالْبُرْهَانِ، وَ هَلْ يُؤْتَى بِالْبُرْهَانِ إِلَّا فِي الْجِدَالِ بِالَّتِي هِيَ أَحْسَنُ‏

‘‘And Allah-azwj the Exalted Said: These are their aspirations. Say, ‘Give your proof if you are truthful.’ [2:111]. Thus, He-azwj Made the knowledge as truthful and the Eman with the proof. And can the proof be come with except in the dispute with that which is good (an extract).[8]

One must focus on one’s own submission (to adopt solitude):

لي، الأمالي للصدوق أَبِي عَنِ الْحِمْيَرِيِّ عَنِ ابْنِ عِيسَى عَنْ أَبِيهِ عَنِ ابْنِ أَبِي عُمَيْرٍ عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنْ أَبِي عُبَيْدَةَ الْحَذَّاءِ قَالَ قَالَ أَبُو جَعْفَرٍ ع‏ يَا زِيَادُ إِيَّاكَ وَ الْخُصُومَاتِ فَإِنَّهَا تُورِثُ الشَّكَّ وَ تُحْبِطُ الْعَمَلَ وَ تُرْدِي صَاحِبَهَا وَ عَسَى أَنْ يَتَكَلَّمَ الرَّجُلُ بِالشَّيْ‏ءِ لَا يُغْفَرُ لَهُ

My father, from Al Humeyri, from Ibn Isa, from his father, from Ibn Abu Umeyr, from Muhammad Ibn Humran, from Abu Ubeyda Al Haza’a who said,

Abu Ja’far-asws said: ‘O Ziyad! Beware of the deductions, for these inherit the doubt and confiscate the deeds, and reneges its owner, and perhaps the man would speak of a thing, he would not be forgiven for it.

يَا زِيَادُ إِنَّهُ كَانَ فِيمَا مَضَى قَوْمٌ تَرَكُوا عِلْمَ مَا وُكِّلُوا بِهِ‏ وَ طَلَبُوا عِلْمَ مَا كُفُّوهُ‏ حَتَّى انْتَهَى بِهِمُ الْكَلَامُ إِلَى اللَّهِ عَزَّ وَ جَلَّ فَتَحَيَّرُوا فَإِنْ كَانَ الرَّجُلُ لَيُدْعَى مِنْ بَيْنِ يَدَيْهِ فَيُجِيبُ مِنْ خَلْفِهِ أَوْ يُدْعَى مِنْ خَلْفِهِ فَيُجِيبُ‏ مِنْ‏ بَيْنِ‏ يَدَيْهِ

‘O Ziyad! In the past, there have been people who had left the knowledge of what they had been allocated with, and sought the knowledge of what they had been stopped from, to the extent that the speech ended with them to Allah-azwj Mighty and Majestic, and they were confused. The man would be called from his front, and he would answer from behind him, and he would be called from behind him, and he would answer from his front.’[9]

الخصال الْأَرْبَعُمِائَةٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَنْ أَحَبَّنَا فَلْيَعْمَلْ بِعَمَلِنَا وَ لْيَسْتَعِنْ بِالْوَرَعِ فَإِنَّهُ أَفْضَلُ مَا يُسْتَعَانُ بِهِ فِي أَمْرِ الدُّنْيَا وَ الْآخِرَةِ

(The book) ‘Al Khisaal’ – (The Hadeeth) ‘Al Arbami’a’ –

Amir Al-Momineen-asws said: ‘One who loves us-asws, let him work with our-asws work, and let him be strive with the devoutness for it is the best of what one can be assisted with in the matters of the world and the Hereafter.

وَ لَا تُجَالِسُوا لَنَا عَائِباً وَ لَا تَمْتَدِحُوا بِنَا عِنْدَ عَدُوِّنَا مُعْلِنِينَ بِإِظْهَارِ حُبِّنَا فَتُذَلِّلُوا أَنْفُسَكُمْ عِنْدَ سُلْطَانِكُمْ

‘And do not be sitting with ones faulting us-asws, and do not be praising us-asws in the presence of our-asws enemies by manifesting our-asws love for you will be humiliating yourselves in the presence of your ruling authorities’ (an extract, see the Hadith in Appendix II).[10]

In another Hadith;

فَقُلْتُ لَهُ يَا سَيِّدِي لَمْ أَعْلَمْ مَا فِي رِجْلِ الْبَابِ فَقَالَ وَ لِمَ احْتَجْتَ أَنْ تَعْمَلَ عَمَلًا تَحْتَاجُ أَنْ تَعْتَذِرَ مِنْهُ إِيَّاكَ بَعْدَهَا أَنْ تَعُودَ إِلَى مِثْلِهَا وَ إِذَا سَمِعْتَ لَنَا شَاتِماً فَامْضِ لِسَبِيلِكَ الَّتِي أُمِرْتَ بِهَا وَ إِيَّاكَ أَنْ تُجَاوِبَ مَنْ يَشْتِمُنَا أَوْ تُعَرِّفَهُ مَنْ أَنْتَ فَإِنَّا بِبَلَدِ سَوْءٍ وَ مِصْرَ سَوْءٍ وَ امْضِ فِي طَرِيقِكَ فَإِنَّ أَخْبَارَكَ وَ أَحْوَالَكَ تُرَدُّ إِلَيْنَا فَاعْلَمْ ذَلِكَ‏

‘I said (in a lengthy Hadith) to himasws (Imam Al-Sadiq): ‘O my Masterasws! I did not know what was at the base of the door.’ Heasws said: ‘And why did you have to do a deed being needy to apologise from it? Beware after it from repeating similar to it, and whenever you hear insults to usasws, then continue on your way which Iasws instruct you with and beware of replying to the one who insults usasws, or introducing to him who you are, for we are in an evil country, and an evil city. And continue on your road, for your news and your situations are being referred to usasws, so know that!’’[11]

One must Avoid Fame and the love of being praised:

ثُمَّ قَالَ الصَّادِقُ عَلَيْهِ السَّلَامُ إِنْ‏ قَدَرْتُمْ‏ أَنْ‏ لَا تُعْرَفُوا فَافْعَلُوا وَ مَا عَلَيْكَ إِنْ لَمْ يُثْنِ عَلَيْكَ النَّاسُ وَ مَا عَلَيْكَ أَنْ تَكُونَ مَذْمُوماً عِنْدَ النَّاسِ إِذَا كُنْتَ عِنْدَ اللَّهِ مَحْمُوداً

Then Al-Sadiq-asws said: ‘If you are upon not being recognise (be anonymous), then do so, and what would be against you if the people do not heap praises upon you, and what would be against you if you become condemned in the presence of the people when you were Praised in the Presence of Allah-azwj?

إِنَّ عَلِيّاً عَلَيْهِ السَّلَامُ كَانَ يَقُولُ لَا خَيْرَ فِي الدُّنْيَا إِلَّا لِأَحَدِ رَجُلَيْنِ رَجُلٍ يَزْدَادُ كُلَّ يَوْمٍ إِحْسَاناً وَ رَجُلٍ يَتَدَارَكُ سَيِّئَتَهُ بِالتَّوْبَةِ وَ أَنَّى لَهُ بِالتَّوْبَةِ وَ اللَّهِ لَوْ سَجَدَ حَتَّى يَنْقَطِعَ عُنُقُهُ مَا قَبِلَ اللَّهُ مِنْهُ إِلَّا بِوَلَايَتِنَا أَهْلَ الْبَيْتِ

Ali-asws was saying: ‘There is no good in the world except for one of the two people – a man who increases in good deeds every day, and a man who realises his evil deeds by repenting; and from where will there be repentance for him? By Allah-azwj! If he were to do Sajdah until his neck breaks, Allah-azwj will not Accept from him except by our-asws Wilayah of the People-asws of the Household’’ (an extract).[12]

Rewards for defending against attacks and adopting the best debate:

وَ قَالَ جَعْفَرُ بْنُ مُحَمَّدٍ ع‏ مَنْ كَانَ هَمُّهُ فِي كَسْرِ النَّوَاصِبِ عَنِ الْمَسَاكِينِ الْمُوَالِينَ لَنَا أَهْلَ الْبَيْتِ يَكْسِرُهُمْ عَنْهُمْ، وَ يَكْشِفُ عَنْ مَخَازِيهِمْ‏ وَ يُبَيِّنُ عَوْرَاتِهِمْ‏ وَ يُفَخِّمُ أَمْرَ مُحَمَّدٍ وَ آلِهِ ص، جَعَلَ اللَّهُ هِمَّةَ أَمْلَاكِ الْجِنَانِ فِي بِنَاءِ قُصُورِهِ وَ دُورِهِ، يَسْتَعْمِلُ بِكُلِّ حَرْفٍ مِنْ‏ حُرُوفِ حُجَجِهِ عَلَى أَعْدَاءِ اللَّهِ- أَكْثَرَ مِنْ [عَدَدِ] أَهْلِ الدُّنْيَا أَمْلَاكاً، قُوَّةُ كُلِّ وَاحِدٍ تَفْضُلُ عَنْ حَمْلِ السَّمَاوَاتِ وَ الْأَرَضِينَ، فَكَمْ مِنْ بِنَاءٍ

And Ja’far-asws Bin Muhammad-asws said: ‘The one whose main concern was to break (the hold of) the Nasibis (Hostile ones) from the poor Momineen of ours-asws, the People-asws of the Household, breaking them away from them, and uncovering their filth and manifesting their flaws, and make them admire the matter of Muhammad-asws and his-saww Progeny-asws, Allah-azwj would Make the main concern of the Angels of the Garden to be the construction of his castles and his houses, for every letter he utilised from the letters of his arguments against the enemies of Allah-azwj – Angels of a number more than the people of the world – the strength of each one being better (more) than carrying the skies and the earths.

وَ كَمْ مِنْ [نِعْمَةٍ، وَ كَمْ مِنْ‏] قُصُورٍ لَا يَعْرِفُ قَدْرَهَا إِلَّا رَبُّ الْعَالَمِينَ‏

‘And how many from the Bounties, and how many from the castles – no one knows its measurement except for the Lord-azwj of the worlds.[13]

Imam-asws would Rebuke people arguing:

رُوِيَ‏ أَنَّ رَجُلًا قَالَ لِلْحُسَيْنِ بْنِ عَلِيٍّ ع اجْلِسْ حَتَّى نَتَنَاظَرَ فِي الدِّينِ فَقَالَ يَا هَذَا أَنَا بَصِيرٌ بِدِينِي مَكْشُوفٌ عَلَيَّ هُدَايَ فَإِنْ كُنْتَ جَاهِلًا بِدِينِكَ فَاذْهَبْ وَ اطْلُبْهُ مَا لِي وَ لِلْمُمَارَاةِ

It is reported that a man said to Al-Husayn-asws Bin Ali-asws, ‘Remain seated until we argue regarding the Religion’. So he-asws said: ‘O you! I-asws am insightful with my-asws Religion, open upon my-asws Guidance. So, if you are ignorant with your Religion, then go and seek it. What is it to me-asws and the quarrelling?

وَ إِنَّ الشَّيْطَانَ لَيُوَسْوِسُ لِلرَّجُلِ وَ يُنَاجِيهِ وَ يَقُولُ نَاظِرِ النَّاسَ فِي الدِّينِ كَيْلَا يَظُنُّوا بِكَ الْعَجْزَ وَ الْجَهْلَ

And the Satan-la casts uncertainty to the man and whispers to him and is saying, ‘Quarrel with the people regarding the Religion’, perhaps he-la is thinking you are frustrated and ignorant.

ثُمَّ الْمِرَاءُ لَا يَخْلُو مِنْ أَرْبَعَةِ أَوْجُهٍ إِمَّا أَنْ تَتَمَارَى أَنْتَ وَ صَاحِبُكَ فِيمَا تَعْلَمَانِ فَقَدْ تَرَكْتُمَا بِذَلِكَ النَّصِيحَةَ وَ طَلَبْتُمَا الْفَضِيحَةَ وَ أَضَعْتُمَا ذَلِكَ الْعِلْمَ أَوْ تَجْهَلَانِهِ فَأَظْهَرْتُمَا جَهْلًا وَ خَاصَمْتُمَا جَهْلًا أَوْ تَعْلَمُهُ أَنْتَ فَظَلَمْتَ صَاحِبَكَ بِطَلَبِكَ عَثْرَتَهُ أَوْ يَعْلَمُهُ صَاحِبُكَ فَتَرَكْتَ حُرْمَتَهُ وَ لَمْ تُنْزِلْهُ مَنْزِلَتَهُ وَ هَذَا كُلُّهُ مُحَالٌ

Then the bitter arguments are not empty from four aspects – Either if you and your companion dispute regarding you both know, so both of you have neglected the advice and are seeking the scandal and place that knowledge, or you are both ignorant so you are both manifesting ignorance and are quarrelling ignorantly, or you know it and you are being unjust to your companion for your seeking his faults, or your companions knows, so you have neglected his sanctity and do not place him at his status. And all this is absurd.

فَمَنْ أَنْصَفَ وَ قَبِلَ الْحَقَّ وَ تَرَكَ الْمُمَارَاةَ فَقَدْ أَوْثَقَ إِيمَانَهُ وَ أَحْسَنَ صُحْبَةَ دِينِهِ وَ صَانَ عَقْلَهُ‏

So, one who is (upon) Just and accepts the truth and neglects the disputing, so he has affirmed his Eman, and improved the company of his Religion, and safeguarded his intellect.[14]

In another Hadith,

مُحَمَّدُ بْنُ يَحْيَى عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِيسَى عَنْ مُحَمَّدِ بْنِ يَحْيَى عَنْ غِيَاثِ بْنِ إِبْرَاهِيمَ قَالَ: كَانَ أَبُو عَبْدِ اللَّهِ ع إِذَا مَرَّ بِجَمَاعَةٍ يَخْتَصِمُونَ‏ لَا يَجُوزُهُمْ حَتَّى يَقُولَ ثَلَاثاً اتَّقُوا اللَّهَ يَرْفَعُ بِهَا صَوْتَه‏

Muhammad ibn Yahya has narrated from Ahmad ibn Muhammad ibn ‘Isa from Muhammad ibn Yahya from Ghiyatb ibn Ibrahim who has said:

Abu Abd Allah-asws upon coming across a group of people having an argument would not pass by without always saying three times loudly: ‘You must maintain piety in the presence of Allah-azwj.’[15]

Amir Al-Momineen-asws Stops Ammr from Debating:

وَ قَالَ ع لِعَمَّارِ بْنِ يَاسِرٍ وَ قَدْ سَمِعَهُ يُرَاجِعُ الْمُغِيرَةَ بْنَ شُعْبَةَ كَلَاماً دَعْهُ يَا عَمَّارُ فَإِنَّهُ لَمْ يَأْخُذْ مِنَ الدِّينِ إِلَّا مَا قَارَبَهُ مِنَ الدُّنْيَا وَ عَلَى عَمْدٍ لَبَسَ عَلَى نَفْسِهِ لِيَجْعَلَ الشُّبُهَاتِ عَاذِراً لِسَقَطَاتِهِ

Amir Al-Momineen Imam Ali -asws, after hearing Ammr ibn Yasir asking and answering questions from Mughara Ibn Shaaba, said: ‘O Ammr! Leave this man alone; he has only taken that part of the religion which he had required for the worldly benefits, (for the rest of the religion) he has, on purpose, embraced ambiguities so that he could justify his wrongdoing.[16]

Appendix I: Imam Al-Sadiq-asws Giving Leeway to Ummro

عن عبد الكريم بن عتبة الهاشمي كنت عند أبي عبد الله ع بمكة إذ دخل عليه أناس من المعتزلة فيهم عمرو بن عبيد و واصل بن عطاء و حفص بن سالم و أناس من رؤسائهم و ذلك أنه حين قتل الوليد و اختلف أهل الشام بينهم فتكلموا فأكثروا و خطبوا فأطالوا فقال لهم أبو عبد الله جعفر بن محمد ع إنكم قد أكثرتم علي فأطلتم فأسندوا أمركم إلى رجل منكم فليتكلم بحجتكم و ليوجز فأسندوا أمرهم إلى عمرو بن عبيد فأبلغ و أطال فكان فيما قال أن قال‏ قتل أهل الشام خليفتهم و ضرب الله بعضهم ببعض و تشتت أمرهم فنظرنا فوجدنا رجلا له دين و عقل و مروة و معدن للخلافة و هو محمد بن عبد الله بن الحسن فأردنا أن نجتمع معه فنبايعه ثم نظهر أمرنا معه و ندعو الناس إليه فمن بايعه كنا معه و كان منا و من اعتزلنا كففنا عنه و من نصب لنا جاهدناه و نصبنا له على بغيه و نرده إلى الحق و أهله و قد أحببنا أن نعرض ذلك عليك فإنه لا غنى بنا عن مثلك لفضلك و لكثرة شيعتك فلما فرغ قال أبو عبد الله ع أ كلكم على مثل ما قال عمرو قالوا نعم فحمد الله و أثنى عليه و صلى على النبي ثم قال إنما نسخط إذا عصي الله فإذا أطيع الله رضينا أخبرني يا عمرو لو أن الأمة قلدتك أمرها فملكته بغير قتال و لا مئونة فقيل لك ولها من شئت من كنت تولي قال كنت أجعلها شورى بين المسلمين قال بين كلهم قال نعم فقال بين فقهائهم و خيارهم قال نعم قال قريش و غيرهم قال العرب و العجم قال فأخبرني يا عمرو أ تتولى أبا بكر و عمر أو تتبرأ منهما قال أتولاهما قال يا عمرو إن كنت رجلا تتبرأ منهما فإنه يجوز لك الخلاف عليهما و إن كنت تتولاهما فقد خالفتهما قد عهد عمر إلى أبي بكر فبايعه و لم يشاور أحدا ثم ردها أبو بكر عليه و لم يشاور أحدا ثم جعلها عمر شورى بين ستة فخرج منها الأنصار غير أولئك الستة من قريش ثم أوصى الناس فيهم بشي‏ء ما أراك ترضى أنت و لا أصحابك قال و ما صنع قال أمر صهيبا أن يصلي بالناس ثلاثة أيام و أن يتشاور أولئك الستة ليس فيهم أحد سواهم إلا ابن عمر و يشاورونه و ليس له من الأمر شي‏ء و أوصى من كان بحضرته من المهاجرين و الأنصار إن مضت ثلاثة أيام و لم يفرغوا و يبايعوا أن يضرب أعناق الستة جميعا و إن اجتمع أربعة قبل أن يمضي ثلاثة أيام و خالف اثنان أن يضرب أعناق الاثنين أ فترضون بهذا فيما تجعلون من الشورى في المسلمين قالوا لا قال يا عمرو دع ذا أ رأيت لو بايعت صاحبك هذا الذي تدعو إليه ثم اجتمعت لكم الأمة و لم يختلف عليكم منها رجلان فأفضيتم إلى المشركين الذين لم يسلموا و لم يؤدوا الجزية كان عندكم و عند صاحبكم من العلم ما تسيرون فيهم بسيرة رسول الله ص في المشركين في الجزية قالوا نعم قال فتصنعون ما ذا قالوا ندعوهم إلى الإسلام فإن أبوا دعوناهم إلى الجزية قال فإن كانوا مجوسا و أهل كتاب و عبدة النيران و البهائم و ليسوا بأهل كتاب قالوا سواء قال فأخبرني عن القرآن أ تقرءونه قال نعم

قال اقرأ قاتِلُوا الَّذِينَ لا يُؤْمِنُونَ بِاللَّهِ وَ لا بِالْيَوْمِ الْآخِرِ وَ لا يُحَرِّمُونَ ما حَرَّمَ اللَّهُ وَ رَسُولُهُ وَ لا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَ هُمْ صاغِرُونَ قال فاستثنى الله عز و جل و اشترط من الذين أوتوا الكتاب فهم و الذين لم يؤتوا الكتاب سواء قال نعم قال ع عمن أخذت هذا قال سمعت الناس يقولونه قال فدع ذا فإنهم إن أبوا الجزية فقاتلتهم فظهرت كيف تصنع بالغنيمة قال أخرج الخمس و أقسم أربعة أخماس بين من قاتل عليها قال تقسمه بين جميع من قاتل عليها قال نعم قال فقد خالفت رسول الله في فعله و في سيرته و بيني و بينك فقهاء أهل المدينة و مشيختهم فسلهم فإنهم لا يختلفون و لا يتنازعون في أن رسول الله إنما صالح الأعراب على أن يدعهم في ديارهم و أن لا يهاجروا على أنه إن دهمه من عدوه دهم فيستفزهم فيقاتل بهم و ليس لهم من الغنيمة نصيب و أنت تقول بين جميعهم فقد خالفت رسول الله ص في سيرته في المشركين دع ذا ما تقول في الصدقة قال فقرأ عليه هذه الآية إِنَّمَا الصَّدَقاتُ لِلْفُقَراءِ وَ الْمَساكِينِ وَ الْعامِلِينَ عَلَيْها إلى آخرها قال نعم فكيف تقسم بينهم قال أقسمها على ثمانية أجزاء فأعطي كل جزء من الثمانية جزءا فقال ع إن كان صنف منهم عشرة آلاف و صنف رجلا واحدا أو رجلين أو ثلاثة جعلت لهذا الواحد مثل ما جعلت للعشرة آلاف قال نعم قال و ما تصنع بين صدقات أهل الحضر و أهل البوادي فتجعلهم فيها سواء قال نعم قال فخالفت رسول الله في كل ما أتى به كان رسول الله يقسم صدقة البوادي في أهل البوادي و صدقة الحضر في أهل الحضر و لا يقسم بينهم بالسوية إنما يقسمه قدر ما يحضره منهم و على قدر ما يحضره فإن كان في نفسك شي‏ء مما قلت لك فإن فقهاء أهل المدينة و مشيختهم كلهم لا يختلفون في أن رسول الله كذا كان يصنع ثم أقبل على عمرو و قال اتق الله يا عمرو و أنتم أيضا الرهط فاتقوا الله فإن أبي حدثني و كان خير أهل الأرض و أعلمهم بكتاب الله و سنة رسوله أن رسول الله ص قال من ضرب الناس بسيفه و دعاهم إلى نفسه و في المسلمين من هو أعلم منه فهو ضال متكلف

Abd-ul-Karim bin Yatbah al-Hashami says: ‘I was in the service of Imam Jafar-e-Sadiq-asws in Mecca when a group of Al-Mutaziliy[17] came. Among them were Ummro bin Yubaid, Wasil bin Atta, and Haffaz bin Salim, along with some others consisting of the general public and some notables.  It was the time when Walid had been assassinated, and the people of Sham had disagreements on the selection of his successor. They kept on discussing this issue for a very long time.

‘(The) Imam-asws said to them: ‘You people have spoken a lot in front of me-asws; why don’t you appoint one person among you who can convey your opinion to me so that we cut the lengthy discussion short.’ They selected Ummro ibn Yubaid, who talked for a very long time but basically said: ‘The people of Sham have killed their ruler and some of them have overcome the others and are in serious disagreement regarding the appointment of a leader. Under these circumstances, we have selected a ‘Leader’ who has good understanding of the religion, is a very wise person and is the most suitable one to be ‘Caliph,’ he is Mohammed bin Abd Allah bin Al-Hassan. We all intend to pledge our support to him, and invite others toward him so that they also take an oath of allegiance. Whoever is in agreement with us we will be friendly with him, but whoever is against us we will oppose him, whoever will fight with us we will wage a war against him and will have enmity against him for his opposition to the just, until and unless we return the right to its inheritor (the caliph). We have come to you-asws, since we are highly dependent on you-asws, due to your-asws elevated status and your-asws large number of supporters.’

‘When he finished his speech, Imam Jafar-asws addressed (all of them): ‘Do you all agree with what Ummro ibn Yubaid has said?’  They all replied: ‘Yes, we do.’

‘(The) Imam-asws, then praised Allah-azwj and after reciting ‘Salawat’ on Muhammad-saww and Alay Muhammad-asws, said: ‘Disobedience to Allah-azwj makes us-asws sad and obedience to Him-azwj pleases us-asws.’

‘(The) Imam-asws said: ‘O Ummro! Tell me, if all people would agree on you as an arbitrator without having to go through an anarchy and killing people.  And if you were asked to select a ruler. How would you select a ‘Wali’[18] or Ruler?’

‘Ummro: ‘I will form a ‘Shura’ (a consulting body) from Muslims.’

‘Imam-asws: ‘From all Muslims?’

‘Ummro: ‘Yes.’

‘Imam-asws: ‘Shura will consist of the notables and ‘Fuqqah’ from Muslim?’

‘Ummro: ‘Yes.’

‘Imam-asws: ‘Quraysh and non-Quraysh, including Arabs and non-Arabs?’

‘Ummro: ‘Yes.’

‘Imam-asws: ‘O Ummro! Do you like or dislike Abu Bakr and Umar?’

‘Ummro: ‘I adore them.’

‘Imam-asws: ‘O Ummro! If you were to dislike them then it would be possible for you to go against their traditions. Instead, you like them but still go against them!  Since Umar, without any consultation, nominated Abu Bakr and then took (an) oath of allegiance (to him).  Later on, Abu Bakr, without any consultation, handed over the reigns of Caliphate to Umar. However, (for the third caliph) Umar formed a ‘Shura’ of six people, in which he did not include anyone from the ‘Ansars’[19] but only selected six people from the tribe of Quraysh and excluded all others. He (Umar) drafted a will about them (six people) which neither you nor your accomplice will approve.’

‘Ummro:  ‘What did Umar do?’

’Imam-asws: ‘Suhaab was asked to lead people in Salat for three days in a row.  All of them (Muslims) should gather and offer Salat (behind him), excluding these six people along with a seventh one, the son of Umar.  There should not be anyone with them and the seventh one should stay (in their company) but without giving any advice or involving in consultation.  Umar then told all those present among the Immigrants and Ansars, if they (six of them) are unable to reach a consensus after three days, you should kill all six of them. If after three days, four of them are in agreement but two of them are not, then remove the heads of those two.’

‘Imam-asws: ‘O Ummro! Would you and your companions agree to form a Shura, the way Umar formed (one) to select a Ruler for Muslims?’

‘They all replied: ‘No we are not in favour (of Shura)!’

‘Imam-asws: ‘O Ummro, let’s leave it (you will not form Shura as per your earlier intentions). Now, let us suppose, you succeeded in selecting a ruler for Muslims and everyone agreed on this selection, not even two people disagreed among the whole Muslim nation. You went to non-believers, who neither accepted Islam nor agreed to offer ‘Jazia’[20]. In this case, do you or your selected ruler and Amir have the knowledge (of) how Prophet Muhammad-saww implemented ‘Jazia’ on the non-believers so that your actions are in accordance with the traditions of the Prophet-saww?’

‘Ummro and others:  ‘Yes, we do.’

‘Imam-asws: ‘How would you decide?’

‘Ummro and others:  ‘We will first invite them to Islam but if they reject our invitation, we will force them to pay ‘Jazia’.’

‘Imam-asws: ‘What if they were people of the Book or are from fire worshipers?’

‘Ummro: ‘Yes, regardless if they were the people of Book or the fire worshipers.’

‘Imam-asws: ‘What will you tell them if they were from those who worship fire and animals (Majusi)?’

‘Ummro: ‘They are all equal.’

‘Imam-asws: ‘Have you (on some occasion) read about them in the Holy Book?’

‘Ummro: ‘Yes, I have.’

‘(The) Imam-asws then recited:

قَاتِلُوا الَّذِينَ لَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآَخِرِ وَلَا يُحَرِّمُونَ مَا حَرَّمَ اللَّهُ وَرَسُولُهُ وَلَا يَدِينُونَ دِينَ الْحَقِّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ حَتَّى يُعْطُوا الْجِزْيَةَ عَنْ يَدٍ وَهُمْ صَاغِرُونَ (299:)

‘‘Fight those who do not believe in Allah, nor in the latter day, nor do they prohibit what Allah and His Messenger have prohibited, nor follow the religion of truth, out of those who have been given the Book, until they pay the tax in acknowledgment of superiority and they are in a state of subjection.’

‘Imam-asws: ‘Since Allah-azwj has separated the people of the Book from others; even then you will treat them equally?’

‘Ummro: ‘Yes.’

‘Imam-asws: ‘From where did you get this?’

‘Ummro: ‘I have heard people say that.’

‘Imam-asws:  ‘Let’s leave this (as he had no answer), suppose those people deny giving you ‘Jazia’ and you overcome them after killing some of them. How would you distribute the war booty?’

‘Ummro: ‘After separating the ‘Khums’ (one fifth), the rest four shares will be divided into the fighters.’

‘Imam-asws:  ‘Will you divide it equally into all war participants?’

‘Ummro:  ‘Yes.’

‘Imam-asws:  ‘In this case you have acted against the conduct of Prophet-saww and his-saww traditions.  We have, between you and me-asws, some ‘Fuqha’[21] and knowledgeable people, from people of Madinah, if you ask them they will not disagree on it and confirm that (the) Prophet-saww had truce with Arabs living in desert on the conditions that they could stay in their land without having to migrate. If enemies of Prophet-saww attack, they would join (the) Prophet-saww’s forces but they will not have any share in the war booty. However, you say that you will equally divide the war booty and regarding the treatment of non-believers you have decided to go against the tradition of Prophet-saww. Let us leave it too but tell me what you say about the Zakat.’

‘Ummro Recited the Verse of Holy Quran:

إِنَّمَا الصَّدَقَاتُ لِلْفُقَرَاءِ وَالْمَسَاكِينِ وَالْعَامِلِينَ عَلَيْهَا وَالْمُؤَلَّفَةِ قُلُوبُهُمْ وَفِي الرِّقَابِ وَالْغَارِمِينَ وَفِي سَبِيلِ اللَّهِ وَاِبْنِ السَّبِيلِ فَرِيضَةً مِنَ اللَّهِ وَاللَّهُ عَلِيمٌ حَكِيمٌ (609:)

‘‘Alms are only for the poor and the needy, and the officials (appointed) over them, and those whose hearts are made to incline (to truth) and the (ransoming of) captives and those in debts and in the way of Allah and the wayfarer; an ordinance from Allah; and Allah is knowing, Wise.’

‘Imam-asws: ‘Yes, but tell me how are you going to distribute it?’

‘Ummro: ‘Zakat will be divided into eight portions and eight deserving persons will take one portion each.’

‘Imam-asws: ‘How about if one group consists of ten thousand people and one group will comprise of one or two or three people.  Do you mean to give one portion to one person and divide one portion among ten thousands?’

‘Ummro:  ‘Yes.’

‘Imam-asws:  ‘Will you divide equally between the city and village people?’

‘Ummro:  ‘Yes.’

’Imam-asws:  ‘You have gone against all traditions of (the) Prophet-saww.  (The) Prophet-saww of Islam used to distribute the Zakat/Elms of people of desert among deserving ones from desert and distribute Zakat of city people among the poor from cities.  However, Prophet-saww did not, distribute (Zakat/Elms) equally but as per the number of deserving ones and also considering their requirements. If you are not fully convinced, what I have told to you, you can verify from the scholars of Medina, who will never disagree with what I have had told you. Indeed, this is how Prophet Muhammad-saww used to distribute (Zakat).’

‘The Imam-asws then went closer to Ummro and said:  ‘O Ummro, Fear Allah-azwj! And O people, you too Fear Allah-azwj! Indeed, my father-asws had narrated to me-asws, no doubt my father-asws was the most knowledgeable person of Holy Quran and Ahadith, among all the inhabitant of the Earth, after (the) Prophet-saww, a hadith of the Prophet: Whoever invites public toward him, by shear force of sword (revolt against government), while an even more learned person exists among Muslims, he is the worst one in deriving people toward disbelief.’’[22]

Appendix II: Imam Ali Amir Al-Momineen-asws’s Advice to believers

الخصال الْأَرْبَعُمِائَةٍ قَالَ أَمِيرُ الْمُؤْمِنِينَ ع‏ مَنْ أَحَبَّنَا فَلْيَعْمَلْ بِعَمَلِنَا وَ لْيَسْتَعِنْ بِالْوَرَعِ فَإِنَّهُ أَفْضَلُ مَا يُسْتَعَانُ بِهِ فِي أَمْرِ الدُّنْيَا وَ الْآخِرَةِ

(The book) ‘Al Khisaal’ – (The Hadeeth) ‘Al Arbami’a’ –

Amir Al-Momineen-asws said: ‘One who loves us-asws, let him work with our-asws work, and let him be strive with the devoutness for it is the best of what one can be assisted with in the matters of the world and the Hereafter.

وَ لَا تُجَالِسُوا لَنَا عَائِباً وَ لَا تَمْتَدِحُوا بِنَا عِنْدَ عَدُوِّنَا مُعْلِنِينَ بِإِظْهَارِ حُبِّنَا فَتُذَلِّلُوا أَنْفُسَكُمْ عِنْدَ سُلْطَانِكُمْ

‘And do not be sitting with ones faulting us-asws, and do not be praising us-asws in the presence of our-asws enemies by manifesting our-asws love for you will be humiliating yourselves in the presence of your ruling authorities.

الْزَمُوا الصِّدْقَ فَإِنَّهُ مَنْجَاةٌ وَ ارْغَبُوا فِيمَا عِنْدَ اللَّهِ عَزَّ وَ جَلَّ وَ اطْلُبُوا طَاعَتَهُ وَ اصْبِرُوا عَلَيْهَا

‘Necessitate the truthfulness for it is a saviour and be desirous regarding what is in the Presence of Allah-azwj Mighty and Majestic, and seek His-azwj obedience and be patient upon it.

فَمَا أَقْبَحَ بِالْمُؤْمِنِ أَنْ يَدْخُلَ الْجَنَّةَ وَ هُوَ مَهْتُوكُ السِّتْرِ

‘How ugly it would be with the Momin if he were to enter the Paradise and his veil has been violated.

لَا تُعَنُّونَا فِي الطَّلَبِ وَ الشَّفَاعَةِ لَكُمْ يَوْمَ الْقِيَامَةِ فِيمَا قَدَّمْتُمْ

‘Do not address us-asws in the seeking, and the intercession will be for you all regarding what you have sent forward.

لَا تَفْضَحُوا أَنْفُسَكُمْ عِنْدَ عَدُوِّكُمْ فِي الْقِيَامَةِ وَ لَا تُكَذِّبُوا أَنْفُسَكُمْ عِنْدَهُمْ فِي مَنْزِلَتِكُمْ عِنْدَ اللَّهِ بِالْحَقِيرِ مِنَ الدُّنْيَا

‘Do not expose yourselves in the presence of your enemies during the Qiyamah, and do not belie yourselves in their presence regarding your statuses in the Presence of Allah-azwj, with the lowly ones from the world.

تَمَسَّكُوا بِمَا أَمَرَكُمُ اللَّهُ بِهِ فَمَا بَيْنَ أَحَدِكُمْ وَ بَيْنَ أَنْ يَغْتَبِطَ وَ يَرَى مَا يُحِبُّ إِلَّا أَنْ يَحْضُرَهُ رَسُولُ اللَّهِ ص‏ وَ ما عِنْدَ اللَّهِ خَيْرٌ وَ أَبْقى‏ وَ تَأْتِيهِ الْبِشَارَةُ مِنَ اللَّهِ عَزَّ وَ جَلَّ فَتَقَرُّ عَيْنُهُ وَ يُحِبُّ لِقَاءَ اللَّهِ‏

Hold on to what Allah-azwj has Commanded you with, for there is nothing between one of you and his exultation and him seeing what he loves, except that Rasool-Allah-saww will attend him, and whatever is in the Presence of Allah-azwj is better and more lasting, and the glad tiding will come to him from Allah-azwj Mighty and Majestic, so his eyes will be delighted and he would love to meet Allah-azwj.’[23]

[1] Bihar Al-Anwaar V 97 – The Book of Jihaad – Ch 85 H 48

[2] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 14 H 67

[3] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 46

[4] Nahj Al Balagah – Saying 233

[5]                         الكافي (ط – الإسلامية)، ج‏2، ص: 230, H. 1

[6] E.g., Sulym Ibn Qais Hilali, Tafseer Imam Hassan Askari, h, 322, Bihar Al-Anwaar – V 9, Ahtijaj Al-Tabrisi.

[7] تفسير العيّاشي 1: 373/ 80

[8] Tafseer Imam Hassan Al-Askariasws – S 322

[9] Bihar Al-Anwaar – V 3, The book of Tawheed, Ch 9 H 3

[10] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 8

[11] Bihar Al-Anwaar – V 50, The book of History – Al-Hassan Bin Aliasws, Ch 2 H 60 a

[12] Bihar Al-Anwaar – V 13, The book of Prophet-hood, Ch 11 H 14

[13] Tafseer Imam Hassan Askari-asws, H. 234

[14] Bihar Al-Anwaar – V 2, The book of intellect, and the knowledge, and the ignorance, S 2 Ch 17 H 32

[15] Al-Kafi, vol, 5, Ch. 21, h, 12

[16] Nahjul Balagha, saying no. 405

[17] Who claim to love Ahl Al-Baytasws but also like Abu Bakrla & Ummerla (Promoters of Ittihad ban-ul-Muslameen)

[18] Having total authority

[19] People of Madina who support Prophet saww when he saww migrated to Madina.

[20] An amount/wealth to paid in order to live within a Muslim ruler as a non-Muslim

[21] Religious scholars

[22] Ehtijaj-e-Tabrasi, vol. 2, pg. 363 ( الاحتجاج ج : 2 ص : 363), also Al-Kafi, vol. 5, pg 23 (H 8184, Ch. 7, h 1)

[23] Bihar Al-Anwaar V 68 – The book of Eman and Kufr – Ch 64 H 8