H 39, Ch. 1, h 5

A number of our people has narrated has narrated from Ahmad ibn Muhammad al-Barqi from Ya’qub ibn Yazid from abu ‘Abdallah, a man of our people narrated in a marfu’ manner from abu ‘Abdallah (a.s.) from the Holy Prophet ( s.a) who has said the following.
“Seeking knowledge is obligatory.”

In another Hadith Imam abu ‘Abdallah has narrated from the holy Prophet who said, “Seeking knowledge is obligatory for every Muslim. Let it be known that Allah loves those who seek knowledge.”


Ahl-e-Bait, Ethical Role-Models by Sayyid Mahdi As-Sadr


…..continued from the Book


Patience is the moderate steadfastness against misfortunes. It is also defined as to compel oneself to stand the necessities of the Sharia including the matters to do and the matters not to do. It indicates wisdom, broadmindedness, high morality, and great steadfastness. In more than seventy places in the holy Quran, God refers to and praises patience. He promises the patient of His contentment and liking:

“Allah loves those who have patience (3:146).”


He promises He should always support them:

“Allah is with those who have patience (8:46).”


He promises He should grant them abundance rewarding:

“Allah will recompense the deeds of those who have exercised patience, without keeping an account (39:10).”

He promises He should confer upon them with a variety of kindness:

“We shall test you through fear, hunger, loss of life, property, and crops. (Muhammad), give glad news to the people who have patience and in difficulty say, “We are the servants of Allah and to Him we shall all return.” It is they who will receive blessings and mercy from Allah and who follow the right guidance. (2:155-7)”


Imam al-Baqir (a) said: “Paradise is surrounded by misfortunes and patience. He who shows steadfastness against misfortunes of this world will be in Paradise. Hell, likewise, is surrounded by lusts and appetites. He who allows himself to have these lusts and appetites will be in Hell.”


“In his final hours, my father embraced me to the chest and said, ‘son, stand the right even if it is bitter, for if you do it you will be granted your rewards without interrogation.”

Imam as-Sadiq (a) said: The rank of patience for faith is as same as the rank of the head for the body. When there is no patience, there will be no faith.”


“The believer who shows steadfastness against misfortune that befalls him will be given the rewards of one thousand shahids.”


One may ask how people of patience are given the rewards of one thousand shahids who are the heroes of patience in the fields of jihad? To answer this wonderment, we say that people who practice patience deserve the rewards of those shahids although God will grant them more rewards.


Amir ul-Mu’minin (a) said: “He who is not saved by steadfastness will surely be killed by impatience.”


Categories of Patience

Steadfastness against Misfortunes and Calamities

This category of patience is the greatest because it implies self-dignity, wide-mindedness, unruffledness, and progression. Man is naturally the subject of misfortunes that befall him unwillingly while he has no ability to stop them. The best thing that such a man may practice in such states is to armor himself with steadfastness without which man will surely collapse and become a palatable bite of griefs:


“Give glad news to the people who have patience and in difficulty say, “We are the servants of Allah and to Him we shall all return.” It is they who will receive blessings and mercy from Allah and who follow the right guidance. (2:155-7)”


Amir ul-Mu’minin (a) said: “If you practice patience, the destined calamity will befall you while you are rewarded. But if you lose your temper, the destined calamity will befall you while you are sinned.”


 It is worth mentioning that patience that is described as nice stands for the steadfastness against the inescapable calamities, such as loss of a dear person, usurpation of the wealth, or persecution of the enemy. Submission to calamities, while the ability to protect oneself against them is available, is a sort of foolhardiness that is denied by Islam. The thing that divests of the virtue of patience is the excessive intolerance, such excessive complaint and grumbling. To give vent to the mental pains by means of moderate weeping and to complain about the sufferance of a disease are among the necessities of the vital emotions. The Prophet (s) said when his son Ibrahim died:

“The eyes shed tears and the heart grieves, but we will say nothing that may displease the Lord.”

Within the folds of history, there are many stories carrying glorious examples from the past generations who practiced patience remarkably:

It is narrated that Khosrow the Persian king, once, was angry with Bozorgmehr; therefore, he detained him in a gloomy house and ordered to enchain him with iron. Several days later, the king sent some people to investigate his state. As they visited him in that gloomy house, they found him tranquil and cheerful. They were astonished; therefore, they wondered: “How can you enjoy such peace of mind while you are in such miserable state?” He answered: “In fact, I have made, mixed, and used six humors that helped me keep such manner. The first humor is trust in God. The second is to believe that every destined matter will inevitably occur. The third is the fact that steadfastness is the best thing that the inflicted person should opt. The fourth is the fact that what should I do if I do not practice patience, since I will not make impatience prevail on me. The fifth is that there may be some others who suffer harsher calamities. The sixth is that relief may come in any moment.”


Imam ar-Rida narrated the following story on the authority of his fathers (a):


One day, Prophet Solomon said to his companions: “Although Allah has granted me a kingdom that no one will ever have its like, made the wind, humankind, jinn, birds, and beasts subservient to me, taught me the languages of birds, and granted me a part of everything, I have never passed a whole daytime with pure pleasure. Tomorrow, I want to go to the surface of my palace in order to watch my kingdoms. Thus, do not let anybody visit me so that nothing will ruin my pleasure.”

The next day, he took his stick in the hand, went to the highest point in his palace, and leaned on his stick watching his kingdoms cheerfully. Suddenly, a young handsome man came to him from one of the corners of his palace. “Who permitted you to enter my palace on this day that I have dedicated to my seclusion?” asked the prophet (a). “I entered here by the permission of the lord of this palace,” said the young man. “Well,” said Solomon, “the lord is worthier of this than I am. Who are you?” “I am the angel of death,” answered the young. “What for are you here?” asked Solomon. “I am here for grasping your soul,” answered the angel. “Do it, then,” said the prophet, “This is surely the day of my pleasure. Allah has rejected for me to have pleasure other than meeting Him.” Hence, the angel grasped the soul of the Prophet Solomon while he was leaning on his stick…”


Standing the Obedience and Perseverance against the Disobedience to God

Man, naturally, rejects the obligatory regulations that delimit his freedoms, even if such regulations are put for sake of achieving his pleasure. Thus, man does not submit to such regulations except by means of inducement, encouragement, warning, or threat.

Seeing that the practicing of acts of obedience to God and the avoidance of acts of disobedience to him are two difficult deeds, to stand the obedience to God and to persevere against the disobedience to Him are within the most important obligations:


Imam as-Sadiq (a) said: “Stand the acts of obedience to Allah and practice the perseverance against the acts of disobedience to Him. This world is only one hour: you cannot find the taste of pleasure or bitterness of all that which passed, and you can never realize that which has not come yet. Hence, show steadfastness in that hour and you will be surely happy.”


“On the Day of Resurrection, a group of people will go straightly to knock the door of Paradise. As they are asked about their identities, they will answer they are people of patience. As they are asked about the fields of their patience, they will answer that they stand the acts of obedience to Allah and persevere against the acts of disobedience to Him. Then, Allah will say, ‘They have told the very truth. Let them be in Paradise.’ This is the indication of Allah’s saying:

Allah will recompense the deeds of those who have exercised patience, without keeping an account. (39:10)”

“Patience is of two forms: steadfastness against misfortunes. It is good and fair. What is better and fairer is the ability to avoid what Allah has forbidden.”

It will change your life !!


Discover the 90/10 Principle 

It will change your life (at least the way you react to situations).  

What is this principle?

10% of life is made up of what happens to you. 90% of life is decided by how you react.   What does this mean?

We really have no control over 10% of what happens to us. We cannot stop the car from breaking down. The plane will be late arriving, which throws our whole schedule off. A driver may cut us off in traffic.  We have no control over this 10%. The other 90% is different. You determine the other 90%.  

 How? ………. By your reaction.  You cannot control a red light. But you can control your reaction. Don’t let people fool you; YOU can control how you react. 

 Let’s use an example. You are eating breakfast with your family. Your daughter knocks over a cup of coffee onto your business shirt. You have no control over what just happened. What happens next will be determined by how you react. 

 You curse.  You harshly scold your daughter for knocking the cup over. She breaks down in tears. After scolding her, you turn to your spouse and criticize her for placing the cup too close to the edge of the table.

A short verbal battle follows. You storm upstairs and change your shirt. Back downstairs, you find your daughter has been too busy crying to finish breakfast and get ready for school. She misses the bus.

Your spouse must leave immediately for work. You rush to the car and drive your daughter to school. Because you are late, you drive 40 miles an hour in a 30 mph speed limit. After a 15-minute delay and throwing $60 traffic fine away, you arrive at school.

Your daughter runs into the building without saying goodbye. After arriving at the office 20 minutes late, you find you forgot your briefcase. Your day has started terrible. As it continues, it seems to get worse and worse. You look forward to coming home.  

When you arrive home, you find small wedge in your relationship with your spouse and daughter.  Why? …. Because of how you reacted in the morning.  

Why did you have a bad day?

A) Did the coffee cause it?

B) Did your daughter cause it?

C) Did the policeman cause it?

D) Did you cause it?  

The answer is “ D“.  

You had no control over what happened with the coffee. How you reacted in those 5 seconds is what caused your bad day.  Here is what could have and should have happened.  Coffee splashes over you. Your daughter is about to cry. You gently say, “Its ok honey, you just need to be more careful next time”. Grabbing a towel you rush upstairs. After grabbing a new shirt and your briefcase, you come back down in time to look through the window and see your child getting on the bus. She turns and waves. You arrive 5 minutes early and cheerfully greet the staff. Your boss comments on how good the day you are having.  

Notice the difference? Two different scenarios. Both started the same. Both ended different.  

Why? Because of how you REACTED.

You really do not have any control over 10% of what happens. The other 90% was determined by your reaction.  

Here are some ways to apply the 90/10 principle.

If someone says something negative about you, don’t be a sponge. Let the attack roll off like water on glass. You don’t have to let the negative comment affect you! 

 React properly and it will not ruin your day. A wrong reaction could result in losing a friend, being fired, getting stressed out etc.  

How do you react if someone cuts you off in traffic? Do you lose your temper? Pound on the steering wheel? A friend of mine had the steering wheel fall off) Do you curse? Does your blood pressure skyrocket? Do you try and bump them? WHO CARES if you arrive ten seconds later at work? Why let the cars ruin your drive?  Remember the 90/10 principle, and do not worry about it.  You are told you lost your job.  Why lose sleep and get irritated?  It will work out. Use your worrying energy and time into finding another job.  The plane is late; it is going to mangle your schedule for the day. Why take outpour frustration on the flight attendant? She has no control over what is going on.

Use your time to study, get to know the other passenger.

Why get stressed out? It will just make things worse.  

That’s 90-10 principle. Apply it. You will lose nothing if you try it. Very few know and apply this principle.   

The result? Millions of people are suffering from undeserved stress, trials, problems and heartache. We all must understand and apply the 90/10 principle.  

It CAN change your life!!!  







H 38, Ch. 1, h 4

Ali ibn Muhammad and others have narrated from Sahl ibn Ziyad and Muhammad ibn Yahya from Ahmad ibn Muhammad ibn ‘Isa all from ibn Mahbub from Hisham ibn Salim from abu Hamza from abu Ishaq al-Subay’i from one who narrated to him who has said the following.
“I heard Amir al-Mu’minin Ali (a.s.) say, ‘O people, you must know that religion becomes complete through seeking knowledge and acting accordingly. You must know that seeking knowledge is much more urgent for you than seeking wealth. In wealth every one’s share is guaranteed. A just person has already divided the wealth among you. He and my sword guarantee you to receive your share. Knowledge, however, is stored with those who possess it. You are commanded to seek knowledge from its sources (those who possess it). You must seek knowledge.”

Ahl-e-Bait, Ethical Role-Models by Sayyid Mahdi As-Sadr ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~

…..continued from the Book


Conviction is the constant believing in the principles of the religion. Such believing should conform to the reality and not be shaken by suspicions. If it does not, it is then compound ignorance.

The Islamic Sharia has taken a special notice of conviction and showered people of conviction with glorious items of praise:


Amir ul-Mu’minin (a) used to say: “No one can find the true taste of faith before he believes that whatever befell him would never miss him and whatever missed him would never befall him. The real source of harm and benefit in only Allah.”


Imam as-Sadiq (a) said: “Faith is preferable to being Muslim. Conviction is preferable to faith. In fact, there is nothing more powerful than conviction.”


“The little permanent deed with conviction is favorable in the sight of Allah to the many deeds that are lacking conviction.”


“To avoid pleasing anyone and discontenting Allah and reproaching anyone for something that Allah has not given to you—these are parts of the trueness of Muslim’s conviction. The sustenance cannot be obtained through (any sort of) niggardliness and will not be ceased when someone hates it. If you escape your decided share of sustenance in the same way as you escape death, it will surely catch you in the same way as death will inevitably catch you. Out of His justice and equality, Allah has made pleasure and rest lie in conviction and content, and has made care and grief lie in suspect and dissatisfaction.”


Once, Imam ar-Rida (a) was asked to identify the best of two men one of whom says only the truth, but he commits wrongdoings, consume wines, and perpetrates the grand sins, while the other is less in conviction but he does not commit such evildoings. Then Imam said: “The first one is just like a man who sleeps on the right course; as soon as he is awaken, he will take it. The other is like a person who sleeps on the wrong course; when he is awaken, he cannot realize the right course to take.”

Imam as-Sadiq narrated that the Prophet (s) once, noticed a young man, in the mosque just after the Fajr prayer, nodding his head with his face pale, his body thin, and his eyes sunken in his head. ‘How is your morning?’ the Prophet asked the young man. ‘God’s Messenger,’ answered the man, ‘I begin this morning with full conviction.’


The Prophet (s) was admired by this answer; hence, he said, ‘There is a proof for every conviction. What is the proof of yours?’

The young man said, ‘God’s Messenger, my conviction is the reason of my grief, sleeplessness, and thirst in midday. Hence, I disdain this world along with its pleasures so completely, as if the Throne of my Lord is prepared for the judgment, all people, including I myself, are gathered there for interrogation, and as if people of Paradise are there enjoying the bliss and introducing themselves to each other and leaning on the sofas, and as if people of Hell are there tormented and lined up, and now I can hear the sound of fire in my hearings.’


The Prophet (s) said to his companions, ‘Surely, Allah has illuminated the heart of this man with faith.’ He (s) then asked him to keep on such faith and conviction. The young man asked the Prophet to pray to God for martyrdom, and the Prophet did.


Not before long time, that young man participated in one of the Prophet’s campaigns and was martyred.


Qualities of People of Conviction

People of conviction, as they are flourished and lightened by the glittering rays of conviction, acquire various colors of mental perfection that exalt them to a lofty spiritual standing. Thus, they are characterized by high moral standards and moral conducts as they avoid vices and bad manners. The illusions of this world cannot divert them from exalting their spiritual qualifications for gaining the lofty ranks and the expected endless pleasures of the life to come. They exert all efforts for offering acts of obedience to God for sake of attaining His satisfaction. They trust in Him completely in sorrow and in joy. They neither fear nor hope for anything except God because they are convinced of His well management and wisdom. Their prayers therefore are responded and their charismata are shown. Finally, they find favor with God.

Ranks of Faith

There is a great variety in the scope of people’s faith. Some are forerunners in the field of faith while others are too tardy. The following holy text may cast shadow on such a variety.


Imam as-Sadiq (a) said: “Like stairs, faith is of ten ranks that should be taken one by one. The owner of two ranks of faith should not accuse the owner of one rank of having nothing of faith until he climbs the ten ranks successfully. Hence, you should not throw him who is lower than you are down, lest he who is higher than you are will throw you down. You should also raise him who is lower than you are so leniently and you should avoid burdening him with heavy things that break his back. In fact, he who breaks a believer should set him.”

Categories of Faith  

  • Natural Faith:

Natural faith is that which God grants, such as faith of the prophets and their successors, because those individuals are the highest examples of faith and nobility of conviction. Neither doubts nor can the devilish inspirations influence them.

  • Transient Faith:

Transient faith is the artificial that is only said without having any reality in the inner self. Such category of faith is very soon influenced by doubts and ill inspirations.


Imam as-Sadiq (a) said: “A man may begin his day with faith but ends it with disbelief or the opposite. Some people borrow faith then dress it. Those are the borrowers.”


“Allah created prophecy in the prophets; hence, they never apostatize. Likewise, He created succession of prophecy in the prophets’ successors; hence, they never apostatize. For some believers, He created faith in them; hence, they never apostatize. For others, they are given faith as loans; but if they pray and supplicate to Allah importunately, they keep on that faith.”


After these two sayings, Imam as-Sadiq (a) adds a third one as the criterion of constant and transient categories of faith. He says:


“Regret, sorrow, and woe—all will be to him who does not benefit by that which is shown to him and does not realize whether his belief is for his good or bad… he whose deeds conform to his words will be saved (since he enjoys constant faith), while he whose deeds do not conform to his words enjoys the transient faith.”

Acquisitive Faith

Acquisitive faith is the slight natural that has been grown and increased until it is exalted to a considerable level. This category of faith, however, has different ranks.

Now, let us provide some advices that help in protecting the natural part of faith and saving the acquisitive:

  • It is recommended to associate with the faithful, pious individuals and avoid the sinful, wicked ones. It is well known that the associate plays a great role in acquiring moralities. Referring to this fact, the Prophet (s) said:

“A man follows his associate’s beliefs. Hence, you should care for choosing your associates.”

  • It is recommended to avoid looking in and listening to the books of deviation and sayings of the misleading people whose main concern is to poison the others’ pure ideas in order to take them away from the Islamic creed and to corrupt the values and concepts of faith in their mentalities.

  • It is recommended to practice pondering over God’s creatures that are characterized by beautiful made, accurate organizing, and fascinating wisdom of management:

“In the earth, there is evidence (of the Truth) for those who have strong faith. There is also evidence of the Truth within your own selves. Will you then not see? (51:20-1)”



“(I swear) by the soul and that (Power) which designed it and inspired it with knowledge of evil and piety, those who purify their souls will certainly have everlasting happiness and those who corrupt their souls will certainly be deprived (of happiness) (91:7-10).”



Imam as-Sadiq (a) said: “When a man commits a sin, a black spot emerges to his heart. If he repents, that spot will disappear. But if he keeps on committing sins, that spot will increase in area until it covers the whole heart. That man will never see success.”



H 36, Ch. 1, h 2

Muhammad ibn Yahya has narrated from Muhammad ibn al-Hassan from Muhammad ibn ‘Abdallah from ‘Isa ibn ‘Abdallah al-‘Amri from abu ‘Abdallah (a.s.) who has said the following.
“Seeking knowledge is obligatory.”

H 37, Ch. 1, h 3

Ali ibn Ibrahim has narrated from Muhammad ibn ‘Isa from Yunus ibn ‘Abd al-Rahman from certain persons of his people who has said the following.
“Abu al-Hassan (a.s.) was asked, “Is it permissible for people not to seek what (religious knowledge) they need?” The Imam ( a.s.) said, “No, (it is not permissible to ignore learning).”


Ahl-e-Bait, Ethical Role-Models by Sayyid Mahdi As-Sadr


…..continued from the Book

CONCEIT Conceit stands for self-importance for a good trait or a noble quality, such as knowledge, wealth, high rank, or righteous deed. The difference between conceit and arrogance is that the previous is to regard oneself highly important without the feeling of being proud, while arrogance is conceit plus feeling of pride. Conceit, however, is a detestable manner implying self-humbleness, narrow-mindedness, and impudence:

“Do not consider yourselves very great. Allah knows best who is the most righteous person (53:32).”

The Prophet (s) said: “Allah knew that sin is better for the believer than self-conceit; lest, He will never let the believers commit sins.”

Imam al-Baqir (a) said: “Three things are exterminating: to regard the deeds are very much, to neglect the sins, and to be conceited.”

Imam as-Sadiq (a) said: “The conceited shall perish.”

“Eblis the cursed said to his troops, ‘If only I could impose three things upon son of Adam, I would not care for whatever he would do then, because his deeds will not be accepted: to regard his deeds as very much, neglect his sins, and be controlled by conceit.'”

“A knowledgeable man asked the worshipper about his prayers. ‘How can a person like me be asked about his prayers?’ said the worshipper. ‘How about your weeping (out of fear of God)?’ asked the knowledgeable man. ‘I weep so heavily that my tears flow on my cheeks,’ answered the worshipper. The knowledgeable commented, ‘To laugh while you are truly fearful of God is surely better than weeping while you are conceited. No single item of the deeds of the conceited will be raised ( i.e. accepted).'”

One of the Imams (a) narrated that two men; a worshipper and sinful, entered a mosque. When they went out, the sinful was faithful and the worshipper sinful. The worshipper offered the rites of worship while he was conceited; therefore, his mind was engaged in his conceit. The sinful offered the acts of worship because he was regretful for his sins; therefore, he was seeking God’s forgiveness as he remembered his sins.”

It is worth mentioning that the discommended conceit is to consider the good deed as very much. To feel pleased for the good deed along with modesty for sake of God—this is not included with the discommended conceit.

Disadvantages of Conceit

Conceit causes selfishness and vanity, which are the causes of people’s detestation and humiliation. It turns one’s eyes away from noticing his own defects. The conceited forgets his sins and causes himself many damages, since negligence of sins stops against repentance to God and exposes to His wrath.

Treatment of Conceit

Because conceit and arrogance are of the same origin, though they differ in trend, their treatment is the same. It is important for the self-conceited to realize that all virtues that arouse in himself conceit are the graces of God that He grants to whom He wills. Hence, He should be shown gratitude for them.

In the field of avoiding self-conceit, it is related that one of the righteous people, once, left his house after midnight for visiting one of the holy shrines and offering the rites there. In his way, he was controlled by conceit and thought that he was in his way for offering rites of worship in such a cold hour while others were enjoying warmth and sleep in their houses. Meanwhile, he saw one of the hawkers who was selling round rape. He pushed himself towards him and asked how much he would earn from that job. ‘Two or three dirhams,’ said the hawker. The man then thought with himself, ‘Why should I be so conceited? The value of my sleepless and wandering in such an hour is only two or three dirhams.”


 THE CREATION OF NABI ADAM (A.S)When Hazrat Adam (A.S.) was created, Allah S.W.T. said to the angels to bow down. Everybody bowed down except Iblis. The reason Iblis refused to bow down was because he said that Nabi Adam (A.S.) was made of clay and he was made from fire. How can fire bow down to clay? The angels looked at it in a different way. They looked at the inside of Nabi Adam (A.S.) because Allah S.W.T. gave knowledge to Nabi Adam (A.S.)  In the Holy Qur’an, Allah S.W.T. says in Sura 2, verses 31-34: “And he taught Adam all the names, then presented them to the angels; then He said: Tell me the names of those if you are right. They said: Glory be to thee! We have no knowledge but that which Thou hast taught us; surely Thou art the knowing, the wise. He said: O Adam! Inform them of their names. Then when he had informed them of their names, He said: Did I not say to you that I surely know what is ghaib in the heavens and the earth and (that) I know what you manifest and what you hide? And when We said to the angels: Make obeisance to Adam they did obeisance but Iblis (did it not). He refused and he was proud and he was one of the unbelievers.”  


Knowledge is the most important thing in one’s life. There are two kinds of knowledge: Religious knowledge and Secular knowledge..These two kinds of knowledge’s are very important for a human being. Secular for this day to day dwelling and religious for his smooth life on earth and hereafter.  

The Holy Prophet of Allah (S.A.W.) has said: “Atta libul ilm faridhatol kuli muslim.” This Hadith means: “Attainment of knowledge is a must for every Muslim.”  Imam Jaffer as-Sadiq (A.S.) has said: “Acquire knowledge of religious jurisprudence. Any one among you who does not become efficient in religious jurisprudence is a rustic.” Allah S.W.T. says in the Qur’an in Sura 9, Verse 121:  

“……….let them devote themselves to studies in religion and admonish their comrades when they return to them so that they may guard themselves against evil.”  Imam Jaffer as-Sadiq (A.S.) has said in this same subject: “I would rather like my companions to be flogged on their heads so that they may (be compelled to) acquire religious knowledge.”  

Allah S.W.T. says in the Holy Qur’an in Sura 107, Verse 1-7: “Didn’t you see the one who denies religion (din)? Such is the one who repulses the orphan and does not encourage the feeding of the poor. So woe to the worshippers, who are neglectful to their prayers; those who (want but) to be seen (of men) but refuse (to supply even) the neighborly needs.”   THE ACADEMY FOUNDED BY IMAM JAFFER AS-SADIQ (A.S.) 

I f we talk about knowledge, we can not forget Imam Jaffer as-Sadiq (A.S.). Imam Jaffer as-Sadiq (A.S.) was born on 17 Rabul-ul-awwal 83 A.H. Imam Jaffer as-Sadiq (A.S.) has the same birth date as that of our Holy Prophet (S.A.W.). The Imam became the Imam of the time when he was 31 years old. Imam Jaffer as-Sadiq (A.S.) has three titles; they are As-Sadiq, Al-Fadil and At-Tahir.  It was during the time of our sixth Imam (A.S.) that the Khalifah transferred from the Ummayids to the Abbasids. It was because of this transfer and the fights that took place, that Imam Jaffer as-Sadiq (A.S.) had plenty of time to spread Islam. Many foreigners, other than Arabs, came to visit Imam Jaffer as-Sadiq (A.S.) and Islam spread further.  

Imam Jaffer as-Sadiq (A.S.)’s knowledge of all branches attracted many students from far places until his students numbered four thousand. Apart from fiqh, hadith, tafsir, etc. Imam Jaffer as-Sadiq (A.S.) also taught science, and other arts e.g. mathematics, and chemistry. One of the famous students of Imam Jaffer as-Sadiq (A.S.) was Jabir Ibn Hayyan who was a mathematician and a chemist. Jabir benefited so much from the Imam’s knowledge and guidance that he was able to write 400 books on different subjects. Wasil Ibn’Ata – founder of the Mutazlites, Abu Hanifah, the founder of the Hanafi sect and Malik Ibn Anas, the founder of the Maliki sect were all students of Imam Jaffer as-Sadiq (A.S.).   KNOWLEDGE OF THE IMAMS

We believe that the Imam, like the Prophet, must be the best among mankind and that he must excel in all human qualities, such as bravery, generosity, chasteness, truthfulness, justice, prudence, reason, wisdom, and morality. The reason for this is the same as that of which we gave for the Prophet’s superiority. He derives his education, the Divine commandments and all his knowledge from the Prophet or from the previous Imam. When a new question arises, he knows the answer from the divine inspiration through the pure mind that Allah has given him. If he gives attention to some matter in order to know it, he will obtain a perfect understanding with no error, for the Imams do not derive their knowledge from the methodological reasoning or from the teachings of men of knowledge although it is possible for their knowledge to be increased and strengthened. For the Prophet of Allah (S.A.W.) has said:  “O Lord, increase my knowledge!”  

It has been narrated that Imam Muhammad al-Baqir (A.S) was passing along with his companions and saw a group of people waiting for a Christian priest who was to come out from a cave after his meditation of one whole year.  Imam Baqir (A.S.) also waited with other people; as soon as the priest came out he addressed everybody present there and addressed the Imam ‘you are not among these people’; the priest then asked ‘Are you among the educated or illiterate?’ The Imam replied ‘I am not amongst the illiterate.’ The Imam was the treasure of knowledge (Bakir al-Uloom). The Imam was carrying the same torch from Imam Ali (A.S.) of (Salooni) ASK ME? I HAVE KNOWLEDGE OF SKIES MORE THAN KNOWLEDGE OF EARTH. We as the followers of the Ahlul-Bait should acquire knowledge and part with knowledge whatever we can. 


Prophet Muhammad (S.A.W.) is quoted to have said: “He who learns for the sake of haughtiness, dies ignorant. He who learns only to talk, rather than to act, dies a hyprocite. He who learns for the mere sake of debating, dies irreligious. He who learns only to accumulate wealth, dies an atheist. And he who learns for the sake of action, dies a mystic.”  

Imam Jaffer as-Sadiq (A.S.) has said about acting with knowledge: “Accept not deed without knowledge, and there is not knowledge except with action. So, whoever knows, his knowledge leads him to action, and whoever acts not has no knowledge.”   DEATH OF A RELIGIOUS SCHOLAR 

Imam Musa al-Kazim (A.S.) has said: “When a believer dies, the angels weep over him and so do the portions of the earth on which he used to worship Allah and also the doors of heaven through which his good deeds ascended. His death causes such a void in Islam that nothing can fill up because the learned believers are fortresses of Islam like the protecting wall built around the city.”  The above hadith is trying to tell us that if we have knowledge we will succeed in the hereafter and if you have knowledge, don’t be proud of it. All the Imams and the Prophets were never proud of their knowledge and we should follow our Imams and the Prophets.  

To end this essay, I will caught the Prophet: “O Lord, increase my knowledge!” This above saying is trying to tell us that knowledge can never end, you can increase knowledge everyday.  Written by: Shahid Juma

REFERENCESThe Concept of Knowledge in Islam and it’s Implications for Education in a Developing Country. by Wan Moh’d Nor Wan Daud

The Faith of Shia Islam by Muhammad Rida al-Muzaffar.Ahlul-Bait, The Prophet’s Household by Al-Baligh Foundation.

Status of Imam Sadiq (A.S.) Man and Faith by Morteza Mutahhari.

Islamic Religious Education, Book Five .Al-Kaafi, Selections Vol.1. Nahjul Balagha Holy Qur’an  







Chapter on the necessity to seek knowledge and the recommendations to learn

H 35, Ch. 1, h 1

Muhammad ibn Ya’qub has narrated from Ali ibn Ibrahim ibn Hashim from his father from al-Hassan ibn abu al-Hassan al-Farisi from ‘Abd al-Rahman ibn Ziyad from his father from abu ‘Abdallah (a.s.) who has said the following.
“The Messenger of Allah said, ‘Seeking knowledge is obligatory for every Muslim. Let it be known that Allah loves those who seek knowledge.”


Ahl-e-Bait, Ethical Role-Models by Sayyid Mahdi As-Sadr


…..continued from the Book

Showiness stands for seeking high rank and respect of people by flaunting charity:

“The hypocrites try to deceive Allah but He, in fact, deceives them. They stand up in prayer lazily just to show that they pray, but, in truth they remember Allah very little. (4:142)”

“Whoever desires to meet his Lord should strive righteously and should worship no one besides Him. (18:110)”

“… Like the one who spends his property to show off and who has no faith in Allah or belief in the Day of Judgment. (2:264)”

The Prophet (s) said: “A time will come upon people in which their intentions will be evil and their appearances will be deceiving—all out of their greediness for the worldly pleasures. Their deeds will not be heartily intended for the sake of Allah. Their religion will be showiness. They will not feel fearful at all. Then, Allah will inflict upon them with such harsh punishment that they will not be responded even if they pray for Him like the drowned.”

The Prophet (s) said: “(On the Day of Resurrection,) some people will be taken to Hell. The Lord will order Malik to tell Hell not to burn those individuals’ feet, because they used them for walking to the mosques, not to burn their faces, because they used to perform the (ritual) ablution so perfectly, not to burn their hands, because they used to raise them in supplications, and not to burn their tongues, because they used to recite the Quran very frequently. Then, the angel in charge of Hell will ask them about their manners. They will answer: We used to do all these things not for the sake of Allah. Hence, we were told to take the rewards of our deeds from those for whom we used to do.”

Imam as-Sadiq (a) said: “Any form of showiness is polytheism. Certainly, he who does something for the sake of people should take the reward from people, but whoever does purely for the sake of Allah will take his reward from Allah.”

“As for anyone who keeps secret a good deed, Allah will sooner or later reveal a good reputation for him. As for him who keeps secret an evil, Allah will sooner or later reveal an ill reputation for him.”

Categories of Showiness
1. Showiness of the Belief:
This category of showiness stands for pretending faith and concealing disbelief. It is hypocrisy, which is the most serious and the gravest danger on Muslims.
2. Showiness of Acts of Worship
This category stands for practicing acts of worship openly before people so as to show them, while the same acts of worship are neglected in seclusions. As example of this category is to offer prayers openly, show the signs of fasting, prolong the gestures of the prayer, recite in a distinguishable way, frequent to the mosques, witness the collective prayers incessantly, and practice similar acts pretentiously. The showy, in this case, is considered as more sinful than the neglector of worship because he does so out of his disregarding God and trying to deceive people.
3. Practical Showiness
Under this category lie the pretence of being pious, having the beard unshaved, branding the forehead as a sign of frequent prostration, dressing hard clothes, and the like false appearances of ascetics.
4. Verbal Showiness
Under this category lie the false declamation of wisdom, pretence of enjoining good and forbidding evil, and mentioning the divine reward and punishment.

Incentives of Showiness
(1) Fondness of high rank is the most important incentive of showiness.
(2) The anticipation of criticism is a reason that pushes man to pretend to show acts of worship and charity in order to avoid censure.
(3) Greed is a strong incentive urging showiness.
(4) The criminals try to dress themselves with false appearances of piety so as to cover up themselves.

Some Facts
For the purpose of completing this discussion, it is suitable to refer to some facts:

  • Scholars have had different opinions regarding the preference of the concealment or exposure of the acts of obedience. In abstract, deeds are subject to intentions, and each will be rewarded according to his intention. Thus, there is no difference between concealed or open showiness. Likewise, the semi-showiness does not differ, whether it is hidden or shown. In definite situations, it is preferable for those who cannot stand their showiness, because of its intense incentives in their inner selves, to conceal it. On the other hand, if one’s deed is purified from blemishes of showiness and intended for a good purpose, such as enjoining charity, it is, in this case, preferable to show the appearances of piety.
  •   In case sincerity is heartily intended in the acts of worship, it is inoffensive to show people such appearances and to be pleased by them provided that the source of such pleasure is the expectation of God’s favor.
    Once, Imam al-Baqir (a) was asked whether it is acceptable to be pleased by showing one’s good deeds before others. He answered: “This is not unacceptable. As a matter of fact, every single individual likes that Allah reveals his good deeds before others provided that such good deeds are not intended for showing off.”
  • Since the Devil uses all trickeries for inducing people so as to prevent them from going on in the plans of charity and obedience, it is necessary to beware of him. The Devil urges to neglect the acts of worship. If he fails in this regard, he induces eagerly to show off. If he fails in this regard too, he casts in minds the idea that they are showing off and that all the deeds are mixed with showiness. Such being the case, it is necessary to reject the devilish inspirations and pay no attention to the inducements and insinuations of the Devil. The true sincere, however, cannot be cheated by such ill inspirations.

On the authority of his fathers, Imam as-Sadiq narrated that the Prophet (s) said: “If the Shaitan inspires you, during your prayers, that you are showing off, you should then offer your prayers as long as you like unless the time of another obligatory prayer begins. The same thing is said about any other act that is done for sake of the life to come. But if the act was for a worldly benefit, you should then rest yourselves.”

Disadvantages of Showiness
Showiness, being mere cheating and deception, is undesirable manner indicating self-humbleness. The fickle and the deviant take showiness for achieving their goals without feeling embarrassed. The showy, however, commits two grand sins: he first challenges God because he prefers the servants to their Lord and, second, cheats people by means of hypocrisy and pretence. Regarding his impudence and foolhardiness, the showy looks like an individual stopping before a great king showing false loyalty, while he, in the meantime, is cheating that king by courting the bondmaidens or flirting with the servants. It is very appropriate for that king to punish such an individual so harshly for his disparagement and ridicule. The showy deserves a harsher punishment, because he disparages God and cheats His servants. Moreover, care is the share of the showy in the end: as he flatters for gaining the impossible; that is the content of all people, he gains nothing but disappointment.
In truth, ill-heartedness very soon floats on the surface to show the reality. Referring to this fact, the Prophet (s) said:
“As for anyone who keeps something in the mind, Allah will dress him with that thing. If it is good, the dress will be good, but if it is bad, the dress, likewise, will be bad.”

Treatment of Showiness
Practical Treatment of Showiness :
(1) To challenge the Devil and frustrate his trickeries and insinuations by using logical method of self-satisfaction.
(2) To reject the devilish inspirations of showiness completely by relying upon sincerity.
(3) To avoid the fields and appearances of showiness by concealing the acts of worship until self-confidence and sincerity are gained.
Within the anecdotes of showiness, it is narrated that a Bedouin, as he entered a mosque, was highly admired by the prayer offered by a person. ‘I was highly admired by your prayer,’ said the Bedouin. ‘What is more, I am fasting,’ said that person, ‘the prayer of the fasting people are rewarded doubly.’ The Bedouin then handed the reins of his camel to that person as a trust because he had something to do for a while. As the Bedouin left, that person took the camel and ran away. As he was back, the Bedouin did not find his camel or that person. He searched for him for a long time, but uselessly. He then left showing his grief for his camel that he lost because of that man’s showiness.

• It is also narrated that Ali (a) threatened the Bedouin who did not offer his prayer properly with the stick that he had in the hand. The man repeated his prayer and, when he finished, asked whether this one had been better than the previous. ‘No,’ answered Ali, ‘the first one was better, because it was offered for the sake of God, while this one was offered out of fear of the stick

Importance of Knowledge in Islam

The Prophet (S.A.W.), says: “Learned discussions enliven the dead hearts provided they lead to Allah and His commands”.
(Usulul Kafi, p.20)

The Prophet (S.A.W.), says: “It is obligatory for every Muslim to acquire knowledge. Allah likes those who seek knowledge”.
(Usulul Kafi, p.15)

The Holy Qur’an says: “He giveth wisdom unto whom He will, and he unto whom wisdom is given, he truly hath received abundant good. But none remember except men of understanding.” (Surah al-Baqarah, 2:269)


Imam Sajjad, (A.S.), says: “If people had known the advantages of acquiring knowledge they would have acquired it even if it had necessitated the shedding of their hearts’ blood or of their going down into the deep seas”.
(Biharul Anwar, vol. 1, p.59)


The Prophet (S.A.W.), says: “Allah opens the path of Paradise to one who takes a step on the path of acquisition of knowledge”.
(Muniatul Murid, p.11)



The Prophet (S.A.W.), says: “The best monuments and legacies which a man leaves behind himself are a dutiful son, useful buildings, knowledge and wisdom which are benefited by the people after him”.
(Muniatul Murid, p.11)
  The Prophet (S.A.W.), says: “One who wishes to see those who are safe from the Fire of Hell should look at the seekers of knowledge”.
(Biharul Anwar, vol. 1, p.58)



The Prophet (S.A.W.), says: “Acquire knowledge even if it be in China”.
(Biharul Anwar, vol. 1, p.57)


Imam Ali, (A.S.), says: “Do not feel shy of learning what you do not know”.
(Nahjul Balaghah, p.1113)


Imam Ali, (A.S.), says: “O people! Remember that the excellence of your faith lies in acquiring knowledge and acting upon it. It is more essential for you to crave for knowledge than for riches”.
(Usulul Kafi, p.15)


Imam Ja’far Sadiq, (A.S.), says: “Knowledge and action are associated with each other because whoever possesses knowledge acts upon it and the knowledge and wisdom of the one who puts them into practice remains unimpaired. Knowledge is a Divine voice which invites its bearer to act upon it. If he accepts its invitation and acts his knowledge lasts but if he does not give a positive response it forsakes him”.
(Usulul Kafi, p.22)


Imam Ja’far Sadiq, (A.S.), says: “A person who learns a tradition for worldly gains does not benefit from it in the Hereafter,and if he learns it for his betterment in the next world, Allah blesses him in this world as well as in the Hereafter”.
(Biharul Anwar, vol. 1, p.111)


Imam Ja’far Sadiq, (A.S.), says: “Your teacher enjoys the right over you that you should honour him and pay him respect in different assemblies. You should be very attentive to his words. You should not raise your voice above his. If anybody asks him a question you should not give a reply thereto. You should not converse with others in his presence and you should allow the people to benefit from his knowledge. You should not speak ill of anyone before him. If anybody speaks ill of him in your presence you should defend him. You should conceal his shortcomings and bring his virtues to light. You should not associate with his enemies and should not dispute with his friends. If you act on these lines the angels of Allah will testify that you have paid attention to him and have acquired knowledge for the sake of Allah and not to attract the attention of the people. And the right of your pupils on you is that you should realise that in granting you knowledge and opening its path for you, Allah has appointed you to be their guardian. In case, therefore you teach them properly and do not frighten them and are not furious with them Allah will, through His kindness, increase your knowledge. But if you drive the people away from knowledge and as and when they approach you for it you frighten them and get annoyed with them it will be only appropriate that Almighty Allah may take away the light of knowledge from you and may degrade you in the eyes of the people”.
(Makarimul Akhlaq, p.484)

The Holy Qu’ran says: “Allah elevates to high positions those from amongst you who are faithful and those who have acquired knowledge”.
(Surah al-Mujadilah, 58:11)

Imam Ali, (A.S.), says: “The learned men and scholars will continue to exist till the world lasts. Although their bodies may be hidden from the eyes their impressions will for ever remain imprinted in the hearts of the people”.
(Nahjul Balaghah, p.1146)

The Prophet (S.A.W.), says: “Sleep of a scholar is superior to one thousand rak’ats of prayers offered by a devout person”.
(Biharul Anwar, vol.1, p.76)

“A scholar is like a person who always observes fast and offers prayers and he is like a mujahid who sacrifices his life in the cause of Allah. As and when a scholar dies a breach takes place in Islam which cannot be filled till the Day of Judgement”.
(Biharul Anwar, vol.1, p.82)

Imam Ali, (A.S.), says: “Two rak’ats of prayers offered by a scholar are better than seventy rak’ats of prayers offered by an ignorant person”.
(Biharul Anwar, vol.1, p.65)

The Prophet (S.A.W.), says: “Having the company of learned scholars is (Allah’s) worship”.
(Biharul Anwar, vol.1, p.64)

“Looking at their faces is (also) worship”.
(Biharul Anwar, vol.1, p.61)


Imam Ja’far Sadiq, (A.S.), says: “On the Day of Judgement Allah will be pleased with a person who honours and respects a Muslim scholar; and He will be annoyed with one who insults a Muslim scholar”.
(Biharul Anwar, vol.1, p.82)











Knowledge is better than wealth because it protects you while you have to guard wealth. it decreases if you keep on spending it but the more you make use of knowledge ,the more it increases . what you get through wealth disappears as soon as wealth
disappears but what you achieve through knowledge will remain even after you.” Hazrat Ali Ibne Abi Talib (A.S)


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