Many people think that prosperity and adversity are the result of factors like reaches. Status and authority. However, according to Islam, prosperity springs form matter which increases man’s spiritual and moral values and the fundamentals thereof have been explained in the sayings of the leaders of Islam one of them being cheerfulness and decent behaviour. Imam Ja’far Sadiq, peace be on him, says, “good behaviour is one of the factors of human prosperity”.

(Ref: Mustadrakul Wasa’il v. II, p. 38).

And that being so it is not surprising that the Almighty Allah commends His Prophet for his noble character and He says:

“Yours is a sublime nature.”

(Ref: Surah al-Qalam, 68:4).

And Allah also bases the rapid advancement of Islam on this factor and says: “Had you been harsh and cold blooded they would have surely deserted you.”

(Ref: Surah ale Imran, 3:159).

Islam accords a special consideration to sublime nature and decent behaviour Imam Ali, peace be on him, says: “The faith of one who possesses decent morals is more complete.”

(Ref: Wasa’ilush Shi’ah, vol. II, P. 220).

Imam Ja’far Sadiq, peace be on him, says: “Whoever is more well behaved is wiser than the others”.

(Ref: Wasa’ilush Shi’ah, vol. II, p. 221).

“The lord has granted you Islam. You, too should guard it well by being forgiving and tolerant”.

(Ref: Wasa’ilush Shi’ah, vol. II, p. 445).

At times Islam invites people to think about the good spiritual effects of proper behaviour and good morals. For example the Holy Prophet, peace be on him and his progeny, says: “The spiritual reward of one who possesses good morals is like that of one who fasts and worships continuously.” (Ref: Wasai’lush Shi’ah, vol., II, p. 221) “Piety and good morals are the things which will lead most of my followers to paradise.”

(Ref: Wasai’lush Shi’ah, vol., II, p. 221).

Imam Ja’far Sadiq, peace be on him and his progeny, says: “The spiritual reward given by Allah for decent behaviour and good morals is equal to that of struggling in His path.”

(Ref: Wasai’lush Shi’ah, vol., II, p. 221).

“Good morals melt the sins (and make them disappear) just as the sun melts snow on the face of the earth”. (Ref: Wasai’lush Shi’ah, vol., II, p. 221). “And (on the other side) misconduct spoils the good deeds of man just as vinegar spoils honey.”

(Ref: Wasai’lush Shi’ah, vol., II, p. 221).

The Holy prophet, peace on him and his progeny, says: “An immoral person can never repent for his sins for whenever he forsakes one sin he will become involved is still a graver sin”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 485).

At time Islam mentions the social and individual losses which man has to face on account of bad morals and also describes the advantages which accrue form good morals. Imam Ja’far Sadiq, peace be on him, Says: “Doing good to the people and behaving properly with them make the cities populous and increase the span of life”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 221).

“An immoral person remains involved in torture and anguish”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 475).

The Holy Prophet, peace be on him and his progeny, tells his kinsmen: “O son of Abdul Mutallib! You cannot please all the people with money but you can meet them with cheerful faces and good behaviour so that you may be liked by them for wealth is limited in any case but the decent morals and cheerfulness is inexhaustible”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 222).

Imam Ja’far Sadiq, peace be on him, when asked about good behaviour, replied: “Good behaviour is that you should be kind to the people and speak with them in a niece manner and meet them with a cheerful face”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 222).

Redeeming the promise

Fidelity is a sacred word which is received with respect everywhere and enjoys extraordinary importance.

Islam considers fidelity to one’s promise to be one of the most excellent human traits and considers that man to be ‘righteous’ who keeps his promise. (Ref: Surah al-Baqarah, 2:77). The Holy Qur’an explicitly orders that: “Keep your promises because you will called to account for your promises”.

(Ref: Surah Bani Isra’il, 17:34) Almighty Allah commends Prophet Isma’il, peace be on him, a great Prophet of Allah in these words: “He was a man of his words, a Messenger and a Prophet”.

(Ref: Surah Maryam, 19:54).

Islam considers ‘keeping of promise’ to be one of the essentials of the faith. Imam Ali, peace be on him, says: “Redeeming of the promise is one of the signs of the believers”. (Safinatul Bihar, vol. II, p. 675). The Holy Prophet, peace be on him and his progeny, says: “One who does not keep his promise, has no faith”. (Safinatul Bihar, vol. II, p. 295). “One who believes in Allah and the Day of Judgement, keeps his promise when he makes it”. (Ref: Jame’us Sa’adat, vol. II, p. 327). And again imam Ali, peace be on him, says: “To fulfill one’s promise is a sign of faith”.

(Ref: Mustadrakul Wasa’il, vol. II, p. 60).

Islam considers going back on one’s promise to be sign of hypocrisy. The Holy Prophet, peace be on him and his progeny says : “therefore are four signs of a hypocrite. One of them is going back on one’s promise

(Ref: Biharul Anwar, vol. XV, p. 143).

As already mentioned above the Holy Qur’an praises Prophet Isma’il, peace be on him, for being ‘a man of his word’. Imam Ja’far Sadiq, peace be on him, Says: “Prophet Isma’il, peace be on him, promise to meet a man at Safah, a place situated out side Makkah. The Prophet stayed there or a long time but that man did not turn up. People of Makkah were trying to find out his where about but they could not know where he was. At last a man chanced to pass by him and said: ‘O Prophet of Allah! We have weak and have been ruined in your absence’. Prophet Isma’il, peace be on him said: ‘I have made a promise to such and such person that I would stay here and shall not move away till he come’. The people went to that a man and said: ‘O enemy of Allah! You have made a promise with Allah’s Prophet and failed to fulfil it! The man then recollected and came to Prophet Isma’il, peace be on him, and said: ‘O Prophet of Allah! Forgive me for I had forgotten my promise’. It was on this account that the Almighty Allah revealed the verse about him”.

(Ref: Biharul Anwar, Vol. XV, p. 144).

Imam Ja’far Sadiq. Also says : “The holy Prophet, peace be on him and his progeny, promised a man that he would sit on a stone till he comes back. That man went away and the sun rose and the weather became hot. The companions of the Holy Prophet said “”O Prophet of Allah ! what difference would it make if you come and stay under a shade? The Holy Prophet replied: “I have promised to meet him here and if he does not turn up I will stay here till the Day of Judgement”.

(Ref: Biharul Anwar, Vol. XV, p. 144).

In fact this is a lesson which makes the importance of keeping a promise abundantly clear. It is that principle the observance whereof in our social life can solve most of our problems

Consultation

Everyone reflects as to how he should solve the problems of his life and what policy he should to acquit himself well of his responsibilities. One of the best methods of surmounting the difficulties is to make consultation and to benefit from the advice of others.

Imam Ali, peace be on him, says: “There is no support like consultation”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 207).

“Consultation is next to guidance”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 207).

Imam Ja’far Sadique, peace be on him, says: “No one can be misled by consultation”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 207).

The Holy Prophet, peace be on him and his progeny, says: “the prudent way of doing things is that you should consult others to follow their advice”. (Ref: Biharul Anwar, vol. XV, p. 146).

And the Holy Qur’an itself directs the Holy Prophet, to consult his companions

(Ref: Surah Ale Imran, 3:160)

and praises those persons who accepts the Divine invitation and consult others in their affairs.

(Ref Surah al-shura, 42:38).

Islam forbids obstinacy and stubbornness, imam Ali peace be on him says: “One who is adamant in his views does not achieve his purpose. However, if he consults others he shares their wisdom’s”.

(Ref: Nahjul Balagha, p. 1155).

Imam Ja’far Sadiq, peace be on him, says: “One who persists in his views is sitting on a precipice.”

(Ref: Biharul Anwar, Vol. XV, p. 208).

Imam Ali, peace be on him, tells his son Muhammad: “One who insists on his words involves himself in difficulties and one who seeks assistance from the views of others become aware of his mistakes and errors”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 208).

Islam does not permit us to consult everyone. On the other hand it describes the persons who are pious, experts and competent to do this job. Imam Ja’far Sadiq, peace be on him, says “ “Consult that person about you affairs who fears his lord”.

(Ref: Wasai’lush Shi’ah, vol., II, p.207).

“Always consult those people who are wise pious because such persons do not utter anything except good and do not oppose them because this will be harmful to your faith as well as to worldly affairs”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 207).

On another occasion he says : “Consultation has some limitations which must be observed failing which more loss will accrue from it again. The person whom you consult should be wise, free friendly and intelligent so that he May realize your purpose. For if he is wise you will gain and if he is free and pious he will try to advise and guide you and if he is your genuine friend he will guard your secrets and if he understands your purpose properly it will be possible for him to tender you his best advice”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 208).

Islam does not give any consideration to one’s status as we have seen that Almighty Allah orders even His Prophet to consult his companions. Imam Ja’far Sadiq, peace be on him, says: ‘Do not imagine that one becomes inferior by consulting others. On the other hand Allah exalts him and makes him successful in his affairs and he comes in close proximity to Allah”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 207).

Imam Ali Reza, peace be on him, says in praise of his father Imam Musa Kazim, son of Imam Ja’far, pace be on them: “Although he excelled all other in wisdom yet he used to consult a black slave of his and said: “Often it so happens that Allah solves many problems through his tongues”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 208).

Islam forbids consultation with those who are devoid of good qualities and possess undesirable habits. The Holy Prophet said to Imam Ali, peace be on them : “Do not consult a timid person because he will make matters difficult for you and do not covetous person, because he will encourage you to do something and to make your inclination intense and he will not care for expediency in the matter”.

(Ref: Wasai’lush Shi’ah, vol., II, p.208).

Just as Islam recommends that people should consult one another it also gives orders to Muslims not to deceive anyone while tendering advice but to think of his betterment and suggest their honest views. Imam Ali, peace be on him, says: “ I hate one who deceives a Muslim while rendering advice”. (Ref: Biharul Anwar, vol. II, p. 144).

“One who tends advice is supposed to be honest”.

(Ref: Wasai’lush Shi’ah, vol., II, p. 208).

During Journey

As most of the gifts of life and successes and experience can be acquired by travelling in different of the world the leaders of Islam have encouraged the people to undertake journeys and to have change for a while in the schedule of their daily lives. The Holy prophet, peace be on him and his progeny, says: “Travel so that you may remain hale and

Hearty. Travel so that you derive benefit and get a windfall”.

(Ref: Biharul Anwar, Vol. XV, p. 41).

However, numerous rules have been prescribed for a person for the period he is away from his home and every one of which is importance from the spiritual and social viewpoint. One of these rules is that as and when a person gets ready to undertake a journey he should, as soon as possible, find out a companion for himself. The Holy Prophet, peace be on him and his progeny, says: “Should I tell you who the worst mean is? He is the one who travels alone and turns away his guest and beats his slave.”

(Ref: Biharul Anwar, Vol. XV, p .41).

Islam has directed the people to remember Allah in all circumstance and orders that while undertaking a journey one should not forget invocation. the Holy prophet, peace be on him and his progeny, says: “The best protection of traveller for his family is that while proceeding on his journey he should perform two rak’ats of prayers and says: ‘O lord! I entrust to you my ownself, my family, my property, my children, my life in this world as well as the next, my trusts and my prospects of life in the hereafter are under your trust and custody.’ Without doubt Allah grants the wishes to the one who performs this act”.

(Ref: Wasa’ilush Shi’ah, vol. II, p. 182).

(and protects him as well as what belongs to him).

As opposed to the belief of the Arabs who considered certain hours to be good for journeying and others to be inauspicious, Islam says travel whenever you like and entrust yourselves to Allah and spend in his way. Imam Ja’far Sadiq, peace be on him, says: “Give alms and leave you hose as and when you like”.

(Ref: Furu’ul Kafi, vol. I, p. 182).

The Holy Imam was again asked: “Is it abominable to undertake a journey on certain days, for example on Wednesday?” He replied: “Whenever you wish to go on a journey commence it by giving alms and recite ‘Ayatul Kursi’ (Ref: Surah al-Baqarah, 2:257).

(Ref: Furu’ul Kafi, vol. I, p. 244).

Again Imam Muhammad Baqir or Imam Ja’far Sadiq, peace be on them, says: “whenever my father undertook a journey on the last Wednesday of a month or any other day which the people consider inauspicious for journeying he used to give alms and then leave the house”.

(ref: Wasal’ilush Shi’ah, vol. II, p. 182)

Fellow travellers should observe love and affection for one another and should end their journey with cheerfulness. The Holy prophet, peace be on him and his progeny, says: “Magnanimity of a traveller lies in that he should make others share with his provisions and should behave well with them and should not commit sin”.

(Ref: Biharul Anwar vol.XVI, p. 75)

Imam Ja’far Sadiq, peace be on him, says: “Magnanimity during the course of journey lies in that you should carry abundant provisions (for the journey) and distribute it among your fellow travellers. When you part with your fellow travellers you should guard their secrets and while travelling you should cut jokes with them but not in such a way that it displeases Allah”.

(Ref: Biharul Anwar, vol. VVI, p. 75).

The Holy Prophet, peace be on him and his progeny, also says: “One of the good deeds is that when some persons undertake a journey they should share the provisions collectively because doing so is more pleasant for them and is also praise worthy form the view point of good morals”. (Ref: Biharul Anwar, Vol.VVI, p. 75).

“It is magnanimous on the part of a man that he should carry good provisions for his journey”.

(Ref: Biharul Anwar, Vol.VVI, p. 76).

Fellow traveller should consider themselves equals to one another and should not seek preference over other and everyone of them should pride himself for having served the other. The Holy Prophet, peace be on him and his progeny, says: “The chief of a group is one who serves others while performing a journey”.

(Ref: Biharul Anwar, Vol.VVI, p. 77).

Once the Holy Prophet, peace be on him and his progeny, was travelling along with others, on the way it was decided to slaughters a sheep and prepare food. One of his co travellers said: “I shall slaughter the sheep”. Another took the responsibility of stripping the sheep of its skin. Still another undertook to cut the meat into pieces. It was also decided that a fourth person should cook the meat. The Holy Prophet then said: “I, too, shall collect firewood”. His companions, however, said: “O Prophet of Allah! We shall do this job as well”. The Holy Prophet replied: “I am aware that you can do this job but Allah is not pleased with a servant of His who is with his companions and claims a special position among them”. Then he stood up and began collecting firewood.

(Ref: Biharul Anwar, Vol.VVI, p. 77).

Futhermore, Imam Sajjad, peace be on him, always travelled with those people who did not know him and settled with them that he would serve them during the course of the journey. Once, while he was travelling with some persons, a man saw him on the ways and identified him. He went up to the fellow travellers of the Holy Imam and said to them: “Do you know who is the man is?” They replied in the negative. Thereupon, he told them that he was Imam Sajjad, son of the Imam Husain, peace be on them. When they came to know about the Holy Imam they fell on their knees and kissed his feet and then said: “O son of the Prophet of Allah! Did you wish us to fall a prey to the fire of hell? Just imagine, had we misbehaved with you with your hands or tongues was it not certain that we should have been annihilated? What was the reason for behaviouring in this manner?” The Holy Imam replied: “Once I was travelling with some people who knew me and paid me undue respect on account of (my relationship with) the Prophet of Allah so I was afraid that you too might act in the same way and for this reason I considered it appropriate not to introduce myself to you”.

(Ref: Wasa’ilush Shi’ah, vol. II, p.189).

Islam also orders its followers to respect to respect the rights of their fellow travellers and to discharge the same in an appropriate manner. It is for this reason that the Holy Prophet, peace be on him and his progeny says: “If a traveller falls sick on the way he has a right over his fellow travellers to wait for him for three days”.

(Ref: Usulul Kafi, p. 625).

Islam orders that when a person wishes to part with his fellow traveller, he should escort him a few steps and then bid him farewell. Imam Ja’far Sadiq, peace be on him, says: ‘Once Imam Ali, peace be on him, happened to travel with a Zimmi (a non Muslim who lives under the protection Islam). The Zimmi asked him about his destination. Imam Ali told him that he was going to Kufa. When they reached the cross roads the Holy Imam proceeded on the way on which his fellow traveller was going to Kufa. The Zimmi was surprised and asked: “Did you not intend to go to Kufa?” Imam Ali replied: “Yes! The Zimmi said: “Then the way of Kufa is that one and you have passed beyond it”. Imam Ali replied: “I know it”. Then the man said, “Then why are you coming along with me?” Imam Ali, replied: “No doubt, good companionship lies in tat one should escort one’s companion at the time of separation and our Holy Prophet Muhammad, peace be on him and his progeny, has ordered us accordingly”. The Zimmi wondered and said: “Has your Prophet given such orders?” Imam Ali replied: “Yes” then the man said” “People do not follow him without just cause. People have been inclined towards him for his supreme morality and that is why they obey him. Hence I too hereby declare that I have adopted your religion”. Then he accompanied Imam Ali to Kufa and when he came to know as to who he was he embraced Islam on his hands”.

(Ref: Usulu kafi. P. 626).

Islam prefers that when a person returns from a journey he should not forget to bring a present, however small it may be, because such an act promotes love and affection between the traveller and the members of his family. Imam Ja’far Sadiq, peace be on him, says: “If one of you goes on a journey and then intends to return, he should bring a present for his family according to his means, even though it may be a piece of stone”.

(Ref: Wasa’ilush Shi’ah, Vol. II, p. 193).

According to Islam the pilgrims and other persons who undertake journeys for religious purpose are entitled to special respect. Imam Sajjad, peace be on him, says: “If a person looks after the household affairs of one who has gone to perform pilgrimage of the House of Allah, his spiritual reward is like that of the one who has gone to makkah and has kissed the black Stone”. (Ref: Wasa’ilush Shi’ah, vol. II, p. 189). He also say: “O people! Those of you who have not gone to perform the hajj, please the pilgrims, shake hands with them and pay them due respect because this behaviour will make you share the spiritual reward with them”.

(Ref: Wasa’ilush Shi’ah, vol. II, p. 191).

Islam orders that a traveller should end his journey with invocation in the same manner in which he commenced it with invocation.

Imam Ja’far Sadiq, peace be on him, says: “When a traveller returns from his journey and reaches home he should not commence any work unless he has washed his body and made himself clean. Thereafter, he should offer two ra’kats of prayers and prostrate before Allah and thank him 100 times”. (Ref: Biharul Anwar, vol. XV, p. 80).

On the Seat of Justice.

Islam does not approve differences and confrontation. Imam Ali, peace be on him, in this connection says: “Refrain from differences and disputes between these things poison the minds of the brother in faith against one another and sow the seed of discord in them”.

(Ref: Usulul kafi, p. 451).

It cannot, however, be denied that due to clash of interests, people are sometimes, compelled to have to resort to trail and judgement, Islam orders that in that event they should refer to persons who are competent to give decisions. And, in order to encourage competent persons to adjudicate, Imam Ali, peace be on him, says: “The best people are those who decide justly”.

(Ref: Biharul Anwar, vol. XXIV, p. 7).

Imam Ali, peace be on him, gave the following orders to Malik Ashtar to find out such persons: “Select the wisest person in the land for administration of justice among the people. He should be person for whom this task is not hard and the litigating parities should not be able to prevail upon his views. He should not persist in his mistake and should not be incapable of returning to truth when he recognizes it. He should not be covetous. He should not consider a matter superficially in arriving at a decision and should give very deep thought to it in case of doubt. Above all he should depend on reason and should not be annoyed by the lengthy explanations proposed by the litigating parties. He should be more patient than anyone else in bringing truth to light and when the real position becomes crystal clear his judgement should be explicit and decisive. He should be a person who is not elated be the praises of the peoples and who is not influenced by the words of deceitful persons. And such persons are very rare:

(Ref: Nahjul Balagha, p. 1000)

Islam has forbidden women from acting as judges and Imam Baqir, peace be on him, says in this regard: “A women should not adjudicate and should not be a ruler”.

(Ref: Biharul Anwar, Vol. XXIV, p. 9)

Islam has strongly repressed unjust adjudication and severely reprimanded oppressive judges so much so that the Holy Qur’an has declared them to be transgressors,

(Ref: Surah al-Ma’ida, 5:47)

and at another as tyrants

(Ref: Surah al-Ma’ida, 5:45)

and still another as unbelievers.

(Ref: Surah al-Ma’ida, 5:44).

Futhermore, Imam Ja’far Sadiq, peace be on him, says: “Whoever gives a wrong decision which is opposed to Divine orders, even with regard to two dirhams, is an unbeliever.”

(Ref: Biharul Anwar, vol. XXIV, p. 6).

Besides all this Islam considers such state of affairs as a root cause of the cessation of Divine blessings. Imam Ja’far Sadiq, peace be on him, says: “When the rulers become oppressive in their decision the sky withhold rains”.

(Ref: Biharul Anwar, vol. XXIV, p. 6).

And in order to present the status of a judge in its true perspective the Holy Prophet, peace be on him and his progeny, says: “The tongue of a judge is between two flames of fir, and when he arrives at a decision regarding a case his destiny is decided. If he takes a just decision he goes towards paradise and if he does not so, he is drawn hell”.

(Ref: Wasa’ilush Shi’ah, vol. III, p. 396).

Islam has prescribed some code of conduct for a judge, which fully indicates the great efforts made by this Divine religion for the establishment of justice.

Imam Ali, peace be on him, says to Muhammad son of Abi Bakr, who was appointed by him as the Governor of Egypt: “spread your plumage for the people of Egypt and keep your flanks level for them and remain cheerful; in their presence. Observe equality even in the matter of looking at them so that the strong may not expect injustice on your part for the protection of their interests and the weak may not lose hope of receiving justice from you”. (Ref: Nahjul Balagha, p. 877).

And the Holy Prophet, peace be on him and his progeny, orders: “Whoever wishes to arbitrate between the people should observe equality between them in all respect so that he may not differentiate between them in the matter of casting a glance or making a sign or allotting a place. He should also not raise his voice against anyone of them unless he does so with the other also”.

(Ref: Jawahirul kalam, Kitabul Qaza.’).

When Imam Ali, peace be on him, deputed Abdul Duwayli to act as his agent in a case but suspended him before the end of the proceedings of the case. He asked the reason at which the Holy Imam replied: “Because I found that your voice was louder than the voice of your colleagues”. (Ref: Mustadrakul Wasa’il, vol. III, P. 197).

Islam has forbidden the judges to help anyone of the litigating parties in any manner whatsoever. Hence, the Holy Prophet, peace be on him and his progeny, has forbidden a judge to prompt a witness.

(Ref: Mustadrakul Wasa’il, vol. III, p. 195).

To ensure that a judge is always accessible to the people Islam has prohibited him for keeping a mediator. The Holy Prophet, peace be on him and his progeny says: “If a person enjoys authority over the people in some manner and appoints a mediator for himself Allah will not be kind to him on the Day of Judgement although on that he will helpless and needy”. (Ref: Jawahirul Kalam, Kitabul Qaza’). And Imam Ali, peace be on him, also directed Shurayh to hold court in Masjid (and any other place where people had access to him and the proceedings assumed the shape of an open court) and desisted from adjudicating at his house.

(Ref: Mustadrakul Wasa’il, vol. III, p. 197).

It is evident that when a person is hungry or angry or is feeling sleepy it is very difficult for him to give a correct decision. Hence the Holy Prophet, peace be on him and his progeny, has prohibited a judge from deciding a case while he is angry or hungry or is feeling sleepy.

(Ref: Mustadrakul Wasa’il, vol. III, p. 195).

It is interesting to note that, with a view to ensure that the judges and persons who rule over the people do not make any distinction between them, Islam has prohibited them from making transaction in purchase, sale and trade except with those persons who do not know them because it is possible that by means of such transactions mutual acquaintance or friendship may influence them and which may hinder the administration of justice. Hence Imam Ali, peace be on him, says: “If a governor engages himself in trade he cannot administer justice”.

(Ref: Jawaharul Kalam. Kitabul Qaza.’).

It has also been related that once Imam Ali, peace be on him, went to the bazaar to purchase a shirt. There he met two sellers but as they knew him he refrained from purchasing the shirt from them. Eventually he came across a third person who did not know him and bought the required shirt from him for three dirhams.

(Ref: Jawaharul Kalam. Kitabul Qaza.’).

Islam has also prohibited a judge from making one of the litigating parties his guest. It so happened that once a person was the guest of Imam Ali and later came before him along with his adversary regarding a case. When Imam Ali, peace be on him. Realized that the man had been his guest for this purpose he was very much annoyed and said to him: “Don’t stay with me for the Holy Prophet, peace be on him and his progeny, has forbidden the judge to accord hospitability to one of the two litigating parities”.

(Ref: Wasa’ilush Shi’ah, vol. III, p. 398).

It must be mentioned here that Islam made strenuous efforts to uproot the giving and taking of bribes in a Muslim society so much so that in many traditions a man who accepts a bribe has called and unbeliever.

(Ref: Biharul Anwar, vol. III, p. 9).

The Holy Prophet, peace be on him and his progeny, says: “May Allah curse the one who gives a bribe and the one who takes it and still the other one who acts as a mediator between the two”.

(Ref: Biharul Anwar, vol. III, p. 6)

He has also said: “Refrain from taking bribe because it is a blasphemous act and one who takes bribe is deprived of paradise.” And with this object in view Imam Ali, peace be on him, instructs Malik Ashtar: “Give him (the judge) ample means and make his life so comfortable that there should be no excuse left for him and he should not need anything from the people”.

(Ref: Biharul Anwar, vol. III, p. 9)