Alhassanain(p) Network for Heritage and Islamic Thought

Pretension and Conceit

Author: Sayyid Ahmed al-Fahri

Table of Contents

Publisher's Preface 3

Introduction 5

Meaning Of "Pretension" 8

To Sincerity From The Professor Of Theology, Imam AL-Khomeini, May His Shade Be Prolonged  21

Levels Of Pretension From The Aspects Of What Is Hidden and What Is Manifest, A Precise Research in The Issue Of Pretension 27

Wise AdmonishMment From The Professor Of Theology, Imam Khomeini,May His Shade, Endure 33

Areas Where Showing Acts Of Worship is Permissible 40

A Seal Of Musk 49

Explanation By Imam AL-Khomeini 55

Consequences Of Conceit 63

Statement In Point By Imam Komeini 69

Treating The Conceit Sickness 73

Great Benefit Provided By Khomeini In Treating Conseit 79

Publisher's Preface

Ansariyan Publications, publishers of quality Islamic literature in various languages, is pleased to present this book to you which is one of the translated works of our brother, Yasin T. alJibouri. We have already published a number of books written or translated by al-Jibouri and are pleased to add this one, too, to the list. Hie first book written by al-Jibouri which Ansariyan published in 1421 A.11./2000 A.D. was Fast of the Month of Ramadan; Philosophy and Ahkam followed by Allah: The Concept of God in Hain and Kerhala and Beyond. This book is one of his numerous translations.

Our readers often ask us to introduce the authors or translators to them; therefore, instead of repeating ourselves, we would like to refer them to our Publisher's Preface in Uswat al-Arifeen if they wish to read full details about the translator. Here, we would like to give you just a brief idea about him:

Al-Jibouri was born in Baghdad, Iraq, in 1946 and lived most of his life in holy al-Kadhimiyya city. He obtained his B.A. in English on June 30, 1969 from the College of Arts, Baghdad University, and his M.A, in English from (then) Atlanta University (now Clark-Atlanta University), Atlanta, Georgia, on December 20, 1978, and in March of 1988 a Certificate with Honors in Microprocessors and Microcomputers from N.R.I, of Washington, D.C, in addition to three certificates in electronics and programming, including advanced programming, writing more than 100 programs.

He taught English as a second language at high schools in Iraq, a vocational institute in Saudi Arabia, and a University in the U.S. He edited and revised three English translations or the Holy Quran: I) by S.V, Mir Ahmed Ali, .2) by A. Yusuf Ali, and 3) by M.H. Shakir, He also edited several newsletters and magazines, including Middle East Business Magazine, a high quality business magazine headquartered in Arlington, Virginia, U.S.A., of which he became Senior Editor. Among the books he edited are: Socio-Economic Justice with Particular Reference to Nahjul-Balagha, A Biography of Leader., of Islam and Your kalima and the Savior. He is the first person ever to translate works of the martyred economist Imam Ayatullah Muhammad Baqir al-Sadr such as: Contemporary Man and the Social Problem, A General Outlook at Rituals, The General Bases of Banking in the Muslim Society, and What Do You Know About Islamic Economics? The second title only is available with the U.S, Library of Congress in Washington, D.C., U.S.A. He also translated and/or published numerous titles; among them are: A Biography of Muhammad Baqir al-Sadr, The Form of Islamic Government and Wilayat al-Faqeeh, About the World Political Situation From a Muslim's Viewpoint, Our Faith and A Biography of Imam al-Rida by the late Shaikh Muhammad Jawad Fadlallah, in addition to a large number of political tracts, pamphlets, translations, and newsletters.

His translated works include the following:

1) The first four volumes of the series titled Al-Islam Risalatuna.

2) Al-Murajaat: A ,Shi'i-Sunni Dialogue, the first authentic English translation of Al-Murajaat by Imam Sayyid Sharafuddeen Sadrud-Deen al-Musawi,

3) Al-Shi'a hum Ahl al-Sunnah by Dr. Muhammad al-Tijani al-Samawi.

4) AI-:Maqta! (the martyrdom epic of Imam I lusaim by Abd al-Razzaq al-.Moqarram's book.

He also translated the following titles originally authored in Arabic by Rachad el-Moussaoui: Best Month, Best Night; The Book of Istikhara; Weapon of the Prophets:Miracles of the Holy Our'an: and The Great Names of Allah (Asma' Allah al-Husna). These titles do not carry the Translator's name, however.

He translated 2 books by the late Grand Ayatollah Mohammed al-Shirazi: 1) Canon: A Glimpse al the Islamic Law and 2) The Pathway to an Islamic Revival.

He wrote several articles for Islamic Monitor, bulletin of the Islamic Research & Information Center.

He has written eight books:

1) Volume One of his autobiography titled Memoirs of a Shi'a Missionary in America: Two Decades of Da 'wah,

2) Fast of the Month of Ramadan: Philosophy and Ahkam,

3) The Ninety-Nine Attributes of Allah,

4) Mary and Jesus in Islam,

5) Allah: The Concept of God in Islam,

6) Muhammed: The Prophet and Messenger of Allah,

7) Ghadir Khumm: Where Islam was Perfected, and

8) Kerbala and Beyond

He was quite active in Islamic Da'wa work in the United States. He founded the Islamic Society of Georgia, Inc. (Atlanta, Georgia) in 1973, the Islamic Revival Movement in 1980, the International Islamic Society of Virginia, Inc. in 1982, and the Iraq News Monitor in 1992, Edited Islamic Affairs newsletter from January 1974 — June 1989.

On September- 3, 2003, he returned to his homeland and resumed living in al-Kadhimiyya where he has so far translated five books one of which is this title in addition to kashif Reebu an Ahkam al-Gheeba by Sheikh Taqi ad-Din Ibraim son of Ali a1-'Aamili. Al-Siraj: The Lantern (towards the Path of Allah) by Sheikh Hussain bin Ali bin Sadiq al-Bahrani and The Truth about the ,Shi'ah Ithna-Asheri Faith by As'ad Wahid alQasim. All these books are available with Ansariyan.

We solicit your comments about these and other books which we publish, and surely your opinion counts with us.

Ansariyan Publications

Introduction

In the Name of Allah, the Most Gracious, the most Mercifitl

Praise to Allah Who knows the inner thoughts, Who tests the conscience, Who encompasses everything; ilk is the power and dominance over everything; blessings and salutations to the one who brought the glad tidings, the warner, the shining light, Muhammad, the master of messengers, and upon his progeny, the good ones, the pure.

The human heart, whereby man is granted distinction over all creation, is like a mirror: It is affected by what it receives of contemptible effects of ugly norms of conduct and wrongdoings. If the effects arc praiseworthy, the heart's mirror becomes clearer, shinier, more illuminating, so much so that in it the reality of the truth becomes glittering, the truth about what is hidden from the beings becomes revealed, and the truth of the matter sought in the creed becomes obvious. It is to such an intellect that the Master of the Faithful, peace be with him, refers when he says the following: "0 servants of Allah! The one who is the most loved by Allah from among His servants is one who is assisted by Allah against his own self (nab), so he is somber, outfitted with fear, the light of guidance shining in his heart," till he says, "So he, with regard to conviction (iman), is like sun rays." This is the heart that, upon the mention of Allah, the most Exalted, the most Great, becomes fearful, and when His verses are recited, they increase its conviction and in it remembrance settles, Allah Almighty has said, Indeed, in the remembrance of Allah do hearts find rest" (Qur'an, 13:28).

If the effects are contemptible, they are like a dark smoke that rises to the heart's mirror, and it keeps piling up time and over again till the entire page of the heart is blackened. So it is totally dark. It becomes stamped with predomination, veiled From Allah Almighty. The most Praised One has said, "But the stain of the (ill) that they do is on their hearts! Truly they will he veiled from (the light of) their Lord that Day" (Qur'an, 83:14-15). The Almighty has also said, "Is it not a guiding (lesson) to those who inherit the earth alter its (previous) residents, that, if We so willed. We could punish them (too) for their sins, and seal up their hearts so that they could not hear'?" (Qur'an, 7:100), Thus, lle makes a connection between hearing and stamping on the hearts, stamping with the sins.

Al-Kulaini, may Allah be pleased with him, cites on p. 273, Vol. 2, No. 20, of his work al-Kafi Zurarah citing Abu Ja'far peace be with him, saying, "Every servant of Allah has a white spot in his heart. When he commits a sin, blackness will enter into the white spot. If he repents, the blackness disappears, but if he keeps committing sins, the blackness keeps spreading till it covers the entire whiteness. Once it covers the whiteness, this individual will never go hack to righteousness." It is the meaning of this verse: "But the [black] stain of the (ill) that they do is on their hearts" (Qur'an, 83:14), and perhaps the meaning of this narrative may bring to 'memory this verse: "Thus does Allah seal up the heart of every arrogant and obstinate transgressor" (Qur'an, 40:35). So, think about it and ponder.

He, peace be with him, is also quoted as haying said, "Hearts are of three types: a heart that is turned upside down, knowing no good: It is the heart of an apostate (kafir), a heart that has a black spot, goodness and evil in it wrestle with each other: whichever wins overtakes him, and an open heart; in it there is a lamp that shines; its light never goes out till the Day of Judgment: It is the heart of a believer." I is says "till the Day of Judgment" because this heart does not disintegrate when the body disintegrates; obedience to Allah polishes the heart, whHe disobeying Him blackens it."

So, if the deeds are righteous and the rituals accepted, they have to hear an impact on the clarity of the heart, its 1700r and shine, The soundness of deeds, especially the rituals, has to meet the condition of being complete in their Parts and meeting their conditions as well as undertaken exclusively for the sake of seeking nearness to Allah Almighty. If the deed lacks these conditions, when it lacks some of its parts or conditions, or if it is insincere, it may not instill noor into the heart, nor does it bear any impact on the heart's clarity and shine. When we see in ourselves and in our hearts that performing the rituals is not having any effect on our hearts, when we sense no noor for them within nor any effect without, although .most or all of our worship meets the first condition, being inclusive of the parts and outwardly conditions, i.e. outwardly sound..., vet they lack the noor..., it is so on account of their lacking sincerity for Allah Almighty; otherwise, why do not we put an end to committing what is abominable and detested? Why do the springs of wisdom not flow from our hearts although the sacred tradition determines that they must flow in forty days according to his statement, peace be with him, "One who is sincere to Allah for forty mornings, the springs of wisdom flow from his heart to his tongue"'? And why is Satan playing games with us, interfering in all our affairs, although he had made a pledge to Allah Almighty not to tempt the sincere ones: "Then, by Your might, I will put them all in the wrong, except Your servants among them, the sincere and purified ones" (Qur'an, 38:82-83)?

This is only the outcome of our deeds being conjoined with insincerity. And I do not mean, when 1 mention sincerity being absent from our deeds, the high levels of sincerity that are among the characteristics of the friends of Allah, those who arc near to Him, for we have no share of such sincerity..., but I mean the lowest of its levels, that is, it contains no pretension which nullifies the deeds. If we sift through our deeds and rituals, we will find out that Satan has penetrated most of them and spoiled our deeds, as we will, God willing, explain. Any deed undertaken in order to make a show is null and void according to the Shari'a and has no bearing, no impact, no effect. We have to correct our deeds from this side and rid them of pretension for it is shirk in Allah Almighty in adoration according to his statement, peace be With him, "Every form of pretension is shirk (polytheism)."

Since shirk has many branches, and since Satan and the nafs in this regard have hidden traps which nobody except a discerning critic can detect, this summary is written to seek benefit from statements by scholars of the hereafter and professors of ethics, especially the greatest professor, Imam al-Khomeini, may Allah preserve his shade, pleading to the Master, the most Great, to make it exclusively for the sake of pleasing Him and not to let Satan has any share in it so it may be a means for salvation and a tool for forgiveness; surely Allah grants success: surely He provides help.

Pretension

In the Name of Allah, the most Gracious, the most Merciful

Praise to Allah, Lord of the Worlds, greetings unto Muhammad and his Progeny and the sincere servants of Allah.

PRETENSION ACCORDING TO THE QUR'AN:

1. So, woe unto the worshippers, who are neglectful of their prayers, those who (want only) to be seen (by men), but they refuse (to supply even) neighborly needs. (Qur'an, 107:4-7)

2. And they have been commanded no more than this: To worship Allah, offering Him sincere devotion, being true (in faith). (Qur'an, 98:5)

3. Is it not to Allah that sincere devotion is due'? (Qur'an, 39:3)

4. Whoever expects to meet his Lord, let him do righteous deeds, and in the worship of his Lord, admit no one as (His) partner. (Qur'an, 18:110)

PRETENSION IN TRADITIONS:

1. In his book according to isnad to Yazid ibn Khalifah, the author cites the narrator saying that Abu Abdullah, peace be with him, said to him, "Every form of pretension is shirk. One who works for the sake of pleasing people is to be rewarded by them, and one who works for Allah will be rewarded by Allah."

2. In his book al-Saduq says that the Messenger of Allah (a.s) was once asked, "What will bring us salvation in the life to come'?" [le (a.s) said, "Salvation then will be in not attempting to deceive Allah so lie lets you he deceived, for anyone who tries to deceive .Allah will himself he deceived, Conviction will be extracted out or him, and he actually deceives none but his own self." He was asked, "How can anyone try to deceive Allah'?!" The Prophet (a.s) said, "I le acts upon what Allah has enjoined, then by the same action he tries to impress others. So, fear Allah and avoid pretension, for it is shirk against Allah. A pretender will be called upon the Day of .Judgment with four names: 0 Kafir (apostate)! 0 Fajir (debauchee)! 0 Ghadir (deceiver)! 0 Khasir (loser)! Your deeds are void, your reward is cancelled, and there is nothing good for you this Day: so, seek your rewards from those for whom you used to work!"

3. In Wassail al-Shi'ah by al-Hurr al-Amili quoting Qurb al-Isnad,, through isnad traced to the Commander of the Faithful (a.s) , the Messenger of Allah (a.s) has said, "One who makes himself look good by doing what Allah loves then in secrecy defies Allah by doing what Allah hates will find Allah angry with him in the Hereafter, holding him in contempt." This sacred tradition will later be explained, so wait. There are many such traditions, and what we have stated must suffice and serve the memory.