Moral Traits of the Agents in Islam

Turkish Journal of Scientific Research. Vol., 3 (1), 15-19, 2016 Available online at http://www.tjsrjournal.com ISSN 2148-5135 2016 Moral Traits of the Agents in Islam Seyed Jafar Husseini Department of Law, Tabriz Branch, Islamic Azad University, Tabriz, Iran Corresponding Author: Seyed Jafar Husseini Abstract: From the perspective of Islam the agents are the servants of the people not their masters so their behaviors and conducts should be based on Islam values. The history of human countries shows that those agents were successful that they have moral traits such faith, piety, humility and kindness. This paper investigates some moral traits of the governmental agents by referring to Islamic resources. Some of these traits are faith, piety, humility, trust, avoiding pride, meeting the people needs, sincerity, kindness and friendship with people, good behavior, goodness, forgiveness, control of anger and trusteeship. Keywords: Morality in Islam, Faith, Piety, Trust, Good Behavior, Kindness, Trusteeship. Introduction In investigation on the characteristics of the agents as the servants of the people we find that Islam has referred to traits that the servants of the people should have them in order to serve the people in Islamic society. Some of these characteristics are as follows: faith, piety, good intent, sincerity, humility, and trust, avoiding pride, meeting the people needs, friendship and kindness with people, good behavior, forgiveness and control of anger. Faith The main characteristics of the Islamic government agents is faith since all conducts and behaviors of human are affected by faith and if a man is faithful his conducts and behaviors will be good. Faith is represented in words and also in the practice and all parts of body offer witness on the faithfulness of the person. The Islamic agents should be aware that the almighty God is aware of their conducts and intents. God knows what you do (Al-Hashr: 18). Those who believed (in the Oneness of Allah - Islamic Monotheism), and used to fear Allah much (by abstaining from evil deeds and sins and by doing righteous deeds).for them are glad tidings, in the life of the present world (i.e. righteous dream seen by the person himself or shown to others), and in the Hereafter. No change can there be in the Words of Allah, this is indeed the supreme success (Yunus: 63-64). Imam Bager said: the conducts of a person who is in doubt are fruitless (Ousul Kafi, 1990). Imam Sajjad said: The God has right on the man that the man should worship him and never consider a partner for him and if he believes in him sincerely the God offers the man what he wants (Hydari,2007,25). In the prayer of the moralities after praising of the prophet and his family he requests the God to aid him to be faithful. The Islamic agents and servants should obey the God orders and behave justly and these traits depict faithfulness. Faithfulness is root of good morals and inner beauty. O, my God, congratulate on the elites Congratulate on the languages of the periods You have created the world with prestige Help me to preserve my faith 15

Help me to live with self esteem Help me to be faithful and perfected To reach to exaltation (Molaei Alamdari, 2008, p.191) Peity Turkish. J. Sci. Res. Vol., 3 (1), 15-19, 2016 Piety means to be faithful on the God orders and avoiding wrongdoings; piety covers conducts of human body parts that the man avoids doing wrongs and sins. Piety is representation of belief and faith and correct human conducts and the believer is pious and respected in the court of God. Quran writes: the respectable man is the pious man (Hojirat:13). The holy prophet advised the Muslims to be pious since piety is the best advice of a Muslim to her brother that leads to happiness in both worlds (Beharrolanvar, 1983).Imam Ali advised the Muslims to piety and obeying of God since piety is piety controls human conducts and guides him to happiness. It is look like a pillar that protects human and provides him security (Dashti, 2004). He also advised on good intent, less demanding of the people and piety (Nahjolbaleghe, Sobhi Saleh, 1967). Imam Sajjad requested God to guide him and be faithful and choose the correct way and he also demands him to protect him against Satan and anger and hostility of God (Molaei Alamdari, 2008). O, my God, aid me to avoid the worldly affairs To be pious and faithful To avoid mischief and misbehave To avoid hypocrisy and temptation (Molaei Alamdari, 2008) Good intent The holy prophet (peace be upon him) said: the best affair is good intent and faith. Then he said: the man receives rewards according to their intents (Karami Fardini, 2006). The value of a man depends on his or her intents and faith (ibid, 369 ). Good intent leads to success and blessing and closeness to God and bad faith and ambition lead to separation of man from God. Intent and faithfulness are gifts of God and Loqman advised his son to be faithful and having good intent: If you want to do something do it with good intent and faithful. There are measures for everything and measure of the human beings is Imam Al (Beharolanvar, 1983). So, one of the measures of conducts of the agents in Islamic government is good intent and if the person has good intent in his conducts he will never be unjust. O, my God offer me the good intents To purify my conducts and deeds Invite me toward yourself Aid me to be faithful and honest To be temperate in my affairs To be stable and honored Aid me to avoid mischief and misbehaver (Molaei Alamdari, 2008). Sincerity Sincerity is one of the hierarchies of faithfulness. It means that the inner and outer conducts of man to be the same and he considers God and satisfaction and closeness of the God in his conducts and behaviors and never expects the others to respect him. The man should be noble and pay attention to God and consider God in all affairs since God will reward him. Sincerity means reliance on God and demanding him to guide and support and never expects respect and acknowledgment in other case the conducts of human will be fruitless. Imam Ali said: The God blesses the servant that obeys God sincerely and do well (Dashti, 2004). Imam Sajjad requested the God to guide him to be faithful and obey him and avoid selfishness and do well for the people sake and never remind them his good conducts and avoid pride (Hydari, 2008). So, the Islamic agents should consider their conducts and eliminate immoralities and sensuality and trust on God in all affairs and make effort to be successful in their affairs and demand aid from God in success and progress and base their conducts based on the satisfaction and closeness of the God and never expect others to acknowledge and reward them. Humility Islamic system offers exalted and ultimate place for human being. One of the results of taking responsibility is pride. It is possible that the man with outstanding position to feel proud and superiority and for 16

this reason he expects that the people respect him and obey his orders. The Islamic agents should be cautious about their conducts and behaviors and eliminate proud and selfishness and establish a close relationship with God and people. The holy prophet (peace be upon him) accompanied the poor and ate food with them and respected the learned and pious men and met the members of his family and never oppressed the people and accepted the people excuse (Sonanon Nabi, 2000). Imam Sajjad demanded God to guide him to humility and offer him exalted position (Mohades,2005). When human has no responsibility and position he is humble and when he is appointed as a head or takes responsibility he becomes proud and suffers from being selfish and as result considers the people inferior. The agents should be cautious about the people and be humble and respect others. The proud person never be succeeded and the person is successful only by humility and acknowledgement. Trust The Islamic agents and servants should trust on God in all affairs and demand him to guide them. The God aids those who trust on him and any work that is begun by trust on God it is succeeded. And He will provide him from (sources) he never could imagine. And whosoever puts his trust in Allah, and then He will suffice him. Verily, Allah will accomplish his purpose. Indeed Allah has set a measure for all things (Talag:3). The holy prophet (peace be upon him) said: the person who wants to be strong he should trust on God. The heart becomes strong by trust on God and the man solves the problems by trust on God (Mizanonhekmat, 2007). In Islamic management, flexibility and trust on God and consulting are important conducts and have specific place. The people cannot trust on the dictator and tyrant manger and the flexible manger consults with his subordinates and then trusts on God in managing his affairs. The agents of Islamic system should make decision by planning and employing the material factors and finally trust on God. Avoiding proud Imam Sajjad believed that proud is illness and it is result of ignorance that jeopardizes morality (Dashti, 2008). Pride means knowing oneself superior to others and considers the people inferior. This account leads to solitude and prevents collaboration and participation. So, it is necessary that the agents of Islamic affairs to avoid proud and demand God to aid them in eliminating being proud. O, my God help me to Not need to the inferiors Offer me your blessing Aid me to avoid expectation from others Aid me to not trust on the worldly affairs Since I have no trust on the world affair So aid me to get rid of the worldly affairs To avoid proud and selfishness Rescue me from the trap of sensuality and lust Aid me to provide my life without any trouble (Molaei Alamdari, 2008) Meeting the people needs One of the duties of the Islamic agents in the Islamic society is meeting the people needs. Imam Ali said: The good and honorable people are those who make effort to meet the needs of the people. He also added: a person can meet the people needs only by humility, covering the secrets and make haste in meeting the people needs (Gorrarolhekam, 2004). Imam Sadeg said: meeting the people needs has reward more than twenty times going to hajj with sustaining for God sake and it is the horned and respected affair in the God court (Hydari, 2007). I mam Sajjad in his prayers asks God to help him to meeting the people needs (Dashti, 2008). Friedship and kindness God says in the Quran: And (remember) the Day when we shall raise up from every nation a witness against them from amongst themselves. And we shall bring you (O Muhammad) as a witness against these. And We have sent down to you the Book (the Qur'an) as an exposition of everything, a guidance, a mercy, and glad tidings for those who have submitted themselves (to Allah as Muslims) (An-Nahl:89). 17

And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him)(Al-Imran:159). Imam Ali said: behave kindly with people and never be tyrant with them and be friend of the people (Dashti,2004,letter,53,p.403). Imam Sajjad says in his prayers: O, my God, offer me kindness to behave kindly with people and act like a competent and honored and pious servant and let us to unify and aid us to behave friendly with each other and cover our defects (Sahifeh Sajjadieh, 2008). Undoubtedly, in social life some affairs and conducts lead to hostility and dissatisfaction and the people dispute with each other on insignificant affairs and these insignificant conducts causes to other sins such as talking behind the people, accusation, disputes and etc. So, the people should be friend with each other and behave kindly and avoid disunion. Imam Sadeg said: solving and the problems and disputes prevent disunion and God likes union of his servants (Ousulkafi, 1990). Good humor Good humor is the key of the hearts; good speech, cheerfulness, good behavior, humility, polite speech, attractiveness; patience and happiness are manifestations of good humor. And by the Mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; so pass over (their faults), and ask (Allah's) Forgiveness for them; and consult them in the affairs. Then when you have taken a decision, put your trust in Allah, certainly, Allah loves those who put their trust (in Him). (Al-Imran: 159). Imam Sajjad: O, my God: aid me to be pious and cover my faults and also offer me goodness, humility good behavior, chastity, good relationship, righteousness, forgiveness and generosity (Sahifehsajjadieh, 2008). O, my lord: offer me good traits Give me glad tidings of goodness Offer me good humor Purify my heart from sins Do not let me to be proud Let me to preserve my molarities (Molaeialamdari, 2008). Forgiveness Of other traits that can be referred in discussion on the good characteristics is forgiveness. Revenge causes to darkness of heart and soul and forgiveness is a bridge that connects the people to each other and causes to kindness and offers the spiritual pleasure. There is pleasure in forgiveness. Revenge relieves the pains temporarily and sometimes leads to imaginative superiority, while, forgiveness has deep influence in the mind and soul of the person and offers him peace and calmness. The holy prophet (peace be upon him) said: I advise you to forgiveness, indeed, it brings self-esteem so forgives others faults to be honored in the court of the God (Ousulehkafi, 1990). Imam Ali said: the person who forgives the faults of the others he achieves piety (Tasnifolgorrar, 1987). Imam Sajjad in his payers demands the God to forgive the person who misbehaved with him or betrayed him and behave well with those whom deprived him from his relatives and forgive the person who has caused to separation of him (Sahifehsajjaideh, 2008). Control of anger Anger and violence cause to imbalance in the human soul. Although, it seems a personal trait but it can lead to destruction. So, it is necessary to control the conducts and anger and in this case it is considered as a social traits and relation (Ousulehkafi, 1990). The holy prophet (peace is upon him) said: anger causes to destruction and unfaithfulness. In the letter 31 of Imam Ali to Imam Hassan he writes: calm down gradually since it is sweet with good ending. Imam Sajjad demanded God to cover his faults and aid him to avoid anger since it leads to prevention of hostility and destruction (Sahifehsajjaideh, 2008). Trusteeship One of the good and accepted traits is trusteeship and returning of the people trust fund. Usually, the humans need to trustees in their life to protect their properties or preserve their secrets. Trusteeship is result of trust of the people on the person. Trusteeship depicts the respect the humanly feelings. 18

All holy religions particularly Islam emphasize on the trusteeship. Verily! Allah commands that you should render back the trusts to those, to whom they are due; and that when you judge between men, you judge with justice. Verily, how excellent is the teaching which He (Allah) gives you! Truly, Allah is Ever All-Hearer, All- Seer (An-Nisa: 58). Those who are faithfully true to their Amanat (all the duties which Allah has ordained, honesty, moral responsibility and trusts etc.) and to their covenants (Al-Almumunin: 8). Imam Sadeg said: there are people that are accustomed on praying and fasting and the God examines them with honesty and trusteeship (Tohfatolougul, 2003). Agency in the Islamic government is considered as important duty. Trusteeship is one of the characteristics of the agency and the agents are responsible in the court of God. Conclusion The agents of the Islamic government have on specific privileges relative to other people except they have more responsibility and they have to observe the people rights and behave well and kindly with people. It is hoped that the agents observe their rights and be faithful in their duties. Conflict of interest The authors declare no conflict of interest References Dashti M, 2006. Nahjolbalaghe. Qods publication: Iran. Ejraei A, 2001. The Alavi chart in the order of Malek. Navid Islam: Tehran. Hydari A, 2007. Legal pamphlet of Imam Sajjad. Naragi publication: Tehran. Mohdes J, 2005. The moral of association, Bostan ketab: Qom Molaei Alamdari, 2008. Sahifeh Sajadieh. Aharar publication: Tabriz Rohaninejad H, 2003. Trust, Andishe Javan association: Iran. 19