Modesty

Allah (subhana wa'atala) made the adherence to the hijab a manifestation for chastity and modesty. Allah says: 'O Prophet! Tell your wives and your daughters and the women of the believers to draw their cloaks (veils) over their bodies (when outdoors). That is most convenient that they should be known and not molested.' (S33:59).  In the above Ayaah there is an evidence that the recognition of the apparent beauty of the woman is harmful to her. When the cause of attraction ends, the  restriction is removed. This is illustrated in the case of elderly women who may have lost every aspect of attraction. Allah (swt) made it permissible for them to lay aside their outer garments and expose their faces and hands reminding, however, that is still better for them to keep their modesty.

YOUR IMAN - HIJAB

Allah (swt) did not address His words about the hijab except to the believing women, Al-Mo'minat. In many cases in the Qur'an Allah refers to the "the believing women". Aisha , the wife of the prophet (pbuh), addressed some women from the tribe of Banu Tameem who came to visit her and had light clothes on them, they were improperly dressed: "If indeed you are believing women, then truly this is not the dress of the believing women, and if you are not believing women, then enjoy it."  

REMEDIES OF ANGER

One of the practical remedies of anger when it is provoked is to restrain it and calm it down in the earlier phase when one’s intellect is still in control.  Imam al-Baqir (a) said “..whosoever is angry with someone let him sit down immediately if he is standing; for, indeed, doing so will repel from him the uncleanliness of Satan. And whoever gets angry with his family member, let him approach and (gently) touch him; for the feeling of family affiliation, when stimulated by touch, induces calmness.” [Al‑Kulayni,al‑Kafi, vol. 2, p 302, hadith # 2]

 Imam Ali (a) said “When a person gets angry, if he is standing, he should immediately lie down (sit down) on earth for a while as this removes the filth of Satan from him at that time." [Al-Rayshahri, Mizan al-Hikmah, hadith # 15059]

 

Advice to Cure Anger

A person with the habit of often getting angry should know that anger is the faculty that is granted by God Almighty for the sake of the preservation, continuity and survival of human species and for the discipline and order of the family system, protection of human rights and safeguarding Divine laws. If he acts contrary to this divine purpose and makes use of power of anger against the design of God, it will be a breach of trust that deserves severe punishment from Him. What an act of ignorance and injustice it is not to live up to Divine trust and to incur His Wrath! He should therefore seriously think about the moral vices and vicious deeds that are the outcome of anger, and try to remove their evil effects, each one of which is capable of afflicting a person till eternity, causing many problems in this world as well as punishment in the Hereafter.

Among the fundamental remedies of anger is to get rid of the factors responsible for its provocation. These factors include self‑love, which in turn causes love of wealth, glory, and honour, and the desire to impose one's will and expand one's domain of power on the creatures of God. These inherently excite the fire of anger, as the individual infatuated with them tends to hold them in high regard. When someone loves these things, he gets excited and angry if any one of his aspired goals is not achieved. Another factor that sometimes arouses anger is that it is imagined to be a merit and confused with bravery due to one’s ignorance. Anger is thus the product of spiritual weakness, insufficiency of faith, immoderation of character and soul.

A wise person thinks carefully of the evil consequences of anger and the benefits of restraint, thus making it incumbent upon himself to stamp out this fire from his heart with every possible effort. He clears from his heart the love of wealth, honour and the like that provoke his anger. If he resolves to act against his inner self and its worldly desires, with the help and blessings of God, his attachment becomes less intense and he gives lesser importance to them. His inner calm and contentment, caused by giving up the love of wealth, honour and the like, will not allow his self to act unjustly. Gradually, he will not lose the grip of self‑restraint at times when anger is provoked in his heart. Finally, he will achieve complete control over his anger. [Adapted from Al-Khumayni, Forty Hadith, chapter 7, ‘Ghadhab’]

 

Conclusion

 

 Imam Ja’far al-Sadiq (a) said: “A mu’min (believer) is the person who when angered, his anger doesn’t lead him away from that which is true...” [AKulayni, al-Kafi, vol. 2, p. 186, hadith # 11]

What is riya’ ?

Pretending Virtuousness (riya’) ... when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah except a little.(Qur'an, 4: 142)   Imam al‑Sadiq (a) said: “Riya’ in any of its forms amounts toshirk, (polytheism); verily, one who works for the people, his reward lies with them, and one who works for God, his reward lies with God.” [Al-Kulayni,  al-Kafi, vol. 2, p. 402]     Imam al‑Sadiq (a) said that Amir al‑mu'minin Ali ibn Abi Talib (a) said: “There are three distinguishing features of one accustomed to riya': he expresses joy and cheerfulness when he is greeted by people; he becomes cheerless and sullen when alone; and he wishes to be praised for everything he does.” [Al-Kulayni, al-Kafi, vol. 2, p. 295]   What is riya’ ? Riya' means to falsely make oneself appear to be virtuous, good natured or a true believer before people for the sake of earning their respect and admiration, or for the purpose of gaining a good reputation among them. It differs from hypocrisy (nifaq) in that a hypocrite feigns integrity, uprightness, virtue, honesty and piety without sincere intention of acquiring these traits for the sake of God, while a person with riya acquires these good traits for the sake of pleasing God, however, he later performs good actions for the sake of gaining respect and good reputation among people.

The Cure of ‘Asabiyyah

The Cure of ‘Asabiyyah   ‘Asabiyyah is a dangerous condition for an individual and society. One must ponder seriously about its consequences in this world and hereafter. If you love or hate someone, or support or are against a group of individuals or a nation, think what has motivated you for it.   If it is other than promoting truth and justice or help of oppressed or preventing aggression and tyranny, than give up your support of the people you are associated with. It will be certainly difficult for you to take a bold step and give up love, friendship, and affinity of your relatives, friends and colleagues. Your decision to give up blind ‘asabiyyah will not only save you from the fire of hell, but also motivate others to do the same.   Conclusion   The Prophet (s) said: "One who calls towards ‘asabiyyah is not from us, one who fights for ‘asabiyyah is not from us and the one who dies on  ‘asabiyyah is not from us.”[Mizan al Hikmah, hadith # 13035]

Praiseworthy ‘Asabiyyah

Praiseworthy ‘Asabiyyah   The defense of truth and upholding justice, the efforts to disseminate and to posit something that is true, are either not`asabiyyah, or, if they are, represent a commendable kind of it. The criterion lies in the distinct aims and purposes, and the extent to which it involves selfish and diabolical ends or serves just and godly purposes.   Thus, when a man supports his kinsmen and friends, if he does so purely for the sake of upholding justice and defeating injustice, this kind of `asabiyyah is commendable and praiseworthy; because supporting justice and truth is among the most sublime of human qualities, being one of the attributes of the prophets (a) of God and His awliya' (friends).One should support the party that is on the side of truth and justice, even though it may consist of one's enemies. Such a person is a defender and lover of truth; he will be counted among the champions of human sublimity, a rightful citizen of the ideal human society, one whose presence exerts a reforming influence on the evil tendencies of society.   The Prophet (s) said: “Best among you is the person who defends his tribe till they do not commit a sin.” [Abu Dawood, Sunan, hadith # 5130]      Imam ‘Ali (a) said: “If it becomes unavoidable for you to be among those who practice ‘asabiyyah, then do ‘asabiyyah to uphold the truth and support of the oppressed.” [Al-Amidi, Ghurar ul-Hikam wa Durar ul-Kalim, hadith # 3738]

What is and what is not ‘Asabiyyah

What is and what is not ‘Asabiyyah  It is reported that when Prophet (s) was asked: “O Prophet of God! What is ‘asabiyyah ?”, He (s) replied: “That you support your nation (or tribe) in  oppression.” [Abu Dawood, Sunan, hadith # 5119]  Imam ‘Ali bin al-Husayn (a) was asked about ‘asabiyyah. He (a) replied: “‘Asabiyyah that makes a person sinful is that he takes the worst actions of his nation (or tribe) to be better than the best actions of his opponent tribe. It is not ‘asabiyyah to love one’s nation. However, if one helps his nation in committing oppression than it is ‘asabiyyah.” [Al‑Kulayni, al‑Kafi, vol. 2, bab al ‘asabiyyah, p. 308, hadith # 7]   The Evils of `Asabiyyah   If one’s heart is covered with the dust of self‑love and the love of the kindred and improper and blind `asabiyyah, the light of faith will not shine in it.   Al‑Imam al‑Sadiq (a) is reported to have said: "Whosoever practices `asabiyyah (against someone), God shall wrap around him (`asabahu) a fold (`isabah)of Fire." [Al‑Kulayni, al‑Kafi, vol. 2, bab al ‘asabiyyah, p. 308, hadith # 4]    It is reported from al-Imam al‑Sadiq (a) that the Prophet (s)said:"The one who exerts `asabiyyah or the one on whose behalf it is exerted, the tie of faith is taken off his neck." [Al‑Kulayni, al‑Kafi, vol. 2, bab al ‘asabiyyah, p. 308, hadith # 2]. That is, such a person is deprived of faith and abandoned from the fold of faithful in the eyes of God. As to the person in whose interest`asabiyyah is exerted, he is also included in the hadith due to his compliance to the behaviour of the one exerting`asabiyyah on his behalfand hence made to share his lot jointly.   ‘Asabiyyah against a nation or group may lead one to commit several moral vices such as backbiting, slandering, and heinous crimes such oppression, murder, massacres, and the like.

Prejudice (`asabiyyah)

Prejudice (`asabiyyah) O people! We have created you male and female, and have made you nations and tribes that ye may know one another. The noblest of you in the sight of Allah is the best in conduct…(Qur'an, 49:13)   Imam Ja’far al‑Sadiq (a) reported from the Prophet (s) who said: "Whoso ever possesses in his heart 'asabiyyah (prejudice in any of its forms such as tribalism, racism, nationalism) even to the extent of a mustard seed, God will raise him on the Day of Resurrection with the (pagan) Bedouins of theJahiliyyah (the pre‑Islamic era).” [Al‑Kulayni, al‑Kafi, vol. 2,bab al ‘asabiyah, p. 308, hadith # 3]   `Asabiyyah isan inner psychic trait that is manifested in patronizing or defending one's kindred or those with whom one has some kind of affinity or relation, whether it be creed and religious ideology, soil or home, language or colour. This affinity may also be due to similarity of profession or the relationship of teacher and pupil, or something else. It is a moral vice that appears to take the form of defense of truth or religion, but in reality it is aimed at extending one's own influence or that of one's co‑religionist(s), relative(s), friend(s), or member(s) of group.