Imam Al-Sajjad (a.s.) raised some issues that are related to our social life. Just as we need to live with our Imams (a.s) the spiritual atmosphere that strengthens our relation with Allah and makes our belief in Him more profound in our feelings. We also need to live with them (a.s.) the social aspect that is based on the spiritual aspect in order to learn from them how to fasten our belief in our actual life on the basis of these moral lines…

Imam Al-Sajjad (a.s.) says: “I would not like to disgrace myself even for red camels (greatest fortune)“. As if the Imam (a.s.) wants to say that: If I have to choose between possessing this great wealth and humiliating myself before a tyrant sultan, I would not like to be in such a situation because pride is above any other thing in life… So, do not humble yourself before any person since both you and him are equal as human beings… then he (a.s.) says: “I have not taken a doze of rage better than the one which I did not reward the one who caused it”. So, try to tolerate harm from the other, even if he infuriates you in order to consider this fury as a good deed for Allah’s sake. Allah says: {To forgive is nearer to piety} [2:237].

The Imam (a.s.) also talked about a delicate issue, which is fanaticism. He says: “The kind of fanaticism that is punished is the one demonstrated by seeing the evil among your folk better than the others” for example, if you belong to a specific party, sect or movement, you will see the evil one in your group better than the benevolent one of the other group. Thus, you side with your comrade even if he was wicked; only because he is a member of your group, while you become fanatic against the other because he is not a member of your group. "It is not a matter of fanaticism that a person loves his folk”. Usually, man loves his friends and relatives. But, the love of the pious person should be based on principles, “It is not fanatical to love your own people nevertheless it is certainly so when you help in being unjust”. Hence, belief dictates that you should be against your friend if he is unjust and side with your enemy if he is tyrannized…

This is the broad line of the human Islamic concept that man should adhere to in his belonging to any group whether familial, patriotic, or racial. Normally, man loves those who meet with him in the same sphere. But, if this sphere aims at dropping the principles and make man side with the unjust friend against the tyrannized stranger, one must chose to side with principles and not with fanaticism.

In the social issue, the Imam (a.s.) determines the path of the positive lines, which the people should follow in their relations with others. He (a.s.) says: “The one who enjoys three characteristics, Allah will protect him and shelter him under (the shadow) of His Throne”- protect him from the burning sun- and He (the Most Exalted) will save him on the Day of Resurrection - save him from the greatest fear on the Judgment Day- the one who gives others what he likes to be given”- he treats people the way he likes to be treated- … -if you want to criticize your brother, refer to yourself, if you do not find in you the faults which you are criticizing, then criticize him, but if you do not, why are you criticizing him? - Man must stop engaging himself with people’s faults”. Engage yourself with your own faults before criticizing others ... If a man enjoys these three characteristics, he will be under Allah’s protection and safe from the greatest fear.

The Imams of Ahlelbeit (a.s.) determined a clear methodology in seeking knowledge to the effect that man should seek knowledge for the purpose of translating it into a reality, an action, and a movement in life. Hence, one does not seek knowledge just to freeze the collected information in his mind, but to build the life and the human movement or to produce human goals…. Accordingly, one must ask in order to learn and learn in order to transform his knowledge into a movement that serves man and life… Whereas, those who ask without applying what they have learned, they would not be able to transform knowledge into a movement that serves man. This is what we observe in the behavior of many people who study and transform their minds into a library without getting benefit of its contents to change the human reality from a backward one into a developed one and from a corrupted one into a good one.

A man asked Imam Zein El-Abedeen (a.s.) about some issues and the Imam answered him, then this man asked him again similar questions, he (a.s.) answered: " It is stated in the gospel that you must not ask about the knowledge which you do not know while, you have not applied what you have learned" – This means that you have to learn first and then try to transform your knowledge into a reality in your life to serve your own needs as well as the others. And after your knowledge is translated into a reality, come and ask for a new knowledge and a new thought. That is because if the acquired knowledge is not applied and it remains just an idea in one's mind, it may lead man to atheism, whereas, the knowledge which is open on belief can also produce belief. Therefore, Allah wants us to know in order to act, so that by our knowledge, we will be able to change our movement and reality as well as the entire human reality.

The Imam (a.s.) wants to say that if man starts doing good deeds, whether related to worshiping Allah or to his relation with people, he must persist in doing it. That is because Allah likes the practical good deed to be a permanent attribute in man's life and not just a lost chance. The Imam (a.s.) also wants to say that if we believe in good deed, we should try to make it a methodology to be followed in life. Therefore, the issue does not lie in the quantity of active; it is the continuity that achieves the accumulating positive results and makes the good deed profound in our life…