Introduction

The Imams of the Household knew that power would not return to them in their own lifetimes, and that the Shi'a would remain under the rule of others, and that they would be obliged to use force and violence to struggle against this rule.

At the same time, it was natural for them to conceal their religion and the way that they followed, as long as taqiyyah did not cause bloodshed and did not bring harm to others or to Islam; thus they endeavoured to stay in this sea of troubles, treachery, hatred and vengeance against the Household.

It was necessary, because of this, for the Imams to devote their time to teaching their followers the fundamentals of the Islamicshari'ah in a special way, and to guide them in correct social behaviour so that they might become examples of perfect, just Muslims.

The way of the Household as regards teaching cannot be explained in this short book, and the famous books ofahadith can be consulted for examples of their teachings on religious education. However, it is not a bad idea to indicate here some of these teachings which can be gathered together under the general heading of their doctrines concerning the teaching of their followers. These concern their moral teachings dealing with social behaviour and those things which may bring their followers closer to Allah, how to cleanse the heart from unclean things, and how to be honest. We have already mentioned, in the discussion oftaqiyyah, some of the things about useful social behaviour, and in the following pages we shall mention some further important matters.

34. The Doctrine Concerning du'a'

The Prophet said:

Du'a' is a weapon for the believer, a pillar of din, and a light of the heaven and the earth.

and here is truth. It became one of the peculiarities of the Shi'a by which they are distinguished. They have written many books mentioning its importance, and the correct way of performing these supplications, and from thesead'iyah (pl. ofdu'a') which have been transmitted from the Household, hundreds of books, large and small, have been written, wherein are stored the aims of the Prophet and his Household, urging their followers and encouraging them to recitedu'a'. From them have been transmitted:

The best worship isdu'a'.
The most beloved action in the view of Allah on earth isdu'a'.
Du'a' can remove calamities and retribution (which would otherwise have been ordained by Divine decree).
Du'a' is the cure for every sickness.

The first Imam, Amir al-Mu'minin 'Ali (A.S.), was much given todu'a', and this is clear because he was the leader in monotheism (Sayyid al-muwahhiddi) and the Chief among believers (Imam al-alihiyyin) and hisad'iyah and sermons are masterpieces of Arabic eloquence: for instance, thedu'a' of Kumayl ibn Ziyad al-Mashhur. And they contain enough Divine and religious education to enable one to tread the right path to being a perfect Muslim.

In fact, thead'iyah which are transmitted from the Prophet and his Household are the best guidance for a Muslim. When he thinks deeply about them, they will stimulate in him strength of faith and belief and the spirit of sacrifice in the path of Allah, and will reveal to him the mystery of worship, and the sweetness of praying to Allah and abandoning everything but Him. They will teach him what is incumbent on a human being to know about his religion, and what will bring him close to Allah, and take him far from corruption, his desires and false innovations. In short, in thesead'iyah have been stored the summary of education as regards morality, training of the soul and Islamic beliefs; but they are, at the same time, the most important source of philosophical ideas for investigating theology and for the study of ethics.

If people could follow the guidance contained in the elevated meanings of thesead'iyah - but, alas, they will not be able to do so - no trace of the corruption which fills the earth would be found, and those souls which are bound by their sins could go to the Heaven of Truth freely. But it is a near impossibility to pay attention to these reformers who have called humanity to the way of Truth. So the word of Allah has revealed to mankind:

Most surely (man's) soul is wont to command (him to do) evil. (11;53)

And most men will not believe though you desire it eagerly. (11;103)

The source of badness in man is self-deception and an ignorance of his faults caused by denying their existence, thus making them seem good. So he oppresses others, seizes their property, lies, flatters, obeys his own desires, and then deceives himself that he is not really obeying his desires, but that these things need to be done, so as to make his sins seem very insignificant. The following transmitteddu'a', which takes its strength from Divine revelation, influences man to withdraw himself and to be alone with Allah, and shows him how to confess his sins and to understand that he is an evil-doer, and that he must devote his time to asking forgiveness from Allah, and reminding himself of his self-deception. Thus the reciter supplicates Allah from thedu'a' of Kumayl ibn Ziyad:

Would that I knew my Lord, my Master! How canst Thou bring down Fire on faces who fall d own in prostration to Thy Greatness, or on tongues who speak sincerely of Thy Unity and- thank Thee with their praises, or on hearts who attest to Thy Divinity with certainty, or on minds who have acquired knowledge of Thee to such an extent that they are humbled, or on limbs who have travelled afar to worship Thee obediently and to show their repentance through their submission to Thy Will. We cannot imagine that Thou wilt deal with us thus; this is not what we have been taught of Thy Generosity.

Repeat the recitation of this passage and reflect on the delicateness of the remonstrance, its eloquence and the enchantment of its exposition.

At the same time as it inspires the soul to confess its short-comings and its servitude, it also instructs it not to despair of the Mercy and Kindness of Allah. Then it speaks to the soul in a clever and subtle manner, and instructs it in its highest duties, and makes incumbent upon it the thorough performance of these duties. It teaches the soul how man, through the performance of these duties, may deserve the granting of forgiveness by Allah, and this is what causes man to listen to his soul and to do what is necessary for him to do, when formerly he was not carrying out his obligations. Then follows another style of remonstrance from the samedu'a':

Answer me, O my God, my Master and my Lord!
I may endure Thy punishment, but how can I endure separation from Thee?
O, answer me, my Lord!
I may endure the heat of Hell, but how can I endure not to look upon Thy Munificence?

This is instruction for the soul in the necessity of taking pleasure in the nearness of Allah, and observing His Kindness and His Power, and loving and desiring what He possesses. Taking pleasure in nearness to Him may reach such a degree that to be without it is worse for the soul than punishment and the heat of Hell. It may be that man can endure the fire of Hell, but he cannot endure to be abandoned. As these passages lead us to understand, love and taking pleasure in closeness to Allah is the best intercession for a guilty person, that Allah may forgive and pardon him. The delicateness of this kind of wonder and adulation of Allah Who accepts repentance and forgives sin will not remain unheard.

It would not be a bad thing to end this exposition with a shortdu'a' which lists the highest virtues, and also tells us what is necessary in order that every part and category of humanity may be endowed with the best qualities.

O Lord! Give us steadfastness in obedience and keep us far from sin,
give us sincerity in intention, and knowledge of that which is sacred;
bestow on us guidance and constancy,
seal our tongues with reason and wisdom,
fill our hearts with knowledge and learning,
keep us clean within from what is forbidden and
from those things of which we are uncertain,
keep our hands from oppression and stealing,
hide from our eyes immorality and treachery,
and close our ears to foolish talk and calumny.

Bestow on our'ulama' freedom from concupiscence
and the ability to give good counsel;
on our scholars, application and desire for their studies;
and on those who listen to them, obedience to their spiritual advice.
And on those Muslims who are sick, bestow comfort and cure;
and on our dead, compassion and mercy.

And on our aged, dignity and calm,
on our youth acceptance and the true faith and repentance.
And on women, modesty and chastity,
on the rich, humility and generosity,
and on the poor, patience and contentedness.
And on the fighters for Islam, victory and triumph,
on those who are prisoners of the enemy,
freedom and peace.
And on the rulers, justice and kindness,
and on the people they rule, fairness and good behaviour.
And help the pilgrims to Mecca and the Holy Shrines to be
charitable with their provisions
and their wealth, and help them to perform
what is proscribed for thehajj and the'umrah.
Grant this through Thy Overflowing Generosity and Thy Mercy,
O Merciful and Compassionate!

I recommend you, my brothers, the readers, not to miss the opportunity of reciting thesead'iyah, paying attention to their meaning and their purpose, and through presence of mind drawing near and listening to Allah with humility, reading them as if they are speaking of oneself, and following the rites that are proscribed with them by the Household of the Prophet; because reading them mindlessly, merely mouthing the words, will not increase man's knowledge, or cause him to draw near to Allah, none of his troubles will be resolved, and hisdu'a' will not be accepted.

Allah does not acceptdu'a' from a darkened heart, so when you recite adu'a', draw near with your heart and do not doubt that it will be accepted.

35. Themes in the ad'iyah from as-Sahifat as-Sajjadiyyah

After the deplorable tragedy (of Karbala'), and after the Ummayids had taken over the leadership of the Islamic community, they committed excesses in oppression, revelled in bloodshed and made a mockery of Islamic teachings. There was no alternative for Imam Zayn al-'Abidin, Sayyid as-Sajidin (A.S.) but to remain in the seclusion of his own home, dejected and full of sorrow. No-one dared to approach him in his house, and he was forbidden to guide the people as they should have been.

He was forced to adopt the method ofdu'a' (as we have mentioned, this is one of the methods of nurturing purity of character) as a means of propagating the teachings of the Qur'an, the principles of Islam, and the message of the Household of the Prophet, of instilling in the minds of the people a sense of spirituality and piety, and as a means to the necessary purification of the soul and morality. This was a method of dissemination that he adopted to teach people without arousing the suspicions of the tyrannical rulers, and without giving them any evidence with which to condemn him. That is why we see that most of these eloquentad'iyah, some of which have been collected together in as-Sahifat as-Sajjadiyyah, also known as Zabur Ali Muhammad (The Psalms of the Household of the Prophet), consist of various topics in Islamic learning. Their style and meaning count them among the greatest examples of authorship in Arabic literature; they are the embodiment of the teachings of the true religion; they contain the innermost subtleties oftawhid andnubuwwat; and they constitute the best way to propagate the ethics of Muhammad and Islamic morality. Thus they are spiritual and ethical teachings in the style ofad'iyah, orad'iyah in accordance with spiritual teachings and ethics. Without doubt, after the Qur'an and Nahj al-Balaghah these are the greatest examples of literary style in Arabic, and the best philosophical discussions of theological matters and ethics.

From then, we understand how to praise Allah and how to sing his glories and how to thank Him and turn to Him in repentance; and it is in this way that we can understand how to establish communion with Allah and to express our secrets to Him in private, and how to become solely dependent on Him. It is by this method that we are made to understand the meaning behind invoking benedictions on the Prophet of Allah, on His Messengers and Chosen Ones from His creation, and the manner of doing this. It is thus that we can understand how we should do good towards our parents - the obligations of the father towards the son, and of the son towards the father, as well as the obligations towards one's relatives and neighbours, and the obligations of all Muslims in general obligations of the poor towards the rich, and vice versa.

We are warned about repaying our debts towards others, about how we should act in commerce and business, and about how we should cooperate with our relatives, friends and all people with their interests at heart. In this way, all the good qualities in man are brought out. These ad'iyah comprise a comprehensive system of instructions in the science of ethics.

By reciting them we can come to know how to show patience in the midst of hardships and difficulties, and how to face both sickness and health. They explain the duties of Islamic armies and their soldiers, and the duties of the people towards these soldiers, and many other things which are in accordance with the essence of Islam and the revealedshari'ah, and all this has been done only in the form of thedu'a'.

The following themes are recurrent in the Sahifah, and are frequent.
a) A description of Allah and His Grandeur and Power and a description of His Oneness and Transcendence, couched in the most exact and scholarly terms. This theme occurs in almost all of thead'iyah in various styles and ways of expression. For instance, in the firstdu'a' we come across the following passage:

All praise is due to Allah, the First before Whom no being preceded, and the Last after Whom will be no other.

Whom the eyes of those who see cannot perceive, and Whom our descriptive imagination cannot envisage.
With His Power He brought Creation into being out of nothingness, and made His creatures totally subservient to His Will.

In this passage, he has explained the exact nature of the eternity of Allah, and has set Him above the level at which sight and mind may encompass His Being and has referred to the true nature of the Creation of Allah.

In the sixthdu'a' the Power of Allah and His regulation of the universe are referred to in a different manner.

All praise is due to Allah Who created day and night by His Might, and made them different from one another by His Power, confined them both to specific limits, each following on the heels of the other, so that people might obtain their sustenance and might grow;

He created night for them so that they might relax from the stress of life, and from excessive fatigue, and made it a garment of comfort and rest for people so that it might be for them a gathering of new strength, and an enjoyment of leisure and sensual delights. 

He continues mentioning the wisdom of the days and the nights, and how it is a duty for man to be thankful and grateful to Allah for them.

In the seventhdu'a' the fact that everything is in the hand of Allah is described in the following way:

O Allah! through Whose Will the knots of problems are unravelled.
O Allah! with Whom we take refuge in times of hardship.
O Allah! to Whom we look for relief in times of misfortune.
It is Thy Might before which even the most brazen are humiliated, and it is through Thy Grace that the ways to make better our situation are provided.
Destiny is determined by Thy Power, and things follow the dictates of Thy Will.
That which Thou dost order hastens to the bidding of Thy Will without waiting for Thy Command, and according to Thy Wish is withheld without Your Forbidding.

b) The second recurring theme of as-Sahifat as-Sajjadiyyah concerns the Bounties and Grace of Allah towards man, and the inability of man to pay back what is due through worship and obedience to his Lord, and through sole reliance on Him. Thus we read in the thirty-eighthdu'a':

O Allah! No-one is able to complete his thanksgiving to Thee without new bounties being bestowed upon him which require further gratitude;
and no-one reaches the level of complete obedience, try he ever so hard, without being short by that which Thy Grace bestows on him;
thus Thy most thankful servant offers his thanks to Thee, but not as he ought to, and Thy most devoted servant obeys Thee, but always short of perfect obedience.

Due to the magnitude and multitude of the bounties of Allah, which never stop, even for one moment, it is impossible for man to thank Allah as he should (even if he is grateful and obedient to Him), so how could one who has committed one act of ingratitude make up for it, even if he were to do all that was in his power to make amends. This is what is suggested in the following quotation from the sixteenthdu'a':

O Allah! Were I to weep until I became blind, were I to moan until I lost my voice, were I to stand in prayer until my feet could no longer support me, were I to bow inruku' until my back was paralysed, were I to prostrate before Thee until I became a skeleton, were I to eat clay all my life or to drink the most filthy water until the end of my days, were I to sing Thy Glory until my tongue dried up,
even then I could not raise up my eyes to the heavens because of my shame, undeserving to request the erasing of even a single one of the sins which I have committed in my life.

c) The third most common theme of thead'iyah concerns Divine reward and punishment, Hell and Paradise; and it is pointed out again and again that Allah rewards his servants solely on the basis of His Grace and Mercy; for man deserves nothing but punishment even for the minutest of his sins. All thead'iyah of as-Sahifat as-Sajjadiyyah make mention of this theme, in order to produce in man a sense of fear of the punishment of Allah and hope for His reward and Mercy. All this is conveyed to such an effective manner and style that it generates in the heart an intense fear and awe, and saves man from falling into the abyss of sin. For instance, we read in the forty -sixthdu'a':

The signs are clear, and Thy Supremacy is eternal and will not diminish,
therefore eternally beset with misfortune is he who disobeys Thee, and ignominiously lost is he who turns away from Thee, and the worst calamity befalls he who strays from Thee.
How fiercely he will be overtaken by Thy punishment, and how long he will linger in that terrible state, how far he will be from any remission, and how hopeless a state he will be in.
The sentence passed by Thee will be the just sentence, and the Justice of Thy decision cannot be challenged. Thou hast made all things exceedingly clear, and no room for excuse has been left. . . .

Or as we read in the thirty-firstdu'a':

O Allah! Have Mercy on the one standing alone in front of Thee, my heart beating through fear of Thee, my limbs trembling in awe of Thee.

O Lord! My sins cause me to stand ashamed before Thee; if I keep silence, no-one will speak on my behalf. even if someone would intercede for me, I have no right to intercession.

We also read in the thirty-thirddu'a':

If Thou shouldst punish me justly, I should perish, but if Thou shouldst pour on me Thy Mercy, I should retain my existence. . . .
And lift from me the burden of my sins whose weight has bent my back, and I beg help from Thee for the heaviness which brings my knees to the ground.
May peace be upon Muhammad and his Family. Have Mercy on my soul for the wrong I have done to myself, and let Thy Mercy take up the load of my sins. . . .

d) The fourth merit of thosead'iyah is to lift the one who recites them towards perfection, away from evil deeds and badness of character, to cleanse his conscience and purify his heart, as we read in the twentiethdu'a':

O Allah! Increase the sincerity of my intentions by Thy Kindness, and strengthen my certainty of Thee, and by Thy Power correct my faults. . . .
O Lord! Bring peace to Muhammad and his Family, grant me correct guidance that I may not change, and a true path from which I may not deviate, and integrity of intention that I may not doubt. . . .
O Allah! Do not leave me any characteristic which may be a blemish on me without correcting it, or any defect which is a misfortune for me without improving it, or any imperfect quality without perfecting it.

e) The fifth theme is to inspire the one who recites thead'iyah to realise the necessity for independence from others, not to demean himself in front of them, and not to rely for his needs on any but Allah. For greediness for things which belong to others is one of the worst characteristics a man can have. We read in the twentiethdu'a':

Do not tempt me to beg from anyone but Thee, or to demean myself by asking from anyone but Thee when I am in need, or to implore anyone but Thee when I am afraid,
so that from these things I merit being abandoned by Thee, being deprived of Thy blessings, or being ignored by Thee.

And in the twenty-eighthdu'a':

O Allah! Verily I have sincerely devoted myself to Thee, and I have turned away from (relying on) those who (in fact) need Thy help, and I no longer beg from those who are in need of Thy Favour, for I have realised that for someone in need to beg from someone else in need shows the foolishness of one's views and the delusions of one's mind.

And again in the thirteenthdu'a':

For someone who seeks gratification of his needs from Thee and relies for the relieving of his poverty on Thee, surely he has taken his need to the proper place, and has approached his w ants from the right direction.
And someone who comes for his needs to one of Thy creatures and has considered that someone other than Thee will be the cause of his succeeding, surely he will deserve an end to Thy Beneficence.

f) Sixthly, thesead'iyah teach people the necessity of considering the rights of others, of helping them, of being compassionate and kind towards each other, of making sacrifices for somebody else's sake, so as to make a reality of Islamic brotherhood. For example, we read in the thirty -eighthdu'a':

O Allah I beg forgiveness from Thee for ill-treatment meted out to someone in my presence without my coming to his aid, and for kindness shown to me without my giving thanks,
and for something unpleasant for which the doer asked forgiveness from me but I refused, and for any hungry person who asked from me but I ignored,
and for the rights of a deserving believer which it was my duty to see to but to which I did not attend,
and for the defect in a believer which I noticed but did not conceal.

This asking for forgiveness is a most effective way of admonishing the soul to do those things which are necessary for exalted, divine morality.
In the thirty-ninthdu'a' there is something more important that this. It teaches how it is your duty to forgive someone who has wronged you, and stops you from taking revenge on him, and can elevate you to the ranks of the saints.

O Allah! Anyone who has taken from me when Thou hast for bidden,
and has slandered me when Thou hast prohibited,
and has died with my shadow on him, or did this to me and is still alive, forgive him for that through which he harmed me, and do not rebuke him for that which he has done to me, and do not humiliate him for what he has taken from me.
Make the forgiveness with which I forgive them, and the gift which I have offered to them, the purest offering that anyone can offer, and the highest liberality of those near to Thee, and reward me for my forgiveness by forgiving me, and for mydu'a' for them by Thy Mercy, so that everyone of us may rejoice through Thy Grace.

How amazing are these last phrases! and how beautifully they enter the souls of the good to warn them of the necessity for pure intentions towards all people, to make them ask for happiness for everyone even for those who have been unjust or iniquitous to them.

There are many examples of this in thead'iyah of as-Sahifat as Sajjadiyyah, and if people would only listen to their guidance, they are full of all kinds of teachings in Divine morality.

36 Our Belief in Pilgrimage (ziyarah) to the Holy Shrines

One of the practices which distinguish the Shi'a from all other Islamic sects is the attention paid to pilgrimage to the Holy Shrines, such as those of the Prophet (S.A.) and the Imams (A.S.), and the building of magnificent domes and buildings over their tombs by good will and faith.

All of these things are done through the recommendations of the Imams, for they were continually persuading and encouraging their followers to make pilgrimages, so as to derive great reward from Allah. It is one of the best forms of worship after the obligatory ones, and the shrines are the best places for supplicating and approaching Allah.
Furthermore, according to the sayings of the Imams, this, is a form of fidelity to them. Imam Rid . a (A.S.) said:

For every one of the Shi'a and their followers has an understanding with them (the Imams), and pilgrimage is a way of fulfilling and being faithful to that understanding. Whosoever undertakes a pilgrimage of his own free will, believing in it, for him the Imams will intercede with Allah on the Day of Resurrection.

There are social and religious advantages in makingziyarah. Thus our Imams have stressed its performance, for it fortifies the bond between them and their followers and reminds us of their virtues and their struggle for the truth. Moreover, it gathers Muslims together in one place so that they can get to know and establish friendships with one another, in order that the condition of obedience to Allah and devotion to his commandments becomes firmly imprinted in their hearts. And it confirms in them the true meaning of pilgrimage: the truth oftawhid, the sanctity of Islam, the prophethood of Muhammad, the various Islamic duties such as the striving for an elevated. morality, bowing down and prostrating before the Commander of all creatures, and how to thank Allah for His gifts by means of those prayers which are recited during pilgrimage. And these prayers are among those with the most exalted meanings. For example, thedu'a' "Amin Allah" composed by Imam Zayn al-'Abidin (A.S.) when he made a pilgrimage to the grave of his grandfather 'Ali, Amir al-Mu'minin (A.S.).

Also the recitations during the pilgrimage point out the magnificent characters of the Imams, their sacrifices in defending the truth and elevating the religion, and their perseverance in obedience to Allah. They are written in the most excellent Arabic, full of great eloquence and easily understandable phrases, and they contain the best exposition oftawhid, and supplication and prayer to Allah. Truly, among them is the greatest religious literature after the Qur'an, Nahj al-Balaghah and the other prayers of the Imams, because they have included in them summaries of their teachings on Islamic matters and morality. There are also teachings and guidance in certain pilgrimage ceremonies mentioned below for the spiritual progress of the Muslim, the cultivation of sympathy for the poor, and encouragement for fostering brotherhood, good behaviour and understanding between people.

These rites must be performed before entering the shrine and reciting the special prayer of pilgrimage, and some others must be said during or after. Here we shall indicate some of them in order to make clear what we have already said.

Firstly the pilgrim must wash himself (ghusl) as commanded in the books of Islam, and clean his body before beginning. This is so that he may rid himself of dirt, prevent disease and suffering, so that his odour does not offend others,[6] and at the same time to cleanse his spirit from moral impurities. Traditions have been narrated instructing that after completing this washing, and in order to fix his attention on these high aims, the pilgrim should say.

O Allah! Give me light and purity, and preserve me from all disease, sickness, calamity or corruption, and also through this washing purify my heart, my body, my bones, flesh and blood, my hair and skin, my brain and nerves and every place 1 touch the earth, and provide me with a witness on the Day of my poverty, necessity and requirement.

Secondly, the pilgrim should wear the best and cleanest clothes that he has, because in such days of gathering it causes people to love and be kind to one another, increases their dignity and thus enables them to understand the importance of pilgrimage. It should be noted that the pilgrim should put on the best clothes that he can afford, not the finest that are obtainable. For not everyone can wear the best, and such a command would cause despair among the poor, and thus it would go against the favour of Allah. So it is said that there is a two-fold meaning, i.e. that people should be well-dressed and that they should pay due regard to the condition of the poor.

Thirdly, the pilgrim should wear perfume where possible, for its benefit is like that of being well-dressed.

Fourthly, he should give alms to the poor, according as he is able. The purpose Of this is, firstly, to help the poor, and then to instill in the pilgrim a sense of generosity .

Fifthly, the pilgrim should proceed towards the shrine slowly and Quietly without gazing around. This is clearly in respect for the sacred place (haram), the pilgrimage and those who are buried there, but also that the pilgrim may give his undivided attention to Allah, and avoid inconveniencing others along his way.

Sixthly, he must say"Allahu akbar" (Allah, the Supreme) and repeat it as much as he can. Some traditions instruct the pilgrim to repeat it one hundred times. By this he becomes aware of Allah's Greatness and Magnificence, and realises that nothing is greater than He. This is for the sake of Allah and His Dignity and to revive the sacred rites of Islam and to strengthen the religion.

Seventhly, after visiting the tomb of the Prophet or an Imam, the pilgrim should pray at least tworak'ah. This is in order to worship Allah and give thanks to Him, and to ask for success in one's pilgrimage', then he should ask that the spiritual reward for the prayer should go to the soul of he who is buried in that place.

The specialdu'a' that follows, which the pilgrim must recite after his prayer, serves to show him that prayer and worship during pilgrimage are only for Allah, that no-one deserves to be worshipped save Him. It is a means of winning Allah's favour, for the pilgrim says:

O Allah! To Thee alone do I pray, to Thee alone do I bow down and prostrate myself.
Thou art One,
Thou bast no partner,
and it is a sin to pray, bow down or prostrate oneself before anyone else but Thee.
O Allah! Praise be to Muhammad and his Family.
Accept my pilgrimage, and grant my request for the sake of Muhammad and his Immaculate Descendents.

Thisdu'a' explains to those who want to know, the purpose of pilgrimage to the shrines as it was performed by the Imams and their followers, and it answers those who suppose that pilgrimage is a kind of idolatry and polytheism.

No doubt, the purpose of such detractors is to discourage the Shi'a from the benefits of meeting one another, and the solidarity which increases in the times of pilgrimage, because such brotherhood is like the shafts of arrows in the eyes of the enemies of Muhammad, for they cannot be unaware of the Imams' intention. It is not possible to believe that those whose every saying and doing were for the sake of Allah, and who gave their blood in the cause of the religion of Allah, should call the people to polytheism and idolatry.

Finally, one of the necessities of the pilgrimage is that "the pilgrim should behave towards and treat his fellow pilgrim with politeness, that he should say few words but ones of benefit and purpose, that he should remember Allah,[7] be humble, worship often, ask for the Mercy of Allah on Muhammad and his Descendents, lower his eyes and not stare around,. assist his brothers when they have nothing and console them, remain far from what is unlawful, avoid quarrelling and arguing about one's beliefs."

The reality behind the pilgrimage is the salutation of Muhammad or the Imam, because, in accordance with the Qur'an:

They are alive and are provided with sustenance from their Lord. (3;168)

And they hear the words of the pilgrim and answer his salutations. It is enough to say, for example, before the tomb of the Prophet:"As-salamu 'alayka ya rasul allah" (Peace be upon thee, O Messenger of Allah), but it is much better to say the words prescribed by the Household of the Prophet, for they express the highest intentions and the greatest religious significance by their eloquence, and they are the most excellent prayers through which the pilgrim may contemplate Allah.

37. The meaning of "Shi'a" in the Opinion of the Household of the Prophet

The Imams of the Household (A.S.) did not receive the leadership of Islam, although, however, they never had any designs towards it. So they devoted themselves to educating the Muslims, and to instructing them as Allah had ordered. They remained with those who were faithful to them, and confided in them their secrets, took great pains to teach them all the religious commandments and instill in them religious knowledge, and showed them what is of advantage to man and what is harmful. They recognised no-one as Shi'i or as one of their followers unless he obeyed the commands of Allah, kept himself apart from his desires and carried out what they taught and guided him towards. Only to love them will not suffice to save someone, it. that person also follows his desires. making excuses for his disobedience to Allah, because they have clearly said that love of them will save no-one unless it is accompanied by pure actions, truth, honesty, piety and virtue.

Imam Baqir (A.S.) said:

O Khuthayma! Say to our friends that we can be of no help to them before Allah unless their actions are pure, and that they cannot attain our friendship and love except through their virtue.
For surely, one who reveres justice, but does not act in accordance with it, will be stricken with grief and remorse more than anyone else.

The Imams desired and expected their followers to guide others and show them the correct path of goodness, and they instructed them to call the people to the truth by good actions, saying that this was more important than calling by word.

Call the people unto the truth by your behaviour, so that they can see your obedience, and know that you are truthful and obedient.

We shall give some extracts here from conversations between the Imams and their followers, so that the reader may see how they were anxious to educate the people.

1. From Imam Baqir's conversation with Jabir al-Ju'afi:

O Jabir! How can someone who claims to follow us be content with only loving us? I swear that our follower is one who carries out his duty to Allah and fears Him. Our followers are known by their humility. modesty, exceeding remembrance of Allah, fasting, prayer, being sympathetic and helpful towards the poor, their reading of the Qur'an, saying nothing about a person except concerning his good actions, and they are most trustworthy among those close to them. (O ye who follow!) Observe your duty to Allah, and perform good actions for His reward, for there is no preference by Allah towards anyone. The most beloved of His servants in the presence of Allah is the best in conduct and obedience to Him.[8] O Jabir! Nobody can come close to Allah except through obedience. Without this nobody will be saved from Hell, nor can anybody excuse himself before Allah without it. Whosoever obeys Him, he is our friend, but whosoever disobeys Him, he is our enemy. You cannot attain to our friendship except through good actions and virtuousness.

2. From Imam Baqir's conversation with Sa'id ibn al-Hasan:

al-Imam: 'Does it happen to you that one of you approaches his brother and puts his hand into his brother's pocket to take some money of which he is in need, without his brother preventing him?'
Sa'id: 'I do not know of such a thing.'
'Then truly, there are no real Shi'i among you.'
'Shall we all perish, in that case?'.
'Yes, indeed, for such people do not put into action what they say.'

3. From Imam Ja'far's conversation with Abi as-Sabah al-Kanani:

al-Kanani: 'How much harassment we receive from people for your sake!'
al-Imam: 'What harassment do you receive from them?'
'When there is a dispute between one of us and one of them, they immediately condemn us for following you.'
'Do they condemn you for my sake?'
'Yes, indeed!'
'But there are only a few of my followers among you. Only those who possess great and real virtue, whose acts are only for the sake of the Creator and to obtain his reward, only these are my followers.'

4. There are many traditions from Imam Ja'far concerning these matters. Here we have chosen some of them and written them down.

- If a man lives in a town with a hundred thousand inhabitants or more, and there is someone in that town whose virtue is greater then his, then that man is not one of my followers.
- We do not count among the believers anyone unless he obeys all our commandments. Indeed, righteousness is the only sign of one who follows us. Adorn yourselves with it, and may Allah have Mercy on you.
- One whose chasteness and abstinence from unlawful sexuality is not the subject of talk among women is not one of our followers. And one who lives in a town with ten thousand inhabitants, and one of them is greater in righteousness than he, then that man is not one of our followers.
-Truly, a follower of Ja'far is one who does not listen to his stomach or to his carnal desires, who endeavours in the path of Islam, who acts for the sake of Allah, hoping only for His reward and fearing His chastisement. Yes, indeed, such are the followers of Ja'far.

38. The Avoidance of Oppression

In the opinion of the Imams, one of the worst sins among men is enmity and iniquity between themselves. Just as it is said in the Qur'an:

Deem not that Allah is heedless of what the iniquitous do; He is only deferring them to a day when eves shall stare.(14:42)

Likewise, 'Ali, Amir al-Mu'minin (A.S.) had a strong aversion to iniquity, and he told the truth when he said:

I swear by Allah that if all the continents of the earth and all that is under the sun were offered to me in exchange for sinning towards Allah even by stealing a grain of barley from an ant, truly 1 should never do such a thing.

And this shows how much a person can be aware of the evil of iniquity and hold himself back from doing it. 'Ali would not do wrong even to an ant by stealing a grain of barley from it, even though all the lands of the earth were offered to him. How then does one stand who sheds the blood of Muslims, plunders their property, and pours scorn on their reputation and honour? How should he be compared with 'Ali? Where does he stand compared to the wisdom of 'Ali? Truly, 'Ali's behaviour is a shining example of the excellent religious education which Islam seeks to instill in humanity.

Iniquity is, then, one of the greatest of the sins Allah has prohibited, and this is why the Household of the Prophet have cautioned their followers against it above all else, through their words and prayers. Thus was their policy and behaviour, and they acted justly not only towards their friends, but also towards those who showed disrespect for them and treated them with rudeness.

The story of the forebearance of Imam Hasan (A.S.) with the man of Sham (Damascus) who insulted him[9] is well known. On that occasion, the Imam spoke gently with him and treated him kindly, letting him understand that he had done wrong. Even as the fourth Imam, Sayyid as-Sajadin asked for forgiveness for iniquitous persons in hisad'iyah.
This is the utmost generosity and nobility of mind that a perfect man can reach. Although it is correct from an Islamic point of view to avenge an oppressor in one's own manner, and to curse him before Allah, it is better to forgive than to avenge, for forgiveness is a sign of virtue; indeed, in the opinion of the Imams, to curse him is to be iniquitous oneself.

Imam Sadiq (A.S.) said:

Verily, a slave is oppressed so long as he refrains from cursing his oppressive master excessively, but if he should do so, then he becomes an oppressor too.

How sublime this is! But if to curse an oppressor is oppression itself, what is the condition of those who instigate oppression and iniquity, who commit aggression against people, or caste aspersions on their reputations, who plunder their property, denounce them before oppressors, or deceive them so that they fall into danger or are hurt, or who spy on them? How do they stand in the wisdom of the Imams? Truly, such persons are the farthest from the generosity of Allah, their sins and their punishment are the most horrible, just as are their actions and morality.

39. Doctrine of Non-Cooperation with Oppressors

Because oppression is very dangerous and has evil consequences, Allah has forbidden men to cooperate with the iniquitous or to associate with them. He has said:

And do not incline towards those who are injust, lest the fire touch you, and you have no guardians besides Allah, then you shall not be helped. (11;113)

This is exactly what the Descendents of the Prophet have taught us, and their teachings are the same as the Qur'an's. It is narrated that they had the greatest aversion to those who form ties with, help or cooperate with oppressors at any price, even to the extent of half a date. Without doubt, the greatest misfortune that has beset Islam and the Muslims is their lack of firmness in dealing with the evils of oppressors, and their connivance with them, not to mention their cooperating with them and protecting them in their oppression. There is no greater reason for the weakness and backwardness of the Muslims than their deviation from the straight path of Islam, and, as a result, the religion loses its power and disintegrates day by day, becoming foreign to the people. The Muslims, or rather those who call themselves Muslims, become powerless and far from the protection of Allah, so that they are unable to defend themselves against the most feeble and lowest enemies like the abject Jews let alone their powerful Christian opponents.

As far as they were able, the Imams always endeavoured to prevent their companions and relatives from cooperating with oppressors or helping them, and concerning this innumerable traditions have been related by the narrators. One of these traditions is from Imam Zayn al'Abidin (A.S.), who had written to Muhammad ibn Muslim az-Zuhari after warning him not to engage in oppression himself.

The reason they ask for you is only to use you as a grinding stone, a bridge whereby they can progress to their evil aims, a ladder to their deviations, so that you may be an agent and a propagandist for their crimes. Through you, they can hide their affairs from wise men, and attract the ignorant to themselves. Neither their own ministers nor their followers can disguise their faults as you can; what little will they give to you compared with what they take away. Take care of yourself, examine yourself and reckon with your actions as a responsible person.

The last sentence is full of meaning. Because, as long as man is conquered by his desires he considers himself worthless, and feels no responsibility for what he does; he cannot feel the evil of his bad deeds and he supposes that what he does is as nothing and will not be taken account of. Truly this is one of the secrets of man's unruly soul.

Then the Imam wanted to make az-Zuhari aware of this spiritual secret which mysteriously is part of his nature, so that he would not be deluded by his imagination and exceed his responsibility.

One conversation that is more forceful than the above, but which is on the same subject, comes from Imam Musa Kazim. He was speaking to Safwan al-Jammal who was a Shi'i and a faithful narrator of his traditions, according to al-Kishshi, who has given a biography of al-Jammal.

It is narrated that al-Jammal went to see Imam Musa.
'O Safwan! All of your actions are good, except one.'
'And what is that!'
'Your hiring of camels to that man Harun.'
'I swear by Allah that I did not do this so that he might live in pleasure, nor that he might hunt, or amuse himself, hut only that he might make the pilgrimage to Mecca. I have not taken charge of the camels myself, but have entrusted them to a servant.'
'Does he have to pay for them?'
'Yes.'
'Do you wish him to live until he pays.'
'Yes.'
'Whosoever wishes them (i.e. the oppressors) to stay alive is in fact one of them, and he shall enter Hell.'
Safwan relates that he immediately went and sold all his camels.

If such is the future for one who only wishes the iniquitous to live, then how bad it must be for one who helps them or joins with them, or does their work or who obeys them.

40. Doctrine of Non-Participation in Oppressive Government

Since our Imams have firmly warned us not to help oppressors, even to the extent of giving them half a date, and not to hope for their lives, the situation of one who cooperates with them and joins their government is indeed a bad one. Similarly, for one who is in their employment, or is one of the founders of their state, or is devoted to preserving their government. Because:

being loyal to an oppressive government completely undermines the truth, and rehabilitates and propagates falsehood, iniquity and corruption.

This is related from Imam Ja'far Sadiq (A.S.).

However, joining the oppressors or their government is permitted by our Imams if, by so doing, we can increase justice and perform the commands of Allah. if it is for the good of the believers, encourages what is right or forbids what is evil. Imam Musa (A.S.) said:

Verily, there are among the company of the oppressors those through whom Allah has made bright His path. He gives them the power to protect His friends and to resolve the difficulties of the Muslims. They are among those who truly believe. They are the guides of Allah and a light among His slaves.

Many traditions have been passed down concerning these things, which have clarified the duties of governors and government employees, who should act in accordance with them. For example, (the letter which) Imam Sadiq wrote to 'Abdullah al-Najashi, the governor-general of Ahwaz.

41. The Imams call People to Islamic Unity

It is well known that the Household of the Prophet tried hard to preserve the rites of Islam, to call Muslims to restore its glory, to unify their beliefs, and that they also strived to maintain the brotherhood of Islam and to remove malice and enmity from the hearts of the Muslims.

We cannot ignore Imam 'Ali's dealings with his predecessors to thekhilafah. He treated them with consideration although he believed that they had taken what was his right. He agreed with them and kept his peace with them. and refrained from expressing his opinion about his own right to thekhilafah in public until after he had attained to it. Then he called together the remaining followers of the Prophet (those who were still alive and who had been present on the day of Ghadir when the Prophet had appointed 'Ali as hiskhalifah), so that they could bear witness to his appointment to the khilafah.

He never withheld his opinion about what was helpful or in the interests of Islam and the Muslims, and he often said:

I was afraid lest I should not help Islam and the Muslims, and that they would fail.

He said and did nothing against the position, power and authority of thekhulafa', but kept himself to his house and remained silent, despite the fact that he saw what they were doing.

He acted thus for the sake of Islamic interests, up to the point where he was famous for his admirable qualities. The secondkhalifah, 'Umar ibn Khattab, said many times: "I would never encounter a difficulty without Abu 'l-Hasan being there to contribute to its solution." And "If it were not for 'Ali, 'Umar (himself) would have perished."

History cannot forget the way Imam Hasan (A.S.) dealt with Mu'awiyah. He made peace with him, because he realised that if he continued to fight, the light of the Qur'an and just government would be extinguished, and moreover the name of Islam would vanish for all time, the Divineshari'ah would be lost and the Imams that were to come would be obliterated. So he chose to protect the edifice of Islam and its name. For this reason, he made peace with Mu'awivah, who was a resolute hated Imam Hasan and enemy of the religion and of Muslims, and who his followers. He knew that Mu'awiyah would deal unjustly with him and his companions, and. although he could have counted on his family and followers to fight for their rights and defend themselves, he believed that the highest interests of Islam were above all these things and more important then them.

It was for the same reason that the third Imam, Husayn, the Holy Martyr, rose up against the Banu Ummayah; for he realised that if they continued in their vicious ways without anyone taking arms against them and proclaiming their wicked intentions, they would eradicate Islam and its glory. Thus he wished to point out their oppression and iniquity for posterity, so as to expose their evil plans against the Prophet's religion. Naturally, events turned out as had been predicted. If it had not been for his holy campaign, Islam would have been recorded as a religion of the past, and it would have been thought a false religion.

In completing his holy campaign, following through and pursuing his sacred aim against iniquity and oppression, the Shi'a revive and remember the tragedy at Karbala' every year and in various ways, as the Imams have commanded.

We should obtain a better and clearer understanding of how the Descendents of the Prophet tried hard to preserve the glory of Islam if we study the behaviour of Imam Zayn al-' Abidin towards the Umayyid kings, despite the fact that his family had been killed and that his reputation had been destroyed by them. He was continually despondent and heart-broken over the murder of his father and family by the Umayyids at Karbala', but, in spite of these things, he always prayed that the armies of the Muslims would be victorious, and secretly asked Allah to keep the Muslims in safety and to ensure the increase and glory of Islam. He propagated knowledge of Islam, and by means of prayer alone he taught his followers how they should ask Allah for victory for the Muslims. He said in his famousdu'a', for the guardians of the frontiers of Islam:

O Allah! Send down peace upon Muhammad and his Family,
increase their numbers, sharpen their swords, protect their homes,
preserve their country, cause friendship to spread among them,
improve their conduct,
provide them with sustenance and the means of livelihood,
help them, bestow on them patience, teach them the ways of cleverness . . .
(and then after calling for the wrath of Allah on the unbelievers)
O Allah! In this way strengthen the people of Islam, protect their lands, increase their property,
let the soldiers of Islam be free from fighting that they might worship Thee privately.
Let nothing be worshipped over the whole of the earth but Thee.
Let no-one prostrate himself before anyone but Thee.

Thus he continued hisdu'a' (it is one of his longest), telling of the duties of the Muslims armies, how they must behave and be of good character and have good equipment. It contains teachings on the Holy War (jihad), showing its purpose and its results, warning Muslims to keep clear of their enemies, instructing them how to deal with their attacks and defend themselves. It also contains instructions on their obligations, such as continual remembrance of Allah, avoidance of unlawful things and keeping the jihad pure for Allah.

Likewise, other Imams have dealt with the kings of their times, although they were being tortured and cruelly and severely maltreated by these kings with many kinds of suffering and pain. When they realised that an' Islamic government was not going to be re-established, they tried their best to teach the religion to the people, pointing out to them the excellence of Islamic knowledge. No insurrection which happened either through some of their family or through others during these times was ordered by them; on the contrary, these were in opposition to their explicit orders, because they made the utmost effort to protect the government of Islam. No-one, not even the 'Abbasidkhulafa' tried harder than them to protect it.

It is enough just to look at the advice of Imam Musa ibn Ja'far (A.S.) to his followers:

I charge you to obey your king and not to lose your strength through disobedience. If he is just, ask Allah to protect his life; if he is an oppressor, ask Allah to reform him. For your interests are identical with his interests. Verily, a just king is really like a father - wish for him what you wish for yourselves, and do not wish for him what you do not wish for yourselves.

This is one of the best sayings on the subject of the protection of a king by his people: "wish for him what you wish for yourselves, and do not wish for him what you do not wish for yourselves."

Compare with this the great offence some writers who are contemporary with us have committed. They have spoken of the Shi'a as a hidden destructive group, as a band of revolutionaries and avengers. Now, it is correct that every Muslim who obeys the teachings of the Household should, from the moral point of view, despise oppression and oppressors, keep clear of them and their evil deeds, feel repugnance and contempt for them and their fellows and helpers and dislike them all. The Shi'a have had these feelings engrained in their souls from generation to generation. However, they are not rebels. Nor do they like to stir up trouble or foment insurrection against a rebellious government which says that it is an Islamic government, neither secretly nor openly.

The teachings of the Imams do not allow them suddenly to take the life of someone who is a Muslim, or to betray him, although his beliefs may differ from theirs. But, according to their teachings, a Muslim who professestawhid and thenubawwah of Muhammad (S.A.) is to be respected; his blood, his property and his family is secure. "It is not right to take the property of a Muslim except by his leave." All Muslims are brothers to each other, and to each of them belong the rights of brotherhood, as we shall now explain.

42. Doctrine of the Rights of Brotherhood between Muslims

One of the highest and most excellent instructions of Islam to all Muslims is brotherhood without distinction of birth, rank or position. But, unfortunately, Muslims have always neglected this. One of the smallest duties of Islamic brotherhood is that a Muslim should wish for his brother what he wishes for himself, and that he should not wish for his brother what he does not wish for himself, as we shall point out in a tradition from Imam Sadiq.

One must study this duty well, and it is accounted a very small one in the opinion of the Descendents of Muhammad. One sees that Muslims find it difficult to fulfil this small duty, for their morals and behaviour are not in accordance with the Islamic spirit. Concentrate carefully on this small responsibility; if people were to respect it, neither oppression, nor enmity, nor theft, nor falsehood. nor back-biting, nor informing would be found anywhere among them. If they realised the result of this and were careful in carrying out this duty, oppression and enmity would disappear; they would live as brothers with each other and attain the height of happiness among themselves. Madinah al-Fadilah[10] of the ancient philosophers would become a reality, no government would be needed, no court of law, no police, prison or criminal law. they would be free from colonisers and tyrants; oppressors could not force their iniquity on them; and the earth would become paradise.

Furthermore, if Islamic brotherhood reigned among people, as Islam has said it should, then the word justice would disappear from our dictionaries; justice and its laws would not be needed, and brotherhood alone would suffice to ensure goodness, peace, happiness and pleasure among us. For humanity, in such a situation, would have no need for justice and its laws; these are only needed when there is a lack of love between people. A mother is kind and good towards her children because of her love and compassion, not because of the commandments of justice. We can understand why a man loves only himself and that which is agreeable to him; it is impossible for him to love something or someone unless it belongs to him. And when he does love something or someone, it is impossible for him to give them to someone else whom he dislikes. unless there exists a principle which is stronger than his desires, like a belief in justice and kindness, and in this case, he may devote his interests to someone else whom he does not like.

Such an ideal, when it dwells in the human mind, keeps it in a position above all material things, so that it is able to realise the superiority of justice and goodness. and to show kindness to others. It will be seen that man needs such superior ideals when there is no kindness and brother hood between him and his fellow men. That is to say that as long as he lacks the feeling of brotherhood - and the fact that he does is because of his egotism and desires as long as this feeling is missing, he must believe in the goodness of justice and kindness, following the guidance of Islam. And if he fails to believe in this as well, then he does not deserve to be thought of as a Muslim; such a man. even in name, is not a friend of Allah; he has done nothing for the sake of Allah. as we shall see in the tradition of the Imam which follows. Usually human desires overcome man, and it is difficult for him to prepare himself even to believe in justice, and so it is much more difficult for him to attain that perfect belief through which he can vanquish his desires.

We can see that the brotherhood of man is very difficult to obtain as long as its desirability is not sensed. For this reason, Imam Sadiq did not wish to explain to al-Mu'alla ibn Khunays more than he could understand, because Ja'far was afraid to teach him what he could not put into practice. Mu'alla asked:

'What does one Muslim owe another?'
'There are seven duties incumbent upon him. Should he neglect but one of them. he is not a friend or servant of Allah. and truly he has done nothing for the sake of Allah.'
'What may these things be?'
'I feel compassion for you. I am afraid lest you learn them, but you neglect to put them into practice, or you cannot. There is no power but in Allah.'

Mu'alla then relates that the Imam told him the seven:

'First. the smallest duty is that you should wish for your brother what you wish for yourself, and that you should wish that what you do not desire for yourself should not befall your brother.'

So, this is a small duty'. Do we find this easy? That is to say, we present-day Muslims? May those who call themselves Muslims but do not act in accordance with this small but strict duty find themselves disgraced.

It is amazing that the backward state of the Muslims should be ascribed to Islam, while the only reason for it is the behaviour of the Muslims, that is those who call themselves Muslims but do not carry out this humble duty.

Having reminded ourselves and mentioned our present circumstances, we shall now list the seven duties as related by Mu'alla from Imam Ja'far (A.S.).

(a) Wish for your brother what you wish for yourself, and wish that what you do not desire for yourself should not befall your brother.
(b) Do not make your brother angry, but seek to please him and obey his wishes.
(c) Help him with your soul, your tongue, your hands and your feet.
(d) Be his eye to see by, his guide to lead him and his mirror.
(e) Do not eat your fill when he is hungry, nor drink and clothe yourself when he is thirsty and naked.
(f) If he has no servant, but you do, it is incumbent on you to send your servant to him to wash his clothes, cook his food and spread out his mattress.
(g) Accept his promise and his invitation; visit him when he is sick, attend his funeral, and see to his needs before he asks you, hurrying to do them if you can.

When he had finished, Imam Ja'far said:

If you fulfil these duties you can call yourself his friend, and he will be your friend also.

There are many traditions told from our Imams, and most of them are collected in 'Kitab al-Wasa'il'il in the relevant sections.

Some people have imagined that the Imams meant brotherhood only among the Shi'a, but if they were to read the traditions they would understand that their imagination is deceiving them, although the Imams did strongly repudiate those whose way was against the Shi'a and who did not follow their guidance. Let us mention here the conversation of Imam Sadiq with Mu'awiyah ibn Wahab.
'How should we treat those who do not follow our ways?'
'Look to your Imams whom you obey, and obey them and imitate them. They visit them (i.e. those who are not Shi' a) when they are sick, go to their funerals, give evidence for or against them. and repay their trust.'

No, the brotherhood that the Imams envisaged among their followers is higher than ordinary Islamic brotherhood, and it has been mentioned briefly in the introduction. It will suffuce to read the following conversation between Imam Sadiq and Aban ibn Taghlab.

Aban relates: While I was circumambulating the Ka'bah with Imam Sadiq, one of our friends signalled to me that I should immediately go with him to help him. The Imam noticed and said to me:

'O Aban, does he mean you?'
I replied: 'Yes.'
'Does he believe in what you believe in?'
'Yes.'
'Then go with him and break your circumambulation.' I asked if it was incumbent on me to do so, and he said that it was. Then I went with the man to help him, and after doing so I returned to the Imam and asked him about the rights of the believers.
'Do not ask me concerning them,' he said.
But I insisted.
'Give your brother half of what you own,' he told me, and looked at me. He understood my surprise and said: 'O Aban! Do you know that Allah admires those believers who prefer others to themselves?'
I replied: 'Yes.' 'When you give your brother half of what you own you do not prefer him above yourself, but only when you give him the other half do you really prefer him above yourself.'

If we feel shame at this, then really we should not call ourselves believers. We are quite remote from the teachings of the Imams. Everyone who reads this tradition becomes astonished as did Aban, but then he pays no further attention to it and forgets it, as if he were not the person addressed, and as if he were not responsible.