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When people hide themselves…

What does “Kafir” mean? Kafir means a person who denies and hides himself. He understands something is right, but he says, “No, no!” “Why do you say no? Why do you act perversely with yourself? Why do you grapple with yourself?! Why do you lie to yourself?! Why don’t you have mercy on yourself?” This is the meaning of Kafir (unbeliever). What are you covering? What are you concealing? Why do you hide?
Psychoanalysts have a very interesting and hard job. Do you know what one of the things they do to fix people’s spiritual problems is? For example, a person says, “I have such a problem. I am depressed, etc.” or any other such plight. A psychoanalyst listens to see what he thinks and says, “I have to find what his problem is.” So, he says, “First talk about your life.” He starts studying his past. In some cases, a psychoanalyst even says, “You get upset from such a thing.” The person replies, “No, I don’t.” The psychoanalyst’s difficulty starts from here! “How should I prove that you get upset from such a thing? Your smile now shows that you are getting upset.” The person has a problem. The psychoanalyst must talk to this person in a way for him to say, “Ok! Yes, I get upset!” He gets so upset that he might start crying! The psychoanalyst says, “Did you see? Are you better now? Don’t you think you have this other problem too, and this one too that you have hidden?” Why do you hide yourself? Psychologically, an ill person is usually a person who is denying something in himself. They usually call this a psychological complex.
The Qur’an says the same thing about the unbelievers (Kafir), “There is a sickness in their hearts.” (Qur’an 2:10) What kind of sickness does an unbeliever have? He has hidden something. He has hidden a truth. “Hiding the truth is a sign of unbelief.” When a person hides the truth within himself, he is called a Kafir. A Kafir has hidden something in himself in the form of a complex and is sick. What is a sign of his illness? He is jealous. Recite the “Chapter Kafirun” from the Qur’an. “Say: 'O unbelievers! I do not worship what you worship, nor do you worship what I worship; nor will I worship what you have worshiped…’” (Qur’an 109:1-4) You go your own way and we’ll go ours. Drop it and go! Strange! But such a person won’t drop it! “Why don’t you drop it?!”
The Qur’an also says, “Do you know why he doesn’t leave you? He is jealous!” “Why are you jealous? Don’t you say we’re miserable? Don’t you ridicule us? Let us go our own way!” The Qur’an is a very surprising psychology book. It’s fantastic! It says, “The unbelievers envy your devoutness. They like you to be Kafirs too.” You have chosen and we have chosen. Go your own way! No, he knows that you are fortunate. He knows that he is hiding a truth in himself. He knows that you are having fun. He wants to ruin your life to be like his own.
Haven’t you, the mourners of Aba Abdillah al-Husayn (‘a), met people who envy that you go to religious meetings? Has it happened, or not? Answer loudly. When they see you, they nag. If you go to thousands of dance parties or such, they don’t say anything! As soon as you go to a meeting for Imam Husayn (‘a) they say, “Imam Husayn doesn’t need you to cry for him. Go do actions.” Eh! “What if I had gone to a bar?” “Go enjoy.” “Tell me to go enjoy here too!” But in this case, he feels uncomfortable and somehow shows his jealousy. During the 13 day New Year holiday, as many people are killed (in car accidents) as in a war. As many are killed as in a war operation! No one says anything. But, if someone dies on the way to Karbala, they repeat many times, “Everyone’s killed there, or you go for pilgrimage?! They kill our countrymen!” “You are sick. You don’t feel good!” Death happens anywhere. But, when it happens there, they ridicule it. He’s sick.
Do you know why he has become sick? What is mental illness? A person has something, but he denies it. I want to say something strange. Someone has to sit this person down and tell him, “Poor person. You are in love with Husayn (‘a). Don’t deny yourself. Unfortunate person, come. You come too. You are in love with Husayn too. You don’t feel good. Don’t deny it my dear. Be calm. Ok, I don’t want to try to convince you. Be calm. Maybe you will suddenly realize that you are in love with Husayn (‘a) too.” When a person hides a truth within himself, he is called a Kafir (unbeliever).
[From the series of speeches under the topic of “When people hide themselves.”]

Slow but Sure

Which is more important, knowledge or actions?

The problem with behavior is that we don’t quickly see its effect. But, its advantage is that it will definitely have an effect. The reason why actions may often be considered to be lower than knowledge is that it takes time for an action to show its effect. An exact example of this is exercising. A person who has just started exercising shouldn’t measure his muscles every day to see how many centimeters they have changed. He should start exercising for now.
If we had all valued action the way we should have, we would have come to this belief that in general, everything takes time. In general, everything in this world happens gradually. Don’t expect behavior to have an immediate effect.
It is in the traditions. Imam Sadiq (‘a) related from Imam Baqir (‘a) that he used to say, «إنّی اُحِبُّ أن أدُومَ عَلَى العَمَلِ إذا عَوَّدْتُهُ نَفسی» “I like to continue doing an action that I’m doing.”«و إن فاتَنی فی اللَّیل قَضَیتُهُ بِالنَّهارِ و إن فاتَنی بِالنَّهارِ قَضَیتُهُ بِاللَّیلِ» “If I was going to do something last night but didn’t, I’ll do it during the day (and conversely).”
People asked Ayatollah Bahjat, “What can we do to find continuity in praying the Midnight Prayer?” He replied, “Whenever you didn’t pray it one night, compensate for it the next day.”
The tradition continues, «و إنَّ أحَبَّ الأعمالِ إلَى اللّه ِ ما دِیمَ عَلَیها» “The most beloved deeds to God are the ones, which are done continuously.” The Imam then talks about if you want to do a deed. «فإذا عَوَّدتَ نَفسَکَ عَمَلاً فَدُم علیهِ سَنَةً» “If you want an action to become a habit, continue doing it for one year.”
Some say, “Don’t you want to talk about the value of knowledge at all? Knowledge is valuable too. You only talk about actions.” I answer, “Ok, I haven’t reduced the value of knowledge. But, it has less power in comparison to action. What can I do?!” You yourself know that the effect of science and knowledge is not certain. A person knows something, but he doesn’t do it. But, my dear ones, the effect of actions is certain. It takes time, but they are definitely effective. What is the value of knowledge? Knowledge is very valuable. Can anyone turn on a car without an ignition?! Yes?!
In fact, wisdom is not gained from a teacher. It must come from within a person. This amount of information that is given to people doesn’t help the advance of science. Knowledge is valuable, even in spiritual matters. Why? Because, when you don’t have a program, you should learn a program.
Someone says, “You say knowledge should serve action!” I say, “What can I do?! Should I put knowledge to serve just anyone? I must put it to serve action.” “What if knowledge doesn’t result in actions?” In that case, I have to talk about Hell! A tradition relates that God said, «إنّ أدنی ما أنَا صانِعٌ بِعَبدٍ غَیرِ عامِلٍ بِعِلمِهِ مِن سَبعینَ عُقوبَهةً باطِنِیَّهً أن اُخرِجَ مِن قَلبِهِ حَلاوَهَ ذِکری» “The least punishment from among 70 spiritual punishments that I give to a knowledgeable person who doesn’t do the actions, is that I take out the sweetness of remembering Me from his heart.” Knowledge without action destroys a person!
Don’t expect your behavior to have an immediate effect. An exact example of this is exercising. A person who has just started exercising shouldn’t measure his muscles every day to see how many centimeters they have changed. He should start exercising for now.

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Haj Qasem’s School of Thought

Actions speak louder…

[Ayatollah Khamenei:] We shouldn’t look at Haj Qasem Soleimani as being just one person. We should look at him as a school of thought, as a path and as a school of instruction.
We should try to get to know Soleimani’s school of thought. When we look at him as a school of thought, it will be more instructive. He can be viewed either as a school of thought or as a school of practical mysticism. A school of thought is a collection of knowledge and solutions in actions. For the high concepts in human beings’ lives to become manifested in action and for them to be understood, it takes a long time.
For example, the concept of “sacrificing.” What is sacrificing? A person needs something himself, but he lets go of it and gives it to someone else. By just describing it, this meaning doesn’t become clear. But when you give an example, people say, “Aha! Right!” It is then that a person starts to understand.
Thus, a tradition says, “Invite people with your actions.” Invite people to theoretical concepts by way of actions. Invite people to knowledge with your actions. Because nothing like actions can increase knowledge. Sometimes you must see an action in order to understand a concept. Sometimes you should act yourself in order to understand that concept.
Some fathers tell their sons, “You haven’t become a father yet. You don’t understand.” You ask them, “What is it that they don’t understand?” They say, “I miss my child.” The child says, “I understand this.” The father replies, “No, you don’t understand. You should become a father to be able to understand.”
If we did not need this so much, it probably wasn’t that necessary to build schools of thought. We need Soleimani’s school of thought. Some things cannot be understood from Imam Khomeini’s school of thought without Soleimani’s school of thought. Some things cannot be understood about the Shi’a school of thought without Imam Khomeini. Similarly, the essence of the Qur’an cannot be understood without the Household of the Prophet (as). The Household of the Prophet (as) don’t say anything more than what is in the Qur’an. All their words and actions are an explanation of the Qur’an. They are a continuation of those concepts that are being manifested in a tangible form and in actions. In order to understand some things they should be seen in actions. That is why when a person acts correctly, his life becomes a school of thought.
That is how Soleimani’s school of thought was formed. Why do we believe his life is a school of thought? If a person has been successful in acting correctly, much wisdom can be seen in his behavior. He has a good understanding. Even the scholars need to see and study this kind of good understanding. Some of this cannot be found in libraries.


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Why Ask for God’s Forgiveness?

Why should we supplicate God? What should we focus on and feel sorry for when praying? Why should we be sad?
Friends, the main reason for asking for God’s forgiveness is not our visible sins. The main reason that we should ask for God’s forgiveness through insisting, begging, taking refuge in God, invoking Him, and crying, is not just because of a few bad deeds. Asking for God’s forgiveness this comprehensively is not needed for our sins that we know of. What should we focus on and feel sorry for in praying? Why should we be sad? The main reason that we have to insist on asking for God’s forgiveness are our hidden vices.
This is the problem. Satan will torment the person who is not worried about his hidden vices. Friends, it doesn’t matter who or where he is. Whether the person is religious or prays. Whatever his political beliefs. Whoever is sure of himself, is ruined. Satan will torment him.
When Aba Abdillah Al-Husayn (a) was supplicating in the gulley where he was martyred, he was reviewing his worries about himself in the presence of God. “O the Redresser of he, who asks for redress, help me.” What does he mean, “Help me”? Does it mean lessen my wounds? Does it mean don’t let my head be cut off? Does “help me” mean these things?! Does “help me” mean don’t be unkind to me? So what help do you want? Why are you still supplicating and crying? You are not worried about what God will do! The Quran says, “He has the best names”. Imam Husayn (a) is not worried about God’s kindness or his own wounds either. These were destined!
Their faces became flushed as they came closer to martyrdom. They were sure that they were dying in the best situation! Imam Husayn (a) wasn’t worried about his situation either. Imam (a) what are you worried about now? What do you want God’s help for? Tell us so that tomorrow we can pray for that too.
The meaning of this is that one should never be sure about himself. The Commander of the Faithful (Imam Ali) (a) was never sure about himself. The Prophet (s) gave the news of Imam Ali’s (a), the Leader of the Faithful’s, martyrdom to him! If it was us, we would probably be excited and say, “Thanks God. We are going to be martyred. The Prophet (s) stated this.” Imam Ali (a) asked, “Am I a believer at that time?” O, Commander of the Faithful (a), you torture us by talking like this. Was this a real question?! Your question makes me feel miserable throughout my whole life! Was this a serious question? Were you joking? Were you talking emotionally? What was it?! Why did you ask this question?! You know you were born in the House of God. You could hear all revelations. The Prophet (s) said that you are the ‘Separator between Heaven and Hell’. This is your status. You know that the Prophet doesn’t lie! So what are you worried about? Don’t make us crazy. You are not joking either.
What are you still searching for deep inside? What a great being the human is! It is a command. It has been said, “Don’t be sure about yourself, otherwise your fountain of tears will dry.” Otherwise, your supplications will be for just a few actions for which God will tell you, “Those actions are not important. You yourself are in ruins. You purify yourself.”
Asking for God’s forgiveness is not for just a few actions. Asking for God’s forgiveness is asking for God’s help for our hidden vices, to which we are prone. And we have them. We have them. We have them!
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See the Imam’s (as) outlook

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There is a beautiful tradition narrated from a man named Nauf. He said, “I saw Imam Ali (as) turn away from everyone and move away quickly and eagerly.” Have you seen when someone is pursuing something he likes how he moves away from others? He doesn’t say goodbye ten times. He‘s like an arrow that has been shot from a bow! This is a description of how the Imam went away.
The man asked him, “Where are you going?” It was midnight when he saw the Commander of the Faithful, Ali (as), leaving! Now see how the Imam said he wanted to go pray the Midnight Prayer and worship. [The Imam said,] “Nauf, leave me. Indeed my longings take me to the presence of my beloved.”
O Imam, may I be sacrificed for you. Worshiping to you is going toward your longings, right? May I be sacrificed for you. It’s obvious that this worshiping is fun and enjoyable for you.
“I said, ‘My master, what are your longings?’ The Imam said, ‘The One Who should know, the One Whom I long for knows this Himself. I don’t need to tell this to anyone else.’”
See how the Commander of the Faithful talked. This is how he was. Nauf said, “O Commander of the Faithful, I’m afraid of my greed...”He saw Imam Ali’s (as) position. He looked at himself and said he’s afraid! Nauf was a good person. He saw Imam Ali’s (as) longings and what was fun to him. So Nauf said he was afraid of his own greed for this world. He saw that he didn’t have that same enthusiasm the Imam had for worshiping. He asked what he should do. The Imam (as) was surprised.
The Imam said, “Why don’t you take refuge with He Who protects those who are afraid and is the shelter of the mystics?” Why don’t you get help from God? He gives refuge. If you’re truly afraid, He gives refuge to those who are afraid. Get help from God Himself! He is the shelter of the mystics. You understood you’re not in a good situation? You understood there is a better situation? He is the shelter of the mystics. He gives refuge Himself. Why do you ask the Imam?
What a truly high-level conversation. It is very beautiful and mystical. Nauf said, “Guide me to Him.” I don’t know how to read the words of the Commander of the Faithful (as). The Imam said, “He is the Exalted and Great God. Attach your longings to His good grace.” This is how worshiping becomes something fun and enjoyable! See the Commander of the Faithful’s (as) outlook. The Exalted and Great God will take you to your longings. Don’t you want to be like this?! So ask Him. God will take you to your longings. [The Imam said,] “Don’t you want to worship God like me?!” The Imam didn’t say, “like me.” I’m saying it like this. Don’t you want to worship God like the Imam? God will take you to your longings.
What is worshiping my dear ones? Worshiping means you talk about your longings with God and He takes you to them. O God, so worshiping is fun and enjoyable.

The Cure for All Pains

Prayer is the cure for incurable pains. What does prayer do? It eliminates your greed for this world and makes you want God. Friends, do you agree prayer does this? Or, should I explain how we should pray for it to have this effect? I should explain. So, you don’t believe that prayer does this.
Ayatollah Bahjat has a solution about how to pray for it to be like this. “Sir, do you want to say, ‘Praying while paying attention’? I’m not like a mystic for you to talk like that!” “Nah! I’m not like a mystic either.” “Do you want to say praying with observation of its long rituals, recommended supplications, and these kinds of things?! I don’t have time! I can’t put that much effort for God!”
How should prayer be for us to get the best result from it? The best result! All the results that you want to have from prayer! Pray on time. Someone asked Ayatollah Bahjat, “Paying attention while praying on time?” He replied, “No! A regular prayer.”
What is the advantage of it being on time? That is what I want to explain. Why does praying on time correct a person this much? Do you know when ‘praying on time’ is? This is the meaning of praying on time. God looks at you and says, “My angels, let My servant live his life for a few hours.” You are living and busy with different tests and tribulations. Suddenly, you become entangled in a simple or complex issue. You’re resting, studying or doing business. In a moment that God knows, He says, “Someone go and recite the Call to Prayer. Recite it right now. Let Me see if he leaves what he is doing and comes, or not?” “God, why now?” God replies, “He is now in a situation where he should leave what he is doing. Recite the Call to Prayer now.”
“Sir, are you saying the Call to Prayer is mobile, fluid, and doesn’t have a certain time?” “Yes, it doesn’t have a certain time. Accept this from me!” God looks and says, “He is living his life. He is hungry.” When this person is hungry, God says, “Recite the Call to Prayer now! He is hungry. Recite it. Will he stop and come to pray, or not?! If he does, he will gain many things!”
The time of the Call to Prayer is not fixed. Friends, pay attention. God determines when the Call to Prayer for each person should be. God knows exactly when to recite the Call to Prayer to remove your bad mood and give you a good mood.
God is an ethics teacher and a tutor in mysticism. “Is God really like this?” “Yes, He is.” What would Ayatollah Bahjat do if you were in his presence? He knew everything. He used to say, “So and so…”
Once, Ayatollah HaqShenas was coming back from his class. It was after prayer, and friends were saying goodbye. Suddenly he said to one of them, “No matter how much your wife curses you, don’t say anything.” The man replied, “I don’t have any problems with my wife.” This man went home and saw a tragedy had occurred. All their relatives were there too. His wife started cursing him and ruined him completely. He wanted to get upset and answer her. But, he remembered what Ayatollah HaqShenas had said. So, he didn’t say anything. Not saying anything changed his life.
How good it is if someone, who knows my life, gives me advice at the right time. Better than Mr. HaqShenas is the God of Mr. HaqShenas! Are you willing for God to be your tutor? God says, “Live your life. I will fix you with JUST the time for prayer. Go do your work. Now recite the Call to Prayer to see what he does!” God knows at which moment, in what situation, He should announce that it is praying time for each person.
You say, “If this is how it is, then the time for the Call to Prayer will be different for each person.” I reply, “Yes.” “But, everyone hears the same call to prayer.” That’s nothing to do with you! You see that the apparent time of praying is the same for everyone. But, this Call to Prayer is only for you. In this situation, you should leave everything and pray. The reason for you is different from the reason for this person and that person. It’s enough for you to just say, “Alright!” God will fix the rest. He is a professional!
Someone asked Ayatollah Bahjat, “When Ayatollah Qazi said that whoever prays on time will reach to high levels, did he mean this prayer should be with careful attention?”
Ayatollah Bahjat replied, “No! If he meant careful attention was needed, people would have asked how they should pray? How can they pray a complete prayer? This sentence is useful when it refers to praying in general. If a person is committed to praying on time, he will reach high levels. He will automatically reach there, and go higher every day.”

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He misses us.

Can you believe it?

Being in contact with the “Friends of God” is a relation, which starts after spiritual maturity and not after maturity in age. The nature of a relationship will gradually show itself to a person. When I was young and single, my parents used to say things about parents’ hearts. I heard what they said, but I didn’t understand it the way they said it and I understood it later on. They said, “You haven’t become a parent yet. You don’t understand how we feel. Call us when you’re out.” I used to say, “What’s the use of calling? What should I say?” They would say, “You haven’t understood this relationship. Since you are not a father, you don’t understand the relationship between a father and a child. Sometimes your calling gives us parents energy.” A person should grow up and become a father in order to understand the nature of this relationship. Having a relationship with the Imam of the Time (‘a.j.) is also a relationship, which requires emotional and spiritual maturity.
Not everyone is able to understand the relationship between the Imam and him/herself. You must become very similar to the Imam to be able to understand the relationship of the Imam with yourself. What I’m going to say may sound strange. We don’t go to the Imam of the Time to benefit him. We think he doesn’t need us. So, what about his emotions? What about the fact that he loves his people, he loves the young people and he misses us? Have you heard such a poem talking with Imam Mahdi (‘a.j.) that speaks about his affection for the nation? Has anyone among us heard such a thing? If anyone knows such a poem, tell me, so that I can recommend other friends say poems like this. You’re tolerating so much.
“It is hard that I don’t hear any tangible sound from you.”[Nudbah Supplication] It’s hard that you cannot answer. It’s hard for me that everyone is able to answer when someone calls him or her, but you can’t. In the first part (of the supplication) it says, “Why is it that whoever we call answers us, but no answer is heard from you? It is hard for me that you can’t make others hear your voice.” Maybe this is a way of sympathizing with the Imam of the Time’s pain that Imam Mahdi likes his voice to reach to others. The Imam is like a father. If they put a father behind a barrier and his children whine, his heart burns that he is unable to answer his children.
We don’t feel sorry for the Imam of the Time being behind the curtain of occultation. We are very interesting. “It is hard that I don’t hear any tangible sound from you.” [Nudbah Supplication] It’s hard that you cannot answer. The relationship between the Imam and the nation is almost incomprehensible. How is Imam Mahdi (‘a.j.) with us? Think about it. When we go to him, does he say, “Go. Go. I didn’t answer people greater than you. You have come to me this simply?!” Is it like this?!
Someone came to Imam Reza (‘a) and said, “Don’t forget to pray for me.” The Imam replied, “Do I forget that you remind me?” The man thought a little and said, “I’m sorry.” The Imam asked, “Why did you say you’re sorry?” The man said, “Because you don’t forget.” “How do I not forget? What is your reason that I don’t forget? I just said it, and you accepted it?” He replied, “When I thought, I realized that you pray for your friends. And, I’m one of your friends. So, you pray for me too. There was no need for me to tell you.”
The Imam said, “No, this analysis is wrong. When you like me to pray for you, at that same time
I have raised my hands and am praying for you privately.” The relationship between the Imam and the nation is almost incomprehensible. If we mature, what will we understand? The relationship with the Imam.
If we mature more, what will we understand? The relationship between the Imam and ourselves. This is the peak of humanity’s maturity.

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Don’t make money as much as you need!

A part of the meaning of passive devoutness, which makes clever people feel sick, and they’re right to feel that way, is erasing the problem. Only weak people enjoy this, and it is very bad. What does active devoutness say? It says, “Yes! You should welcome some matters, which you think may bring corruption. You should even create these issues, and then, obey religion in those situations like a real man.” An example is making money. Religious people should be able to make money.
With this introduction, be ready to hear something different. “I am a good person.” “How much do you produce? How much business do you do?” “No, I don’t do business, but I’m a good person.” Firstly, you’re out of favour with the Prophet (s). Secondly, one can’t count on you at all.
When the Prophet looked at a man and was surprised at his good points, he would say, “Does he have a profession?” (Jami al-Akhbar, p. 139) If people answered, “No,” he would say, “He is out of favour with me.” Religious people must be able to make money. A religious person shouldn’t say, “I’m religious. Give me a job.” This isn’t the way to live.
Talha and Zubayr said, “Ali bin Abi Talib doesn’t have any money to become the caliph.” (Osul al-Kafi, vol. 6, p. 440) The Commander of the Faithful, Ali (‘a), commanded his workers to bring his money, which was in their hands and they were working with. It was a mound of cash. He called Talha and Zubayr. He said, “This was only the cash of my workers who were in and around Medina. I didn’t bring my estates, farmland, wells, etc.” Were the gardens, which Imam Ali (‘a) planted, the wells he dug, the farming he was doing, and the money he made, as much as he needed or more than that? Right.
Don’t make money only as much as you need! “We’re afraid we will become corrupted!” “You will become corrupted without money too. Even now you are corrupted!” If they taught you the ethics of being content, but didn’t read this tradition from Imam Sadiq (‘a) for you, “There is no good in a person who doesn’t like to increase his wealth,” (Osul al-Kafi, vol. 5, p. 72) that is being passively religious. It is harmful for the society!
A tradition says, “The survival of Islam and the Muslims requires that money be in the hands of people who know the truth. One of the factors, which destroys Islam and the Muslims, is for money to be in the hands of people who don’t know the truth and don’t use it for good deeds.” (Osul al-Kafi, vol. 4, p.25) If the rich people are the ones who don’t understand where to spend, instead of spending for Arbaeen, they will spend their money in Antalya. This destroys the Islamic society!
“So, you’re encouraging people to be rich?!” A religious person, whose poverty is due to his ineptitude, shouldn’t count this as being due to his piety. He should struggle. If he became rich, God gave it. If he didn’t become rich, God didn’t give it. Having this mind-set is perfect.
A religious person, whose poverty is due to his ineptitude, shouldn’t count this as being due to his piety. Why don’t religious groups encourage the culture of striving for wealth? I don’t know why they don’t start a factory or plant a garden to make money.
The command to pay Zakat (Islamic poor tax) always comes next to praying. You don’t have any money to pay Zakat! You have amputated your arms so that you don’t need to make an ablution. Fine, make your ablution with dust. Rub your face on dust. Fine, you’ve erased the problem description. How hard was ablution? You amputated your arms so as not to make an ablution?! You have become poor so as not to pay Zakat?!
Don’t make money only as much as you need! The Prophet of God (s) said, “When the end of time comes, the only way is for people to have money to maintain their religion and their worldly life.” People need money to keep their religion in the end of time.
Were the gardens, which Imam Ali (‘a) planted, the wells he dug, the farming he was doing, and the money he made, as much as he needed or more than that? A religious person, whose poverty is due to his ineptitude, shouldn’t count this as being due to his piety.
[From the series of speeches under the topic of, “Lifestyle, More Effective than Knowledge and Belief”]

What can I do not to sin?

What can I do not to sin? What can I do to fear God? In order to be religious, people should first be trained to have a program and to plan. Help him or her to understand that we have to be disciplined. We must plan in addition to being disciplined, so that we can manage our own lives. They have told us repeatedly about this fact in the traditions that discipline is first.
You prove God to me a hundred times, and I still don’t listen to him. You prove the Hereafter and other things too, and I still don’t obey, because my will has become stubborn. I can’t listen! I haven’t been disciplined.
If we want to convince someone not to sin, the first step is to convince him that he can’t live without a program. Being without a program means being passive. A passive person doesn’t get up until he’s kicked. God hasn’t brought Hell to kick him now! It’s for later. So, he doesn’t do anything! He’ll only get up if he’s kicked!
His temperament is such that his life is without any program. He does things when he’s forced to, threatened, encouraged, or someone is standing over his head. He doesn’t know how to live based on a program at all! If you keep telling him about Hell, it’s useless! This Hell isn’t now. It’s later on. This undisciplined person without any program won’t move himself because of a future Hell. He’ll move whenever he’s kicked. An undisciplined person won’t move himself because of a future Hell.
If my child doesn’t pray, what can I do to get him or her to pray? I’m confused and don’t know what to do. Where should I start? Have you taught your child the key, necessary element in life, which is discipline? We ill-manneredly eat, say Salam, sleep, wake up, walk, dress... Ill-mannered, ill-mannered, ill-mannered! If a child isn’t disciplined, can you turn him into a disciplined person?
It’s easy to add one or two etiquettes to a disciplined person. He observes the etiquettes about neighbors, about sleeping and being awake, about his own room, and about other things. It’s not hard if you add a couple more etiquettes. He says, “What should I do?” “Observe the etiquettes about the Lord.” “What are they?” “Stand like this and say ‘Allahu Akbar.’ Don’t move for five minutes. Prostrate. Bend. Stand up. These are its etiquettes.” He’ll understand and do it. It’s not hard.
It’s hard for the child who has no discipline in his house. There’s kindness, but no discipline. There’s belief in God, but no discipline. There’s spirituality, but no discipline. It won’t work with just these! I’m not talking about whether dancing is forbidden, or not. Whether vulgar songs are vulgar, or not. Or, from what age should we teach children the differences between genders? I’m not talking about Islamic covering and other such things.
People who don’t want discipline for children in Elementary Schools are criminals. The argument is not over religion! Everyone needs a plan to live. And, this planning should be in a person’s blood. For planning to be in a person’s blood, he or she must have been disciplined in childhood. This discipline may be that of the Communists, the East, or the West. But, there should be discipline! The politicians who advocate unruliness in the education environment are criminals.
In order to convince someone not to sin, we must first convince them that we cannot live without a program. Why do you talk to a person about religion when he's not used to living with a program? It’s easy to add one or two etiquettes to a disciplined person. He says, “What should I do?” “Observe the etiquettes about the Lord.” “What are they?” “Stand like this and say ‘Allahu Akbar.’ Don’t move for five minutes. Prostrate. Bend. Stand up. These are its etiquettes.”
Imam Sadiq (‘a) said, “Planning is part of religion.”