Imam Sajjad (A.S) regards the family as a highly critical and vital issue and emphasizes its high position. RNA - Another dimension of the social training is dealing with the issue of the family; Imam Sajjad (AS0 regards the family as a highly critical and vital issue and emphasizes its high position. Through some short sentences, he refers to the type of relationships inside the family, for instance: Obedience to parents, treating them with kindness, giving priority to their wants and satisfaction rather than to your own ones and talking to them gently, “الهی .... قوّ لی ضعیفهم و اصحّ لی ابدانهم و ادیانهم و اخلاقهم و عافهم فی انفسهم و فی جوارحهم ...” [O God! .... strengthen the weakest for me, rectify for me their bodies, their religious dedication, and their moral traits, make them well in their souls, their limbs] (Prayer no. 25, part 2).
Heavenly Rights in Sahifa Sajjadiyya
Imam Ali ibn al-Hussein (AS) both in Sahifa Sajjadiya and A Divine Perspective on Rights deals with other dimensions of the social training, i.e., rights. Basically, rights are rooted in social communications which in turn are derived from the collective life. In A Divine Perspective on Rights, Imam Sajjad (AS) says, “You never stand beyond the Heavenly rights” [1]. Sahifa Sajjadiya emphasizes the fulfilment of the rights of others, furthermore, he asks God to help for meeting this end.
According to Imam Sajjad (AS), Enjoining Good and Forbidding Bad Guarantees the Survival of the Society
And the social supervision, as another dimension of social training, is aimed at the survival of the society and the fulfilment of its purposes; besides, its absence causes some irreparable damages. Imam Sajjad (AS) regards enjoining good and forbidding bad as a force that prevents from the commitment of crimes in the society, “و وفّقنا فی بومنا هذا و لیلتنا هذه و فی الامر بالمعروف و النهی عن المنکر ... و انتقاص الباطل و اذلاله” [and give us success in this day of ours, this night of ours, and in all our days, to employ the good, stay away from the evil, give thanks for favours, follow the Sunna's norms, avoid innovations, enjoin good behaviour, forbid the disapproved, defend Islam, diminish falsehood and abase it] (prayer no. 6, part 18).
He regards the heartfelt belief in the power of God together with remembering Him as the factor preventing the man from committing crimes and sins, “و اشعر قلبی تقواک و استعمل بدنی فیما تقبله منّی و اشغل بطاعتک نفسی عن کلّ ما یرد علیّ حتّی لا احبّ شیئا من سخطک و لا اسخط شیئاّ من رضاک” [Impart reverential fear of Thee to my heart, employ my body in that which Thou acceptest from me, and divert my soul through obedience to Thee from all that enters upon me, so that I love nothing that displeases Thee, and become displeased at nothing that pleases Thee!] (Prayer no. 21, part 9). “و اشغله بذکرک و انعشه بخوفک و بالوجل منک و قوه بالرغبة الیک و امله الی طاعتک ...” [and divert my soul through obedience to Thee from all that enters upon me, so that I love nothing that displeases Thee, and become displeased at nothing that pleases Thee!] (Prayer no. -21, part 10).
An Ounce of Prevention is Worth a Pound of Cure
In Sahifa Sajjadiya, Imam Sajjad (AS) repeatedly asks God to help him steer clear of sins, and it shows the general principle of “An ounce of prevention is worth a pound of cure”. A factor that highly hinders commitment of crimes is the development of and setting models/examples. In all his prayers, prior to mentioning his own want, Imam Sajjad (AS) sends blessings upon the Prophet Muhammad (S) and his Holy Household (AS); therefore, it can be concluded that, with regard to the high position of the Prophet (S) before Heaven, Imam had set the Prophet (S) as his own example for attaining the human dignity, furthermore, he reminds the reader of this fact through prayers and supplications.
As a result, in the noble book of Sahifa Sajjadiya, through prayers and supplications, Imam Sajjad (AS) subtly and accurately points to some important issues appertaining to social training. The view of Imam Sajjad (AS) on social training has been shaped on the basis of his Heavenly world-view and his orientation towards God in all individual and social affairs.
Muhammad Haeri Shirazi
[1] Kashefi Shahrood, Translation and Explanation of Imam Sajjad’s A Divine Perspective on Rights
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