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Thursday 27th of June 2019
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The Qur’anic facts and Divine knowledge

The accounting

The matter of accounting man’s deeds, morals and beliefs on the Day of Resurrection and inquiring the book of man’s life is a fact from among the Qur’anic facts and Divine knowledge mentioned widely in the Holy Qur'an and prophetic traditions.

It is not reasonable that the lives of the good people, who have spent their lives with truthfulness, fidelity, purity and morality and who have helped the others, end by death forever and they will not be rewarded for their deeds and conducts.

Also it is not reasonable that the lives of the disbelievers, polytheists and tyrants, who have spent their lives with injustice, oppression, vices, crimes, cheating, aggression, inadvertence and ignorance and that people have suffered their injustice and evils and who have deprived many people of their rights, end with death forever and they will not be punished for their sins, crimes, oppression and violating the rights of the others.

The Divine justice, wisdom, mercy and wrath require that all the creatures should gather on one day to be rewarded for their deeds, morals and beliefs and each of them should be rewarded according to what he has done.

Allah has said about the good people and about the matter of their accounting on the Day of Resurrection:

“And there are some among them who say: Our Lord! grant us good in this world and good in the hereafter, and save us from the chastisement of the fire. They shall have (their) portion of what they have earned, and Allah is swift in reckoning.” Qur'an, 2:201-202

“Then are they sent back to Allah, their Master, the True one; now surely His is the judgment and He is swiftest in taking account.” Qur'an, 6:62

“Then as to him who is given his book in his right hand, he shall be reckoned with an easy reckoning.” Qur'an, 84:7-8

Imam Musa bin Ja’far (al-Kadhim) (s) has narrated from his fathers that the Prophet (s) had said, ‘One’s feet will not move on the Day of Resurrection before he will be asked about his age how he has spent it, his youth how he has passed it, his money where he has gained it from and how he has spent it and about loving us Ahlul Bayt (s).’[1]

There is no doubt that the accounting of the faithful persons, who have spent their youths and ages in worshipping and obedience, gained money as Allah has ordered and have loved and followed Ahlul Bayt (s), will be easy and simple and they will not suffer pains on the Day of Resurrection and they will not face hardship or delay in their accounting.

One day a man has come to Imam al-Baqir (s) and said, ‘O son of the messenger of Allah, I have a request.’ Imam al-Baqir (s) said to him, ‘Wait until you meet me in Mecca.’ The man said, ‘O son of the messenger of Allah, I have a request.’ Imam al-Baqir (s) said, ‘Wait until you meet me in Mina.’ The man said, ‘O son of the messenger of Allah, I have a request.’ He said to him, ‘Say what request you have!’ The man said, ‘O son of the messenger of Allah, ‘I have committed a sin between me and Allah and no one has ever known about it. It has become too hard for me and I respect you too much that I cannot tell you about it.’ Imam al-Baqir (s) said to him, ‘On the Day of Resurrection Allah will ask His faithful slave about his sins one by one and then He will forgive them and He will inform neither a close angel nor a prophet about them.’[2]

An important tradition concerning the accounting of the faithful people has been mentioned by Sheikh at-Toossi in his book al-Amaali and quoted by Allama al-Majlisi in his book Biharul Anwar that Imam Ali (s) had said, ‘Man will be brought (on the Day of Resurrection) before Allah and Allah will say (to the angels), ‘Compare between my blessings on him and his deeds.’ They (the angels) will say, ‘The blessings have absorbed the deeds.’ Allah will say, ‘My blessings are up to Me. Compare between the good and bad of his deeds.’ If the good deeds and bad deeds were equal, Allah will omit bad deeds for good deeds and enter that man into Paradise. If he has had some favor, Allah will reward him for that favor and if there is a favor (by Allah) on him and he is pious and has never associated a partner with Allah, Allah will pardon him and forgive him with His mercy.’[3]

Al-Majlisi, in his book Biharul Anwar, quoted from al-Kafi a tradition that Imam as-Sadiq (s) had said, ‘On the Day of Resurrection there will be a divan (big record) of blessings, a divan of good deeds and a divan of bad deeds. It will be compared between the blessings and one’s good deeds and the blessings will absorb one’s good deeds. The divan of bad deeds will remain. Then a faithful man will be called to the accounting. The Qur'an will advance before him in the most beautiful shape and will say, ‘O my Lord, I am the Qur'an and this is Your faithful slave. He has been tiring himself with reciting me and spending long nights with hymning me and his eyes crying when watching with me. My Lord, please him as he has pleased me.’ Allah the Almighty will say to that man, ‘Stretch your right hand.’ He will fill his right hand with His contentment and his left hand with His mercy. Then it will be said, ‘This is Paradise open to you. Recite and ascend!’ With every verse he will recite, he will ascend a step.’[4]

The Holy Qur'an has mentioned many verses about the accounting and punishing the evil-doers, criminals and disbelievers. Here are some of them:

“…and whoever disbelieves in the communications of Allah then surely Allah is quick in reckoning.” Qur'an, 3:19

“…and (as for) those who do not respond to Him, had they all that is in the earth and the like thereof with it they would certainly offer it for a ransom. (As for) those, an evil reckoning shall be theirs and their abode is hell, and evil is the resting-place.” Qur'an, 13:18

“And how many a town which rebelled against the commandment of its Lord and His messengers, so We called it to account severely and We chastised it (with) a stern chastisement.” Qur'an, 65:8

“But whoever turns back and disbelieves, Allah will chastise him with the greatest chastisement. Surely to Us is their turning back. Then surely upon Us is the taking of their account.” Qur'an, 88:32-26

Imam as-Sadiq (s) has said when interpreting this verse,

“…surely the hearing and the sight and the heart, all of these, shall be questioned about that,” Qur'an, 17:36

‘The hearing will be questioned about what it has heard, the sight will be questioned about what it has seen and the heart will be questioned about what it has intended.’

One day a man has come to Imam Zaynol Aabideen (s) and said, ‘O son of the messenger of Allah, if a believing man has been wronged by a disbelieving man, then what will be taken (on the Day of Resurrection) from that disbelieving man where he will be among the people of Hell?’ Imam Ali bin al-Husayn Zaynol Aabideen (s) said, ‘Bad deeds will be deducted from the Muslim as much as his right on the disbeliever and then the disbeliever will be punished, besides his disbelief, with them as much as the Muslim has been wronged by him.’[5]

Ameerul Mo'mineen (s) has said, ‘Injustice is three kinds; one is not forgiven, one is not omitted and one is forgiven without being asked for. As for the injustice that is not forgiven it is polytheism. Allah has said,

“Surely Allah does not forgive that anything should be associated with Him.” Qur'an, 4:48

As for the injustice that is forgiven it is the injustice of one against himself with some minor sins. And as for the injustice that is not omitted it the injustice of people against one another. The punishment there will be too severe. It is not wounding with daggers nor beating with whips but it is something that these things are deemed little beside it.’[6]

It is narrated that Imam al-Baqir (s) or Imam as-Sadiq (s) has said, ‘On the Day of Resurrection a debtor will be brought complaining of loneliness. If he has had good deeds, some of his good deeds will be taken to the creditor and if he has not had good deeds, some of the bad deeds of the creditor will be thrown on him.’[7]

We see that the matter of accounting, reviewing the record of man’s deeds and rewarding him for his deeds on the Day of Resurrection are from among the matters of the unseen. Believing in them on the basis of the Qur’anic verses and prophetic traditions forms a firm basis for the beliefs of a faithful person besides that they are among the good principles of man.

The scales

The matter of the “scales” and weighing people’s deeds on the Day of Resurrection is one of the important religious matters in the intellectual systems of the Muslims and one of the important events on the Day of Resurrection. Allah has mentioned this fact in His Holy Book and it has been mentioned in the traditions of the Prophet (s) and Ahlul Bayt (s) and it has been detailed in the Islamic teachings.

Allah has said,

“The weighing on that day is the true (weighing). As for those whose scale is heavy, they are the successful.” Qur'an, 7:8

And We will set up a just scales on the day of resurrection, so no soul shall be dealt with unjustly in the least.” Qur'an, 21:47

Hisham bin Salim narrates that he has asked Imam as-Sadiq (s) about this verse and what was meant by the “scales” on the Day of Resurrection and Imam as-Sadiq (s) has said, ‘It means the prophets and the guardians.’[8]

The beliefs, morals and deeds of people will be measured on the Day of Resurrection by the scales of the prophets and the imams. It means that they will be measured according to the beliefs and deeds of the prophets and the imams (s). If one’s beliefs, morals and deeds agree with the beliefs, morals and deeds of the prophets and the guardians, this one will succeed and be saved and his scales will be heavy but if his beliefs and deeds do not agree with theirs, he will be among the people of Hell because his pair of scales will be light then. The Holy Qur'an has referred to this matter in many verses.

“And the measuring out on that day will be just; then as for him whose measure (of good deeds) is heavy, those are they who shall be successful, and as for him whose measure (of good deeds) is light those are they who have made their souls suffer loss because they disbelieved in Our communications.” Qur'an, 7:8-9

“And We will set up a just scale on the day of resurrection, so no soul shall be dealt with unjustly in the least; and though there be the weight of a grain of mustard seed, (yet) will We bring it, and sufficient are We to take account.” Qur'an, 21:47

“Then as for him whose measure of good deeds is heavy, he shall live a pleasant life, and as for him whose measure of good deeds is light, his abode shall be the abyss. And what will make you know what it is? A burning fire.” Qur'an, 1016-11

True beliefs, good morals and good deeds have a weight in the Divine scale on the Day of Resurrection. We cannot imagine this meaning with our minds in our environment of this world. These beliefs, morals and deeds will save man on the Day of Resurrection and in those terrible situations.

Imam al-Baqir (s) narrated from his fathers that the Prophet (s) had said, ‘Loving me and loving my family will benefit in seven situations whose terrors will be great: at dying, in the grave, at resurrection, at the book (record of one’s deeds), at the accounting, at the scales and at the straight path (siraat).’[9]

We know well that loving one’s beloved is considered as an important motive leading to imitate that beloved. This love benefits one in seven situations. It is the love that requires obeying the orders of the Prophet (s) and the orders of Ahlul Bayt (s).

Imam Zaynol Aabideen (s) narrated that his grandfather the messenger of Allah (s) had said, ‘Nothing will be put in one’s scale on the Day of Resurrection better than good morals.’[10]

Imam ar-Redha (s) has said in a letter to al-Ma’moon the Abbasid caliph, ‘…and you should believe in the torment of the grave, Munkar and Nakeer (angels), resurrection after death, the scales and the straight path.’

The fact of the “scales”, as the previous facts, is among the facts of the unseen and believing in it according to the Qur’anic verses and the holy traditions is an obligation on everyone. Believing in this matter has many positive effects on man in this worldly life too.

Paradise and Hell

Paradise is the eternal abode for the pious and good people and Hell is the eternal abode for those who have followed the path of disbelief and disobedience. This meaning has been mentioned in many Qur’anic verses and Islamic teachings especially the traditions of Ahlul Bayt (s). We do not see it is necessary to explain these two facts because most of the people have heard of them and their aspects through the religious meetings or the Islamic books.

Believing in Paradise and Hell is one of the necessities of religion and disbelieving in them means the very disbelief.

Paradise is full of material and moral blessings and it is the reward of the pious and good people and the Hell with all kinds of outward and inward torment is the punishment of the criminals who have resisted Allah their Creator and insisted to be away from Him.

Paradise and Hell are among the matters of the unseen and showing their quality and quantity cannot be achieved for man except via the revelation. Human skills are unable to perceive the facts of that world; therefore man, without relying on the revelation, cannot discover these two facts (Paradise and Hell) whatever knowledge he has.

Allah has said about the people of truthfulness and purity,

“Allah will say: This is the day when their truth shall benefit the truthful ones; they shall have gardens beneath which rivers flow to abide in them for ever: Allah is well pleased with them and they are well pleased with Allah; this is the mighty achievement.” Qur'an, 5:119

And He has said about the criminals and corruptive people,

“And (as for) those who have earned evil, the punishment of an evil is the like of it, and abasement shall come upon them-- they shall have none to protect them from Allah-- as if their faces had been covered with slices of the dense darkness of night; these are the inmates of the fire; in it they shall abide.” Qur'an, 10:27

Imam al-Baqir (s) has said, ‘On the Day of Resurrection Allah will order a caller to call out before him: “Where are the poor?” A great group of people will rise. Allah will say, ‘My slaves!’ They will say, ‘Here we are, our Lord!’ Allah will say, ‘I have not made you poor because you have no dignity near Me but I have chosen you for such a day. Look at the people. Whoever has done a favor to you for the sake of Me, reward him with Paradise on behalf of Me.’[11]

Imam as-Sadiq (s) has said, ‘Whatever believer has prevented another believer from what he is in need of while he is able to carry it out by himself or another, Allah will stand him on the Day of Resurrection black-faced, blue-eyed and his hands tied to his neck. It will be said, ‘This is the betrayer who has betrayed Allah and His messenger.’ Then he will be ordered to be in Hell.’[12]

Ameerul Mo'mineen Ali bin Abu Talib (s) narrated that the Prophet (s) had said to him, ‘O Ali, he tells lies who claims that he loves me but he hates you. O Ali, on the Day of Resurrection a caller will call out from inside the Throne, ‘Where are the lovers and followers of Ali? Where are the lovers of Ali and there lovers? Where are those who love each other for the sake of Allah? Where are those who help each other for the sake of Allah? Where are those who prefer the others to themselves? Where are those whose tongues have been dry of thirst? Where are those who offer prayers in the night while the others are sleeping? Where are those who cry for fear of Allah? There shall be no fear come upon you neither shall you grieve! You are the companions of Muhammad. Let your eyes be delighted. Go to Paradise you and your wives and be glad there!’[13]

Paradise and Hell have been mentioned in hundreds of verses and many holy traditions. According to the traditions narrated from Imam as-Sadiq (s) Paradise and Hell have been created and have existed.

We see that these two facts are among the facts of the unseen too. Believing in them to be the abodes of the good and bad people has many important advantages for man’s life because one, who expects Paradise, will try his best to be in it. This leads him to adopt the true beliefs, good morals and do good deeds and the one, who is afraid of Hell, will refrain from committing any sin or disobedience that may take him to the terrible torment of Hell.

Out of what has been discussed above concerning Allah the Almighty, the angels, the barzakh, the Day of Resurrection, the accounting, the book (of deeds), the scales, Paradise and Hell this saying of Allah “who believe in the Unseen” has become clear.

Believing in the Unseen becomes easy to the believers through pondering on the Qur’anic verses and the holy traditions and this is possible to every man and woman. Having this belief is a legal and rational obligation because believing in the Unseen is a main principle from among the necessary principles of religion. No one has the right to imitate any of the people in this concern because one must believe in the Unseen by inquiring the Divine knowledge.

Believing in the Unseen has a great value for man because it moves the feelings of good and humanity and it makes him be beloved to Allah and this belief opens a door towards deliverance in this life and the afterlife and prepares for man a base of happiness in this world and the afterworld and helps him to worship Allah and to follow the orders of the Prophet (s) and the infallible imams (s).

The Holy Qur'an has mentioned in the first verses of the sura of al-Baqara (2) after the matter of believing in the Unseen, offering prayers, spending in the way of Allah, believing in the Qur'an and the other Divine books and the afterlife and all these things are among the effects and requirements of believing in the Unseen.

Believing in the Qur'an and the other Divine books that have been revealed before the Qur'an occurs by pondering on the Qur’anic verses and reading the good (tafsirs) interpretations of the Qur'an.

The Qur'an defines itself as the Divine revelation that has been revealed to Prophet Muhammad (s) to guide the human beings. The Qur'an has challenged those who suspect it to give even one verse like it if they can.

The Qur'an has challenged all the human beings. If the human beings could create a sura like the suras of the Qur'an even the shortest one of the Qur'an, the enemies of Islam, with all knowledge and sciences they had, would be the first to respond to this barefaced and exciting challenge but no one and no nation can ever compose something like the Qur'an until the Day of Resurrection.

“And if you are in doubt as to that which We have revealed to Our servant, then produce a chapter like it and call on your witnesses besides Allah if you are truthful.” Qur'an, 2:32

“Say: If men and jinn should combine together to bring the like of this Qur’an, they could not bring the like of it, though some of them were aiders of others.” Qur'an,17:88

These two verses close the door of doubting and hesitation about the revelation of the Qur'an and therefore believing in the Qur'an and the other Divine books will not be a difficult matter.

Believing in the afterlife also occurs by pondering on the Qur’anic verses in this concern which have proofs and evidences and it is not a difficult matter too.

Believing in the Unseen, the Qur'an, the other Devine books and the afterlife gives to man’s heart relief and beauty that makes man turn towards the Divine Throne and enter into the safe Divine Sanctum to gain success and to reform his morals and conducts through prayers and zakat.

Prayer

Prayer is a fact emitting from man’s outward and inward. It aims at purifying man materially and morally. It controls man’s conduct when he is about to shake before the desires and incitements of this life and it creates a special feeling inside him making him think and behave in an exalted way.

The Holy Qur'an in some verses invites people to offer the prayers as a divine obligation determined by Allah on man.

“And keep up prayer and pay the poor-rate and whatever good you send before for yourselves, you shall find it with Allah; surely Allah sees what you do.” Qur'an, 2:110

The Qur'an invites people to resort to prayers and patience to face great problems and distresses and to feel that doing good and benevolence is something easy and has no high cost.

“And seek assistance through patience and prayer, and most surely it is a hard thing except for the humble ones.” Qur'an, 2:45

The prayer that can bring man back to the right path is the prayer that has its legal and moral conditions.

The prayer, in which man follows the conditions of the permissibility of his cloths, of the place in which he offers the prayer, the water of wudu’ and ghusl, the soil of tayammum and the prayer which is offered with tranquility and in its time…the prayer that man offers with activeness and away from laziness and indifference…the prayer that is offered with sincere intention and full attention…it is this prayer that can help man to face all his problems and distresses and it is this prayer that encourages man not to submit to the desires and incitements.

The Holy Qur'an has mentioned in some verses the prayer as a sign of spiritual wealth and sincere faith:

“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. Those who keep up prayer and spend (benevolently) out of what We have given them.” Qur'an, 8:2-3

The Qur'an strongly prohibits people to offer the prayer while being sleepy, lazy, indifferent or inattentive. The Qur'an asks the believers to offer the prayer at time with activity, purity, tranquility, sincerity, attentiveness and all other conditions.

“O you who believe! do not go near prayer when you are intoxicated until you know (well) what you say.” Qur'an, 4:43

The Qur'an shows that inviting one’s family and children to offer the prayer is of the prophets’ morals. For example it talks about Prophet Isma’eel (Ishmael) (s) when inviting his family to that:

“And he enjoined on his family prayer and almsgiving, and was one in whom his Lord was well pleased.” Qur'an, 19:55

The Holy Qur'an declares that the prayer makes one refrain from indecency and evil. It has been proved by experiments that the real prayer has a power that prevents man from committing sins and indecencies and purifies the inners of man from impermissible lusts and desires and strengthens his organs to worship Allah and follow His orders.

“…and keep up prayer; surely prayer keeps (one) away from indecency and evil.” Qur'an, 29:45

The Holy Qur'an declares that those who do not offer obligatory prayers, who are stingy and who deny the Day of Resurrection will be among the people of Hell on that day.

“They shall say: We were not of those who prayed and we used not to feed the poor and we used to enter into vain discourse with those who entered into vain discourses and we used to deny the Day of Judgment.” Qur'an, 74:43-46

The Qur'an also declares that one, who dissembles in his prayers and is inattentive to the essence of prayer, denies religion itself.

“So woe to the praying ones, who are unmindful of their prayers, who do (good) to be seen and withhold the necessaries of life.” Qur'an, 107:4-7

Concerning the relation between the prayer and the moral and jurisprudential conditions many traditions have been narrated. Here we mention some of them.

Imam al-Baqir (s) say in one of his recommendations, ‘Do not make little of your prayers because the messenger of Allah (s) has said before his death, ‘He, who makes little of his prayers, is not from me and he will not come to me at the pond (in Paradise). By Allah, he is not from me whoever drinks any intoxicating drink and by Allah he will not come to me at the pond.’[14]

It is mentioned that Prophet Moses (s) has said to Allah, ‘My Lord, what is the reward of one who offers his prayers at time?’ Allah said to him, ‘I will give him what he asks me for and I will reward him with Paradise.’[15]

Imam as-Sadiq (s) has said, ‘The most beloved one to Allah is one who is truthful in his sayings, who offers his prayers at time, carries out the obligations Allah has imposed on him and gives deposits back to their owners.’[16]

Once Ibn Mass’ood asked the Prophet (s), ‘What is the best of deeds near Allah?’ The Prophet (s) said, ‘The prayer at its time.’[17]

The Prophet (s) has also said, ‘Do not waste your prayers! Whoever wastes his prayer will be resurrected with Qaroon (Croesus) and Haman and Allah will throw him into Hell with the hypocrites. Woe unto one who does not keep up prayers and does not imitate his prophet!’[18]

Imam as-Sadiq (s) has said, ‘One, who follows the truth, is known with three aspects; who his companions are, how his prayer is offered and at what time and if he is wealthy, his wealth is observed how it is spent.’[19]

Imam as-Sadiq (s) has also said, ‘Try our followers with three things; how they keep up prayers on time, how they keep our secret from our enemies and how they spend their monies in helping their brothers.’[20]

Spending

From among the aspects of the believers is that they spend their monies in the way of Allah. Allah has said,

“Those who believe in the unseen and keep up prayer and spend out of what We have given them.” Qur'an, 2:3

The true believers offer their wealth, knowledge, reputations, positions and social ranks to solve the problems of people. They offer all what they have for the sake of Allah without considering that as a favor on anyone and without being proud or pretentious.

The believers care for the zakat like their care for the prayer, the hajj and fasting. Their state when giving the zakat and other financial dues is the same as their state when offering the prayer.

The believers often and always act according to the mission and not according to their personalities. They do not think of stinginess at all when they give zakat, charity and spending on the poor and needy.

The Holy Qur'an orders the people to spend from their wealth and insists on this matter strongly to a degree that it considers one, who refuses to spend, as if he throws himself into perdition.

“And spend in the way of Allah and cast not yourselves to perdition with your own hands, and do good (to others); surely Allah loves the doers of good.” Qur'an, 2:195

The Qur'an considers abstaining from giving the zakat and charities as a cause that leads one to lose his afterlife and leads him to disbelieve and to be unjust. The Qur'an declares to people that those, who are stingy of their monies, will have no intercessor on the Day of Resurrection or anyone to have mercy on them.

“O you who believe! spend out of what We have given you before the day comes in which there is no bargaining, neither any friendship nor intercession, and the unbelievers, they are the unjust.” Qur'an, 2:254

The Qur'an declares that spending in fact is good to man himself and it keeps one from being stingy. It encourages man to be generous and then to gain success.

“Therefore be careful of (your duty to) Allah as much as you can, and hear and obey and spend, it is better for your souls; and whoever is saved from the greediness of his soul, these are the successful.” Qur'an, 64:16

The Qur'an emphasizes on that whoever spends for the sake of Allah, Allah will reward him with seven hundred times as much as he spends. The Qur'an considers the matter of spending as one of the natural facts in the world of existence which is so clear for all the people. Allah has given an example so that people become certain about the reward.

“The parable of those who spend their property in the way of Allah is as the parable of a grain growing seven ears (with) a hundred grains in every ear; and Allah multiplies for whom He pleases; and Allah is Ample-giving, Knowing.” Qur'an, 2:261

The Qur'an has recommended the believers to spend from their wealth in the night and the day, secretly and openly and it has declared that this doing is highly admired by Allah and it will have a great reward on the Day of Resurrection besides that it will keep man safe from fear and grieve at the moment of death and on the Day of Resurrection.

“(As for) those who spend their property by night and by day, secretly and openly, they shall have their reward from their Lord and they shall have no fear, nor shall they grieve.” Qur'an, 2:274

The Qur'an also declares that reciting Qur’anic verses, offering prayers and spending in the way of Allah are considered as profitable trade that does never cause a loss.

“Surely they who recite the Book of Allah and keep up prayer and spend out of what We have given them secretly and openly, hope for a gain which will not perish.” Qur'an, 35:29

Imam as-Sadiq (s) has said, ‘On every piece of you there is an obligatory zakat for Allah. In fact on every root of a hair and on every moment of your life there is a zakat. The zakat of the eye is to get lessons when looking and to lower the sight before the lusts. The zakat of the ear is to listen to wisdom, the Qur'an, teachings of religion, preaches, advices, what leads to deliverance and not to listen to lying, backbiting and the like. The zakat of the tongue is to advise the Muslims, to wake the inattentive, to glorify Allah and the likes. The zakat of the hand is to give generously from what Allah has given, to move it to write knowledge and advantages that the Muslims make use of and to hold it back before evil. The zakat of the leg is to walk to carry out the rights of Allah like visiting the pious, attending religious meetings, reconciling between people, visiting the relatives, participating in jihad and what purifies the heart and saves the religion…’[21]

It is narrated that Imam al-Askari (s) has said when interpreting “and pay the poor-due (zakat)that has been mentioned in too many Qur’anic verses, ‘…from wealth, high rank and the power of body. To pay zakat from wealth is to help one’s Muslim brothers and from high rank is to get them to their needs that they cannot get because of their weakness and from the power is to help a brother who has lost his sumpters in the desert or on his way and who asks for help but no one helps him; to help him with a sumpters that he can join the caravan. In all that you have to believe in Muhammad and his pure progeny. Allah will purify your deeds and multiply them for your guardianship to them (Muhammad and his progeny) and your rejecting their enemies.’[22]

Ameerul Mo'mineen (s) narrated that the Prophet (s) had said, ‘Reciting the Qur'an in the prayer is better than reciting it in other than the prayer. Mentioning Allah is better than (giving) charity. Giving charity is better than fasting and fasting is protection (from the Fire).’[23]

Imam Zaynol Aabideen (s) narrated that Ameerul Mo'mineen (s) had said, ‘In Paradise there will be a tree of whose top jewels will come out and under which there will be piebald horses saddled and bridled and having wings. They do not urinate nor do they drop dung. The guardians of Allah will ride them and fly in Paradise as they will like. Those, who will be below them, will say, ‘Our Lord, what has given all this dignity to these people?’ Allah the Almighty will say, ‘They used to worship all the night without sleeping, fast all the day without eating, fight the enemy without being coward and give charity without being stingy.’[24]

The Prophet (s) has said, ‘He, who has given charity, will be rewarded from the bliss of Paradise as much as the mountain of Uhod for each dirham (he has given).’[25]

Imam as-Sadiq (s) narrated from his fathers that the Prophet (s) had said, ‘Every favor is considered as charity. One, who guides to good, is like the doer of good and Allah loves helping the needy.’[26]



[1] Biharul Anwar, vol. 7 p.258.

[2] Biharul Anwar, vol. 7 p.260.

[3] Biharul Anwar, vol. 7 p.262, al-Amaali, p.132.

[4] Biharul Anwar, vol. 7 p.267.

[5] Biharul Anwar, vol. 7 p.270.

[6] Biharul Anwar, vol. 7 p.271.

[7] Ibid.,274.

[8] Ma’ani al-Akhbar by as-Sadooq, p.13, Biharul Anwar, vol. 7 p.249.

[9] Biharul Anwar, vol. 7 p.248.

[10] Al-Kafi, vol. 2 p.99.

[11] Al-Kafi, vol. 2 p.263.

[12] Biharul Anwar, vol. 7 p.201.

[13] Biharul Anwar, vol. 7 p.211.

[14] Biharul Anwar, vol. 80 p.9

[15] Ibid.

[16] Ibid., p.11.

[17] Al-Khisaal, vol.2 p.78.

[18] Uyoon Akhbar ar-Redha, vol.2 p.31.

[19] Biharul Anwar, vol. 80 p.20.

[20] Al-Khisaal, vol.1 p.103.

[21] Misbah ash-Sharia, p.17-18, Biharul Anwar, vol. 93 p.7.

[22] Biharul Anwar, vol. 96 p.9.

[23] Ibid., p.114.

[24] Biharul Anwar, vol. 96 p.115.

[25] Ibid.

[26] Ibid., p.119.


source : REPENTANCE THE CRADLE OF MERCY By Husayn Ansariyan
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