Diseases of Soul

8/14/2019 Diseases of Soul

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*****Self-admiration (ùjb)***** Say: Shall We inform you who will be the greatest losers in their deeds? Those whose

efforts are wasted away in the life of the world, while they think that they are doing

something good. (Qur'an, 18: 103-4)

Imam Ali (a) said: “The one into whose heart 'ujb permeates is destined to be destroyed.”[Al-Saduq, al-‘Amali, p. 447]

Imam Musa al-Kazim (a) said: "There are several levels of 'ujb. One of them is when

one's bad actions appear to him as good; he reckons them as good and loves himself,

imagining that he is performing virtuous deeds. Another level of 'ujb is represented by a person who believes that by having faith in God he has done God a favour; whereas (in

reality) it is God Almighty who has conferred a favour on him (by endowing him with

faith).[Al-Kulayni, al-Kafi, vol. 2, p. 313, hadith # 3]

What is and what is not ‘ujb

Ùjb is a feeling of exaggeration of one's virtues and good deeds, their overestimationand satisfaction with them, accompanied with a sense of superiority on their account. A

person with ‘ujb considers himself free from all shortcomings and faults. In contrast, a

feeling of pleasure and delight on performing virtuous deeds accompanied with a sense of humility and modesty before God and gratitude for His favours is not 'ujb, but is a

praiseworthy trait.

Imam Ali (a) said: “The person who imagines himself to be great in the eyes of

God is worthless.” [Al-Amidi, Ghurar ul-Hikam wa Durar ul-Kalim, hadith # 8609]

While describing the attributes of a wise person, the Prophet of Allah (s) said: “Hetakes the few good deeds of others as abundant in number and considers his

numerous good deeds as few.” [Al-Noori, Mustadrak al-Wasail, vol.1, p. 132, hadith #

184]

Various Degrees and Types of ‘ujb

The first degree of 'ujb is with regards to faith and belief in true doctrines. In it, a person believes to have conferred a favour on God by having faith in Him, or by

performing the duties enjoined by Him and His Prophet (s), or by propagating His

message, he has contributed to the splendour of His religion. In his heart he thinks in this

manner although he would not reveal it openly.

The second degree of 'ujb is in good traits and qualities, where the afflicted personconsiders himself to be a favourite of God, and includes himself among those who are

nearest to Him. If he hears the names of His awliya, he imagines himself to be one of

them, although, he overtly projects an image of humility. If any disaster befalls him, hethinks it is due to his closeness to God.

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The third degree of 'ujb iswith regards to virtuous deeds. In this case, a person

considers himself worthy of being rewarded by God in return for his good behaviour and

deeds. He considers himself as a true believer and that it is obligatory on God to befriendhim in this world and grant him higher stations in the Hereafter. But in his heart he

questions the justness of His actions that causes the sincere and pious to suffer, and the

apparent kindness He showers upon hypocrites in this world.He pretends to be happy andcontended with His will and judgement outwardly but nurses in his heart a feeling of

hatred against Him.

Another type of 'ujb is when a person considers himself more superior and pious to

others and regards himself as a better human being. He considers himself to be more

perfect than others in the observance of wajibat (compulsory duties) and muharramat

(prohibited things). He excludes every individual from Divine grace and mercy, andconsiders them a right belonging to himself or to some persons like him. He is sensitive

to the errors of others, but overlooks his own faults. He thinks of others as imperfect and

insignificant beings, views them disdainfully in his heart and treats them with contempt.

Ultimately he arrives at a point when he denies whatever virtue he perceives in others.

Yet another type of ‘ujb relates to the vicious beliefs and evil deeds of faithlessindividuals, which makes them proud and think highly of themselves. They consider

themselves to be men of liberal thinking and open minds, free from all fetters and bonds.

They link the faith and belief in God with superstition; consider the belief in religious

teachings as narrow-mindedness, and good character and behaviour as a signs of weakness of personality. They look down upon the performance of good deeds and

consider evil acts as accomplishments. These ignorant and negligent persons consider

themselves to be learned and aware and do not listen to any admonition or advice, whichoften produces opposite effects of them. Individuals who posses this type of ‘ujb are the

most wretched of human beings.

Imam al-Sadiq (a) said, "The Devil says, Ìf I subdue the son of Adam in three

things, I do not care whatever he may do (from then on), as his good deeds will not

be accepted: (1) When he overestimates his good deeds, (2) When he is forgetful

about his sins, and (3) When 'ujb permeates him.'" [Al-Saduq al-Khisal , vol. 1, p. 112,

hadith # 86]

The Evil Consequences of ‘ujb

‘Ujb is a destructive and dangerous vice in itself that spoils the faith and deeds of the

common and pious alike. According to the traditions reported from the Ahlul Bayt (a),

‘ujb is worse than sin, so much so that God makes a believer commit sin so that he may be saved from 'ujb. In addition, ùjb is one of the greatest dangers to one’s spirit. After

death and in the purgatory (barzakh), the possessor of this evil disease experiences a

frightful loneliness.

‘Ujb leads to a number of major sins and evil traits. When its roots permeate a human

heart, it leads the person to apostasy and shirk. In addition, a person afflicted with ùjb

never cares to rectify himself. Rather, he considers himself as a pious and virtuous

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person. He belittles his sins and never thinks of purging himself from them, and

ultimately leads himself to eternal damnation. The dark curtain of 'ujb covers and

corrupts his intellect, making him blind to his own shortcomings, and prevents him fromachieving any kind of perfection.

A person with ùjb is inclined towards riya' (showing off) and nifaq (hypocrisy). Italso infects his behaviour with pride. Among other vices present in the person who is

afflicted with 'ujb is viewing others with contempt and belittling them. This gradually

takes him away from the path of humanity and leads to the path of cruelty, heartlessnessand destruction

Imam Ali (a) said: “No loneliness can be compared in dreadfulness to the one

that is the result of 'ujb.” [ Nahjul Balagha, saying # 113]

Imam Ali (a) said: “The person who has 'ujb has no intellect.” [Al-Amidi, Ghurar ul-Hikam wa Durar ul-Kalim, hadith # 1008]

Imam Ali (a) said: “'Ujb is the fountainhead of stupidity.” [ Ibid., # 938]

Advice to cure ‘ujb

A person can detect ùjb in his personality by vigilance, being carefully critical of

himself, and minutely analyzing his intentions and actions. He must sincerely imploreGod to bless him with the insight of his own faults and weaknesses. He should remember

that when God befriends someone, He first blesses him with the awareness of his own

shortcomings and mistakes.

Remember that life, power, knowledge, and other achievements are the shadows of

God’s attributes. Every good deed, worship, talent, and opportunity is attained due to His blessings and grace. Without His permission, no creature can do a single good deed.

Look at the good actions and worship you have done so far: Were they really sincere,

without any error and only for the sake of God? Can you really claim that God shouldgive you perfect reward for your good deeds? Or it is better that you understand that it

was God’s help that you got the chance to do good and that He covered many of your

faults and bad intentions, and that you hope He will include such actions in the category

of noble deeds.

Realize that no creature on the surface of the earth can completely fulfil the demands

of the worship and service of God. The prayers of Prophets and awliya bear testimony tothe confessions of their failure in this regard. They were aware that even if they spent

their whole lives, they would not be able to thank Him for His favours, let alone to pay

the proper tribute due to His Essence and attributes. Thus one should always humblyadmit his faults and ask forgiveness from God.

The vice of ùjb is the product of self-love that makes a person overvalue his trivial

deeds and underestimate the good deeds of others. Think about your own actions: How

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do you feel when God blesses you to perform a small good deed? Does it make you

humble and grateful before God? How do you view similar good actions of others? Is it

difficult for your heart to accept them as good deeds? And how do you feel when youcommit a sin? Does it make you feel ashamed in front of God or do you take it lightly

and find excuses for it? How do you see similar actions of others? Do you pray to God to

forgive them? Do you help them to leave sinful behaviour or do you feel hatred towardsthem?

When you offer salat , ponder over the meanings of al-hamdulillah (all praise is for God) and try to teach your heart that all the capabilities and qualities you posses and all

the good that you have done so far have no praise, and it is God who deserves the real

praise for all your good actions and talent.

Conclusion

Imam al-Baqir (a) said: "Block the way of ‘ujb with the ma’rifah (gnosis) of the

self." [Mizan al-Hikmah, hadith # 11859]

*****Anger (ghadhab)*****…Those who spend (freely) whether in prosperity or in adversity; who restrain their

anger and pardon men; And Allah loves those who do good. (Qur'an, 3: 134)

Imam Ja’far al-Sadiq (a) said: "Anger is the key (that opens the door) to all kinds of

vices." [Al-Kulayni, al-Kafi, vol. 2, p. 303, hadith # 3]

It is narrated from Imam al-Sadiq (a) that he heard his father Imam al-Baqir (a), assaying: "A bedouin came to the Prophet (s) and said: Ì live in the desert. Teach me the

essence of wisdom.' Thereupon the Prophet (s) said to him: Ì command you not to getangry'. After repeating his question thrice (and hearing the same reply from the Prophet

every time) the bedouin said to himself: Àfter this I will not ask any question, since the

Apostle of God (s) does not command anything but good'." Imam al-Sadiq (a) says: "My

father used to say, Ìs there anything more violent than anger? Verily, a man gets angryand kills someone whose blood has been forbidden by God, or slanders a married

woman'."[Al-Kulayni, al-Kafi, vol. 2, p. 303, hadith # 4]

Reality of Anger

Anger is a psychological state that results from inner agitation and desire for revenge.And when this agitation becomes more violent, it intensifies the fire of anger. A violent

commotion engulfs ones brain on account of which the mind and the intellect lose control

and become powerless. At that time, the inner state of a person resembles a cave wherefire has broken out, filling it with flames and suffocating clouds of smoke that leap out of

its mouth with intense heat and a fiery howl. When that happens, it becomes extremely

difficult to pacify such a person and to extinguish the fire of his wrath; whatever is

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thrown in it to cool it down becomes a part of it, adding to its intensity. It is for this

reason that such a person becomes blind and deaf to guidance and good etiquettes. In

such a condition, all such efforts as counsel, advice, and exhortation fail to appease the person. The more one tries to pacify it through humble requests and efforts, the more

violent it becomes until the angry person physically harms someone or seeks revenge.

Imam al-Baqir (a) said: “..Indeed, this anger is a spark lit by Satan in the heart of

the son of Adam..” [Al-Kulayni, al-Kafi, vol. 2, p. 304, hadith # 12]

The Devastating Effects and Consequences of Anger

A person given to anger behaves unreasonably like a lunatic without rationally

considering the outcome of his actions. He commits ugly and indecent acts and histongue, limbs, and body go out of his control.

Anger may lead one to use abusive language against the prophets of God and His

awliya'. It may lead one to desecrate sanctities and utter slanders about venerable persons,murder a pious or innocent soul, wreck the lives of creatures of God, destroy a family, or

reveal the secrets of others tearing up the veils that cover them. There is no limit to suchcruel and oppressive acts that a person can commit at the time of outbreak of

faith-consuming fire of anger that can destroy many homes indeed an entire society.

As to the moral hazards, anger may cause malice towards creatures of God,leading sometimes even to the enmity not only of prophets and awliya', but also of the

Holy Essence of God, the Nourisher. It may also give rise to other vices, such as hasad

(envy), hidden enmity and uncontrolled and unjust revenge. The similitude of anger in this world is the fire of Divine Wrath in the hereafter.

In the same way that anger emanates from the heart, perhaps spiritual reality of this anger

is the fire of Divine Wrath that also emanates from the inner depths of the heart andspread over the external being, and whose tormenting flames emerge from external

organs such as the eyes, the ears, and the tongue.

Anger that becomes a permanent part of one's nature, it is more catastrophic. It

deadens ones heart, renders it merciless and affects the faculty of wisdom. The form that

such a state shall acquire in the barzakh and on the Day of Resurrection will be a beastly

form that has no match in this world; for the brutality of the person in this state cannot becompared with any of the ferocious beasts.

It is reported from Imam al-Baqir (a): “It is recorded in the Torah regardingwhich God Almighty confided to Moses (a), saying: "O Moses, control your anger

towards those over whom I have given you authority, so that I may spare you from

My Wrath." [Al-Kulayni, al-Kafi, vol. 2, p. 302, hadith # 7]

Imam Ali (a) said: “Protect yourself from anger for its beginning is insanity

and its end is remorse.” [Al-Amidi, Gharar ul-Hikam wa darar ul-Kalim, hadith #

2635]

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The Attribute of Controlling Anger

The behaviour of a courageous person is based on wisdom and serenity of soul.

He gets angry on proper occasion and is patient and restrained. His anger is to the proper

extent and if he takes revenge, it is with reason and discretion. He knows well as towhom he should forgive and what to overlook and ignore.

The anger of a true believer is for the sake of God. In the state of anger, he keepsin mind his duties, rights of creatures and never oppresses anyone. He neither makes the

use of indecent language nor acts indiscreetly. All his acts are based on rational

considerations and are in accordance with the norms of justice and Divine laws. He

always acts in a way that he will not regret his actions later on.

Imam Ali (a) said: “The most powerful person is the one who is victorious

over his anger with his forbearance.”[Al-Rayshahri, Mizan al-Hikmah, hadith # 15027]

Imam Ja’far al-Sadiq (a) said: “One who retrains his anger (towards

someone), God will cover his secrets.” [Al-Majlisi, Bihar al-Anwar vol. 73, p. 264hadith # 11]

When Anger is Provoked…

One of the practical remedies of anger when it is provoked is to restrain it and calm itdown in the earlier phase when one’s intellect is still in control.

Imam al-Baqir (a) said “..whosoever is angry with someone let him sit down

immediately if he is standing; for, indeed, doing so will repel from him the

uncleanliness of Satan. And whoever gets angry with his family member, let him

approach and (gently) touch him; for the feeling of family affiliation, when

stimulated by touch, induces calmness.” [Al-Kulayni, al-Kafi, vol. 2, p 302, hadith

# 2]

Imam Ali (a) said “When a person gets angry, if he is standing, he should

immediately lie down (sit down) on earth for a while as this removes the filth of

Satan from him at that time." [Al-Rayshahri, Mizan al-Hikmah, hadith # 15059]

Advice to Cure Anger

A person with the habit of often getting angry should know that anger is thefaculty that is granted by God Almighty for the sake of the preservation, continuity and

survival of human species and for the discipline and order of the family system,

protection of human rights and safeguarding Divine laws. If he acts contrary to thisdivine purpose and makes use of power of anger against the design of God, it will be a

breach of trust that deserves severe punishment from Him. What an act of ignorance and

injustice it is not to live up to Divine trust and to incur His Wrath! He should therefore

seriously think about the moral vices and vicious deeds that are the outcome of anger, and

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try to remove their evil effects, each one of which is capable of afflicting a person till

eternity, causing many problems in this world as well as punishment in the Hereafter.

Among the fundamental remedies of anger is to get rid of the factors responsible

for its provocation. These factors include self-love, which in turn causes love of wealth,

glory, and honour, and the desire to impose one's will and expand one's domain of power on the creatures of God. These inherently excite the fire of anger, as the individual

infatuated with them tends to hold them in high regard. When someone loves these

things, he gets excited and angry if any one of his aspired goals is not achieved. Another factor that sometimes arouses anger is that it is imagined to be a merit and confused with

bravery due to one’s ignorance. Anger is thus the product of spiritual weakness,

insufficiency of faith, immoderation of character and soul.

A wise person thinks carefully of the evil consequences of anger and the benefits

of restraint, thus making it incumbent upon himself to stamp out this fire from his heart

with every possible effort. He clears from his heart the love of wealth, honour and the

like that provoke his anger. If he resolves to act against his inner self and its worldlydesires, with the help and blessings of God, his attachment becomes less intense and he

gives lesser importance to them. His inner calm and contentment, caused by giving up thelove of wealth, honour and the like, will not allow his self to act unjustly. Gradually, he

will not lose the grip of self-restraint at times when anger is provoked in his heart.

Finally, he will achieve complete control over his anger. [Adapted from Al-Khumayni, Forty Hadith, chapter 7, ‘Ghadhab’]

Conclusion

Imam Ja’far al-Sadiq (a) said: “A mu’min (believer) is the person who when

angered, his anger doesn’t lead him away from that which is true ...” [Al-Kulayni,

al-Kafi, vol. 2, p. 186, hadith # 11]

*****Pretending Virtuousness (riya’ )*****

... when they stand up to prayer they stand up sluggishly; they do it only to be seen of

men and do not remember Allah except a little.(Qur'an, 4: 142)

Imam al-Sadiq (a) said: “ Riya’ in any of its forms amounts to shirk, (polytheism); verily,

one who works for the people, his reward lies with them, and one who works for God, hisreward lies with God.” [Al-Kulayni, al-Kafi, vol. 2, p. 402]

Imam al-Sadiq (a) said that Amir al-mu'minin Ali ibn Abi Talib (a) said: “There are three

distinguishing features of one accustomed to riya' : he expresses joy and cheerfulness

when he is greeted by people; he becomes cheerless and sullen when alone; and hewishes to be praised for everything he does.” [Al-Kulayni, al-Kafi, vol. 2, p. 295]

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What is riya’ ?

Riya' means to falsely make oneself appear to be virtuous, good natured or a true believer

before people for the sake of earning their respect and admiration, or for the purpose of gaining a good reputation among them. It differs from hypocrisy (nifaq) in that a

hypocrite feigns integrity, uprightness, virtue, honesty and piety without sincere intention

of acquiring these traits for the sake of God, while a person with riya acquires these goodtraits for the sake of pleasing God, however, he later performs good actions for the sake

of gaining respect and good reputation among people.

The stages of riya’

The first stage: A person makes a display of his religious beliefs, and shows off his

knowledge of religious teachings in order to project himself as an honest person in theeyes of people in order to gain their confidence and respect. For example, he tries to

make a display of his trust in God and His Power, saying that he does not believe in any

being except Him. When trust in God or submission to His Will is discussed, he wags his

head in affirmation with a sigh, and thus deceives people giving an impression that he is atrue believer. This stage of riya’ is also seen in a person who eradicates false beliefs from

his heart and, through such purification, wants to attain power and respect among people by making an overt or covert display of his purity. For instance, when nifaq (hypocrisy)

is mentioned, his utterances or gestures will be of a person who is purified of it.

The second stage: The individual demonstrates his piety and virtuous deeds and he

then behaves in such a manner as if he is free from all vices. The aim behind such

actions is to win the confidence of others. For example, a person may give charity or

claim great spirituality in order to win respect and praise.

The third stage: It is marked by an individual's overt performance of the prescribed

forms of acts of worships and good deeds in front of other people on purely rationalgrounds and with the intention of posing himself as a person who strictly adheres to

the religious commands or abstains from evil deeds. He thus wishes to win the hearts

of people and attract their attention towards himself in the name of religion. For example, a person may observe obligatory prayers strictly on time or pray night

prayersin order to be known as virtuous and God fearing by his circle of friends or

common people.

The devastating effects of riya’ …..

A person suffering from riya’ fails to realise that even if he earns worldly fame

among people, scholars or the elite, he will be disgraced in the eyes of the King of kings,and his actions will lead him to Sijjin (the lowest level ofhell).

Riya' is often accompanied with other serious moral vices. One of these vices is sumàh, which means toorally transmit one's good qualities to the ears of people for the

purpose of attracting them and publicizing oneself. A person with riya’ usually likes to

humiliate others, and injures the feelings of brothers and sisters-in-faith. He is often rude

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to a pious person and behaves proudly with him in order to project himself to be more

virtuous.

If the tree of riya’ grows for a long time in a person’s heart, it leads him to

become a hypocrite. Each one of the vices mentioned above is enough to land a person in

hell.

It is stated in the traditions that the person used to riya' i.e. the person who

displays his devotion, high religious status, knowledge, preaching, leading of prayers,fasts and other pious deeds for the sake of gaining respect in the hearts of people instead

of truly seeking reward from God is a polytheist (mushrik ). His idolatry( shirk ) is

confirmed by the Qur’an and the traditions narrated through the Holy Household of the

Prophet (s) and therefore his sin is unpardonable.

Imam al-Sadiq (a) was asked about the words of the Almighty that `whosoever is

desirous of meeting his Creator, he should perform virtuous deeds and should not

ascribe any partner to God in his worship,’ (18:110) seeking an explanation. Imamal-Sadiq (a) replied, `The acts of a person who performs good deeds not for the sake of being blessed with the vision of his God, but rather aiming to be considered as pious by

the people, and so that people should know about his deeds [will cause that person to be]

counted among polytheists who have ascribed partners to God.'

The Imam (a) continued: `There is no one in the world who has concealed his good deeds

and after a passage of time God has not revealed them. And there is no one in the world

who could conceal his wicked deeds for ever, for they will be exposed by God before he passes away from the world . [Al-Kulayni, al-Kafi, vol. 2, p. 453]

The stations of the faithful and the awliyaa’ vary

Those who acquire virtues and give up sins are grouped with thesaints and friends of God(awliya' Allah). As for other individuals, the nature of their sins and virtues is determined

by the spiritual station to which they belong. Qualities that are regarded as virtues for

people of a lower station may be perceived as sins by those of a higher station. Sincerity(ikhlas) isthe highest stage of freedom from riya' and is a distinct quality of the friends of

God.Common people generally have a natural tendency to make their virtues known to

others. While doing so does not harm their faith ( iman) or sincerity (ikhlas), the same

trait is considered a shortcoming in the case of a friend of God. Anddue to hiscloseproximity to Divine Essence, it may amount to nifaq or shirk.

Imam al-Baqir (a) was asked about the status of a person who became happy when othersobserved good deeds that he had performed. Imam (a) replied: "There is no harm in it;

there is no one who does not like his good deeds to be known to people, but he

should not perform them [solely] for the sake of attracting their admiration .”[Al-Kulayni, al-Kafi, vol. 2, p. 297]

Advice to combat riya’

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A person suffering from this grave disease is usually not aware that it has penetrated

his personality and thus made his deeds worthless. The lures of the devil and the self are

so subtle and the path of humanity is so delicate that unless he is very self-vigilant, hecannot understand this inherent evil. He imagines that his actions are for pleasing God,

but in reality they are serving his own interests.

Be your own physician and regularly scrutinize yourself for the real aims behind your

good actions, words, and acts of worships. Do you feel the same fervour in doing good

acts, offering prayers or fasts when you are alone or when these deeds are not known toanyone? Are you really performing good only for the sake of earning the pleasure of

God? Do you feel a desire for your friends to praise you for your good deeds, intellectual

endeavours, long prayers and piety? How do you feel when you are not praised for a

certain good action? Compare your feelings when performing an action in public andthen doing the same act when the chance of it being seen by others is least. If, God

forbid, your eagerness to do an act of goodness or worship is more when you are in the

company of your friends or in public or when there is a greater chance of it getting seen

or praised, then consider yourself to be a victim of riya’. If you are acquiring knowledge, falling prey to riya' will make you desire to gain animportant position in the eyes of scholars or men of honour by solving an important

problem or presenting a topic in a unique way and to make you the focus of their

attention in order to receive applause from them and the praise of the public at a

gathering. Ask yourself: If a friend of mine or some one else had done the same feat infront of others or done it in a better way, would I have felt the same way? Was this action

of mine only for God?

Take a firm step to get rid of riya’ for it is leading you to hell. Eradicate the desire of

getting praised by creatures for the actions that are done for the sake of God. Do all your

acts as a duty to God. Fight your inclination of performing virtuousness and worship in public or where there is a chance of getting praised, until this inclination is totally

eliminated from your heart. Pray frequently to God Almighty to purify your heart of the

stains of polytheism and hypocrisy and to clean it of the rust of the love of the world,which is the source of all vices.

Conclusion

The Prophet (s) said: "One who performs an act that is liked by God in order to

show off to people, and in secret manifests qualities that are not liked by God, he

shall encounter the anger and wrath of God."[Al-Hurr al-‘Amili, al-Wasa'il, v.1,

p.69]

*****Prejudice (àsabiyyah)*****

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O people! We have created you male and female, and have made you nations and

tribes that ye may know one another. The noblest of you in the sight of Allah is the best

in conduct…(Qur'an, 49:13)

Imam Ja’far al-Sadiq (a) reported from the Prophet (s) who said: "Whosoever possesses

in his heart 'asabiyyah (prejudice in any of its forms such as tribalism, racism,nationalism) even to the extent of a mustard seed, God will raise him on the Day of

Resurrection with the (pagan) Bedouins of the Jahiliyyah (the pre-Islamic era).”

[Al-Kulayni, al-Kafi, vol. 2, bab al ‘asabiyah, p. 308, hadith # 3]

Àsabiyyah isan inner psychic trait that is manifested in patronizing or defending one'skindred or those with whom one has some kind of affinity or relation, whether it be creed

and religious ideology, soil or home, language or colour. This affinity may also be due to

similarity of profession or the relationship of teacher and pupil, or something else. It is amoral vice that appears to take the form of defense of truth or religion, but in reality it is

aimed at extending one's own influence or that of one's co-religionist(s), relative(s),friend(s), or member(s) of group.

What is and what is not ‘Asabiyyah

It is reported that when Prophet (s) was asked: “O Prophet of God! What is

‘asabiyyah ?”, He (s) replied: “That you support your nation (or tribe) in

oppression.” [Abu Dawood, Sunan, hadith # 5119]

Imam ‘Ali bin al-Husayn (a) was asked about ‘asabiyyah. He (a) replied:

“‘ Asabiyyah that makes a person sinful is that he takes the worst actions of his

nation (or tribe) to be better than the best actions of his opponent tribe. It is not

‘asabiyyah to love one’s nation. However, if one helps his nation in committing

oppression than it is ‘asabiyyah.” [Al-Kulayni, al-Kafi, vol. 2, bab al ‘asabiyyah, p.308, hadith # 7]

The Evils of Àsabiyyah

If one’s heart is covered with the dust of self-love and the love of the kindred and

improper and blind àsabiyyah, the light of faith will not shine in it.

Al-Imam al-Sadiq (a) is reported to have said: "Whosoever practises

àsabiyyah (against someone), God shall wrap around him (àsabahu) a fold

(ìsabah) of Fire." [Al-Kulayni, al-Kafi, vol. 2, bab al ‘asabiyyah, p. 308, hadith # 4]

It is reported from al-Imam al-Sadiq (a) that the Prophet (s) said: "The one whoexerts àsabiyyah or the one on whose behalf it is exerted, the tie of faith is taken

off his neck ." [Al-Kulayni, al-Kafi, vol. 2, bab al ‘asabiyyah, p. 308, hadith # 2].

That is, such a person is deprived of faith and abandoned from the fold of faithful in

the eyes of God. As to the person in whose interest àsabiyyah isexerted, he is also

included in the hadith due to his compliance to the behaviour of the one exertingàsabiyyah on his behalfand hence made to share his lot jointly.

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‘Asabiyyah against a nation or group may lead one to commit several moral vices such as

backbiting, slandering, and heinous crimes such oppression, murder, massacres, and the

like. Àsabiyyah of the Intellectuals

It is worse and more offensive than other types of àsabiyyah as a scholar and anintellectual ought to be an instructor of mankind. In addition, scholarship and imparting

knowledge is a branch of the tree of prophethood and wilayah itself. Surely, thecorruption of a scholar can lead to the corruption of a nation.

This type of ‘asabiyyah manifests itself as stubbornness in intellectual mattersand the habit of supporting the statements and ideas of one's own or that of one's teacher

or spiritual master without it being for the sake of defending truth and refuting falsehood.

The person who poses himself as a guiding beacon of light and a source of

enlightenment in the assembly of mankind should serve as a guide to the path of felicity,

and as one who is charged with the duty of guiding men on the path of Hereafter. If, Godforbid, he does not remain faithful to his words and his personality contradicts hisoutward appearance, he will be branded as an evil scholar, a man of knowledge devoid of

good deeds and a hypocrite.

Another hideous aspect of this vice in intellectuals is the atrocity done to

knowledge itself; as this àsabiyyah on the part of intellectual amounts to the abuse of

knowledge and disrespect for it.

An ugly aspect of this vice is the wrong done to the other side. This is because

the other side that participates in intellectual discourses also comprises of scholars. They

too enjoy sanctity that is obligatory to observe and as it is to safeguard their honour.Insulting them will be synonymous to violating divine sanctities, which is a great sin.

Sometimes, senseless àsabiyyahs makes one insult scholars.

Yet another aspect of àsabiyyah relates to the person in whose favour

àsabiyyah is exercised, who may be one's instructor and tutor. He may be forced to

disown his pupil, because all the great teachers of knowledge and ethics andsaints-karram Allah wujuhahum are naturally attracted towards truth and justice and are

abhorrent to untruth and injustice.

A faithful’s choice – blind ‘asabiyyah or truth

A believer has a heart that has been the mirror for the light of faith, he is the hostage

of reality and Divine knowledge and he is the one who remains adhered to the religious

precepts and confined to rational principles and laws. No force of customs, ways, or loveand friendship or familiar things can cause him to quiver or deviate from the right path of

supporting truth and justice.

One can profess Islam and claim iman only when he is submissive and humble to

truth. He thus deems his own aims and purposes, no matter however great they may be,

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as trivial and transitory, before the aims and orders of his Lord and Provider. He

annihilates his own will in the Will of his real Lord. Such a person will be free from all

traces of ignorant àsabiyyahs andhis face will be turned towards reality. Thick and dark curtains of blind àsabiyyahs would not obstruct his vision. When called to deliver justice

and utter the word of truth, he puts a firm foot on the head of all associations and ties,

sacrificing all ties of kinship and customary affinities at the altar of the aims and orders of his Lord.

If there is a clash between the Islamic àsabiyyah and the àsabiyyah of the Jahiliyyah, hegives precedence to his Islamic àsabiyyah and his àsabiyyah for truth and justice. An

enlightened person knows that all the àsabiyyahs and all associations are merely

transitory accidents and perishable. The only relationship that is permanent and lasting

and the only àsabiyyah that is true, is the relationship between the Creator and thecreated being, and is essential and unbreakable; it is firmer, higher, and prior to all the

ties of lineage.

Praiseworthy ‘Asabiyyah The defense of truth and upholding justice, the efforts to disseminate and to posit

something that is true, are either not àsabiyyah, or, if they are, represent a commendablekind of it. The criterion lies in the distinct aims and purposes, and the extent to which it

involves selfish and diabolical ends or serves just and godly purposes.

Thus, when a man supports his kinsmen and friends, if he does so purely for the sake of upholding justice and defeating injustice, this kind of àsabiyyah is commendable and

praiseworthy; because supporting justice and truth is among the most sublime of human

qualities, being one of the attributes of the prophets (a) of God and His awliya'

(friends).One should support the party that is on the side of truth and justice, even though

it may consist of one's enemies. Such a person is a defender and lover of truth; he will be

counted among the champions of human sublimity, a rightful citizen of the ideal humansociety, one whose presence exerts a reforming influence on the evil tendencies of

society.

The Prophet (s) said: “Best among you is the person who defends his tribe till

they do not commit a sin.” [Abu Dawood, Sunan, hadith # 5130]

Imam ‘Ali (a) said: “If it becomes unavoidable for you to be among those who

practice ‘asabiyyah, then do ‘asabiyyah to uphold the truth and support of the

oppressed.” [Al-Amidi, Ghurar ul-Hikam wa Durar ul-Kalim, hadith # 3738]

The Cure of ‘Asabiyyah

‘Asabiyyah is a dangerous condition for an individual and society. One must ponder

seriously about its consequences in this world and hereafter. If you love or hate someone,

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or support or are against a group of individuals or a nation, think what has motivated you

for it.

If it is other than promoting truth and justice or help of oppressed or preventing

aggression and tyranny, than give up your support of the people you are associated with.

It will be certainly difficult for you to take a bold step and give up love, friendship, andaffinity of your relatives, friends and colleagues. Your decision to give up blind

‘asabiyyah will not only save you from the fire of hell, but also motivate others to do the

same.

Conclusion

The Prophet (s) said: "One who calls towards ‘asabiyyah is not from us, one who

fights for ‘asabiyyah is not from us and the one who dies on ‘asabiyyah is not from

us.” [Mizan al Hikmah, hadith # 13035]

*****Envy (Hasad )*****

…Or do they envy [other] people because of what Allah has given them of His bounty?

(Qur'an, chapter 4, verse 54)

Abu Àbd Allah (al-Imam al-Sadiq) (a) said that the Apostle of God (s) said that God

Almighty addressed Musa ibn Ìmran (a) as follows:"O son of Ìmran, never be envious of people concerning the favours I have conferred on

them by My grace; do not glower at them, and do not succumb to your (envious) self. Indeed, the envious man is indignant at the bestowal of My favour, and contests My

apportioning of gifts among My creatures. Whoever is such, he neither belongs to Me nor do I belong to him." [Al-Kulayni, Usul al-Kafi,vol. 2, p. 307, Bab al-Hasad , hadith no. 6]

Hasad or malicious envy is a psychological state in which a person wishes for the

deprivation of a blessing, talent, or merit possessed by another person (the mahsud ).

Islamic ethical teachings shed light on the causes and motives of hasad and its harmful

spiritual, moral and social effects, and offer practical solutions for combating thisspiritual disease.

The Causes and Motives of Hasad

Qualities in others such as certain intellectual, spiritual, and moral merits, or good and pious deeds, or outward factors such as honour, prestige and wealth can cause hasad .Also, immoral or negative traits that are imagined to be merits can be a cause of hasad .

Almost all of the causes of hasad are the products of a feeling of inferiority and

dejectedness. When a person perceives others to be more perfect than himself, a feelingof inferiority seizes him, which, with the help of external factors and inner propensities,

generates the feeling of envy in his heart.

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The scholar al-Àllamah al-Majlisi has mentioned seven causes and motives of hasad .

We have listed these causes and in some cases provided examples of hasad

corresponding to the cause:

Enmity: Hasad can be the result of enmity. For example, enmity against another

family, tribe or group can cause one to envy successes they achieve.

The sense of one's supremacy: The hasid (one who envies) anticipates the pride of

the mahsud on account of a merit mahsud enjoys. Not having the patience to put up

with this pride, the hasid feels a sense of superiority and earnestly desires the loss of this merit.

Kibr (pride) and Wonder: The hasid high-handedly treats the person who is conferred

some merit, favour, or talent, and may wonder to see a great blessing enjoyed by theobject of his envy. For example, a wealthy individual outwardly looks with disdain

upon the respect enjoyed by a poor person believing that he deserves to be the

recipient of such admiration.

Fear and Love of authority: Also, the envious man is fearful of some hindrance on

the part of the person enjoying an advantage or talent or merit that may frustrate his

cherished objectives. Such fear manifests itself when one's acquiring or preservingauthority over others requires that nobody should share his advantages or merits. For

example, one who wishes to be re-elected as the leader of an organization may desire

that no other member step forward and exhibit leadership skills such as eloquence of

speech and efficiency of organization and mobilization.

Viciousness of nature: A human being of vicious nature does not like to see othersenjoying any kind of good whatsoever. Such a person always greets news of another’s

good fortune for example, in education or business, with sarcasm, pessimism, andridicule or with other unethical tactics or conduct.

The Evil effects of Hasad

Envy is one of the deadliest diseases of the heart and it produces additional vices such as

hypocrisy, backbiting, slandering, abuse, taunting, and torturing, all of which are grave

sins. This hideous condition makes the human heart so narrow and gloomy that its effects

pervade the realm of one's inner and outer being. The fears and grief of the hasid revolvearound the person(s) of whom he is envious.

The hasad he harbours in his heart blinds him to the virtues of the envied, and he becomes unhappy over the blessings of God conferred upon the mahsud . The spiritual

light and the divine spark of faith which makes the human heart greater than anything

else in the world cannot go along with the darkness and narrowness caused in it by hasad .The heart becomes grieved and depressed, the chest narrow and suffocated, and the face

grim and frowning.

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The more this state gains in strength, the more it diminishes the brightness of faith, while

this faith is the source of his salvation in the Hereafter and the life and vigour of his heart.

Eventually this disease reduces the hasid into a helpless wretch.

The Prophet Muhammad (s) said: “Beware! Do not bear enmity with the blessings

of Allah.” When asked about the people who bear enmity with the blessings of Allah,he (s) replied: “Those who are envious.” (Al-Mu`tazali, Sharh Nahj al-Balagha,

vol.1, p. 315)

Imam Ali (a) said: “Envy is a great trap of Satan .” (Al-Amadi, Gharar al-Hakamwa darar al-Kalam, hadith no. 1133)

Imam Ali (a) said: “A hasid is a sick person though he (may) physically appear to

be healthy.” (Gharar , hadith no. 1963)

Muhammad ibn Muslim reports that al-Imam al-Baqir (a) said: “A man may be

forgiven for something done in a fit of anger, but hasad devours faith as fire

consumes wood.”(Al-Kulayni, Usul al-Kafi, vol.2, p.306, Bab al-Hasad , hadith no.

1)

Imam Ja`far al-Sadiq (a) is reported to have said: “Satan says to his soldiers:

“Instil hasad and disobedience of Allah among them (bani Adam) as these are

equal to shirk (polytheism) in the eyes of Allah.”(Al-Kulayni, Usul al-Kafi, vol. 2, p. 327, Bab al-Baghy, hadith no. 2)

Imam Ja`far al-Sadiq (a) said that Luqman (a) said to his son: “There are three

signs of a Hasid : (1) He is a backbiter at the back (2) He is a flatterer in front and

(3) He is happy when a misfortune befalls (the envied ). (Al-Saduq, Al-Khisal , p.121, hadith no. 113)

The Cure for this DiseaseIf you suffer from this deadly disease, seriously contemplate the enormity of its

devastating effects on your faith. Consider taking following steps to purge it from your heart:

Know that your envy doesn’t harm your mahsud , nor does it make him lose any of

his favours and merits. You shall ever suffer in grief, pain, and anguish while themahsud is in a state of bliss and joy. In the Hereafter as well your envy will benefityour mahsud , especially if it results in backbiting or slandering as your good deeds

will be assigned to the mahsud.

Force yourself to be affectionate with the mahsud . The aim of your kindness should be to cure yourself of envy. Your inner self will ask you to ill-treat or hurt him, but

you must act against these inclinations and be friendly to him. You must respect himand gradually convince your heart to respect him.

Try to see his virtues yourself and think that these are favours of Allah on him. Forceyourself to speak in his praise and make his good qualities known to others. Though

your behaviour will be unnatural in the beginning, since your aim is self-rectification,

it will gradually become less artificial. Insha’Allah, day by day this will become areality and your heart will follow your tongue to appreciate his virtues and good

qualities.

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You should convince yourself and make it understand that your mahsud is a creature

of God; perhaps it is God's grace that He has selected him for the advantages and

blessings he enjoys that you do not (currently) possess.

If, God forbid, the object of your envy is a scholar endowed with knowledge or piety,

you must understand that he is from the chosen ones of God, blessed by great merit.

Try to generate love and humbleness towards him. At any stage during your treatment, don't think that this moral vice is not curable; this

erroneous notion is inspired by Satan and the lower self (al-nafs al-ammara), who

want to frustrate your efforts of curing yourself. Have hope in God Almighty Who

has promised that He will guide those who struggle and help them through Hisinvisible grace and increase their capacities. (Imam Al-Khomeini, Forty Hadith,

chapter 5 ‘Hasad’)

Conclusion

Hasad is a disease of the soul that has grave psychological, moral, and social

consequences. Fortunately, with faith and, sincere and persistent efforts, it is curable. A

faithful person is optimistic, has a hopeful attitude towards God, and is satisfied with theway He has divided His bounties among His creatures.

Imam Ali (a) said: “The person who gives up hasad is loved by people.” (Al-Majlisi, Bihar al-Anwar , vol. 77, p. 237, hadith no.1)

*****Backbiting (gheebah)***** ... Nor backbite one another; would any of you like to eat the flesh of his dead brother?

You would abhor it. (Qur'an 49:12)

Prophet Muhammad (s) once said to Imam ‘Ali (‘a):

“O ‘Ali! When someone hears the backbiting of his Muslim brother committed in his presence, yet he does not rally to his assistance despite being capable of doing so, God

shall humiliate him in the world and in the Hereafter.”[Al-Hurr al-Àmili, Wasa'il al-

Shiàh, vol. 8, hadith no. 16336]

Abu Dharr (r) once asked the Prophet Muhammad (s): “O Messenger of Allah, what is

gheebah?”

He replied: “ It is to mention about your brother that which he detests.”

Abu Dharr (r) said: “O Messenger of Allah, what if that which is mentioned of him should

actually be in him?”He (s) replied: “ Know that when you mention that which is in him, you have committed

his gheebah, and when you mention that which is not in him, then you have slandered

him.”[Al-Hurr al-Àmili, Wasai'l al-Shiàh, vol. 8, hadith no. 16312]

Consequences of Backbiting

The Prophet (s) once gave counsel to Abu Dharr (r) , saying: “O Abu Dharr! Beware

of backbiting, for backbiting is graver than adultery ( zina’ ).” Abu Dharr (r) said:

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“Why is that so, O Messenger of Allah?” He (s) replied: “That is because when a man

commits adultery and then repents to God, God accepts his repentance. However,

backbiting is not forgiven until forgiven by its victim.” [Al-Hurr al-Àmili, Wasai'lal-Shiàh, vol. 8, hadith no. 18312]

The Noble Messenger (s) said: “Whoever backbites a Muslim spoils his fasts andbreaks his wudu', and shall come on the Day of Resurrection with his mouth's

stench more putrid than a carcass', and it shall irk those who are with him in his

station (mawqif ). If he dies before repenting, his death is like that of one who dieswhile considering permissible that which is prohibited by God, the Exalted and the

Glorious.” [Al-Hurr al-Àmili, Wasa'il al-Shi ah, vol. 8, hadith no. 16316]

Imam al-Sadiq (‘a) narrated from the Prophet (s) who said: “O you who have

embraced Islam with your tongues but in whose hearts faith has not yet entered, do

not disparage Muslims and do not seek their defects. Verily, God will seek out the

defects of he who is after their defects; and one who has God after his defects will

be humiliated, even in his own abode.” [Al-Kulayni, al-Kafi, vol. 2, "Kitab al-Imanwa al-Kufr", " Bab man talaba 'atharat al-Mu'minin", hadith no. 2]

Imam al-Sadiq (‘a) narrated from the Prophet (s) who said: “The havoc wrought on

the believer's faith by backbiting is swifter than the one wrought by aklah (a disease

that consumes the flesh) in the side of his body.” [Al-Kulayni, al-Kafi, vol. 2, "Kitab

al-Iman wa al-Kufr", " Bab al-Gheebah wa al-Buht ", hadith no. 1]

When backbiting ingresses into our conduct, it leaves adverse effects on the soul. One of

these is cultivation of enmity and hatred towards the victim, which gradually increases.

At the time of death, when the veils of the angelic realm (al-malakut) are lifted, the

backbiter may be brought to witness the high station of his victims before God, and thehonour and blessings bestowed on them by the Almighty Lord.

The backbiter's hatred and enmity towards the person may then lead him to hate

God Almighty!

Thus, he will leave this world with enmity of God in his heart, and enter everlasting

wretchedness.

Prohibition of Listening to Backbiting

In the same manner as backbiting is prohibited, so also is listening to it. Indeed, as some

traditions indicate, the listener is like the backbiter in all the evil aspects—so much sothat his act is a grave sin carrying an obligation to seek forgiveness from the victim.

The Prophet (s) said: “The listener is one of the two backbiters.” [Al-Fayd al-

Kashani, Al-Mahajjat al-Bayda', vol. 5, p. 260]

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Imam al-Sadiq (‘a) narrated from the Noble Messenger (s) who is once said to have

forbidden both backbiting and listening to it. Then he (s) said: “Lo, whoever does afavour to his brother by refuting his backbiting upon hearing it in a gathering, God

shall save him from a thousand kinds of evils in this world and in the Hereafter. And

if he does not do so despite his ability to refute it, on him shall be the burden of onewho commits his backbiting seventy times.” [Al-Hurr al-Àmili, Wasa'il al-Shiàh,

vol. 8, hadith no. 16316]

Among the more subtle forms of backbiting is listening to it with amazement. Such

a person expresses his amazement in order to make the backbiter more lively in his

descriptions. His amazement encourages the latter in his evil act. For instance, he

will say, “Strange” or “Astaghfirullah!”. Or he might say, “I didn't know that!” or “I didn't know he would do such a thing!” These expressions are meant to affirm

the backbiter's statements and to encourage him to add something more. These acts

are in fact the Devil's artifices. Surely, to affirm backbiting is also backbiting; as is to

listen to it, or even to remain silent upon hearing it. [al-Shahid al-Thani's Discourseas quoted in Forty Hadith by Ayatullah Khomeini.]

Is Backbiting Ever Allowed?

There are very few situations where it is permissible to speak about the faults of another

person. One must be very careful not to let the existence of these exceptions allowtransgression into sin. Some of these situations are:

to protect Muslims from the evil of another person, including situations where one is

asked to vouch for the integrity of a marriage prospect

when the person being talked about does not conceal his violations of Divine

commands to describe any fault of a patient before a physician for purposes of treatment

criticism about a narrator of traditions (hadith).

The Cure for this Disease

If someone, God forbid, has been guilty of this ugly act, he or she must purge this vice

and nourish the roots of sincerity, unity, and solidarity in his or her heart by following

these steps:

Meditate for a while about the effects of this sin in this world and in the Hereafter.

Reflect on the fearsome, frightful forms that will beset you in the grave, in theBarzakh, and on the Day of Resurrection. Heed the words of the Holy Prophet (s)

and his household (‘a) for their pearls of wisdom in this regard will overwhelm you.

Then weigh a quarter of an hour's pleasantries, gossip, and satisfaction of theimaginative lust against thousands upon thousands of years of adversity or eternal

damnation in hell and everlasting painful chastisement!

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Consider this: even if you have enmity toward a person whom you backbite, that

animosity requires that you should not resort to backbiting. It is stated in the

traditions that the good deeds of the backbiter are transferred to the book of deeds of the victim of his backbiting, and the victim's sins are transferred to the record of the

backbiter.

Repent and seek the forgiveness of the victim, if this is possible without any chance

of vicious consequences; otherwise, you must implore God's mercy for the victim.

Gather all your strength to rid your soul of this sin at all cost, by making a covenant

with yourself to abstain from this abominable for a certain time. Bring your tongue

under control and be fully watchful of yourself, steadfastly vigilant, calling yourself

to account. God willing, it is hoped that after some time you will find yourself reformed and free of its ill traces. Gradually the burden of the task will ease, and you

will feel a natural disposition to dislike and detest it. At that point, you will come to

possess spiritual peace and delight in achieving freedom from this vice.

Backbiting often results from a weakness in the backbiter’s own soul, such as an

inferiority complex. You should pry into your soul to discover what weakness prompted you to backbite your brother or sister; then set out to remedy the weakness.

Conclusion

The Prophet (s) said: "No fire is faster in consuming dry wood than gheebah inconsuming a devotee's virtues." [Al-Mahajjat al-bayda', vol. 5, p. 264]

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Documents

Diseases of Soul