Ethics and Spirituality

The hadith, “Just as men like to see their women adorned and well-groomed, women too like to see men adorned and well-groomed,” means that men, like women, should guard their adornment from the eyes of unrelated members of the opposite sex and observe modesty, chastity, and decorum. Any form of grooming that puts a man on display before unrelated women is blameworthy and may give rise to sin in the heart.

Prostrating to release negative energy taints the prayer with shirk, because the sincere intention of worship, which should be directed toward God, is turned toward oneself. Although prayer and prostration have many effects and benefits, they should not be treated merely as a means to worldly ends such as releasing energy or improving health. Doing so diminishes the devotional value of prayer and takes it away from the path of tawhid.

To say, “May my life be sacrificed for you,” means that a person places the beloved above themselves and even their own parents, and is willing to give up their life and all they hold dear for them. Ultimately, this devotion reaches its highest expression: one gives one’s whole being in the path of divine love, like a sun that burns and is consumed in that love.

Yoga, through the worship of various deities and the stimulation of the endocrine glands, opens channels in the brain that do not necessarily lead to spiritual elevation; they may instead bring about spiritual decline or leave a person vulnerable to demonic influence. Islamic spiritual practices are undertaken to seek God’s pleasure and attain inner spiritual gifts. Sincerity in worship is a condition for drawing near to God—not bargaining over worship or turning it into a transaction.

Establishing a spiritual, heartfelt connection with the Imam of our Time (AJ) requires developing our inner capacity by fulfilling our religious obligations and avoiding what is forbidden. This connection must be constant, because neglecting the Imam hinders our spiritual progress. Through seeking God’s special grace and striving with love, we can attain such a degree of absorption that we become immersed in the being of the Imam (AJ).

Observing recommended acts of worship fosters love and knowledge of God, helping to purify the heart, strengthen our connection with Him, and prevent the mind from becoming scattered. Sincere intention and acting for God’s sake are key to sustaining this connection. Love draws the thoughts and mind together, keeping them from distraction, while taking up recommended acts creates the conditions for the heart and soul to grow all the more.

Controlling the mind begins with entrusting it to its Creator and keeping away from sin and attachment to worldly life. The purification of the heart—a matter deserving our attention—is achieved through remembrance of God, sincere intention, and acting in accordance with it. Yoga is not suited to the mind of a believer; instead, we should draw nourishment from the twin sources of the Qur’an and the Prophet’s household.

A hadith from Imam al-Baqir (AS) says that the heart sometimes has neither faith nor disbelief, but is like a piece of flesh into which God later places either faith or disbelief. This does not mean that people are compelled; through prayer and supplication, one can seek the grace of guidance. Being heedless in everyday matters can also be an instance of this state.

Reflection and reason are not worldly tools, but spiritual and celestial means that guide matter toward spirituality. When reason accompanies us, our actions and thoughts take on the character of worship and servitude, and we continually walk the path of seeking God’s pleasure. Intellectual unveilings, too, are part of this journey.