Wednesday, November 6, 2013

To Be Intelligent, Work Hard to be Virtuous

In this post I would like to remind us all of an important issue regarding intelligence (عقل) and virtue (ادب). Both of these terms are loaded with meanings and history. Many books and articles have been written to clarify what these two terms are supposed to denote and connote. When we examine the nature of intelligence, we learn that it is much more than “reason” and it is directly linked to our contemplative and intuitive capacities. It should not be confused with “mind” or “brain.” Similarly, the term “virtue” has been the subject of many studies. “Virtue” does not necessarily imply “moral excellence.” 

Nevertheless, this post is not about describing the true nature and meaning of these terms. This post is meant to serve two purposes. First, it is intended to encourage you, the reader, to study these terms further and realize their depth. Second, it is aimed to present to you the proper way to gain intelligence.

The following tradition is graded good like authentic.

Arabic Text:
عَلِيٌّ عَنْ أَبِيهِ عَنْ أَبِي هَاشِمٍ الْجَعْفَرِيِّ قَالَ:
كُنَّا عِنْدَ الرِّضَا ع‏ فَتَذَاكَرْنَا الْعَقْلَ وَ الْأَدَبَ فَقَال‏:
يَا أَبَا هَاشِمٍ الْعَقْلُ حِبَاءٌ مِنَ اللَّهِ وَ الْأَدَبُ كُلْفَةٌ فَمَنْ تَكَلَّفَ الْأَدَبَ قَدَرَ عَلَيْهِ وَ مَنْ تَكَلَّفَ الْعَقْلَ لَمْ يَزْدَدْ بِذَلِكَ إِلَّا جَهْلًا.

Farsi Translation:
ابو هاشم گويد: خدمت حضرت رضا عليه السّلام بودم و از عقل و ادب گفتگو ميكرديم حضرت فرمود:
اى ابو هاشم عقل موهبت خدا است و ادب با رنج سختى بدست آيد پس كسى كه در كسب ادب زحمت كشد آن را بدست آرد و كسى كه در كسب عقل رنج برد بر نادانى خويش افزايد.

English Translation:
Ali has narrated from his father from abu Hashim al-Ja‘fari who has said the following:
We were in the presence of Imam al-Rida (pbuh) that a discussion about intelligence and virtue took place and the Imam said:
"O abu Hashim, intelligence is a gift from Allah and virtue has a cost [and must be worked for]. So, whoever works hard to [achieve] virtue, it is decreed upon him, and whoever works hard to [achieve] intelligence will not gain anything except ignorance.”

Source:
Al-Kafi, Volume 1, Page 23, Tradition #18

Here are a few important points to take from this tradition:
Many of us, due to misunderstanding the nature of intelligence, confuse it with reasoning ability, thinking or being knowledgeable or smart. However, these qualities and abilities are different from intelligence in the following way: we can work and practice to strengthen and improve them. For example, reading books, watching documentaries, listening to informative lectures and participating in constructive discussions, help us bolster our reasoning and thinking abilities and increase our knowledge. Nonetheless, none of the aforementioned activities can help us to directly attain intelligence. We may read numerous books yet remain unintelligent.  
Unlike intelligence, we have the opportunity to increase our virtue. What is virtue? Typically, “virtue” is defined as “goodness” or “righteousness” or “moral excellence.” However, a better way to understand “virtue” is by seeing it as a “capacity”: an ability to receive or contain, being susceptible to a given treatment or action, or having the power to receive impressions.
In the context of the above tradition, we can better understand the relationship between virtue and intelligence. In order to receive the gift of intelligence, we must first have the capacity for it. The larger the cup, the more water it can contain. Similarly, the larger our “virtue container”, the more intelligence we are able to receive as a gift from God. God is The Most Merciful, The Most Generous. If we have the capacity for it, we will receive the gift. Likewise, if we work hard to increase our virtue, our virtue will be increased; it will be decreed upon us.
This tradition ends with a warning for the one who does not take heed. The one who pursues intelligence over virtue, will gain only ignorance.  In other words, ironically, striving to be intelligent, makes one ignorant. How must we understand this?
One way to understand it is the following:
If we do not strive for virtue, if we are apathetic and negligent towards virtue, instead of increasing our capacity, we decrease it. We become less virtuous As a result, in the absence of intelligence, ignorance prevails.
Another way to understand the paradox is the following:
If we understand virtue as a capacity to obtain intelligence, vileness can be understood as a capacity to obtain ignorance. There is an inverse relationship between the two containers. As the former decreases in size, the latter increases in size. As we lose the opportunity to gain intelligence, we increase our capacity for ignorance.
There are perhaps other ways to understand the paradox. If you can think of more and better ways to understand it, then please leave a comment and do let me know. I look forward to reading your comments and feedback.
In a nutshell: strive hard to do good deeds, and you’ll be rewarded with intelligence.

Wednesday, October 9, 2013

Proceed With What is Willed

Here’s a short post on changing the will of another individual. I will follow this good tradition, with what I think is important to keep in mind.


Arabic Text:
عَلِيُّ بْنُ إِبْرَاهِيمَ عَنْ أَبِيهِ عَنِ الرَّيَّانِ بْنِ شَبِيبٍ قَالَ:
أَوْصَتْ مَارِدَةُ لِقَوْمٍ نَصَارَى فَرَّاشِينَ بِوَصِيَّةٍ فَقَالَ أَصْحَابُنَا اقْسِمْ هَذَا فِي فُقَرَاءِ الْمُؤْمِنِينَ‏ مِنْ أَصْحَابِكَ فَسَأَلْتُ الرِّضَا ع فَقُلْتُ إِنَّ أُخْتِي أَوْصَتْ بِوَصِيَّةٍ لِقَوْمٍ نَصَارَى وَ أَرَدْتُ أَنْ أَصْرِفَ ذَلِكَ إِلَى قَوْمٍ مِنْ أَصْحَابِنَا مُسْلِمِينَ فَقَالَ أَمْضِ الْوَصِيَّةَ عَلَى مَا أَوْصَتْ بِهِ قَالَ اللَّهُ تَبَارَكَ وَ تَعَالَى‏ فَإِنَّما إِثْمُهُ عَلَى الَّذِينَ يُبَدِّلُونَهُ‏. (2:181)

English Translation:
Ali ibn Ibrahim has narrated from his father from Al Rayyan ibn Shabeeb who said:


[My sister] Maredah has willed [to give] to some poor Christians. Our companions said: I [should] divide it [what is willed] between the poor faithfuls from your companions.
So I asked Al Redha (as) and said [to him]: my sister has willed [to give] to Christians and I was willing to spend it on some Muslims from our companions.
He (as) said: Proceed with what is willed as Allah the Almighty said:  "The sin shall be on those who make the change." (2:181).


Source:
Al-Kafi, Volume 7, Page 16, Traditions #2


To make a few points, I need to state the very next verse after 2:181.

So, whoever fears from the bequeather [some] error or sin and corrects that which is between them, there is no sin upon him. Indeed, Allah is Forgiving and Merciful. (2:182)

Imam Redha (as) recited verse 2:181 to prevent the changing of the will of Maredah. Verse 2:182 states that if a mistake is made by the testator/bequeather, there is not any sin to correct it, by changing it.
The bequeather in this case had decided to give from her properties to poor Christians, not the faithfuls and not Muslims. The faithful men, including her brother, had the opinion that it would be better to give her properties to the faithfuls in contrast to her wishes. However, if what she had wished was a mistake or sinful, then the Imam (as) would not prevent the changing of the will. The very next verse (2:182) permits correcting the will, if a mistake is made.
What we can infer, and what is clear, is that it is not a mistake or sinful to will to give to poor Christians, instead of Muslims, after one’s death.
In addition, what is evident is that if there is no mistake or sin in the will of an individual, be it a woman or a man, another individual, even an individual as close as one’s brother, does not have the right to change the will. To do so would be sinful.
In a nutshell, respect the will of other individuals and do not give in to the pressure of your peers and colleagues. After one’s parents and the near kin, a person can give his/ her properties to whoever he/she desires in his/her will.

Friday, August 2, 2013

Do Not Sit With Them, Stand Up and Leave

Nowadays, in a globalized world, where people of all different ethnicities and backgrounds live together side-by-side, there are certain religious rules and guidelines that may readily be forgotten, ignored or even rejected. Nevertheless, rejecting or ignoring such laws jeopardizes our faith and our station in the hereafter.

All of the following traditions are authentic.

Arabic Text:
(3
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ عَبْدِ الرَّحْمَنِ بْنِ أَبِي نَجْرَانَ عَنْ عُمَرَ بْنِ يَزِيدَ عَنْ أَبِي عَبْدِ اللَّهِ ع أَنَّهُ قَالَ:

لَا تَصْحَبُوا أَهْلَ الْبِدَعِ وَ لَا تُجَالِسُوهُمْ فَتَصِيرُوا عِنْدَ النَّاسِ كَوَاحِدٍ مِنْهُمْ قَالَ رَسُولُ اللَّهِ ص الْمَرْءُ عَلَى دِينِ خَلِيلِهِ وَ قَرِينِهِ.

(8
عِدَّةٌ مِنْ أَصْحَابِنَا عَنْ أَحْمَدَ بْنِ مُحَمَّدٍ عَنِ ابْنِ مَحْبُوبٍ عَنْ شُعَيْبٍ الْعَقَرْقُوفِيِّ قَالَ: 

سَأَلْتُ أَبَا عَبْدِ اللَّهِ ع عَنْ قَوْلِ اللَّهِ عَزَّ وَ جَلَّ- وَ قَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتابِ‏ أَنْ إِذا سَمِعْتُمْ‏ آياتِ اللَّهِ يُكْفَرُ بِها وَ يُسْتَهْزَأُ بِها  (4:140)إِلَى آخِرِ الْآيَةِ 

فَقَالَ :
 
إِنَّمَا عَنَى بِهَذَا إِذَا سَمِعْتُمُ الرَّجُلَ الَّذِي يَجْحَدُ الْحَقَّ وَ يُكَذِّبُ بِهِ وَ يَقَعُ فِي الْأَئِمَّةِ فَقُمْ مِنْ عِنْدِهِ وَ لَا تُقَاعِدْهُ كَائِناً مَنْ كَانَ.

(14
أَبُو عَلِيٍّ الْأَشْعَرِيُّ عَنْ مُحَمَّدِ بْنِ عَبْدِ الْجَبَّارِ عَنْ صَفْوَانَ عَنْ عَبْدِ الرَّحْمَنِ بْنِ الْحَجَّاجِ عَنْ أَبِي عَبْدِ اللَّهِ ع قَالَ: 

مَنْ قَعَدَ عِنْدَ سَبَّابٍ لِأَوْلِيَاءِ اللَّهِ فَقَدْ عَصَى اللَّهَ تَعَالَى.

Farsi Translation:
(3
امام صادق عليه السلام فرمود: 

با اهل بدعت رفاقت و همنشينى نكنيد تا نزد مردم چون يكى از آنها محسوب شويد، رسول خدا (ص) فرمود: انسان بر كيش دوست و رفيق خود است .

(8
شعيب عقرقوفى گويد:
 
پرسيدم از حضرت صادق عليه السلام از گفتار خداى عز و جل (كه فرمايد): «و بتحقيق فروآورده است بر شما در كتاب كه اگر شنيديد بآيات خدا كفرورزى مى‏شود يا استهزاء مى‏ شود بدانها ...» تا آخر آيه (كه فرمايد: با ايشان ننشينيد، سوره نساء آيه 140).

حضرت فرمود:
 
مقصود از اين گفتار اين است كه هر گاه شنيديد كه مردى حق را انكار ميكند و دروغ مى ‏پندارد، و در باره امامان بد مى‏ گويد از نزد او برخيز و همنشين با او مشو، هر كه خواهد باشد.

(14
امام صادق (ع) فرمود:

هر كه نزد دشنام گوئى به اولياء خدا نشيند، خداى تعالى را نافرمانى كرده است.

English Translation:

3)
Narrated by Abu Ali Al-Ash’ari from Mohammad Ibn ‘Abdel Jabbar from ‘Abdurrahman Ibn Abi Najran from Umar Ibn Yazid from Abi Abdullah (pbuh) who said:

“Do not befriend the people of innovation and do not sit with them in order to not become as one of them in front of the people. The Messenger of Allah (pbuh) said: ‘an individual is upon the religion of his close friends and those near to him.’”

8)
Narrated by a number of our companions from Ahmed Ibn Mohamed from Ibn Mahboub from Shu’aib Al-Aqarqufi who said:

I asked Abu Abdullah (peace be upon him) About the words of Allah the Most Exalted: “Verily it has been revealed to you in The Book. When the verses of Allah are heard, they disbelieve them or denigrate them...” (4:140)  until the end of the verse.
He said:

“What is meant is that should you hear a man repudiate the truth and lie against it, and is hostile towards the imams, stand up and leave his presence and do not sit with him, regardless of who he may be.”

14)
Narrated by Abu Ali Al-Ash’ari from Mohamed Ibn Abdel Jabbar from Safwan from Abdel Rahman Ibn Hajjaj from Abu Abdullah (peace be upon him) who said:

“Whosoever sits in company with those who insults the righteous ones (awliya) of Allah has disobeyed Allah.”

Source:
Al-Kafi, Volume 2, Page 375-379, Traditions #3, #8, #14


Here are a few important points to take from these traditions:

* There is an emphasis on not sitting with irreligious people. It is important to realize that sitting ought not to be taken as a metaphor. In tradition #8 a clear contrast is made between the physical act of sitting and the physical act of standing up. “... Stand up and ... do not sit ...”

* The end of tradition #8 is significant. The imam (as) is explicitly emphasizing that it does not matter who irreligious individuals may be. Whether they are your boss, your family members, your neighbours and etcetera, when they are rejecting the truth, lying and are hostile against the Imams, stand up and leave. Do not sit with them, whoever they may be.

* From these traditions and the related verse, it may be inferred that the best course of action to take is to not befriend such irreligious people. However, if, for a variety of reasons, we do have them in our company, the moment they start vocalizing their disbelief, we ought to stand up and leave. When the topic of the discussion changes, then, according to the verse, we are permitted to return.

* Tradition #8 in its elaboration of the verse clarifies that whoever that is hostile to the Imams (as) is considered to be amongst the disbelievers and mockers of God's verses.  

* Standing up and leaving is better than sitting and arguing against them. The Imam (as) did not recommend to sit and correct them, rather he (as) explicitly states, stand up and leave. 
 
In short, do not sit with the following people:

1) The people of Innovation
2) People, who reject the Truth
3) People, who lie against the Truth
4) People, who are hostile against the Imams
5) People, who insult the Imams

If you’re sitting with a group of people and they begin to be abusive against the Truth and the Imams, then stand up and leave.

At the end, I highly recommend that you check the following two links in order to familiarize yourself with the potential biological basis for this religious command.

Mirror Neuron