Ethics and Spirituality

The image of a mountain collapsing in the words of Imam Ali (AS) suggests that the majesty of his love and affection—or the awe of God that stands in its place—exceeds what even a mountain can bear. Just as a mountain would crumble from fear of God if the Quran or the divine trust were placed upon it.

We can bear the wait for the Reappearance by striving to know God’s Proof, purifying our inner selves, and seeking God’s help. Self-watchfulness and self-examination, fostering the practice of enjoining good and forbidding wrong, and offering spiritual gifts to the Imam can also help us along the way.

The interpretation of Letter 45 of Nahj al-Balagha—that throwing away a morsel of doubtful permissibility is not wasteful and is permissible—is correct. In this letter, Imam Ali (AS) advises Uthman ibn Hunayf to discard anything whose permissibility or prohibition is unclear and to eat only wholesome, lawful food. This advice reflects the Imam’s (AS) contentment and avoidance of attachment to worldly life.

When our daily lives are crowded with responsibilities, it is recommended that we give priority to caring for our mother for the sake of God, recite Supplication 24 of al-Sahifa al-Sajjadiyya wholeheartedly, and place our trust in God. The Compassionate Lord may bless our time as a gift, and these practices can help us find room for personal matters and worship.

When we are certain that an offering is doubtful, it is best to explain our concern to the person who brought it. If we are certain that the money or its source is unlawful, we must avoid it. Embarrassment should not keep us from fulfilling our religious duties, and we should steer clear of spiritually harmful food.

When dealing with thieves, one should first admonish them and enjoin what is right and forbid what is wrong, while investigating the reasons behind the theft. If they are stealing out of need, efforts should be made to address that need. If these measures have no effect and theft has become a profession, there is no objection to revealing the thieves’ names in order to protect the property of the faithful.

The word “salām” is a gift from God and one of His names; it has nothing to do with submitting to the Arabs. It is unique and has no equal, and words such as “greetings” cannot carry its benefits and blessings. Salām is the greeting of the people of Paradise and a sign of patience.

The devil’s whispers take effect only when a person’s lower self lends them support. If the self pays no heed to the devil and the heart does not open its ear to his calls, the heart remains a sanctuary of the divine. During Ramadan, the devils’ power is weakened, but their mischief does not cease; a person can still protect themselves from their whispers.

If your primary intention in fasting is to draw closer to God, but you also think about losing weight, this detracts from the sincerity of the act. However, you can make your dietary regimen an act of fasting by purifying your intention, so that you can both get in shape and worship sincerely.

Spiritual veiling in the presence of women, whether at places of pilgrimage or elsewhere, means observing both outward and celestial proprieties. If a spiritual state arises involuntarily, celestial veiling takes place; but when it is brought about by one’s own choice, outward proprieties must also be observed.

Any intention in prayer other than drawing near to God is considered an association with God; prayer should be offered solely with the intention of seeking nearness to Him, so that it may be accepted in His presence. Nevertheless, with God’s permission, prayer may be made a means of attaining one’s needs, because drawing near to God is itself an act of worship, and that nearness provides the means by which one’s needs may be fulfilled.

The Munajat Sha‘baniyya and all fifteen whispered prayers are recommended for attaining the fullest expression of servitude to God and deepening one’s devotion. These prayers ask for nearness to God, love, knowledge of Him, freedom from sin, and attainment of the station of «قاب قوسین او ادنی». They beseech God to place the light of love and knowledge in our hearts and remove the love of this world.

To increase our capacity for devotion and worship, we should draw closer to Almighty God and seek His favor through the Ahl al-Bayt (AS). The sacred Name “Al-Wāsiʿ” (the All-Embracing) and its manifestations expand our being. Serving God’s servants and holding fast to Him with steadfastness, love and spiritual insight are also ways to enlarge the soul and one’s inner capacity.

We can come to understand the true meaning of “موتوا قبل ان تموتوا” by loosening our attachment to material things and our love of this world. Through God-consciousness and reflection on the verses of the Quran, we can gain insight into the realms beyond death and experience Paradise and Hell.

Your courage and good sense in encouraging what is right and discouraging what is wrong helped defend God’s religion. You followed the example of the prophets and God’s chosen servants, and brought joy to God. Don’t be upset or disheartened by the reactions of ignorant people.

You did very well to encourage what is right and discourage what is wrong on the plane. You handled the situation wisely and helped the young woman see her mistake. You defended God’s religion in the best possible way, and God is pleased with what you did. Your parents also deserve praise.

Excessive generosity is not commendable; giving should be thoughtful and guided by good judgment. In this case, I should have consulted my parents before giving away the potted plant. No one can be pressured into giving something away through words alone.

In broad terms, the duties of a religious and Qur’anic preacher are like those of the prophets and the friends of God. Whoever holds fast to the Qur’an and the Prophet’s Household will find their duties unfolding smoothly and will benefit from divine guidance along the way.

Even if we know that the person doing wrong is aware of the ruling, we must still enjoin what is right, since this means calling them to refrain from wrongdoing or to do what is good. If the person is unaware of the ruling, the matter takes the form of a reminder; once informed, they know the ruling and are then obligated to act or refrain accordingly. In either case, this duty must be carried out.

Imam Ali’s (AS) hadith refers to speaking without verification or certainty, whether something has been heard or read. What matters is having confidence in the reliability of the source, whether that source is a person or a written text. Sharpening one’s discernment, paying close attention to reports, and reflecting deeply on them are valuable aids in judging their reliability.