Author Shaikh Jawad Habib
Imam Sajjad (A) was a perfect and complete embodiment of noble morals (Makarem al-Akhlaq). Just as he dedicated himself to worship and servitude to such an extent that he became renowned among the infallibles (A) with the titles “Zain al-Abidin” (The Ornament of the Worshippers) and “Sajjad” (The One Who Frequently Prostrates), his social life was also a supreme manifestation of ethical greatness.
Imam Zain al-Abidin (A) was not only a practical example of noble morals himself, but he also encouraged these virtues through his blessed speech, urging others to adopt these qualities in both word and deed.
Ethics: A Reflection of Reason and Religion
Everything has a sign. Understanding the essence and reality of many truths can be difficult. One reason for this difficulty is that human beings do not possess complete knowledge; rather, their wisdom and perception are limited to a few sources.
However, if a person utilizes these sources correctly and acts accordingly, they can move toward the truth and ultimately attain the levels of Ilm al-Yaqeen (knowledge of certainty), Ayn al-Yaqeen (vision of certainty), and Haqq al-Yaqeen (absolute certainty), where they begin to comprehend the reality and essence of things.
Imam Zain al-Abidin (A) draws attention to the point that a person must act upon their knowledge. If they fail to do so, their heart gradually becomes blind, and they lose the ability to reason and perceive.
Once, when a man asked Imam (A) some questions, he graciously answered them. The man left but soon returned with more queries. Imam (A) then said:
“It is stated in the Gospel that one should not seek more knowledge until they act upon what they already know, for if knowledge is not put into practice, it leads only to disbelief and further estrangement from God.”
(Usul al-Kafi, Vol. 1, Kitab Fazl al-Ilm, Bab Isti’mal al-Ilm, Hadith 4)
Thus, one should not seek additional knowledge until they have acted upon their existing knowledge. If knowledge is not accompanied by action, it distances a person from Allah, leading to an increase in ignorance—because the source of all knowledge is Allah.
Imam Ja’far al-Sadiq (A) also elaborates on this point, stating:
“Knowledge is always accompanied by action. Whoever acquires knowledge will act upon it, and whoever practices correctly will be granted more knowledge. Knowledge calls upon action—if action responds, knowledge remains; otherwise, it departs.”
(Usul al-Kafi, Vol. 1, Hadith 72)
Thus, knowledge serves as the source of action, and action allows knowledge to flourish and grow.
Imam al-Baqir’s (A) Advice
Imam Muhammad al-Baqir (A) states:
“When you hear knowledge, act upon it, and open your hearts to it. If someone accumulates too much knowledge without broadening their heart, they will be unable to bear it, and Satan will overpower them. Therefore, when Satan confronts you, counter him with what you already know, for Satan’s schemes are weak.”
I asked: “What should we counter Satan with?”
Imam (A) replied:
“Confront him with the manifestation of Allah’s power and authority that exists within you.”
(Usul al-Kafi, Vol. 1, Hadith 7)
From this narration, we understand that one who seeks direct knowledge (Shuhudi Ilm) must act upon their existing knowledge. Every righteous action opens the doors to new knowledge, leading a person toward higher and more perfect understanding.
Every Reality Has a Sign
Human beings can recognize any reality through its signs and indications. Ethics is the reflection of intelligence and religiosity, as moral behavior is a direct manifestation of one’s intellect and faith. Some narrations even associate modesty (Haya) with intellect and religiosity as inseparable attributes.
For instance, it is narrated from Amir al-Mu’minin Imam Ali (A) that:
“Jibra’il came to Prophet Adam (A) and said: ‘O Adam! I have been commanded to let you choose between three things—select one and leave the other two.’
Adam (A) asked: ‘What are they?’
Jibra’il replied: ‘Intellect (Aql), Modesty (Haya), and Religion (Deen).’
Adam (A) said: ‘I choose Intellect.’
Jibra’il then told Modesty and Religion to leave, but they responded: ‘O Jibra’il! We have been commanded to remain wherever Intellect resides.’
So, Jibra’il said: ‘Then you may stay,’ and he departed.”**
(Usul al-Kafi, Vol. 1, p. 11, Hadith 2)
The Interrelation of Intellect, Religion, and Ethics
It is noteworthy that intellect (Aql) is the foundation of religion, and religiosity itself is a sign of intellect. Moreover, modesty (Haya) is the practical expression of both intellect and faith, making it a true hallmark of morality.
If someone lacks intellect or fails to use it correctly, they can neither be religious nor moral—because both religion and ethics are based on intellect.
For this reason, the obligations (Taklif) of a person are based on their intellect. Allah has made humans responsible for their actions based on their reasoning and free will, which is why they are accountable for both moral and religious duties.
Ethics: A Measure of Intellect and Religion
If someone wishes to assess their own or someone else’s level of religion and intellect, they should observe their commitment to moral principles.
Thus, if a person embodies high moral values, it signifies the perfection of their intellect and faith. Conversely, if someone is engaged in immorality and wrongdoing, it reflects a deficiency in both religiosity and intellect.
In summary, Imam Sajjad (A) was the epitome of noble character, emphasizing that ethics, intellect, and religion are deeply interconnected. Through his life and teachings, he demonstrated that the path to knowledge, spiritual elevation, and closeness to Allah lies in practicing what one learns and embodying the highest moral virtues.