Islamic Morals

The Ominous Signs of Hypocrisy

1 - The Holy Prophet (s.a.w.s.) said: One who has two faces in this world will have two tongues of fire on the Day of Judgement. 2 - The worst man in the sight of God on the Day of Judgement is the double-faced one. 3 - Imam Sadiq (a.s.) said: The one who talks with Muslims with two tongues and two faces will arrive on the Day of Judgement two tongues of fire. 4 - Imam Baqir (a.s.) has reportedly said: How bad is a slave who has two faces, who praises his brother in front of him and in his absence, eats him up backbites him and if he is wealthy becomes jealous of him and if he comes in trouble refrains from helping him.

In conclusion, the one who, for earning this world, talk with everybody according to his liking and, as the saying goes, eats bread at current price and moreover conceals the truth and usurps the rights of others, is, according to the opinion of great scholars, like Allamah Majlisi, is total a hypocrite. Let us pray to God the Great so that He may protect us from this wicked vice.

Lesson: 22 : One of the Signs of Hypocrisy is Lying

Yes, lying is the aim of hypocrisy, because, truthfulness means harmony or likeness of the tongue and the heart. A liar does not have this harmony. Hence hypocrisy is nothing but is the contradiction between truth and falsehood.

In verse 77 of Surah Tawbah we read: So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies. The Holy Prophet (s.a.w.s.) said: There are four attributes. Anyone having them is a hypocrite. If he has some of the four, he becomes a hypocrite in that proportion unless he gives them up the vices are: A - lies while telling anything, B - When he gives a promise, he breaks it, C - When he makes a treaty, breaches it and D - When he indulges in enmity he resorts to oppression.

Now Look at these Narrations:

1 - Imam Baqir (a.s.) said: The Lord Almighty has kept locks for evil and wickedness and the key those locks is wine because intoxicants drive away intelligence. Then he added: Lying is worse than wine.

2 - Imam Hasan Askari (a.s.) said: All dirty things are kept in a room and the key to that room is lying. 3 - The Holy Prophet (s.a.w.s.) said: Keep distance from lying as lying directs man toward bad deeds and bad deeds lead man to Hell. 4 - Amirul Mo-mineen (a.s.) is reported to have said: The biggest sin in the sight of God is falsehood. 5 - The Holy Prophet (s.a.w.s.) said: One does not lie but because of the meanness of heart.

6 -Amirul Mo-mineen (a.s.) said: Man does not get the taste of Faith until he gives up falsehood, be it a joke or serious grave. 7 - In another Hadith they asked the Holy Prophet (s.a.w.s.): Can a Faithful man be timid? He replied: Yes. He was asked again: Is it possible that once in a while he may be a miser? He said: Yes. Then they inquired: Can he even be a liar? He said: No.

8 -Amirul Mo-mineen (a.s.) said: Refrain from befriending a lair as he is like a mirage which makes the distant near for you and the near distant. Facts that we can derive from these narrations are:

A - Falsehood is the source of all sins. B - falsehood or lying is not compatible with Faith. C - lying is the destroyer of peace of mind. D - Lying comes out of the meanness of the soul.

All kinds of falsehood or lying are bad. But attributing falsehood to or lying about God and His Prophet is the worst of all. Sometimes it happens when a man makes a false claim of being a messenger of God or that he says something false about God and His Prophet. As Abi Baseer says that he heard from Imam Sadiq (a.s.) who said: Lying nullifies fasting Abu Baseer says I asked the Imam: We are destroyed. He said: No, the falsehood which a fast null and void is that in which somebody says something false about God, His Messenger and the Masoom Imams (a.s.).

Amirul Mo-mineen (a.s.) while referring to a sermon of the Holy Prophet (s.a.w.s.) says: Anyone who says something false about me intentionally will find his dwelling in Hell. Then added: Those who narrate??? had the are of four groups and fifth will not be found:

1 -Hypocrites: The hypocrite put a mask on his face while making a statement. He neither is afraid of sinning nor he refrains from it and he willfully attributes a lie to the Messenger (a.s.). If people had known that a hypocrite is a liar they would not accept anything from him and would not testify him but since they are unaware of the fact they say: they are the companions of the Messenger (a.s.), they have seen the Holy Prophet (s.a.w.s.) and have obtained knowledge from him.

Due to this reason they get influenced by the hypocrite while Allah has already cautioned, as you should be cautioned, about the conditions of the hypocrites. He narrated to you their attributes. After the passing away of the Holy Prophet (s.a.w.s.) the hypocrites earned nearness of the misled rulers and the callers toward hell through falsehood lying and false allegations. The misguided rulers also granted them governorships and imposed them on the masses and began to devour the world through their means. Masses are mostly with the kings and the world except those whom God protests.

2 - Those who give false witness God Almighty, with regard to the believers, says: And they who do not bear witness to what is false, and when they pass by what is vain, they pass by nobly.

The Holy Prophet (s.a.w.s.) said: A testifier to falsehood is like one who worships idols.

3 - Those who swear falsely

It is quoted from Imam Sadiq (a.s.): One who swears falsely, while knowing that it is a lie, has, verily declared a war against God. Again it is reported from the Imam Sadiq (a.s.): A false swearing empties a city of its residents destroys townships. Also Imam Sadiq (a.s.) says: When a man says: God knows while he himself does not know and attributes falsehood to God this sin makes the Throne of God tremble due to anger.

Also: One who swears falsely is given a ten-day respite.

4 - Those who break Promises

In this very sense the Holy Quran says: O you who believe! Why do you may that which you do not do? It is most hateful to Allah that you should say that which you do not do.

The Holy Prophet (s.a.w.s.) said: One who believes in Allah and Hereafter should fulfill it when he gives promise. Now that we have studied verses and narrations regarding lying let us here plan for remedying this dangerous disease, which sprouts from hypocrisy, and we should know that a liar has to bear personal, collective economical and spiritual losses. In the words of Amirul Mo-mineen (a.s.), Always tell the truth, because, God with the true, and refrain from lying as it drives one away from Faith. One who tells truth is on the garden seat of salvation and eminence and the liar stays on the brink of precipice of degradation and destruction.

It is obvious that a liar is soon disgraced. It is narrated from the Holy Prophet (s.a.w.s.): A liar has no character. Isa (a.s.) is reported to have said: One who tells more lies loses his prestige and value.

Disgrace always remains in await for a liar, because, falsehood never remains hidden. It will surely come out once one day. Even if a liar is very clever and he fathoms everything all around him, his lie finally gets revealed and sometimes such a man becomes so valueless that he loses the respect of even his family members.

A tongue which does not like truthfulness, nobody in the world is prepared to buy believe it, if you want your talk to get a rise, then never let it turn toward falsehood.

Disgrace in this world life is not so important. What is more important is the disgrace in the hereafter life after death. On the Day of Judgement, a foul smell will emanate from his mouth. In the gathering of the Last Day too he will be dishonoured in front of Prophets and saints and the Faithful. With all this emphasis on being truthful and the prohibition of lying, it is permissible in certain circumstances. As the abomination of the prohibited things is sometimes inborn and sometimes accidental, and since prohibition of lying is of the second kind, it is because of this that it has been recommended when there is no ill motive and is beneficial to the society. For example, in war and jihad and in solving disputes or in promises given to family members so as to enhance sincerity and cordiality. There are narrations about it. Here is one:

It has been quoted from Imam Sadiq (a.s.): Ever lie will gave to be accounted for in the Day of Judgement except in three instances: a lie which is used as a war technique of strategy, a lie which is resorted to make peace between two quarrelling persons and a promise given to ones family. The late Naraqi writes in Jami al-Sadat: Though the narrations have mentioned these circumstances, yet the matter must not be restricted to these only Rather whenever it becomes necessary for removal of a harm or evil or corruption a harmless lie can be resorted to. Therefore, if a man is asked about the offence of somebody, he can say: I do not know, even if it is a lie or if an oppressor asks about the property of a man or about a Faithful brother, it is permissible for him to tell a lie to protect the property and person of a brother in Faith provided his aim is right. As is mentioned, in such circumstance it lie will be considered Mabaah an admissible thing an and will not be accountable.

Question: What is Toriya?

Answer: Toriya means a word which has two implications, one apparent and another hidden or implied. It is when man intends to convey the first meaning whereas the other person takes it to be other. Permissibility of Toriya is conditional. So the intention must be good and well or when reason and religion prevents from giving out the other information. Does a lie apply to an exaggeration or a metaphor?

Answer: If figures of speech are used and the intention is exaggeration or metaphor or a simile or a comparison there is no objection, however it is not to be very much magnified, because, the aim is to give an understanding and not a claim of a fact or an overall equality. Despite all this man must try not to say against the truth even in permissible occasions so that his tongue gets habituated to well only the truth. We must also remember that we are the followers of a leader and an Imam who was not prepared to say even a single word against facts even for getting his undeniable right when a consultative body was formed at the order of Umar, so as to head the world of Islam. O Lord! Make all of us the true followers of that Imam (a.s.).

O Lord! Grant us full Faith so that we may not be disgraced at the time of the test.

Lesson: 23 : Self-acquaintance or self-awareness

After we saw some of the attributes that cause the degradation of human status, now let us proceed to observe the virtues that ensure the perfection of human development and are the cause of human maturity and perfection. But before beginning this discussion we invite your attention to two essential introductions.

A - Necessity of Self-awareness

For a creature that naturally loves itself, it is absolutely instinctive to try to know its abilities and to try for their perfection. From this angle the emphasis put by Divine religions as well as religious leaders and scholars on self-awareness and self-acquaintance is for awakening the human nature.

So the Holy Quran asserts: We will soon show them Our signs in the Universe and in their own souls, until it will become quite clear to them that it is the truth.

And He has made subservient for you the night and the day and the sun and the moon, and the stars are made subservient by His commandment; most surely there are signs in this for a people who ponder; And what He has created in the earth of varied hues most surely there is a sign in this for a people who are mindful.

The Holy Prophet (s.a.w.s.) too has given extraordinary importance to self-awareness and has introduced it as a way for knowing God. He says: One who knew himself has known God.

The following narrations are from Amirul Mo-mineen (a.s.):

1. Self-awareness is the most profitable knowledge.
2. I wonder about the one who is searching the missing thing whereas he himself is missing and yet is not searching.
3. It makes me wonder that a man does not know himself. How can he wish to know God?
4. The climax of knowledge is self-acquaintance?
5. The biggest success is for the one who succeeds in knowing himself.
6. Do you think that you are an insignificant being whereas a great world is concealed in you.

Question: Why so much emphasis has been put on self-awareness in these verses and narrations? Answer: It is because the one who understands himself knows God, thereafter he sees nothing but Him and thereby is endowed with Divine virtues. Hence it is narrated from Imam Baqir (a.s.) that, as per a Qudsi Hadith: The Lord Almighty has said: There is no slave of mine who, through whatever I have made obligatory for him, attains nearness to me. Indeed my slave also, through, voluntary non-obligatory good deeds, comes so near to me that I like him and since I like him I become his ear through which he hears and I become his eye through which he sees and his tongue through which he speaks and his hand by which he attacks My and his enemies, the wrong doers. If he calls Me, I give answer to him and if he wants something from Me, I give it to him.

In Munaajaate Shaabaaniyah we read: Enlighten the eye of my hear, through which I observe Thee, by they Radiance until the eye of wisdom tears through the curtains of light and joins thy Great Light, and connect our souls with the sacred status of thy Greatness. O my Lord Make me one of those who answer Your Call when you call them and when you attend to them they, due to your lustre and grandeur, become unconscious. As a conclusion, from the viewpoint of the teachings of Quran and the Family of divine Revelation, man possesses such a high status that by becoming aware of it he can reach to such spiritual heights. By studying the events of those men of God who, as a result of self-build-up, reached the high stages of human dignity upto perfection and who ruled over the physical world, you will be able to understand this fact.

B - Vies of World-famous Philosophers

1 - The enjoyment of human perfection is more pleasing than material fruits and for gaining it, man must make use of the tool of knowledge and technique of natural resources so that he may live a life of comfort and happiness.

This view is bases on the originality of matter, and genuineness of tast and the nobility of man.

2 - Human perfection is attainable by collective utilization of the gifts of nature. For attaining it, efforts should be made for common welfare. This view is based on the originality of community.

3 - Human perfection lies in both material and spiritual progress which can be attained through self-discipline and by fighting against material pleasures.

This view corresponds with the views mentioned earlier.

4 - Human perfection is in intellectual progress that is attainable through knowledge and philosophy or logic.

5 - Human perfection is the rational and moral maturity that can be reached by learning knowledge and acquiring a graceful character.

And the last two views also are incompatible with materialism. After these two preliminaries have been clarified, we should understand that one virtue can make man perfect like the virtue of Faith can, as it is the faith in the Lord of the universe and in His commandments that lifts man unto the heights of perfection. From this angle, all of our efforts should be to adore ourselves with this virtue. We must dig out the pearl of humanity from the mine of nature. Of course, this work is very difficult as:

Lesson: 24 : Reality of Faith

Some scholars of Islam believe that Faith is attestation by heart and, according to some; attestation of heart must also be combined with verbal witness. Yet some others also add deed with these two.

For making this discussion clear let us turn toward to the Holy Quran and the words of the family of infallibility and purity: The dwellers of the desert say: We believe. Say: You do not believe but say, We submit; and faith has not yet entered into your hearts; and if you obey Allah and His Apostle, He will not diminish aught of your deeds; surely Allah is Forgiving, Merciful. The believers are only those who believe in Allah and His Apostle then they doubt not and struggle hard with their wealth and their lives in the way of Allah; they are the truthful ones. From this verse we derive that the reality of Faith means confirmation by heart and its enactment through deeds but confession of the two Kalimas refer to Islam. Hence it is recorded from the Holy Prophet (s.a.w.s.) ???

In many verses after the word Aamanoo Believe Amale Swaleh Good deed has been added, indicating that, perhaps, special inclination is toward the common. Just look at these four verses:

1 - And as for those who believe and do good, We will most surely cause them to enter among the good. 2 - And as for those who believe and do good, We will certainly give them abode in the high places in gardens beneath which rivers flow, abiding therein; how good the reward of the workers. 3 - As for those who believe and do good, they shall surely have gardens of bliss, Abiding in them; the promise of Allah; a true promise, and He is the Mighty, the Wise. 4 - Except those who believe and do good.

I swear by the Asr, Most surely man is in loss, except those who believe and do good. Question: IN some of the verses only confession from heart has been taken into account. Is it not against the abovementioned view? Answer: Before replying to this question we look at the circumstance of the revelation of this verse: But no! By your Lord! They do not believe in reality until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission.

Zubair bin Awwaam who was one of the migrants had some dispute with one of the Ansar Muslims of Medina in the matter of watering their gardens that were adjoining one another. Both went to the Holy Prophet (s.a.w.s.) for solving their dispute. The garden of Zubair was on the upper side of a stream and that of the Ansari on the lower. The Holy Prophet (s.a.w.s.) asked Zubair to water his garden first and thereafter the Ansari Muslim may water his and this was in accordance with the way in vogue about adjoining gardens then. But this Ansari, who was apparently a Muslim, became displeased with the just judgement of the Holy Prophet (s.a.w.s.) and said: Is this verdict not because Zubair is your cousin? The Holy Prophet (s.a.w.s.) became very uncomfortable. So much so that the colour of his cheeks also changed. It was at this time that the above quoted verse was revealed which cautioned the Muslims.

The above verse instructs that true Muslims should always be fully submissive and obedient to the orders of Allah and His Messenger. But it does not negate the other condition mentioned in previous verses. Question: For being a Faithful, is it enough to believe in heart or is it essential to be obedient and submissive in practice too along with the belief in heart?

Answer: Undoubtedly mere belief is not sufficient because, most of the unbelievers, especially the leaders of Kufr and misguidance, knew it very well that the way of the Messengers was true and that their own path was false and deviated. Therefore it is said in the Quranic verses: And they denied them unjustly and proudly while their soul had been convinced of them: And another ayat says: Those whom We have given the Book recognize him as they recognize their sons, and a party of them most surely conceal the truth while they know it.

And in the third verse Moosa (a.s.) addresses the children of Israel thus: And when Moosa said to his people: O my people! Why do you give me trouble? And you know indeed that I am Allah's apostle to you. So what we derive from the verses about Faith is that mere knowledge of truth is not enough but both belief and submission are required as is seen in the above quoted ayats.

Now we draw your attention towards some narrations:

1 - It is recorded from Imam Baqir and Imam Ja'far (a.s.): Faith is confession and practice and Islam is confession without obedience. It is obvious that what is aimed by the second confession is oral belief and the recitation of the two Kalimas of shahaadatain and the word bi laa amal is added and in the phrase bi laa amal the word laa stipulates a condition. It does not imply negation. That is to say, for being a Muslim mere oral confession is enough even it is not practiced. It does not mean that there should be no practice. It is so because, one who acts according to the demands of Islam has become a Mo-min and at the same time he is also a Muslim.

2 - It is recorded from the Holy Prophet (s.a.w.s.) of Islam: Faith has three foundations: understanding and belief by heart; confession by tongue; carrying out the religious duties.

3 - Somebody asked Imam Sadiq (a.s.) about Faith. So he said: Faith is nothing but hearty belief, verbal confession and action through body organs.

4 - It has been recorded from Imam Sadiq (a.s.): Emaan faith always accompanies Islam submission or obedience but obedience is not necessarily always with belief.

That is, every Mo-min Faithful is a Muslim obedient but every Muslim is not always a Mo-min.

5 - It has been recorded from Imam Baqir (a.s.) that once Amirul Mo-mineen (a.s.) was asked: Is one who testifies the oneness of God and the Prophethood of Muhammad (s.a.w.s.) a Mo-min? He said: Then where do the commands of God vanish?

This means that only recitation of Kalimas is not sufficient for earning Faith.

6 - Salaam Jafi says: I asked Imam Sadiq (a.s.) about Faith. So he replied: Eman means Allah must be obeyed and He must not be disobeyed. In conclusion, what we get from the narrations is that which has been derived from the verses of the Holy Quran and it is that Faith is belief in heart and the following of Divine orders.

Just pay attention to these narrations regarding the perfection of Faith:

A - It is narrated from the Holy Prophet (s.a.w.s.): One who has three characters has attained all the qualities of Faith: when he is happy, his happiness does not attract him toward untruth; in time of anger, his anger does not drive him out of the truth; and when he gets power, he does not exceed his limits.

B - Imam Sadiq (a.s.) said: A man does not become perfectly faithful except by three things: being aware of religious problems: 2 - moderation in living and 3 - steadfastness in times of difficulty.

C - Imam Baqir (a.s.) said: One having the qualities of stinginess, jealousy and timidity is not a Mo-min and added: a Mo-min is never stingy, jealous and timid.

D - Imam Baqir (a.s.) is quoted to have said: A Mo-min is more steadfast than a mountain because something can be taken out of a mountain but nothing can be confiscated from a Mo-min.

5 - Imam Sadiq (a.s.) said: In truth, a faithful is tougher than a piece of iron because when iron is put in a furnace it changes and becomes red but if a Mo-min is killed, then enlivened, then killed and again enlivened his heart does never change..

Lesson: 25 : Recognition of faith

Now when the reality of Faith, from the viewpoint of verses and narrations, has become clear, it is essential to think over three things: 1 - Faith in the Lord of the universe assures peace of mind and heart.

2 - Faith can be either strong or weak. 3 - Faith is of two kinds: firm and meek or docile.

Now surely the friends of Allah - they shall have no fear nor shall they grieve. Those who believe and guarded against evil: They shall have good news in this worlds life and in the hereafter; there is no changing the words of Allah; that is the mighty achievement.

Between the friends of god - who are real Mo-mins - and God, there is no barrier or distance. Curtains have been lifted up from their souls and in the radiance of the light of knowledge and faith and pure deeds, they see god with the eyes of their souls in such a way that no kind of doubt or hesitation creeps in their hearts. It is due to this recognition of Allah Whose existence is unending and Whose Power is limitless and Whose perfection is total, everything except Him Allah becomes little, insignificant and weak and valueless in their sight.

Yes, one who is friendly with an ocean gives no importance to a drop and the one who looks at the sun is care little about a faint lamp. Thus it becomes clear why they are fearless. The reason is that fear usually is due to the possibility of the vanishing of a bliss or wealth which in the possession of man or because of dangers which are likely to threaten him in future. Similarly, usually, man grieves over losing what he had in the past.

The Wali's and true friends of Allah are free of every kind of attachment or slavery of the material world and zuhd or piety, in its true meaning, rules over their existence. They do not complain restlessly by losing material possessions nor any fear in this regard about future ever engages their minds. That is why the sorrows and fears which make others always tense and restlessness, either about the past or regarding the future, are never found in their lives.

A little pot of water wavers even with the blow of mouth of a man but in the vastness of an ocean even storms prove ineffective and that is why the ocean remains mostly calm.

So that you may not grieve from what has escaped you, nor be exultant at what He has given you. Yes, the friends of God were always like this, that is: When they had they did not become mad after it and when they missed they did not grieve. Their souls are so large that and their views are so vast that such events of the past or the future can never affect them. In this manner true peace and tranquillity rules over their existence and in the words of they Holy Quran: Those are they who shall have the security.

And according to another ayat: now surely by remembrance are the hearts set at rest. In shorts, grief and fear of man, usually is due to his materialistic thinking. If those who are not materialists do not feel fear or grief it is quite natural and sometimes this argument is propounded in the form of logic.

The friends of God always remain so deeply thoughtful of the Grace and Grandeur of God and are so much engrossed in His thought that they forget everything except Him. It is obvious that and pain and fear and fright undoubtedly require a thought of losing something or of facing an enemy who is dangerous. One who gives no place in his heart except to God and who does not fear anyone else and whose soul does not accept anything but God, how is it possible that he will have any kind of grief or sorrow or fear or fright?

For making the argument more clear it can be said: scientific and logical arguments also may bring certainty but they cannot create peace because logical arguments can satisfy man's mind but not his heart. And hence, it is essential that heart should be satisfied by way of faith and certainty and actual observation. As was the case with Gods fried Ibrahim (a.s.). When God asked him: What! And do you not believe? He said: Yes but that my heart may be at ease.

An Imam Sadiq (a.s.) said: One day the Holy Prophet (s.a.w.s.) offered the Morning Prayer in congregation. Then, in the mosque, he saw a young man who was dozing. His colour was yellow and his eyes were deep in their sockets. They Holy Prophet (s.a.w.s.) asked him: How are you? How did you pass your night and got up in the morning? The youth replied: I got up with Faith in my heart. The Prophet (s.a.) doubted his words. So he asked: Every faith has a certainty. What is the certainty of your faith?

The youth: O Prophet of God! It is the same certainty that has made me sad and sorrow-stricken. Awakening in the night and the thirst in days have been gifted to me by the same certainty. I have become uninterested in the world and everything therein so much so that, as if, I see the Throne of the Lord and that the court of accountability has rose up and that all men have gathered there and as if I see those who are in the Paradise, who are enjoying it fruits sitting comfortably on chairs introducing one another and as if I can see also the people of the Hell who are being punished there and that they are crying and shrieking and as if now I am hearing the noise of the flames of fire leaping from the Hell. The Holy Prophet (s.a.w.s.) said to and the self-sacrificing youths of the Islamic Revolution of Iran in the field of war, so much so that a captive Iranian Muslim youth is not prepared to talk with a foreigner unveiled lady.

Faith is Liable to be strong and Weak Now we invite your attention to some Quranic verses which clearly state that faith can be increases: 1 - Those only are believers whose hearts become full of fear when Allah is mentioned, and when His communications are recited to them they increase them in faith, and in their Lord do they trust.

2 - When the believers saw the allies, they said: This is what Allah and His Apostle promised us, and Allah and His Apostle spoke the truth; and it only increased them in faith and submission.

3 - And whenever a chapter is revealed, there are some of them who say: Which of you has it strengthened in faith? Then as for those who believe, it strengthens them in faith and they rejoice. And as for those in whose hearts is a disease, it adds uncleanness to their uncleanness and they die while they are unbelievers.

Faith is of two types: Mustaqarr and Mustavda

What is derived from verses and narrations is that Faith of some people is stable Mustaqarr and fixed while the Faith of some, due to repeated disobedience is departing like as unfixed deposit. This can here be seen in the following verse and a tradition:

1 - And He it is Who has brought you into being from a single soul, then there is for you a resting-place and a depository; indeed We have made plain the communications for a people who understand.

2 - Imam Sadiq (a.s.) said: Verily a slave gets up in the morning is a state of a faithful Mo-min and passes his evening when he is a Kafir. And on the contrary he is unbeliever in the morning and turns into a believer in the evening. In between these tow kinds there also are people whose Faith is like a loan, which thereafter is taken back from them and such people are called Ma aa reen meaning who were given a loan. Then he said: That person is among them.

What experience has confirmed and what history points out is that, around Prophets and Imams (a.s.) there were people who were faithful and pious but when a testing time arrived they failed therein and turned their faith into disbelief for example names of Bal-am Baaooraa and Zubair and … can be quoted and on the other hand there are people of the other kind like Zaheer bin Qain and Hurr bin Yazeed Riyaahi and … In the Islamic Revolution of Iran also we know a group of people who, after the Revolution, deviated from the straight path and the line of the Imam. As against them, there were also were people who were for merely deviated but thereafter they believed in the Revolution to such an extent that they even attained martyrdom.

To summarize, if man does not reform and construct oneself and does not train himself his future becomes very dark and he reached a stage when this Word of the Lord Almighty becomes applicable to him: They are as cattle, nay, they are in worse errors. Yes, if we long to attain the status of Gods vice regency, I quote here for our enlightenment about heart soul some words of the archers of morals. They will, God willing, prove helpful. Scholars of ethics are of the opinion that a man's soul or human feelings and impulses has three stages and that the Holy Quran points to them like this:

1 - Is a rebellious soul that orders man to commit sin and drives him in every direction. Therefore it is called Ammaarah In this stage intelligence and Faith have not only no power or strength to control the rebellious self and to bridle it, but, on most occasions, to it they also submit to it and if it wants to fight with the rebellious soul they fall down and are defeated.

Second stage is Nafse lawwaamah: wherein, after learning, training and striving, man rises to a height. Of course, in this stage, it is possible that man in front of the storming impulses, sometimes does wrong. But, he at once, feels ashamed and scolds himself. He decides to stop sinning and washes purifies his heart and soul with the water of repentance. In other words, in this battle between mind and soul, sometimes Aql wins and sometimes soul. But in either case, the side of Aql and Eemaan is weightier. Yet for reaching this stage effort and striving is essential. In Islam such training and exercise is provided by the Words of God and the Prophet and the Imams and religious leaders. It is the same stage by which the Holy Quran has vowed in Surah Qiyamat. Such a vow indicates its greatness: Nay! I swear by the Day of Resurrection. Nay! I swear by the self-accusing soul.

The third stage is Nafse Mut ma innah and this is the stage whereafter, full cleanliness, disciplining and training, man reaches a status when rebellious desires get defeated. They desires lose power to fight with Aql and Eemaan because the latter have become mush more strong. This is the same stage of satisfaction and tranquillity. A tranquillity that rules over vast oceans. This is the status of Prophets and saints and the true followers and the Mo-mineen who learnt the lesson of Faith and fear of God from the Divine religion, strived for several years for disciplining of the soul and took the Jihade Akbar to its final end.

The Holy Quran refers to it: O soul that art at rest! Return to your Lord, well pleased with Him, well pleasing Him, So enter among My servants, and enter into My Garden.

Everyone who keeps distance from his self Gets back the opportunity of is rejoining Here we conclude the discussion of Faith and proceed to other heavenly attributes of man.

Lesson: 26 : Justice and equity

The subject of justice is worth discussing from two viewpoints:

1 - From personal and individual angle 2 - From social and collective aspect.

As from the individual consideration when man has this divine and heavenly attribute making one strong from within it makes him graceful. Consequently it brings man near his Lord.

As for the collective angle, if this virtue spreads in a society of a nation it makes that society happy. Their world turns into paradise. Their life in this world will become like a life in paradise. Society will be full of rest and satisfaction and nobody will have any fear except that of his own offence or sin which he knows will make him suffer as a punishment. We, before explaining the meaning of Adl, Justice Equity and Aadil just, quote here some verses and traditions mentioning justice: Certainly We sent Our apostles with clear arguments, and sent down with them the Book and the balance that men may conduct themselves with equity.

2 - Say: My Lord has enjoined justice. 3 - And say: I believe in what Allah has revealed of the Book, and I am commanded to do justice between you. 4 - Surely Allah enjoins the doing of justice and the doing of good to others. 5 - O you who believe! Be maintainers of justice, bearers of witness of Allah's sake, though it may be against your own selves or your parents or near relatives; if he be rich or poor, Allah is nearer to them both in compassion; therefore do not follow your low desires, lest you deviate; and if you swerve or turn aside, then surely Allah is aware of what you do.

6 - And do not approach the property of the orphan except in the best manner until he attains his maturity, and give full measure and weight with justice - We do not impose on any soul a duty except to the extent of its ability; and when you speak, then be just though it be against a relative, and fulfil Allah's covenant; this He has enjoined you with that you may be mindful.

7 - O you who believe! Be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to act equitably; act equitably, that is nearer to piety, and he careful of your duty to Allah; surely Allah is Aware of what you do.

Now we invite your attention to some narrations:

1 - It is recorded in the will of Amirul Mo-mineen (a.s.): I command you by this will to be just both in happiness and in indignation.

2 - Abi Malik says: I asked Imam Sajjad (a.s.) What is acceptable in all the religions? He said: Speaking the truth, a just order and keeping of promise.

3 - It is quoted from Imam Sadiq (a.s.): Justice is the sweetest water that can reach lips of a thirsty person. Equity is vast even if it is little when justice is meted out.

4 - The Holy Prophet (s.a.w.s.) said: The most impartial just man is he who likes for others what he likes for himself and dislikes for people what the dislikes for himself.

5 - The Holy Prophet (s.a.w.s.) said: The heavens and the earth are based on justice.

6 - When Ali (a.s.) attained caliphate, he said about the properties that were mismanaged during the rule of Usman: By God! If I get from what Usman has awarded and what has been unjustly given away from the public treasury to this and that, I will return it to whom it really belonged, even if that money was used for marrying women or for purchasing slave girls, because, justice brings ease and the one to whom justice is heavy, the bearing of injustice and oppression will be still heavier .

7 - The Holy Prophet (s.a.w.s.) said: The man who will be nearest to God on the Day of Judgement will be a just ruler and the one who will be farthest from Divine Mercy will be an unjust ruler.

8 - The Holy Prophet (s.a.w.s.) has said: One hour spent in meting out justice is better than seventy years of worship

9 - In one of his advices to Usman, Ali (a.s.) said: Beware! The greatest of all slaves in the sight of God is a just ruler who himself is rightly guided and who guided others rightly, who reinstates the know traditions Sunnah of the Holy Prophet (s.a.w.s.), who destroys unrecognised innovations. The traditions are obvious and illumination having distinct signs. Innovations too are obvious and have identifications. The worst man in the sight of Allah is a tyrant ruler who himself is misguided and through him, others also are misguided. He removes the acceptable traditions and enlivens the discarded innovations. I have heard from the Holy Prophet (s.a.w.s.): A tyrant rule will be brought on the Day of Resurrection when he will have neither a helper with him nor any excuse. He will be thrown into fire. He will rotate in the hell-fire like the stone of a grinding mill. Then he will be dragged by chains in the Hell.

Now when you have seen some verses of the Holy Quran and some traditions narrations of the Holy family of the Prophet (s.a.w.s.) your attention is drawn to a question and its answer:

1 - What is the meaning of Adl Justice?

As regards the first question:

We should know that justice has a very vast meaning which encircles all the good deeds of man, because, the reality of justice is such that it envelopes everything and puts everything where it really belongs. In other words: Recognising the rights and to give and to return a right to whom it belongs. In the words of Amirul Mo-mineen (a.s.): Justice puts everything in its real place and justice is a universal management.

Islamic jurisprudents too have defined it like this:

Justice is the strength and power or ability which enables man to do his duties and to refrain from the prohibited. This meaning too, actually, is a return to the earlier meaning.

2 - Is there a difference between Adl and Qist or not? We should say that there is a difference between Adl Justice and Qist Equity. It is called Justice is when man gives everybody their right. The opposite of it is that he oppresses or does injustice to others and withholds their rights. But Qist means not to give one ones right to another and in other words, he had no bias. Its opposite is to give ones right to another person . The vast meaning of these two terms have been seen by you especially in the verses mentioned earlier. Yet it should be remembered that even though these two terms are used differently they have almost the same sense and it is the maintenance of moderation of equilibrium in everything and putting everything in its proper place.

Justice is one of the important foundations of Islam

Providing justice, to all is one of the most important problems of Islam, because, the issue of Adl, like the issue of Tawheed oneness of God, has far reaching influence in all the roots and branches of Islam. Just as any of the issues pertaining to belief, practice, individual, society, moral, economical are not separate from Tawheed and Oneness of Allah, similarly, you will not find any of them without the spirit of Adl justice and equity and fairplay.

Here are narrations in this regard:

1 - Yazeed bin hammad asked Imam Moosa bin Ja'far (a.s.): Is it permissible for me to follow stand behind in Namaz prayers a man whom I do not know? The Imam replied: Do not pray behind anyone unless you are satisfied about his Deen religion.

2 - In his letter to Mamoon, this is what Imam Reza (a.s.) wrote: No Namaz behind an offender.

Sign of Adalat Abdullah bin Abi Yaghfoor says: I asked Imam Sadiq (a.s.): How a man's justness is proved? So that his witness, in favour of or against the Muslim society, can be accepted? The Imam (a.s.) replied: A just man must be recognised by these attributes or qualities: he should be modest and chaste, he must be avoiding prohibited eating or earning and should refrain from passion. He can be recognised by not dirtying his hand and tongue in sin and by keeping away from big sins. God has promised chastisements like drinking, adultery, usury or interest, disobeying parents and fleeing from Jihad…

Imam Sadiq (a.s.) also said: Anyone who lives in a society and does not commit oppression or injustice, and enlightens them and does not tell untruth when informing them, and after giving promise, does not break it, is from those whose backbiting is prohibited. His manliness has perfected, his justness become obvious and brotherhood with him has become compulsory.

With two mentioning we end the discussion of Adl

1 - In an Islamic society it is better that all the followers of Islam should be just and be refraining from sins and deviations so that they may be happy and lucky and also guide the society toward humanity.

2 - No that by the Grace of God the Islamic state has been established in Iran through the blood of scarification of a hundred thousand martyrs and a hundred thousand disabled and injured and embarrassment to hundreds of thousands of families and loss of milliards of tomans, it is a must for the entire nation, especially for those in charge of administration, to know that if they refract from justice and equity and fairness in their words and deeds and if they follow their desires and passions they will trample on the blood of the martyrs and it would be such a great sin that surely the Lord Almighty and this awakened nation will never overlook. In case justice and equity are not acted upon, then all must fear that day when, God forbid, this Islamic state may be taken away from us because the administration of this world will remain only on Justice. Hence The Holy Prophet (s.a.w.s.) said: A state can remain standing on unbelief but not on injustice and oppression.

Our Islamic society, and especially, those in charge of administration must always act according to the precious words of Amirul Mo-mineen (a.s.). We remember some of them from Nahjul Balaghah:

1 - Do you command me that I should seek support by oppressing those over whom I have been placed? By Allah, I wont do so as long as the world goes on, and as long as one star leads another in the sky. Even if it were my property, I would have distributed it equally among them, then why not when the property is that of Allah. Beware; certainly that giving of wealth without any right for it is wastefulness and lavishness. It raises its doer in this world, but lowers him in the next world. It honours him before people, but disgraces him with Allah. If a man gives his property to those who have no right for it or do not deserve it, Allah deprives him of their gratefulness, and their love too would be for others. Then if he falls on bad days and needs their help, they would prove the worst comrades and ignoble friends.

And it is this justice and fairplay about which the well-known western writer and poet Carlyle has said: Ali got martyred in the altar of a mosque because of his overwhelming justice, equity and fairness.

2 - When Ali (a.s.) was asked why he wore rough clothes and ate dry food? He replied: Woe be to you, I am not like you. Certainly, Allah, the Sublime, has made it obligatory on true leaders that they should maintain themselves at the level of low people so that the poor do not cry over their poverty.

3 - Ali (a.s.) asks like this to Malik Ashtar, the governor of Egypt: Know the biggest thing which adds to the light of the eyes of the rulers is the establishment of justice in all the cities and the manifestation of their relation with the people. However, their love and affection does not become apparent except by their clean-heartedness toward the rulers. Their well-wishing is beneficial when they turn toward the rulers of their own wish, without any force from the government and if the lengthening of the rule is not detestable for the people.

4 - Amirul Mo-mineen (a.s.) wrote this to Aswad bin Qutba, commander of the Halwaan army in Iran: After glorifying Allah and praising the Holy Prophet (s.a.w.s.) let it be known to you that if a ruler develops different inclinations and favours about different people over whom he rules, then his treatment with them will not be on the basis of equity and impartiality. And this will not allow him to be just and fair to all.

But so far as justice and equity are concerned your treatment of all should be fair and unprejudiced. Remember that nothing can compensate for tyranny and oppression. Keep yourself away from what you consider bad and evil in others. Try your best to fulfill the obligations laid down by Allah upon you and keep on hoping for His Reward and fear His Wrath because this world is a place for trials and tests and whoever wastes his time here will repent in the Hereafter. Remember that nothing will ever make you independent of the Blessings of Allah and He has made it incumbent upon you to have complete control over your own self, that you, to the best of your ability, protect and guard the people over whom you rule. In this way you will benefit more than others whom you benefit.

5 - Some of the words of wisdom uttered by Ali (a.s.) after people paid allegiance to him: By God! I will snatch the right of the oppressed from the oppressor. I will pull the bridle of the tyrant until I drag him to the watering trough of rights even if he dislikes it.

6 - When people asked Imam Ali (a.s.) whether justice is higher or generosity? He replied: Justice puts everything in its appropriate place but generosity lifts it higher than its course. Justice is a universal law but generosity has a special aspect. Therefore, justice is more noble and higher than generosity.

Lesson: 27 : Fear and Hope

The scholars of morals, before discussing fear, divide His quality into two kinds, viz. desirable and censurable both of them too have various types: They have divided the disagreeable fear into four categories:

A. Fear of a thing about which man knows that it is going to happen but it is in man's power to stop. B. Fear of an event which again is not in the control of man but there is a possibility of its happening or not happening. C. Fear of a happening which is in the power of man but he has not yet found its means. D. Fear due to baseless imaginations while man knows that such a thing cannot happen.

As regards the first and second category, that is, in the matters that are not in human control, man must not fear because in such case fear or fright is meaningless and what man should do is, after making predictable arrangements, submit to the Will of Allah. And in the third case also when means is in the hand of man one should remain alert so that he may not have to be frightened. In the case of the fourth, man must fight with imaginary thought and strengthen his intellectual power. The more the power of intelligence the less that of imaginations. In this way fear can be removed from man's mind.

The scholars of ethics, after the said divisions, divide and fear of death generally in six kinds. Here we make it into two: 1 - Sometimes man is afraid of death because he thinks that he perishes with hi death or the state of death makes him sorrowful and the thought of death gives him a shock, whereas he should know that this grand universe has not been created uselessly or aimlessly but that the creation of this magnificent world is for his perfection. The Quranic verses address man in this way:

Do you think that We have created you aimlessly and that you will not return to Us on the Day of Judgement? Therefore man must know that he has an everlasting existence and it was this faith and certainty that made brave slaves of God lovers of death and martyrdom as Amirul Mo-mineen (a.s.) says:

By God! The familiarity and fondness of the son of Abu Talib for death is more than the affection of a child for its mother's breast. As mentioned in Mathnawi: After dying as an inorganic existence I became a renowned one, then died to be an animal, then died and became man. Then why should I fear that I will be decreased by death? Again I will die to get wings of an angel, and then I will fly high. Thus I will be what you cannot be.

2 - Sometimes man fears Gods anger and chastisement. We should realise that kind of fear is indeed desirable. Occasionally our fear is due our own misdeeds because Allah never punishes anyone except due to that person's sins and oppressions and unjust deeds. In other words, man's fear is from the Divine Court of Justice. Hence says the Holy Quran: So this Day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did. And at another place say: Whoever brings good, he shall have better that it, and whoever brings evil, those who do evil shall not be rewarded for aught except what they did.

However, we should remember that we can remedy or recompense if we have done wrong and as asserted by the Holy Quran the doors of repentance Tawbah are wide open and we can do things whereby we can earn Gods pardon. And in both the above mentioned cases if the fear of man is regarding the fate of his children and his survivors, then too doubtlessly, it is also due to weakness of Faith because the Lord Almighty is the best of their Protector and it is He Who directs all affairs to the benefit of theirs and of the society.

The best fear

It is the fear of man due to Grandeur of the Creator. It is even if one has done nothing wrong sin because he knows that The highest good points of the Pious people are the lowest points of the Muqarrabeen those esteemed who are nearest to God. Such a man, thus, remains ashamed of himself. This is the fear which was in the hearts of the Prophets and Walis and great Ulamah. Now we invite your attention to some Verses and Traditions: 1 - It is only the Shaitan that causes you to fear from his friends, but do not fear them, and fear Me if you are believers. 2 - Say: Surely I fear, if I disobey my Lord, the chastisement of a grievous day.

3 - What! Will you not fight a people who broke their oaths and aimed at the expulsion of the Apostle, and they attacked you first; do you fear them? But Allah is most deserving that you should fear Him, if you are believers.

4 - And those who join that which Allah has bidden to be joined and have awe of their Lord and fear the evil reckoning. 5 - And most certainly We will settle you in the land after them; this is for him who fears standing in My presence and who fears My threat. 6 - Men whom neither merchandise nor selling diverts from the remembrance of Allah and the keeping up of prayer and the giving of poor-rate; they fear a day in which the hearts and eyes shall turn about.

7 - And he who obeys Allah and His Apostle, and fears Allah, and is careful of his duty to Him, these it is that are the achievers. 8 - Those of His servants only who are possessed of knowledge fear Allah 9 - Except what Allah pleases, surely He knows the manifest, and what is hidden. And We will make your way smooth to a state of ease. Therefore do remind, surely reminding does profit. He who fears will mind. 10 - And as for him who fears to stand in the presence of his Lord and forbids the soul from low desires, then surely the garden - that is the abode.

These were some of the verses that describe the topic of fear. Now we invite your attention to some of the narrations:

1 - Imam Sadiq (a.s.) said: Addressing Ishaaq bin Ammar he said: Fear God as if you see him and if you do not see Him, He does see you. If you believe that He does not see you than you have become a Kafir and if you know that He sees you and yet you disobey Him openly then you have imagined Him to be the lowest ones because no slave ever disobeys his master like that.

2 - Imam Sadiq (a.s.) said: Whoever knew God, feared Him and who feared Allah pulls out his heart from the material world.

3 - Imam Sadiq (a.s.) said: Verily a part of worship is the fear of God. Allah says: Those of His servants only who are possessed of knowledge fear Allah!

Also the Lord Al-mighty says: Therefore fear not the people and ear Me. Again Allah Almighty says: and whoever is careful of his duty to Allah, He will make for him an outlet. And Imam Sadiq (a.s.) said: Love of status and fame has no place in fearful souls. So one who fears Allah does not love leadership government and fame.

4 - Someone asked Imam Sadiq (a.s.) about Almighty's Words: He replied: the one who knows that Allah sees him and hears what he says and that he has full knowledge of whatever good or bad he does, and the same knowledge prevents him from evil deeds, is the one who fears from the High Grandeur of God and who has bridled his soul from desires.

5 - Imam Sadiq (a.s.) said: A faithful person lives between two fears: About sins which he committed and does not know what devastation devastating sins he has brought upon him. So, every morning at every minute he is fearful and nothing but fear improves him as due to it he repents over past thin sins and tries to be obedient and worshipper in the future … and a Faithful does not get up in the morning but in a state of fearfulness and only fear improves him.

6 -The Holy Prophet (s.a.w.s.) says: Whoever is able to do evil or a passionate thing and does not commit it for fear of Allah Almighty, God prohibits the Hell-fire from him and gives him protection and security and saves him on the Day of Resurrection from calamities in the form of deeds as he has been promised is His Book the one who fears from standing before God, for him are two gardens.

7 - The Holy Prophet (s.a.w.s.) said: one who leaves sinning for fear of Allah Almighty, God makes him happy on the Day of Resurrection. 8 - It is also recorded from the Holy Prophet (s.a.w.s.): A faithful person fears none but Allah and speaks nothing about Allah but the truth, that is, he never attributes indecencies to His Holy Self. 9 - The Holy Prophet (s.a.w.s.) said: One who becomes more knowledgeable about his God fears Him more. 10 - Imam Sadiq (a.s.) said: Whoever fears Allah, God makes everything afraid of him, and the one who does not fear Allah, God makes him afraid of everything. 11 - Imam Sadiq (a.s.) said: No one is secure except the one who fears Allah.

Now we invite your attention to some questions and answers:

A - Is there a difference between Khashiyat and Khauf? Or are both nearer to one another in their meaning? Some have said: Khashiyat is a khauf that is linked with respect and with knowledge and certainty. And hence the Holy Quran is considered this state of mind especially as that of the knowledgeable persons: Those of His servants only who are possessor of knowledge fear Allah. By paying attention to the use of the word Khashiyat in the Holy Quran in many verses, it becomes clear that Khashiyat has been used in the same meaning conveyed by Khauf and that they are synonymous.

Question: Is the fear of Allah anything except the fear of accountability and punishments from Him? Answer: Fear of God is not necessarily always in the meaning of accountability before Him and of His chastisement. Rather, His High Status and the serious thought of man's duty toward Allah as His slave worshipper even without a thought of His anger and chastisement automatically create in the mind and heart of a really faithful man a condition of fearfulness and fright. Fear as a result of faith in Allah and the awareness of His Grandeur and the thought of accountability before Him combine in a faithful person .

Perhaps there is a hint toward this in verse 28 of Surah Faatir.

And the fear which the Prophets and the Imam (a.s.) and the midnight weeping of Amirul Mo-mineen (a.s.) reveal the same meaning as described above. But in case of ordinary people it refers to the divine chastisement because every wise person knows that he must fear the consequent chastisement of his own misdeeds as the Holy Quran says:

1 - So this day no soul shall be dealt with unjustly in the least; and you shall not be rewarded aught but that which you did. 2 - … those who do evil shall not be rewarded for aught except what they did. 3 - On the day that every soul shall find present what it has done of good and what it has done of evil, it shall wish that between it and that evil there were a long duration of time… C - Is it absolute fear that is desired or it has any limits? Answer: What can be derived from verses and traditions is as follows:

Fear is desired in case it does not make man disappointed. Hence the Holy Quran says: He said: And who despairs of the mercy of his Lord but the erring ones?

And also says: …and despair not of Allah's mercy; surely none despairs of Allah's mercy except the unbelieving people.

A faithful person is both fearful and hopeful

1 - Haaris along with his father Mugheerah asked Imam Sadiq (a.s.): What was the admonition will of Luqman to his son? He said: There were wonderful matters in that will and the most astonishing of all was that he told to his son: Fear Allah in such a way that if you bring forth all the good deeds of the human beings and the jinns, yet He will punish you and so also be so much hopeful of Him that even if you bring forth all the evils sins of men and jinns He will be kind to you. Then said: my father said: There is no Faithful salve unless there are two lights in his soul: Light of fear and Light of hope is such proportion that if this one is weight it not be heavier and if that is weighed it too will not be heavier. 2 -Hasan bin Abi Surah says: I heard from Imam Sadiq (a.s.): A faithful really does not become a faithful until he is both fearful and hopeful and he is not fearful and hopeful unless he acts in accordance with that fear and hope.

3 - It has been recorded from Imam Sadiq (a.s.): There is a group of people who commit sin and then say we are hopeful of of Gods Mercy and they entertain the same belief till their death and they do unto repent. Then said: These are liars; they are not hopeful of God and they do not fear His punishment, because, if a man is hopeful of something he seeks it and if one fears something he runs away from it.

Lesson: 28 : Courtesy and Humility

Among all the virtues which lead man to perfection and which are high in the sight of Allah and which pleases people is the virtue of courtesy. We discuss it here in some parts:

Reality and the meaning of courtesy and humility

As to courtesy it means that man, not only does not think himself to be higher than others but imagines others to be better than himself. This virtue is the opposite of pride. Hence we said: pride is to think oneself better than others. Of course, when man thinks others to be better than him, he should also never convert himself abject and servile. That is, he should not damage the honour bestowed upon him by Allah when He says: We have given an honourable status to the son of Adam. In Islam, just as pride is considered repulsive, making oneself degraded excessively is also considered worse.

Islam maintains moderation in everything. Therefore, it is said in this regard that: And thus We have made you a medium just nation. And in the words of Amirul Mo-mineen (a.s.): Excessiveness and squandering is waywardness and moderation is the path desired. Yes, Islam has, for its followers, prescribed moderation in all problems and attributes.

Signs of Humility

The Holy Quran introduces courteous men like this: And the servants of the Beneficent God are they who walk on the earth in humbleness, and when the ignorant address them, they say: peace. And they who pass the night prostrating themselves before their lord and standing. And they who say: O our lord! Turn away from us the punishment of hell, surely the punishment thereof is a lasting evil. And again it says: Lowly before the believers mighty against the unbelievers.

And Imam Sadiq (a.s.) has reportedly said: It is courtesy that you are pleased with sitting down in a meeting and that you salute say salaam to whomsoever you meet and avoid dispute and quarrel even if you are right and you do not like to be praised for your piety or fear of God. Two fine point from Hadith:

1. He is pleased to sit at a place which is below man's his dignity that is which makes no difference from the spiritual viewpoint.
2. He does not like to be praised for his good deeds.