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Ithar is among the moral virtues meaning preferring others over oneself despite being in need. Ithar has a prominent position in Islamic teachings, such that the Qur'an has mentioned numerous instances of it, and in Shi'a narrative books, an independent chapter is dedicated to this topic.

The ithar of Imam 'Ali (a) in the event of Laylat al-Mabit, the financial ithar of Khadija (a) in the path of expanding Islam, and the ithar of life by Imam al-Husayn (a) in the Battle of Karbala have been counted among the prominent examples of ithar in the history of Islam. Also, the ithar of the Ansar in preferring the Muhajirun over themselves despite their own need is considered among the important instances of ithar in early Islam, and it is said that the Al-Ithar Verse was revealed regarding this self-sacrifice of the Ansar.

Effects for ithar in the individual and social dimensions have been enumerated, among which one can point to cases such as generosity, attracting God's satisfaction, and freedom from worldliness in the individual dimension, and in the social dimension to cases such as poverty eradication, compassion, good association, and creating solidarity.

Ithar in the view of jurists is a mustahabb (recommended) act; but in some instances it becomes wajib (obligatory) and in some cases haram (forbidden). Ithar also has a prominent place in the view of Islamic mystics and has been referred to as one of the pillars of Sufism. Also, ithar has been considered the secret of the establishment of civilizations; for this reason, it has been said that the victory of the Islamic Revolution of Iran and its resistance against wars and sanctions are the effect of the culture of ithar.

Conceptology

Ithar is a human virtue that has been defined in various meanings such as preferring others to oneself despite needing[1] or in gaining profit or warding off harm.[2] This word is considered as opposed to miserliness (bukhl)[3] and is related to concepts such as generosity, infaq, and ihsan. Except that the one who performs ithar is in need of what he gives.[4]

Islamic thinkers, according to some verses of the Noble Qur'an, have divided ithar into two types: ithar of wealth and ithar of life.[5][6]

Importance and Position

Murtada Mutahhari, a Shi'a thinker and writer, believes that ithar is rooted in human fitra and its antiquity goes back to the antiquity of human life.[7] Some researchers have linked the emergence of ithar in non-divine religions to the issue of sacrifice,[8] and believe that ithar has been mentioned in the Jewish mystical school (Kabbalah).[9] Theologians have considered the basis of the beliefs of the Christian religion to be in the idea of the sacrifice of Jesus (a) and his ithar for the forgiveness of the sins of the people.[10]

Historians believe that before the emergence of Islam in the Arabian Peninsula, the Arab people were familiar with this concept; but the Noble Qur'an added to its richness;[11] and has addressed this issue many times. For example, the Al-Ithar Verse was revealed about the Ansar[12] and mentions their preferring the Muhajirun over themselves despite their need.[13] Also, in some Shi'a narrative books, a chapter has been dedicated to the subject of ithar[14] and it has been referred to with titles such as the ultimate ihsan, the best worship, and the method of the righteous.[15] In the book Mizan al-hikma, hadiths have been collected centering on the topic of ithar, under which headings such as ithar in lexicology, ithar in the Qur'an and hadith, the value, types, causes, effects, and etiquette of ithar have been stated.[16]

Mulla Ahmad al-Naraqi, a Shi'a scholar in the 13th/19th century, has referred to ithar as the highest degree of generosity[17] and Ibn Khaldun, a historian and sociologist of the 8th/14th century, also believes that the emergence of civilizations in any geography has depended on the ithar of the people of that region, and the lack of ithar will result in humiliation for them.[18] Mutahhari, a Shi'a philosopher and thinker, has considered a part of the great Islamic civilization to be dependent on adherence to this moral concept[19] and Imam Khomeini considers the spirit of self-sacrifice as a prelude to serving Islam[20] and the cause of saving Muslims from the domination of the arrogant.[21]

Researchers believe that one of the main components in the victory of the Islamic Revolution of Iran and its stability during the years of the Iran-Iraq War and afterwards is the promotion of the culture of ithar.[22] It has also been said that the problem of population decline is related to the issue of parents' lack of ithar, and selfishness and the lack of a spirit of self-sacrifice in them have caused them not to pay attention to their child being alone and only attend to their own welfare affairs.[23]

Examples of Ithar

Islamic scholars have referred to examples of ithar throughout the history of Islam in their books, some of which are mentioned:

Effects of Ithar

Researchers believe that the effects and benefits of ithar, according to its verses and narratives, can be divided into two categories: individual effects and social effects.[32]

For effects in the individual dimension, they have referred to cases such as "generosity", "attracting God's satisfaction", "freedom from worldliness", "cultivation of moral virtues", "truth-seeking", and "freedom from carnal desires"; and for effects in the social dimension, they have pointed out cases such as "fulfilling promises", "promoting the culture of jihad", "reforming social behaviors in relation to the position of leadership", "establishment and stabilization of divine government", "removing negligence and raising awareness in social relations", "poverty eradication", "compassion", "good association", and "creating solidarity".[33]

In addition, according to Shi'a narratives, one can point to issues such as "attaining otherworldly rewards",[34] "popularity among others",[35] and "reaching the level of muruwwa".[36]

Jurisprudential Rulings of Ithar

The title of ithar has been discussed in jurisprudential books in chapters such as hajj, charities, and foods and drinks.[37]

Shi'a jurists have considered the primary ruling of ithar as mustahabb (recommended),[38] although in some cases it is wajib (obligatory) and in some instances it becomes haram (forbidden):

  • Obligatory ithar: Such as when a thirsty person, at a level below emergency, encounters a thirsty person who is on the verge of death.[39]
  • Forbidden ithar: Such as when a person is in an emergency state from thirst, but prefers an unbeliever to himself.[40]

Ithar in Islamic Mysticism

The title of ithar has an independent chapter in mystical works, such that Khwaja 'Abd Allah al-Ansari, a mystic of the 5th/11th century, has considered ithar as one of the mystical stations,[41] and Al-Kalabadhi (d. 380/990) has counted it among the pillars of Sufism.[42]

Some Muslim mystics have considered ithar as the cause and sign of divine love and knowledge,[43] and believe that the one who performs ithar is characterized by the divine names through his ithar.[44]

Among Muslim mystics, ithar has levels, which are:

  1. Preferring and choosing others over oneself, in matters that are not haram.
  2. Preferring God's satisfaction over the satisfaction of others, even if it entails difficulties and hardships.
  3. Not seeing oneself and considering the ithar to be from God, which is the highest level of ithar.[45]

Some mystics have interpreted these levels as the ithar of Shari'a, the ithar of Tariqa (spiritual path), and the ithar of Haqiqa (truth).[46]

Imam Khomeini considers the levels of ithar dependent on the person's ikhlas (sincerity)[47] and believes that if the altruist does not see himself and only sees God, he will achieve a level higher than ithar;[48] to the extent that no scale will have the ability to measure its value.[49]

Abu l-Hasan al-Hujwiri, among the mystics of the 5th/11th century, considers the types of ithar to be of two kinds:

  1. Ithar of love, which is defined in relation to God and means giving up the soul in observing the right of God (haqq Allah) and preferring His will over one's own will.[50]
  2. Ithar of companionship, which is defined in relation to others and means preferring others over oneself.[51]

(Shaykh al-Islam (Bishr al-Hafi) said: Once someone said to Ibrahim b. Adham: "How do you manage your livelihood?" He said: "When we find, we give thanks, and when we do not find, we are patient." Shaqiq al-Balkhi said: "The dogs of Khorasan do the same." He said: "Then what do you do?" He said: "When we find, we perform ithar, and when we do not find, we give thanks."

They say that Ibrahim Adham kissed his head and said: "You are the master!")

Khwāja ʿAbd Allāh al-Anṣārī, Ṭabaqāt al-ṣūfiyya

Ithar in Persian Literature

The title of ithar has resonated widely in Persian literature and has received the attention of researchers. Among the research works on this topic, one can point to the thesis "Ithar wa fadakari dar Panj Ganj-i Nizami Ganjawi"[52], "Ithar dar Mathnawi-yi ma'nawi wa Fihi ma fih-i Mawlana"[53], and the article "Jaygah-i ithar wa az khudgudhashtigi dar Shahnamah-yi Firdawsi".[54]

For example, the image that Firdawsi, the greatest Iranian epic poet, presents of the heroes of the Shahnameh, are chivalrous men who, by enduring hardship and risking their lives, strive for the freedom and liberation of their fellow human beings, relatives, and friends, and never seek to obtain material rewards.[55] Template:Poem

[56]

Notes

  1. ↑ Al-Ghazālī, Iḥyāʾ ʿulūm al-dīn, n.d., vol. 10, p. 47; Al-Narāqī, Miʿrāj al-saʿāda, 1378 Sh, p. 409.
  2. ↑ Al-Jurjānī, Kitāb al-taʿrīfāt, 1370 Sh, pp. 18 & 104.
  3. ↑ Al-Jurjānī, Kitāb al-taʿrīfāt, 1370 Sh, p. 19.
  4. ↑ Ibn ʿArabī, al-Futūḥāt al-Makkiyya, n.d., vol. 1, p. 585.
  5. ↑ For ithar of wealth, see Qur'an 59:9 and Qur'an 76:8; and for ithar of life, see Qur'an 2:207 and Qur'an 9:111.
  6. ↑ Fayḍ al-Kāshānī, al-Maḥajja al-bayḍāʾ, 1417 AH, vol. 1, p. 78; Al-Narāqī, Jāmiʿ al-saʿādāt, n.d., vol. 2, p. 122.
  7. ↑ Muṭahharī, Majmūʿa-yi āthār-i Ustād Shahīd Muṭahharī, 1386 Sh, vol. 22, p. 382.
  8. ↑ Manṣūrī Lārījānī, Az qiyām tā qiyām, 1389 Sh, p. 180.
  9. ↑ Manṣūrī Lārījānī, Az qiyām tā qiyām, 1389 Sh, pp. 173–174.
  10. ↑ Hinnells, A New Handbook of Living Religions, 1378 Sh, vol. 1, p. 263.
  11. ↑ ʿAlī, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, 1422 AH, vol. 4, pp. 575–584.
  12. ↑ See: Al-Qurṭubī, al-Jāmiʿ li-aḥkām al-Qurʾān, 1364 Sh, vol. 19, p. 20; Al-Zamakhsharī, al-Kashshāf ʿan ḥaqāʾiq ghawāmiḍ al-tanzīl, 1407 AH, vol. 4, p. 504.
  13. ↑ Makārim Shīrāzī, Tafsīr-i nimūna, 1374 Sh, vol. 23, pp. 517–518.
  14. ↑ See: Al-Kulaynī, al-Kāfī, 1407 AH, vol. 4, p. 18; Al-Ḥurr al-ʿĀmilī, Tafṣīl wasāʾil al-Shīʿa ilā taḥṣīl masāʾil al-sharīʿa, 1409 AH, vol. 9, p. 429.
  15. ↑ Al-Āmidī, Taṣnīf Ghurar al-ḥikam wa durar al-kalim, 1366 Sh, pp. 395–396.
  16. ↑ Nīkūbiyān, "Dānishnāma-yi Mīzān al-ḥikma", 1384 Sh.
  17. ↑ Al-Narāqī, Miʿrāj al-saʿāda, 1378 Sh, p. 409.
  18. ↑ Ibn Khaldūn, Tārīkh Ibn Khaldūn, 1408 AH, vol. 1, pp. 197–199.
  19. ↑ Muṭahharī, Majmūʿa-yi āthār-i Ustād Shahīd Muṭahharī, 1386 Sh, vol. 14, pp. 341–342.
  20. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 1389 Sh, vol. 19, p. 50.
  21. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 1389 Sh, vol. 16, p. 204; vol. 20, pp. 207 & 218.
  22. ↑ Nīkrūz, Taʾthīr-i farhang-i īthār wa shahādat bar amniyyat-i millī-yi Jumhūrī-yi Islāmī-yi Īrān, 1394 Sh, p. 79.
  23. ↑ "Khūdkhwāhī wa ʿadam-i īthār-i wālidayn ʿāmil-i aṣlī-yi kāhish-i farzand", Balagh Website.
  24. ↑ See: Al-Narāqī, Jāmiʿ al-saʿādāt, n.d., vol. 2, p. 123.
  25. ↑ For example, see: Al-ʿAyyāshī, Tafsīr al-ʿAyyāshī, Maktaba ʿIlmiyya Islāmiyya, vol. 1, p. 101; Al-Ṭūsī, al-Tibyān, Dār Iḥyāʾ al-Turāth al-ʿArabī, vol. 2, p. 183; Al-Ṭabāṭabāʾī, al-Mīzān, 1973, vol. 2, pp. 99-100.
  26. ↑ For example, see: Al-Ḥākim al-Nīshābūrī, al-Mustadrak ʿalā l-Ṣaḥīḥayn, Dār al-Kutub al-ʿIlmiyya, vol. 3, p. 5; Al-Ḥaskānī, Shawāhid al-tanzīl, 1411 AH, vol. 1, pp. 123-131; Al-Zarkashī, al-Burhān, 1957, vol. 1, p. 206; Fakhr al-Rāzī, al-Tafsīr al-kabīr, 1420 AH, vol. 5, p. 350.
  27. ↑ See: Al-Zamakhsharī, al-Kashshāf ʿan ḥaqāʾiq ghawāmiḍ al-tanzīl wa ʿuyūn al-aqāwīl fī wujūh al-taʾwīl, 1407 AH, vol. 4, p. 670; Al-Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1417 AH, vol. 20, p. 132.
  28. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 1389 Sh, vol. 5, p. 283.
  29. ↑ Ibn Aʿtham, al-Futūḥ, 1411 AH, vol. 5, p. 94; Al-Ḥāʾirī, Maʿālī l-sibṭayn, 1412 AH, vol. 1, p. 433; Abū Mikhnaf, Waqʿat al-Ṭaff, 1427 AH, pp. 219-220.
  30. ↑ See: Al-Zamakhsharī, al-Kashshāf ʿan ḥaqāʾiq ghawāmiḍ al-tanzīl wa ʿuyūn al-aqāwīl fī wujūh al-taʾwīl, 1407 AH, vol. 4, p. 670; Al-Ṭabāṭabāʾī, al-Mīzān fī tafsīr al-Qurʾān, 1417 AH, vol. 20, p. 132.
  31. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 1389 Sh, vol. 18, p. 86.
  32. ↑ ʿAzīzī, Shināsāyī wa taḥlīl-i mafhūm-i īthār dar āyāt wa riwāyāt wa barrasī-yi āthār-i tarbiyatī-yi ān, 1393 Sh, pp. 221–223.
  33. ↑ ʿAzīzī, Shināsāyī wa taḥlīl-i mafhūm-i īthār dar āyāt wa riwāyāt wa barrasī-yi āthār-i tarbiyatī-yi ān, 1393 Sh, pp. 221–223.
  34. ↑ Al-Kulaynī, al-Kāfī, 1365 Sh, chapter on the virtue of the poor Muslims, hadith 15.
  35. ↑ Al-Kulaynī, al-Kāfī, 1365 Sh, chapter on paying attention to the affairs of Muslims, hadith 6.
  36. ↑ Al-Āmidī, Taṣnīf Ghurar al-ḥikam wa durar al-kalim, 1366 Sh, p. 396.
  37. ↑ Hāshimī Shāhrūdī, Farhang-i fiqh muṭābiq-i madhhab-i Ahl al-Bayt ʿalayhim al-salām, 1382 Sh, vol. 1, p. 743.
  38. ↑ Al-Shahīd al-Awwal, al-Durūs al-sharʿiyya fī fiqh al-Imāmiyya, n.d., vol. 1, p. 255.
  39. ↑ Al-Shahīd al-Thānī, Masālik al-afhām, 1413 AH, vol. 12, p. 118; Al-Najafī, Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām, n.d., vol. 36, p. 433.
  40. ↑ Al-Najafī, Jawāhir al-kalām fī sharḥ sharāʾiʿ al-Islām, n.d., vol. 36, pp. 433–434.
  41. ↑ Al-Anṣārī, Manāzil al-sāʾirīn, 1417 AH, pp. 75–76.
  42. ↑ Al-Kalābādhī, Kitāb al-taʿarruf li-madhhab al-taṣawwuf, 1371 Sh, p. 90.
  43. ↑ Al-Tustarī, Tafsīr al-Tustarī, 1423 AH, p. 167; Al-Makkī, Qūt al-qulūb fī muʿāmalāt al-maḥbūb, 1417 AH, vol. 2, p. 90.
  44. ↑ Ibn ʿArabī, al-Futūḥāt al-Makkiyya, n.d., vol. 2, p. 179.
  45. ↑ Al-Anṣārī, Manāzil al-sāʾirīn, 1417 AH, pp. 75–76.
  46. ↑ Al-Kāshānī, Laṭāʾif al-iʿlām fī ishārāt ahl al-ilhām, 1379 Sh, p. 128.
  47. ↑ Imam Khomeini, Sirr al-ṣalāt (Miʿrāj al-sālikīn wa ṣalāt al-ʿārifīn), 1388 Sh, p. 16; Imam Khomeini, Ṣaḥīfa-yi Imām, 1389 Sh, vol. 16, pp. 197–198.
  48. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 1389 Sh, vol. 19, p. 49.
  49. ↑ Imam Khomeini, Ṣaḥīfa-yi Imām, 1389 Sh, vol. 16, p. 198.
  50. ↑ Muḥsinī, "Taḥlīl-i taṭbīqī-tārīkhī-yi mafhūm-i īthār nazd-i dānishmandān-i musalmān tā qarn-i haftum", p. 55.
  51. ↑ Al-Hujwīrī, Kashf al-maḥjūb, 1375 Sh, p. 236.
  52. ↑ Ẓuhūrī Lūshānī, 1395 Sh.
  53. ↑ Dashtī, 1391 Sh.
  54. ↑ Gīlānī, 1398 Sh, pp. 43–57.
  55. ↑ Gīlānī, "Jāygāh-i īthār wa az khūdgudhashtigī dar Shāhnāma-yi Firdawsī", p. 43.
  56. ↑ Sanāʾī » Ḥadīqat al-ḥaqīqa wa sharīʿat al-ṭarīqa » Section 62.

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  • ʿAzīzī, Bītā, Shināsāyī wa taḥlīl-i mafhūm-i īthār dar āyāt wa riwāyāt wa barrasī-yi āthār-i tarbiyatī-yi ān, Master's thesis in Theology (Quranic and Hadith Sciences), Tehran, Shahed University, Faculty of Literature and Humanities, 1393 Sh.
  • ʿAlī, Jawād, al-Mufaṣṣal fī tārīkh al-ʿArab qabl al-Islām, Beirut, Dār al-Sāqī, fourth edition, 1422 AH.
  • Al-Ghazālī, Abū Ḥāmid, Iḥyāʾ ʿulūm al-dīn, researched by ʿAbd al-Raḥīm b. Ḥusayn ʿIrāqī, Beirut, Dār al-Kitāb al-ʿArabī, n.d.
  • Al-ʿAyyāshī, Muḥammad b. Masʿūd, Tafsīr al-ʿAyyāshī, researched by Al-Sayyid Hāshim Rasūlī Maḥallātī, Tehran, Maktaba ʿIlmiyya Islāmiyya, n.d.
  • Fayḍ al-Kāshānī, Mullā Muḥsin, al-Maḥajja al-bayḍāʾ fī tahdhīb al-iḥyāʾ, corrected by ʿAlī Akbar Ghaffārī, Qom, Islamic Publications Office, fourth edition, 1417 AH.
  • Fakhr al-Rāzī, Muḥammad b. ʿUmar, al-Tafsīr al-kabīr (Mafātīḥ al-ghayb), Beirut, Dār Iḥyāʾ al-Turāth al-ʿArabī, third edition, 1420 AH.
  • Al-Kāshānī, ʿAbd al-Razzāq, Laṭāʾif al-iʿlām fī ishārāt ahl al-ilhām, corrected by Majīd Hādīzāda, Tehran, Mīrāth Maktūb, first edition, 1379 Sh.
  • Al-Kalābādhī, Muḥammad b. Ibrāhīm, Kitāb al-taʿarruf li-madhhab al-taṣawwuf, edited by Muḥammad Jawād Sharīʿat, Tehran, Asāṭīr, first edition, 1371 Sh.
  • Al-Kulaynī, Muḥammad b. Yaʿqūb, Kāfī, Tehran, Dār al-Kutub al-Islāmiyya, 1365 Sh.
  • Al-Kulaynī, Muḥammad b. Yaʿqūb, al-Kāfī, corrected by ʿAlī Akbar Ghaffārī and Muḥammad Ākhūndī, Tehran, Dār al-Kutub al-Islāmiyya, fourth edition, 1407 AH.
  • Gīlānī, Dr. Najm al-Dīn, "Jāygāh-i īthār wa az khūdgudhashtigī dar Shāhnāma-yi Firdawsī", Pāzh, issue 33, Spring 1398 Sh.
  • Muḥsinī, Muḥsin, "Taḥlīl-i taṭbīqī-tārīkhī-yi mafhūm-i īthār nazd-i dānishmandān-i musalmān tā qarn-i haftum", Pazhūhishnāma-yi akhlāq, issue 33, Autumn 1395 Sh.
  • Muṭahharī, Murtaḍā, Majmūʿa-yi āthār-i Ustād Shahīd Muṭahharī, vol. 14, Tehran, Ṣadrā, tenth edition, 1386 Sh.
  • Al-Makkī, Abū Ṭālib Muḥammad b. ʿAlī, Qūt al-qulūb fī muʿāmalāt al-maḥbūb, corrected by Bāsil ʿUyūn al-Sūd, Beirut, Dār al-Kutub al-ʿIlmiyya, first edition, 1417 AH.
  • Manṣūrī Lārījānī, Ismāʿīl, Az qiyām tā qiyām, qiyām-i Imām Ḥusayn (a), wa qiyām-i Imām Khomeini (ra), Qom, Khādim al-Riḍā (a), first edition, 1389 Sh.
  • Al-Narāqī, Mullā Aḥmad, Miʿrāj al-saʿāda, researched by Muḥammad Naqdī, Qom, Hijrat, sixth edition, 1378 Sh.
  • Al-Narāqī, Mullā Mahdī, Jāmiʿ al-saʿādāt, corrected by Al-Sayyid Muḥammad Kalāntar, Beirut, Aʿlamī, fourth edition, n.d.
  • Nīkrūz, Ḥasan, Taʾthīr-i farhang-i īthār wa shahādat bar amniyyat-i millī-yi Jumhūrī-yi Islāmī-yi Īrān, Master's thesis in Political Science, Yasuj, Faculty of Literature and Humanities, 1394 Sh.
  • Nīkūbiyān, Nargis, "Dānishnāma-yi Mīzān al-ḥikma", Kitāb-hā-yi Islāmī, issues 22 & 23, Autumn and Winter 1384 Sh.
  • Hāshimī Shāhrūdī, Al-Sayyid Maḥmūd, Farhang-i fiqh muṭābiq-i madhhab-i Ahl al-Bayt ʿalayhim al-salām, Qom, Muʾassasat Dāyirat al-Maʿārif Fiqh al-Islām, 1382 Sh.
  • Al-Hujwīrī, Abū l-Ḥasan ʿAlī, Kashf al-maḥjūb, Tehran, Ṭahūrī, 1375 Sh.
  • Hinnells, John R., A New Handbook of Living Religions (Persian translation: Rāhnamā-yi adyān-i zinda, translated by ʿAbd al-Raḥīm Gawāhī), Qom, Būstān-i Kitāb, third edition, 1378 Sh.
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