However, that is not the case. Today we see different societies of the world in sharp conflict with each other. Harmony is but a mirage. Bloodshed, murder and corruption are at an unprecedented height. And these societies are still struggling to rid themselves of the rampant depravity, evil, vices and perversions that have now become the order of the day.

If the social laws are to be enacted to condition man’s code of conduct, then the obvious questions are, how is this code of conduct to be determined, what should be the basis for establishing this code and then how are the laws to be framed so as to satisfy all the societies?

Today the discord and discontent that persists in society, is largely due to man’s free will and unbridled aspirations. That is why the quest for an encompassing law, to whet man’s considerable appetite, is as elusive as ever.
Extending boundaries from personal lives to cover the demands of the society at large has not dispelled the need for religion. Rather this need is felt more now, than ever before. An increase in aspirations and hopes combined with man’s need to lead a life based on values has provided the impetus for man to be more concerned about the needs of others. This need in turn has propelled religion onto the center-stage.

Man is peculiar in nature insofar as he perceives the need for a deity, be it an individual or otherwise. He realises that peace and tranquility can be experienced only through worship and submission towards this deity.

Selection of a deity
Having acknowledged man’s need for a deity, begs the question whether everything or everyone should be taken up as a deity? Is man free to choose his own God(s)? Does it really matter who we select as our God and will it affect our chances of attaining salvation and deliverance? Does this deity necessarily have to possess some characteristics?

We shall deal with the last question first, i.e. the necessary qualities of the Worshipped One, as all other questions are ancillary to it. A satisfactory reply to this question with reasons therefore, is crucial.

Fundamental Criteria for Worship

1. Inclination towards the deity must be instinctive and psychological, it must not be imposed. Man has a special place in his heart for something he cherishes. He is captivated by it and it bears a direct influence on him. The moot point here is that this captivation is not forced, but intuitive. For anything that is forced will never draw the same kind of devotion and affection.
2. Man’s objective in worship must be safety and security, and not destruction and annihilation. Man can only submit to a God who assures deliverance. This God must necessarily guarantee a future that exceeds man’s past as well as his present. Else there is little incentive for man to worship this God.
3. As a pre-requisite, this God must necessarily be above all defects and flaws. He must be All-Powerful so as to evoke intense attachment and fervour. For, if this god is also like us humans, then given his weaknesses, he would be incapable of amending our problems and hence unworthy of being worshipped. Therefore, a God deserving of our worship, must be in a position to assure man success and happiness. He should be higher and more powerful than man, in fact, beyond every conceivable notion. For if man is able to conceive God, then his creator would become a mere product of his perception. In that case no matter how elevated and pure God maybe, he would never qualify to be our creator. For then, our thoughts would subsist his creation and not the other way around. Then how can the one whose existence depends upon our conception, be our creator? Thus, God must necessarily possess every possible virtue and attribute and should be beyond human perception. Also if this deity possesses a limited set of traits and fulfills our needs to an extent with them, then man with his endeavours and exertions can emulate these traits and contend with his creator. Consequently such a God would forfeit our respect and gratitude. In fact, belief in such a God would result in man’s ruin.

   Instances of gods with limited prowess, can be found in ancient Roman mythology, wherein these deities had acquired authority with the sole purpose of exercising control and oppression over their fellow-humans. To suit their designs, they framed a set of guidelines for the Romans to follow. The people were living in a prosperous society and used to train their youths in martial arts and other disciplines. They did so to develop into complete human beings. Gradually Rome conquered the whole of Italy, laying the foundation for a government. Next they turned towards Greece and Asia Minor and annexed these as well and soon they ruled undisputed over the entire region. They scaled the zenith of their hopes and aspirations. There was simply nothing else to achieve. There was nothing to spur them towards further advancement and progress. Satiated, their development stagnated and degeneration crept in. They began to luxuriate in their wealth with little regard for ethics and morals. They turned their government into a breeding ground for corruption and tyranny. Soon justice and equity that were usually associated with the Romans, were thrown to the winds and replaced with injustice and tyranny. Gradually this depravation and corruption accelerated their downfall. Eventually they were attacked by their enemies and were annihilated. Thus from a position of immense strength, great advancement and progress, the Roman civilisation collapsed.

4. God should be real and not exist simply as an image in our minds.
   It is quite possible that god may be a figment of our imagination. He may not exist as such, but simply be a concoction of the over-imaginative amongst us. But sooner than later, this fantasy or God myth is likely to be exploded with the application of intellect and scientific investigation. That would leave us with a non-entity God, which would seem extremely stupid. Besides, a false and imperfect God will never command universal appeal and following. Worse is when people make a deity out of an object based on false notions and superstitions. This ‘God’ is bereft of even the most basic qualities necessary for man, let alone a deity. At times man associates with this God some particular thing or duty. Again these ‘Gods’ can never assure man salvation, since they are in no way superior to him.

   The real deity on the other hand must possess the requisite power, a magnificent station and an all-encompassing will, so as to inspire awe and amazement in his creatures. Only then will man be urged to worship this God and reform his actions so as to seek His pleasure and satisfaction.
   Thus the ‘real’ God must necessarily possess the above-mentioned four pre-requisites. His worship should take us to inconceivable heights. Also mandatory for this God is to be completely beyond man’s intellect and grasp, i.e., His existence should satisfy man’s instincts and at the same time be beyond his recognition. For although we should be able to perceive Him in the depth of our hearts, He should be beyond our imagination. He should be a God who has been created by none, and certainly not His own creation. For He should be independent of His creation while His creation is dependent on Him. He should be incomparable and possess power over all things.

The ‘Real’ God
We again come to the same question that confronted us earlier, i.e. ‘Is man free to choose his God?’ Having discussed this above in a philosophical light, we shall now try to resolve this question by studying the various experiences of the different cultures, and their Gods that they worship. We shall analyse the characteristics of these gods and see if they possess the four criteria discussed above. We shall then conclude whether the gods are worthy of veneration or whether they are simply the figment of their hyper imaginative followers.

Every man, rich or poor, is invariably attached to a God and seeks his pleasure. This God can take the form of his desires, his family, his fondness for fame and recognition, his likeness for food, etc. God can be anyone man tries to follow and obey. Then if man follows his desires, he has taken his desires as his God. At times man has more than one interest, i.e., he may lust fame, have a family and also like good food and clothes. Now if one wishes to determine who his God is, he should observe this man when all his interests are in conflict. If this man out of love for his family, spends his wealth for their well being and also forgoes his desire for fame, then he has given precedence to his family over his other interests. Then such a man who braves discomfort and uneasiness to please his family, is said to have obeyed his God, in this case his family.

Indeed a diverse range of objects have been placed on the pedestal of divinity, by the people. Some of these objects (that are taken as God) are ignoble in nature while some others are elevated in status. Some can even be perceived by human faculties, while some others in fact are commonplace things. Some Gods can not be perceived easily by the people. For example, few people can completely appreciate the values of truth and justice and they alone are prepared to endeavour to achieve these principles. The various things, emotions, values, etc. that people adopt as their God(s) have been outlined below:

It is a well-acknowledged fact that the dwellers of the earth belonging to this age, owe their existence to the children of Hazrat Nuh (a.s.). This is because after the deluge that afflicted Hazrat Nuh’s nation, everyone save those aboard the ark were destroyed. And the population multiplied only with the descendants of Nuh (a.s.) . The Quran testifies to this fact thus,
‘And We made his offspring the survivors.’
(Saffaat : 77)

Hazrat Nuh’s nation worshipped idols for centuries. They took these idols as their Allah and creator. They sought their demands and requests from them and worshipped them in their quest for bliss and satisfaction. They had even christened their idols with names like, ‘Dudsu’aa’ and ‘Yaook-wa-nasr’.

Allah sent Hazrat Nuh (a.s.) for the reformation of this nation. To assist Nuh (a.s.) in his mission, He blessed His Apostle with eloquence, a sweet tongue, intelligence, patience, expertise in debate and unusual powers of persuasion while contending with the adversary.

Armed with these traits, Nuh (a.s.) called the nation towards Allah and warned them of His chastisement. He gave them glad tidings of Paradise and its untold bounties. But all his exhortations were in vain. Yet Nuh (a.s.) did not lose heart, and persevered with his appeals. Perhaps for this monumental patience Allah decorated him with the words "Abd-e-Shakoor". (Surah Isra’) Hazrat Nuh (a.s.) used to say, ‘These dark nights, these stones and plants, all glorify Allah in a most eloquent manner and reiterate His Unity and His awesome Majesty and His amazing Power.’

Pride : The Cause of Deviation
Hazrat Nuh’s (a.s.) admonitions had the desired effect on only a few people. The majority however, entrenched in obstinacy, refused to heed his exhortations. The latter not only ignored his entreaties, but also dissuaded others from embracing the Unity of Allah (Tauheed). They not only mocked at his disciples but also persecuted them. They even ridiculed and denounced them. (Indeed this was not strange, as believers of every age have to confront such oppression and suffering)
They began telling Hazrat Nuh (a.s.), ‘You are one of us. If Allah had to send an apostle, he would have sent an angel. Then we would certainly have heeded him and accepted his call. These few who have attested to your claims, are indeed the lower class of our society. They are a bunch of simpletons who have acknowledged your beseeching without any reflection and deliberation. Indeed if the truth was really with you, then intellectuals and scholars like us, would have been the first to testify to your Lord.’

Allah Despises the Haughty Ones
These antagonists were so egoistic and conceited that they used to tell him, ‘Nuh, we don’t consider you and your companions superior to us in any way. In fact, we find all of you devoid of the intelligence and acumen with which we have been endowed.’

All these taunts and censure did not influence Nuh (a.s.) in the least. He performed his duties with the same patience and forbearance that were invested in him. He used to exhort the deniers thus, ‘I have proofs to endorse the veracity of my claims. Besides, Allah’s Mercy and Grace is always with me to aid me in my mission. But you have turned blind and your hearts can not discern the truth which you try to obliterate and mask reality. But you will never succeed in your objectives.’

When they could not reply to Hazrat Nuh (a.s.), they began saying, ‘If you want us to affirm your claims then you must first disown your companions. For we do not wish to be associated with the proletariat. How can we accept your religion if it accords the same status to everyone? Hazrat Nuh (a.s.) replied, ‘My invitation extends to one and all. I have come for the guidance of humanity. Hence the benefit of my guidance should be imparted to the rich as well as the poor, the scholars and the simpletons, the illustrious and the obscure, the king and the subjects. If I accede to your demands and drive away all the poor from my company, then who will attest to my petition? Also how can I trust you all to subscribe to my claims? All along you have waged a war against me and attempted to deride and disgrace me. My appeals have had their effect on these companions, however you do not seem to desist from your disbelief and skepticism. If I forsake these people (for you), then certainly they shall complain to my Lord that I acted with ingratitude and was not benevolent upon them. Then what shall be my position?’

All his exhortations could draw only a few followers, while the rest persisted in their disbelief and ignorance. And this lasted till Hazrat Nuh’s nation was overcome by the deluge. Nuh (a.s.) raised his hands towards the heavens and beseeched Allah, ‘O my Lord! Do not spare a single disbeliever on the earth. For, even if one of them survives, then he shall deviate all the others and their progeny shall be corrupted.’ Allah responded to Hazrat Nuh’s invocation and ordered him to begin constructing an ark and to raise the intensity of his admonitions, since, soon his people were to be drowned.

Then, as is well known, Hazrat Nuh (a.s.) finished constructing the ark. Water began gushing forth from the earth. The skies opened up to release a heavy downpour. Gradually, water levels started rising. A few from Hazrat Nuh’s (a.s.) nation boarded the ark. Besides, there were some pairs of animals and some plants, that Allah had ordered Nuh (a.s.) to take along with him. The ark began sailing over the water. The deluge claimed all the deniers in its wake. Even Hazrat Nuh’s son, Kin’aan who was among the disbelievers, was a victim of the deluge. The spectacle of his drowning son moved Nuh (a.s.), kindling his paternal instincts. Nuh (a.s.) raised his hands heavenwards and entreated, ‘O my Lord! My son is from my family. You had promised to deliver me and the believers from my house, and You never turn from Your promise. Indeed You are the best Judge.’

Allah, the Almighty, replied, ‘O Nuh! Your son is not from your progeny. He is from the evil doers and he persisted in his denial. His actions were steeped in sin and corruption. Nuh, only those from your nation who have believed in Me and in your Prophethood are worthy of being from your progeny. Rescuing the believers is Our responsibility. Then one who has denied your Prophethood and refuted My commands shall never benefit from your recommendation and My Grace, regardless of who he may be.’

Instantly, Hazrat Nuh (a.s.) thanked Allah.

Finally, the storm subsided and the water level waned. The ark halted at the foot of a mountain called ‘Joodee’. Allah ordered the people to disperse in the land and use His bounties, thanking Him profusely. Hazrat Nuh’s (a.s.) total span of propagation as disclosed by the Holy Quran was nine hundred and fifty years. His age however, far exceeded this. It is roundly acknowledged that he lived for approximately two thousand five hundred years. Imam Baqir (a.s.) and Imam Sadiq (a.s.) have narrated that Nuh (a.s.) used to recite the following supplication every morning and night,
‘O my Lord! I hold You Witness that You Alone are responsible for all bounties that I receive morning and night. You are One and Unique, without any associate. To You Alone belongs all adulation and exaltation. Till such a time that You are satisfied after (this) satisfaction.’
(Behaar, vol. 11, p. 290)

Before partaking of meals, Hazrat Nuh (a.s.) used to say Bismillah and after finishing he used to say Alhamdolillah

There is a pit in the center of Masjide Kufa. It is generally believed that the water of the deluge began gushing forth from this point. Later, it flowed all over the place and turned into a deluge.

Hazrat Nuh (a.s.) is buried in Najaf, Iraq, along with Ameerul Momineen, Ali Ibn Abi Talib (a.s.).

Islam emphatically exhorts the Shias to be prepared (for reappearance) and Imam Sadiq (a.s.) urges us in this regard thus, ‘Prepare yourself for the reappearance of Qaim (a.s.) even if you have only a single arrow in your quiver.’

Allah, the Almighty, has favored the Muslims to expel injustice and tyranny from the face of this earth. And He decided to grant the Muslims dominion over all forces of oppression and despotism. They will weed out disbelief and apostasy so that only Islam remains on the earth. None denies the fact that such a metamorphosis can be effected only through a revolution mounted on a mammoth scale. And this transition can not evolve by itself, as it needs the necessary groundwork, to finally takeoff. The Holy Quran too, echoes this sentiment thus,
"And certainly We wrote in the Book after the reminder that (as for) the land, My righteous servants shall inherit it."
(Anbiya : 105)

Then it certainly does not appeal to one’s rationale that Allah would have appointed the Muslims as the harbingers of such a colossal transformation without their share of responsibilities.

A Message for the Muslims
O Muslims, wake up from your sleep of negligence! The period of laxity and indifference has come to an end! Guard yourselves from bickering and disputes. Remain firm on your belief in the Unity of Allah! Do not lag behind in ethics and morals! Do not waver from your sovereignty, morality, principles of religion and culture! Reap benefits from the light of Quran, the Book ofAllah, and take steps to protect the honour and dignity of Islam! Dispel ignorance from your midst by taking refuge in true belief . Combat the corrupt and aberrant schools of thought. Enlighten your lives with the teachings of Islam and acquaint yourselves with the duties (that have been enjoined upon you), so that depravity and corruption are forced to turn on their heels.

The Holy Prophet (s.a.w.s.) has prophesied, ‘The world will not come to an end, until one of Husain’s (a.s.) descendants takes charge of the affairs and the dealings of my nation. He will fill the world with peace and equity like it would be inundated with tyranny and injustice.’
(Behaar, vol. 51, p. 96)

Mahdi is from the progeny of the Prophet (s.a.w.s.)
Numerous traditions echo this statement. In fact, even a cursory glance at such traditions makes it very apparent that the concept of al-Mahdi (a.s.) was a topic of discussion right from the Prophet’s time. Moreover, it was not the Prophet (s.a.w.s.) who introduced this concept. Rather, it existed even before him (s.a.). The Prophet (s.a.w.s.) disclosed the signs and prophecies relating to Mahdi (a.s.). He then recounted,
‘The Promised Mahdi and Qaim will be from my progeny..’

The Chief of the faithful, Ali b. Abi Talib (a.s.) narrates, ‘Once I inquired from the Prophet (s.a.w.s.) whether Mahdi is from us or from someone else?’ He (s.a.w.s.) replied that he would be from us. Allah will make Islam attain its culmination through Mahdi (a.s.), just like He made it originate through us. The people will be alleviated from discord and oppression through us, just like they had been redeemed from apostasy and disbelief before that. Allah will destroy calumniation from the hearts of the people through our existence, like he had repelled idolatry and atheism in the era of ignorance earlier. Through us, he will make them indebted and benevolent to each other. And finally, there will exist a sense of fraternity and brotherhood in the society.
(Behaar vol. 51, p. 84; Isbaatul Hudaat, by Shaikh Hurr Aameli, vol. 7, p. 191; Majmauz Zavaaid by Haithami, vol. 7, p. 317)

Abu Saeed Khudri narrates that he heard the Prophet (s.a.w.s.) declare from atop the pulpit, "The Promised Mahdi is one of my sons and a member of my progeny. He will reappear in the last era. The skies will open up and rain will gush forth for him. The earth will bloom with vegetation. He will establish peace and equity in this world, as it would have been filled with oppression and tyranny before him."
(Behaar vol. 51 p. 74; Isbaatul Hudaat, vol. 7 p. 9)

Umme Salmah relates that she heard from the Prophet (s.a.w.s.) who said, "Mahdi is from my progeny and among the sons of Fatima (s.a.)."
(Behaar, vol. 51 p. 75)

The Prophet (s.a.w.s.) recounts further, ‘Mahdi will be from my sons. His name and agnomen will be the same as mine. His propriety and demeanour too, shall be like me. His character and disposition shall be a reflection of my character and disposition. He will summon the people towards my religion and creed. He will invite the people towards the Book of Allah. Then one who adheres to him, has adhered to me, and one who disregards him has disregarded me. One who rejects him in his occultation has rejected me, and he who disputes his existence has disputed with me. One who acknowledges him has acknowledged me. I will complain to Allah about those who reject him, disregard my warnings and create discord in my community. The tyrants and oppressors shall soon return to their Lord and will witness the consequence of their actions.
(Ibid., p. 73)

Abu Ayyub Ansari reports a tradition that he heard the Prophet (s.a.w.s.) saying, ‘I am the chief of all the Prophets (a.s.), Ali is the master of all the successors and his two sons are the best of sons. The infallible Imam (a.s.) shall come forth from us, from the progeny of Husain (a.s.). The Mahdi of Islam is from us." At that moment, one simple Arab stood and inquired, ‘How many Imams will succeed you?’ The Prophet (s.a.w.s.) replied, ‘The same number as the disciples of Esa (a.s.) and the chiefs of Bani Israel.’ (i.e. twelve)."
(Isbaatul Hudaat, vol. 2, p. 53)

The Origin of Mahdiviyat
The belief in Mahdiviyat is one of the fundamental beliefs of Islam, and by no means of lesser significance than the other principles of Islam. Yet, unfortunately, it is a subject of heated discussion and debate among the different sects of Islam. This is in complete disregard of all the reports and records that have been chronicled by some of the most acclaimed Muslim scholars in their books relating to the existence of Al-Mahdi (a.s.) and his reappearance. But woe unto prejudice! On account of which people do not hesitate to refute facts as evident as daylight . Therefore, we shall make an attempt to explore this topic from various aspects with the help of some assumed characters. But it should be borne in mind that only the characters are fictitious otherwise, the references mentioned are definitely reliable and available in various books.

It should not be forgotten that these scholars are humans like us. Its true that they have studied the Quran, learnt the science of traditions, referred to the opinions of other scholars., are learned people, intellectuals; and bearers of traditions; yet they are human beings. None can question the fact that Allah has bestowed man with varying capacities. The intellect of all human beings is not the same. One Mujtahid might reach a conclusion which might differ from another, on a particular issue. But this difference is not an evidence of either of them being wrong. For there might be a difference in the rulings, yet both can be acceptable and can also be implemented. For example, two engineers draw two designs for a building. If both the designs have planned a strong construction, then both of them are acceptable. And if there is a difference, it is neither a crime nor an offense. On the contrary, it is appreciated that two engineers have designed two different structures for one single building!

To elaborate, let us look at another example. It wouldn’t be inappropriate if we translate "Mujtahid" in English as a "Doctor". He is a religious doctor, who composes his opinion, and obeying him is in conformity with logic and reasoning. Thus, to explain the issue further, we take the analogy of a medical doctor for a Mujtahid.

1. To write a prescription, a doctor should be aware of the science of Anatomy – the study of the making of the body and the functioning of the joints. So that, he can very quickly detect the origin of the sickness.
2. He should also be well-versed in the study of Physiology, so that he can follow which organ has failed in its functioning or has functioned contrary to its duty.
3. His study of Pathology also plays a vital role. Because with his knowledge of anatomy, physiology and pathology, he can correctly detect the illness and can rightly explain the root of the disease.
4. Pharmacology is also the subject of a doctor, so that after detecting the illness he can prescribe the right medicine for the patient, in order to relieve him from the illness at the earliest.

These are the four basic sciences for which any doctor, be he a specialist or a general physician, devotes an important period of his life. The significance of this study is such that, without its knowledge of which a doctor can never become a specialist. Their importance has made their study the foundation of a doctor’s knowledge. For it is from this that he derives the skill to prescribe the right medicine for the sick. However, the prescriptions of the doctors differ, and consequently the constituents of the medicines differ, as well.

Now, the patient after some thought and pondering would definitely wonder, is it that I suffer from two different diseases or have both the doctors failed to diagnose my ailment?

Since he is an intellectual he will visit yet another doctor and present before him his dilemma. Seeing such a case, the third doctor will definitely declare, "My dear friend, both the doctors have diagnosed the same ailment, but since both are human beings, differing in intellect and analysis their prescriptions contain disparities. Although their prescriptions differ, the medicines are the same. The variance being the medicines of one prescription are manufactured by one pharmaceutical firm, the medicines of the other are manufactured by another firm. It wouldn’t matter which medicine you use, both will have the same beneficial effect."

The system of the Mujtahideen is in perfect consonance with this example. They too base their rulings on four basic sciences – Quran, traditions, consensus and logic. As for the differences in the rulings, it is absolutely analogous to the differences between the doctors. Like the differences in the prescriptions, differences in the rulings is found, and the possibility of any damage is again remote. Because, like the third doctor, if another Mujtahid is referred, he will not term it as a difference but understand them both to be right on account of different analysis.

Jurisprudence and Its Sources :
Literally, jurisprudence (Fiqh) has numerous meanings – Minute analysis and understanding resulting from intelligence, cleverness and relentless effort.

The Science of Jurisprudence :
The science of jurisprudence implies the knowledge of the practical laws and commandments of religion, which are essential in one’s individual and social life. As jurisprudence means, to understand Allah’s commandments and acting upon them, it is necessary that, to consider any action as a duty towards Him, its validity is established. So that one is convinced about the acts and the program of life which Allah has designed for man. Consequently, the scholars have defined Jurisprudence as, "The science of knowing the religious ordinances with proofs and concrete evidences."

Sources and References of Jurisprudence :
Just as sources and references are presented to prove the validity of a ruling in any practical law, evidences also exist in Jurisprudence. These sources help to establish the rulings as religious which are, as is well-known amongst the scholars and the learned, four in number -

1. The Holy Quran
2. The Sunnat: Literally Sunnat means way of life and tradition. Terminologically, it means the sayings and traditions of the Holy Prophet (s.a.w.) and his twelve successors.
3. Consensus (Ijma’): It is an opinion for a particular matter, to which all religious scholars of all ages subscribe to. If there is apparently no clear Quranic verse or authentic tradition in this regard, the unanimity of the scholars is considered to be acceptable to Allah and the Masoomeen (as). Thus, it is considered to be "Proof" (Hujjah), and the unanimity is termed as ijma’.
4. Logic: Fundamentally in Islam, the judgment of the intellect and acceptance of reasoned proofs, is considered as a foundation not only for religiousness and honesty but also for humanity. Thus, along with the above-mentioned three sources, logic is added to be the fourth source.

Inshallah, in the following lessons we shall deal with each of the above sources at a greater length. We request our respected readers to kindly read the treatise first in solitude, and then once again with their friends and relatives. However, still if any point remains unclear, kindly do write to Al-Montazar.

This statement of the Prophet (s.a.w.s.) reveals that there is no place for narrow-mindedness and prejudice in Islam. While on the one hand, Islam proclaims the Unity of Allah and His Omnipotence, on the other hand, it also invites the people towards the humanistic principles of peace and brotherhood. The principles of culture and ethics imbibed by Islam can be gauged from the above mentioned tradition of the Prophet, wherein he states that undue censure of any person reduces the worth of one who castigates to the extent that he then becomes the most disgraced of individuals, and in fact then crosses over to the realm of savagery. That is why as believers and Muslims, we must be careful and never offend the honour and dignity of others.

Imam Sadiq requests,
‘O my Shias! Fear Allah. Be a source of adornment for us, and do not be a cause of disgrace for us.’
(Al-Kaafi, vol. 2, p. 77)

Besides inviting the Muslims towards goodness and piety, both the aforementioned traditions also display the standards of fraternity and amity as taught by these two holy personalities.

A Shia shall always try to refrain from performing forbidden (haraam) and abominable (makrooh) acts. But he will always strive to perform the obligatory (wajibaat) and recommended (mustahabbaat) actions.

The root of all evil is to abandon the obligatory acts and consider the prohibited acts as trivial and insignificant. Hence if we consider ourselves to be Shias of Ahle Bayt (a.s.), then for the sake of their love, we must perform such actions that will gladden their hearts, and refrain from those actions that will make them sorrowful and grievous. We must never disregard our duties as Shias. Only by doing this will we be able to propagate the message of Ahle Bayt (a.s.) and make the world aware of their excellence.

Salutations (Salaam)
Salaam is the gift of Islam (to Muslims). The Holy Quran and traditions of the infallibles have laid considerable emphasis on it. Hence, the Prophet (s.a.w.s.) exhorts us thus,
"When you meet each other do salaam and shake hands (musaafehah). And when you part, seek forgiveness (for each other’s sins)."
(Biharul Anwar, vol. 76, p. 5)

The most miserly of Muslims is the one who is niggardly in doing salaam. Hence we must make it a point to start our conversations with salaam.

The Holy Imams (a.s.) have always trained the Muslims in observing all Islamic etiquettes and in maintaining the desired decorum, whether at an individual level or in a society. They tried to explain the importance of these etiquettes and proprieties, and implemented these (etiquettes) in their own conduct, without any fuss. Salaam is the one of the basic principles of Islamic brotherhood. It seeks to bind Muslims together. That is why we observe that when the Prophet (s.a.w.s.) and the Imams (a.s.), met a Muslim, they saluted him before he could salute them. They were always the first to do salaam. That is why as true Muslims, it becomes our duty to endeavor to act upon the teachings of the Ahle Bayt (a.s.) and emulate their conduct. We must always show humility and modesty in our behaviour, which is the hallmark of a believer. In accordance with the Imams’ conduct, we too, must take the initiative in doing salaam and not wait for the other person to make the first move. For according to traditions, the one who salutes first, deserves more reward. Thus

Imam Sadeq (a.s.) gives glad tidings,
‘The one who salutes first is closer to Allah and his Prophet (s.a.w.s.).’
(Bihar vol. 76, p.11)

However, our duty is not restricted in doing salaam first. We must also make efforts to make this Islamic tradition customary . Once the Prophet (s.a.w.s.) asked his companions,
‘Should I inform you of the best etiquette of the people of this world as well as the hereafter?’ They all responded in the affirmative. On which the Prophet (s.a.w.s.) ordered, "Make salaam customary in the entire universe.’
(Bihar vol. 76, page 12)

To do salaam is recommended (mustahhab), but its reply is wajib-e-kefaai i.e. if one person in the gathering replies (to the salaam), the others are relieved of this responsibility.

Among the etiquette of salaam is that the young salutes the elder, one mounted (on a steed) salutes the pedestrian, the one standing salutes the seated one and an assembly with fewer persons salutes the assembly with larger persons.

One is not permitted to salute the Jews, Christians, dualists, idol worshippers, one who advocates consumption of alcohol or himself consumes it, chess player, gambler, one who is in the toilet or in the bathroom, that sinner or transgressor who makes apparent his transgression and does not try to conceal his misdeeds.

Lies
The Chief of the faithfuls, Ali b. Abi Talib (a.s.), has admonished Muslims not to take liars as friends. He has cautioned us from accepting their companionship, as a liar even when he speaks the truth, does not inspire confidence. Divine wrath is on the liars and Allah does not guide the deceitful. For a single lie, the liar makes himself liable for curses from seventy thousand angels. Among the classifications of falsehood is that, one lies in jest to entertain some gathering, or to make some people laugh or in plain amusement. For instance, to tell some simpleton that so and so lady wishes to marry you, or to say that so and so person has invited you for dinner, etc.

The Prophet (s.a.w.s.) cautioned Abu Zar (r.a.),

‘O Abu Zar! One who lies in an assembly, making all the members of that assembly laugh, then for that lie, this liar will be cast in the depths of hell. Pitiable is that person’s condition who lies (simply) to amuse some people. Indeed pitiable is his condition. Pitiable is his condition. O Abu Zar! One who is silent will be delivered. Therefore, never utter lies.’

The Prophet (s.a.w.s.) says,

‘Refrain from lies, because lies blacken the face of the liar.’
(Beharul Anwar, vol. 77, p.68, H. 6)

Falsehood is the key for all vices and corruption. The liar shall be tormented with a special chastisement. The Prophet (s.a.w.s.) recounts from his ascension to the heavens (Me’raj). The Prophet (s.a.w.s.) saw a man who was made to lie on his back. Another was standing aside him with what looked like an iron rod in his hand. This rod was bent at one end. The person with the rod, was beating that man (lying down), on his mouth. He was cutting the nape of his neck to pieces with the sharp edge of that rod. Similarly he was beating his nose and ears and reached his throat. Then he went to the side and repeated the entire sequence. He did not finish beating him on one side, when the other side recuperated and healed, he went back to that side and repeated his torment. I was taken aback by this and asked, ‘What had this person done to merit this punishment?’ That person replied, ‘He is the one who used to leave his house in the morning and uttered such lies that affected all people around him. He will be involved in this chastisement till the Day of Judgement.’

The Prophet (s.a.w.s.) was asked which act merits the Fire of hell. The Prophet (s.a.w.s.) replied, ‘Falsehood.’