Human beings by nature are social creatures, in need of companions and friends. Most of our lives depend on interactions with others, and man is therefore compelled to live in society and with other individuals. Friendship in Islam is considered one of the Divine blessings through which one overcomes loneliness and solitude.
Islam has placed tremendous importance on sociability and friendship. In the Quran [i], great emphasis has been placed on the concept of friendship because maintaining good company plays a pivotal role in shaping the life of the individual and it influences the path that will be chosen in life. Likewise, the Holy Prophet (PBUH&HP) and his Ahl al-Bayt (AS) on different occasions had clearly stated its importance, criteria for choosing a friend, characteristics of a good friend and the rights of a friend [1].
Friends are an integral and important part of our social life as they contribute greatly to the development of one’s personality and they affect many aspects of our lives. Islam, in complete harmony with man’s nature, deals extensively both in the Quran and the narrations (Hadiths) of Prophet Muhammad (PBUH&HP) with the issue of friendship in Islam.
In the Quran, Allah says:
“On that day, friends will be one another’s enemies, except for the Godwary.” (43:67)
The Holy Prophet (PBUH&HP) while explaining the impact of friends says:
“Man is influenced by the faith of his friends. Therefore, be careful of whom you befriend.”[2]
Similarly, the commander of the faithful; Imam Ali (AS) says:
“Try to have as many as possible true friends, for they are the supplies in joy and the shelters in misfortunes” [3]
Islam attaches great emphasis on the choice of a friend to be selected in life. For this purpose, it is expected that one should employ his/her judgment in a manner free from emotion and try to set aside the criterion for assessing his/her real worth. “One must know his/her inadequacies and weak points, his/her ideas, feelings, dislikes and infirmities. Ultimately, one must discover the human merits and desirable qualities that he/she carries in the depth of his/her spirit so that one may benefit from his/her outstanding virtues.”[4]
Therefore, for the great good or bad influences friends can have on the characters and personality of each other, it is important for every man of reason to choose friends that are characterized by good mannerism and behavior.
Meanwhile, in accordance with the sayings of the Prophet (PBUH&HP) and his Ahl al-Bayt (AS), a Muslim must avoid certain sets of people as friends: transgressor, hypocrites, foolish, liar, sinful, stingy, and disregardful to his/her relatives. Similarly, non-Muslims should not be taken as intimate friends or allies [5].
However, there is no hindrance for a boy having a girl as a friend or vice versa, so far as the Islamic regulations (such as the Islamic Hijab, avoidance of indiscriminate touching, etc.) are observed and they avoid any sinful act.
In Islam, the followings are some of the characteristics to be looked forward to in a friend:
Intelligence
Faith
Honesty
Uprightness and well mannerism
Following some narrations (Hadiths) [6], friendship entails certain trusts and duties. The one who observes them is a true friend while one who breach them is unworthy of friendship in Islam. Here are some of the rights of friends:
Respecting them and their personality [7]
Rendering material supports in the time of need [8]
Advising them when they need your advice [9]
Forgiving their shortcomings [10]
Concealing their lapses and faults from others [11]
Visiting them when they are sick [12]
Participating in their funeral when they die[13]
Concisely, friends are integral parts of our social life, and it is important to be selective in the choice of companions and friends. The righteous ones who lead one to righteousness in this world and prosperity in the Hereafter should be considered as friends.
In contrast, hypocrites and ill-mannered individuals who are sources of plights in this world and in the Hereafter should not be taken as friends. Similarly, Islam teaches the Muslims to observe certain matters in friendly relations. This is because immoderation in this regard may lead to deplorable consequences and bring regret and pain.
Notes:
[i] (9: 71), (25: 27-29), etc.
References:
- Al-Amidi, Ghurar al-Hikam, P. 177; Mustadrak Wasa’il, Vol. 5, chapter 42
- Allamah Majlisi, Bihar al-Anwar, Vol. 74, P. 192.
- Mahdi as-Sadr, The Ahlul-Bayt; Ethical role models, P. 290.
- Mujtaba Musavi Lari, Ethics and Spiritual growth, P. 211.
- (3: 28); (4: 144); (5: 51); (9: 23) etc.
- Imam Ali Zayn al-Abideen, Treatise on Rights, Right 33 (The right of the companion)
- Ibid
- Kulayni, Al-Kafi, Vol. 2, P. 198, Hadith No: 8.
- Al-Amidi, Ghurar al-Hikam, P. 775
- Ibid
- Ibid, P. 707
- Allamah Majlisi, Bihar al-Anwar, Vol. 16, P. 233, Hadith 35
- Kulayni, Al-Kafi, Vol. 3, P. 173.
Imam Mahdi (AS) is the last and the twelfth Imam of the Shiite Muslims. He was born in 255 H (874 AC) and the Shiite Muslims believe that their last Imam has been alive for approximately 1150 years. According to Shiite narrations, Imam Mahdi (AS) is currently in occultation and hidden from the public.
In this regard, Imam Kazim (AS) says:
After that, the narrator of this hadith asks the Imam: “Is there going to be a hidden Imam?” Imam Kazim (AS) replied:
Yes! He will be hidden from the eyes of the people but the hearts of the faithful will not forget him. (1)
Despite Imam Mahdi (AS) being in occultation, we have responsibilities and duties to fulfill during this period. His hidden state doesn’t imply that Shiite Muslims have nothing to do for their faith and religion.
In fact, the best way to maintain a strong connection with our Imam is by following his orders. The Shiite Imams have told us about the responsibilities we have during this special time and some of them are mentioned below:
During the occultation of the Imam, it is a time when people may lose faith in him. In this regard, Imam Sadiq (AS) said:
With Mahdi (AS), there will be a little number of Arabs.
Then the Imam was told “But there are so many Arabs now that have faith in this religion!” Imam Sadiq (AS) replied:
People will inevitably be tested and they will be differentiated from one another and many will fail this test. (2)
The Holy Prophet (PBUH & HP) once prayed:
O Allah! Show me my brothers, Show me my brothers.
The people around him asked “O Messenger of Allah! Aren’t we your brothers?”
He responded:
No! you are my companions. But my real brothers are those who live in the last times of this world. They believe in me while they haven’t seen me … keeping faith in those times, will be more difficult than cutting the thorns of a plant on a dark night or holding a burning wood in one’s hands. They are the lights in the darkness and Allah will save them from every catastrophic test of seduction. (3)
As you see, being a faithful person is easy during the occultation. Therefore, one of our responsibilities is to keep our belief in Islam during these times.
Harith ibn Muqhairah (one of the followers of Imam Sadiq (AS)) says “Once I told Imam Sadiq (AS): ‘We are being told that the leader of this religion will be hidden one day. So, in those times, what should we do?’”
Imam Sadiq (AS) said:
Keep your very faith that you have now and do as you have been ordered before him, until the time that everything will be clear for you [the arrival of Imam Mahdi (AS)].(4)
Understanding the message of our Imams and having knowledge about their attributes and role in this world is crucial in the Shiite view. This is one of the most significant duties of Shias during the occultation. In this regard Imam Sadiq (AS) advises one of his pupils named Fozail:
O Fozail! Get to know your Imam because if you know him, it will be the same for youwhether his arrival is soon or delayed and anyone who knows their Imam and then dies before his arrival is like one of his soldiers. (5)
Praying
In the Islamic point of view, praying is one of the most effective ways to have our wishes fulfilled. We should call upon Allah when we need Him and ask him to solve our problems, trusting that He will answer our prayers. The holy Prophet (PBUH & HP) said:
Call upon Allah while being certain that He will answer. (6)
Living without a guide in this world is the most significant problem we have. Without our Imams, we Shias have no savor and our problems seem never-ending. In this regard, Imam Sadiq (AS) says:
The problems of the Earth will not be finished except by an Imam. (7)
Therefore, one of the most important prayers we should make is for the return of Imam Mahdi (AS). The Shiite Imams have persuaded their followers to pray for the arrival of Imam Mahdi (AS).
Imam Sadiq (AS) told one of his pupils named Humran about the attributes of the occultation time and advised him:
When you saw … that the world is highly favorable for the unfaithful people and the flag of the righteous people is hidden, be cautious and ask Allah to save you. (8)
Imam Sadiq (AS) also said:
You Shias will face doubts in the future and [during those times] you won’t see a right flag or a guiding Imam and no one will be saved in those times except for the ones who pray like a drowning person.
Then the narrator of the hadith asks the Imam: “How can I pray like a drowning person?”
Imam Sadiq (AS) replied:
You should say:
“یا اللّه یا رحمن یا رحیم یا مقلب القلوب ثبت قلوبنا علی دینک”
O Allah! O Rahman! O Rahim! O Controller of the hearts! Make my heart keep its faith in your religion. (9)
Imam Mahdi (AS) himself wrote to one of his followers:
Pray so much to Allah for my arrival because it resolves all your problems (10)
In addition to this fact that praying makes his arrival more likely to happen sooner, praying is also the best way to relate to Imam Mahdi (AS) and this way, we can make a good connection to him. In return, Imam Mahdi (AS) sees that you are always thinking about him and praying for his arrival. It is obvious that Imam Mahdi (AS) loves the ones who do not forget him and pray for him more than others. Due to this fact, Imam Mahdi (AS) will pray for us in return and clearly, the praying of an Imam surely will be answered by Allah.
Don’t forget that it is so important for praying for the arrival Imam Mahdi (AS) to be in a group. You should get together with your family, friends or even the other people to pray for Imam Mahdi (AS).
Imam Sadiq (AS) said:
If four people gather and pray, they won’t leave each other until Allah answers their supplication (11)
He also said:
When something would bother my father (Imam Baqir), he would gather all the women and kids in the house and he would pray and they would say “Amen.” (12)
As you see, praying together as a group holds great important for it to be answered by Allah. Imagine the impact if all the Shiite Muslims united in praying for the arrival of Imam Mahdi (AS) pure hearts. It is obvious that his occultation wouldn’t have prolonged for so long. So, one of our important responsibilities toward Imam Mahdi (AS) is to encourage others to pray for his arrival and we’d better pray in group.
There are many other responsibilities we have during the occultation. The most important thing is to follow the orders of the previous Imams and fulfill all of our religious obligations so that Allah would save us from this dangerous time.
Resources
- Kamal ad-Din, Sheikh Saduq, vol.2, pg.369
- Al-Ghaybah, Sheikh an-No’mani, pg.204
- Basa’ir ad-Darajat, As-Saffar al-Qommi, pg.84
- Al-Ghaybah, Sheikh an-No’mani, pg.159
- Al-Ghaybah, Sheikh an-No’mani, pg.329
- Bihar al-Anvar, Allamah al-Majlesi, vol.90, pg.321
- Al-Kafi, Sheikh Koleini, vol.2, pg.21
- Al-Kafi, Sheikh Koleini, vol.8, pg.42
- Kamal ad-Din, Sheikh Saduq, vol.2, pg.352
- Al-Ih’tijaj, Sheikh at-Tabrasi, vol.2, pg.284
- Al-Kafi, Sheikh Koleini, vol.2, pg.487
- Al-Kafi, Sheikh Koleini, vol.2, pg.487
There are many examples and stories narrated in the Holy Quran, such as the account of Prophet Moses in the Quran, the aim of which is not only to amuse us, but as signs for the “percipient” [1], for “those who think” [2], for those who “exercise their reason” [3] or for “those who possess intellect” [4]. Therefore, after reading each story, those thoughtful and insightful people will gain profound lessons from each account that will be used as a guideline in their life.
The story of Prophet Moses (PBUH) has been mentioned in the Quran in more than 30 chapters, and more than 100 times in details, while the stories of most of the other prophets have been mentioned very briefly.
Going through a few verses of the Quran that narrate the story of Moses and his people will help us compare our life and condition in the society, with what happened at the time of Moses (PBUH), and from its lessons, we might be able to make positive changes in our lives.
The status of Prophet Moses (PBUH) in the Quran is very high: “And mention in the Book Moses. Indeed he was exclusively dedicated [to Allah], and an apostle and prophet.” (19: 51)
Before Moses was born, the Pharaoh of the time had a dream, based on which he ordered to kill all the baby boys who were born amongst children of Israel (Bani-Israel) [i] for a specific time [5]. In such situation, Moses was born, and her mother feared his life. God revealed to her: “Nurse him; then, when you fear for him, cast him into the river, and do not fear or grieve, for We will restore him to you and make him one of the apostles.” (28: 7)
The events that happened to Moses as a baby were particular. When his mother leaves him in the river, and water takes him to Pharaoh’s palace, Pharaoh’s wife who, according to Quranic exegesis, had no children or had no sons and was a monotheist woman (who hid her beliefs) convinces Pharaoh to adopt him as their child [6]. God had forbidden Moses to be suckled by any nurse. And therefore, he was returned to his mother and raised by her and Pharaoh’s wife (28: 12-3) [7].
The most prominent point in Moses’ childhood was that he was raised by faithful women. Quran describes his stepmother as a role model for believers: “Allah cites an example of the faithful: the wife of Pharaoh, when she said, ‘My Lord! Build me a home near You in paradise, and deliver me from Pharaoh and his conduct, and deliver me from the wrongdoing lot’” (66: 11).
It shows the importance of the status of mothers and their vital role in raising faithful children.
“When he came of age and became fully matured, We gave him judgment and knowledge, and thus do We reward the virtuous” (28: 15).
Unlike some narratives in the world that introduce Moses as a powerful and reliable man, but not very spiritual [8], the Quran presents him as one of those virtuous. It means that he had been righteous from childhood until his young age, and therefore, divine judgment and knowledge were given to him as a result of his good behavior.
One of the bold points that should be considered in this part of Moses’ life is his companionship with Prophet Khidhr. Although in most narrations it is said that the part of his life which is referred to in the Quran belongs to his old age, it is more logical to say that this companionship takes place when he was young and still a prince. Since he is being accompanied by a slave as mentioned in the Quran: “So when they had passed on, he said to his lad, ‘Bring us our meal. We have certainly encountered much fatigue on this journey of ours’” (18: 62).
Now, if we accept that his companionship with Khidhr took place at his young age, this also becomes a significant turning point for Moses (PBUH), in which he learned a lot from a prophet.
In the story of his youth, Quran mentions his positive attitude towards people and his support for the rights of the poor and the weak. Based on his beliefs, one time that he wants to defend a person from Bani- Israel, he unwantedly kicks his enemy in a way that he dies.
This act in the Quran is introduced as one of the significant turning points in his life. As when Pharaoh finds out, he sends someone to arrest him, and Moses runs away towards the city of Midian (Madyan) (28: 15-21).
“And when he turned his face toward Midian, he said, ‘Maybe my Lord will show me the right way’” (28: 22).
Moses defends Zipporah and her sisters at a rather medieval-looking well painted by Saraceni
When Moses arrives at the water of Midian (Madyan), he sees “a throng of people watering [their flocks], and he found, besides them, two women holding back [their flock].” He asks the reason, and they reply “We do not water [our flock] until the shepherds have driven out [their flocks].”
And to answer the probable question in Moses’ mind about why two women are doing the hard task of watering the flocks she continues: “our father is an aged man” (28: 23). So Moses waters their flock. “Then he withdrew toward the shade (of a tree) and said, ‘My Lord! I am indeed in need of any good You may send down to me!’” (28: 24) Moses does not even mention what kind of good he is expecting from God. But he leaves everything to God and asks Him to provide him with good [9].
After a while of resting under the shade of a tree “one of the two women approached him [Moses], walking bashfully. She said, ‘Indeed my father invites you to pay you the wages for watering [our flock] for us.’
So when he came to him and recounted the story to him, he said, ‘Do not be afraid. You have been delivered from the wrongdoing lot’” (28: 25). As he had left the borders of Egypt and he was now safe in Midian (Madyan). At that point, Moses realized that he had reached an insightful and knowledgeable man. The father of two women is Prophet Shu’ayb (PBUH), who, according to the Quran, was the prophet sent to people of Midian (Madyan): “And to Midian, We sent Shu‘ayb, their brother” (29: 36) [10].
Moses stays with Prophet Shu’ayb for a while. It seems like one of Shu’ayb’s daughters was interested in Moses and his manly behavior as she offers his father “Father, hire him. Indeed, the best you can hire is a powerful and trustworthy man” (28:26). Being powerful and strong as well as being trustworthy are mentioned here as two crucial criteria for employing a person [11].
Having heard his daughter’s interests, Shu’ayb (PBUH) then said, “Indeed I desire to marry you to one of these two daughters of mine, on condition that you hire yourself to me for eight years. And if you complete ten, that will be up to you” (28:27).
There are a few great lessons in this part of the story of Moses;
1- Unlike what is conventional in many societies, it is not bad for a reasonable girl to choose her husband and offer him marriage (of course, by adhering to correct manners) [12].
2- The dowry of Shu’ayb’s daughter (which is Moses’ working for Shu’ayb for eight to ten years) seems to be too much, but compared to the life and conditions that Shua’yb provides for Moses is not considerable [13].
3- This dowry was a necessity for Moses to stay with Shu’ayb and to be trained under his doctrines [14].
Moses marries Prophet Shu’ayb’s daughter, and they live in Midian for a specific time. Living with a prophet for many years is one of those blessings that were given to Moses to be trained for his primary mission in life.
Although living with Shu’ayb was a great blessing for Moses, he did not aim to stay a shepherd for the rest of his life, since he had seen significant responsibilities for himself to save the children of Israel (Bani- Israel). Therefore, he decided to travel to Egypt with his family [15].
In the next part of this article, we will follow Moses in his journey of prophethood.
Notes:
[i] Children of Israel (Bani-Israel) were the generation of Prophet Jacob or Israel (PBUH), who at the time of Prophet Joseph (PBUH), migrated to Egypt and settled there for years. (12: 93-9)
References:
- The Quran, Hijr (15): 75
- The Quran, Ra’d (13) : 3
- The Quran, Nahl (16): 12
- The Quran, Aal-e Imran (3): 190
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 14
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 30
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, pp. 34- 38
- Scott, R. (2014), Exodus: Gods and Kings, 2014, USA
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, pp. 56-58
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 59
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 67
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 70
- ibid
- ibid
- Makarem –e Shirazi, N. Tafseer-e Nemouneh, vol. 16, p. 74