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Explanation By Imam AL-Khomeini

Imam al-Khomeini, may his shade prolong, has a viewpoint about this definition. He says the following :

"The explanation of conceit according to what is mentioned by the greatest mentor Bah ad-Deen is correct, but the deed has to be examined more generally than just inwardly and outwardly, more generally than a good or an ugly deed, because conceit, just as it is ascertained by the acts of the senses, it also is compared with the side actions, running them. Just as the person who has a commendable merit feels conceited, admiring his merit, so is the case with the one who has the bad characteristic, too, for he may also feel proud of himself or of his characteristic. It is as has been indicated in the sacred tradition which we mentioned as narrated by Ali son of Suwaid quoting the father of al-Hassan (a.s) in which the Imam (a.s) says, "... And among them is that the had deed of a servant of Allah is decorated for him, so he sees it good, and he feels proud of it, thinking that he is doing well. And among them is that a servant believes in his Lord, so he thinks he is thus doing Allah a favor. The reason why he mentioned these two is because they are hidden from the sight of most people, and so that people may also get to know that the good feeling and elation, which the Baha'i mentor excludes from conceit and regards as good, is according to the type of one's attitude."

The gist of the viewpoint of imam al-Khomeini with regard to the statement of the mentor indicates three matters:

FIRST : The mentor, may Allah have mercy on him, has specifically talked about conceit when someone feels conceited about his physical deeds, such as -fasting during the time and praying during the night, and the like, and apparently his objective from doing so is not the same as he had mentioned of the deeds of adoration, benevolence, etc., not looking at the inward deeds. Conceit, as we have already stated, is found in the innate, the inwardly, deeds such as one feeling proud of his belief, which is an action relevant to the heart, an internal submission, feeling proud of his belief in the Messenger as though he feels he is doing Allah and His Messenger a favor, as stated in the tradition quoted above. Thus, conceit is found in the inward characteristics and faculties such as conceit about knowledge, courage, generosity, etc.

SECOND : The mentor, may he be sanctified, specifically discussed conceit about side deeds, with regard to the good deeds, too, saying, "There is no doubt that one who does good deeds feels elated." The case is that conceit is not confined to the good deeds but it may also take place in the bad ones. Quite many unbelievers and hypocrites feel proud of their unbelief and hypocrisy. Those whose faculties are mean are dragged into feeling proud of their bad characteristics as we, God willing, will mention. We have pointed out to all of this in the tradition cited above, which is the statement of the imam in which he says that a servant's bad deed is decorated for him, so he sees it as being good, and he likes it. Such is the result of Satan, the evil one, confusing him, and such is the bad nafs decorated for man.

THIRD : According to the imam's viewpoint with regard to the statement of the mentor, that is, the feeling of happiness and elation that happens to man upon doing some righteous deed, if it is according to what the mentor says, that is, with regard to such deeds being a boon from Allah ..., etc., such elation is not conceit. This pursuit, with regard to most people, is according to its kind and is not applicable to all persons. There arc individuals among people who arc among the sincere worshippers of Allah. They have gotten rid of the nafs and of its desires. Their eyes are too blinded to see their nafs in its entirety, so they do not see any deed for themselves except that they feel happy and pleased about it. They see their souls being owned by their real Owner; they have neither power nor might of their own. Their will is fused into the will of Allah. They are described by this verse: "Allah sets forth the parable (of two men: one) a slave in the service of another; he has no power of any sort, whHe (the other) a man on whom We have bestowed goodly favors from Us, and he spends (freely) of it, privately and publicly: Are the two equal? (By no means:) praise be to Allah. But most of them do not understand" (Qur'an, 16:75). They are the testimony to this verse of the Almighty: "They are (but) servants [whose status is] raised to honor [and distinction!" (Qur'an, 21:26). These are the sincere ones who, when being heedless about Allah and cast a look at their good deed, they find happiness and pleasure, whereupon they seek forgiveness of Allah for such a sentiment despite their lofty status with Allah, for the good deeds of the kind ones are the bad deeds of those close to Him.

DEGREES AND LEVELS OF CONCEIT

As we have quoted from the imam, may his blessings endure, about pretension, that is, it has three levels, and each level has two degrees the explanation of which has already been indicated, so is the case with conceit: it, too, has the same levels and degrees,

The first level is conceit about beliefs. The second is conceit about the faculties. The third level is conceit about deeds. The first level has two degrees: the first is conceit about belief and true branches of knowledge. The second degree, in contrast, is conceit about disbelief, apostasy and inward beliefs. The second level, too, has two degrees: The first is conceit about good faculties and commendable merits. The second, in contrast, is conceit about bad manners and ugly faculties. The third level, too, has two degrees: conceit about the good deeds. Contrasting the second degree is conceit about ugly deeds and wrongdoings.

LEVELS OF CONCEIT

CONSEQUENCES OF CONCEIT

LEVELS OF CONCEIT

A scholar of the hereafter has divided conceit into two levels. The conclusion of what he says, with some explanation from our part, is this: Conceit exists in man for a merit the owner of which sees it as a mark of perfection, there is no doubt about it, and everyone considers himself, in his innermost, as being complete, whether in his knowledge, or wealth, or all other forms of perfection. He, hence, goes through conditions, including fear of losing these perfections, fear of being robbed of that perfection as a whole or in part, or a shortcoming happens to him which spoils his purity. This condition is not described as making anyone wonder.

Also among them is that he does not fear its disappearance, but he feels elated about this perfection, so much so that he sees it as a blessing from Allah Almighty; he renders it to the Almighty, not to himself; such elation and pleasure about perfection is not conceit, either.

But man has a third status which is labeled as conceit. He is not concerned about the disappearance of perfection but feels elated about its existence, and he feels glad about it. At the same time, his heart becomes attached to it, and he is happy because it is perfection and eminence, not due to its attribution to the Truthful One, the Almighty, not one of His boons, and he has neither independence nor a principle for this perfection. If he believes in his heart that this perfection is a blessing from Allah, that the Almighty can take it away from him whenever I le wishes, such a feeling leaves no room for conceit to find its way to his heart. If we suppose there is conceit in him, such a belief, the remembrance that Allah, the most Praised One, can take it away from him whenever He wills, removes conceit from his heart. Based on all of this, conceit is that one looks with magnifying glasses at a blessing and perfection for his own self, and his heart becomes attached to it, forgetting to attribute it to the True Giver of Boons. Such a condition is the first level of conceit. If he rises from this condition and sees it in his heart as though Allah Almighty owes him a favor, that he has a status and nearness to [lint, he expects Allah Almighty to grant him eminence in the life of this world as a reward for his [righteous] deed. And if something wrong happens to him, he goes further in his attitude to the extent that if this wrong happens to a debauchee, it would not have been far-fetched in his view in this goal; this status is called flirtation and coquetry.

For example, it may coincide that he gives someone something. He magnifies this giving in his view and considers himself as having done that someone a favor. This person admires his giving. If he employs the same person to whom he gave something, and if he rests his hopes on getting something out of him, thinking it far-fetched that this person would disagree with him, this condition is called flirtation and coquetry, and it is a higher level than conceit. In every case of flirtation, conceit exists, and not the contrary. Conceit can exist through the sentiment of flirtation because the balance and the criterion in conceit is over-estimating a deed and forgetting the blessing without expecting a reward. As regarding flirtation, it accompanies the expectation for the greatest reward. If one expects Allah, Praise to Him, to definitely respond to his supplication, having no inner thoughts of being rejected, he will he surprised if his supplication is not honored. He does not ask himself why his supplication is not honored. Or he is not surprised when the supplication of a debauchee is not honored, but he is surprised when his own supplication is not honored! This poor person, in addition to his conceit, is flirting with Allah Almighty, too. 1

Be informed that conceit, in each of tlle previous levels, has [sub] levels some of which are obvious: One goes in its direction without being aware of it, without noticing, And some of them are minute, quite thin to the extent that unless one fully examines, he will not know accurately nor realize properly. Also, some of its levels are more intense and causing more perdition than others.

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There is a reference to this in the "Opening Supplication" (du'a al-iftitah. It states the following: "... so I became supplicating to You feeling secure, asking You, feeling close to You, neither afraid nor being apprehensive, flirting with that for which I seek You; so, if Your response is slow, I remonstrate with You due to my own ignorance ..., etc."

FIRST LEVEL :

It is the highest of all, and it does the most harm. It is a condition found in man because of intense conceit, so intense it is that he considers himself as doing a favor to the One Who bestows His favors on him, the King of Kings, on account of his belief or other merits. He claims his merits have created, through his conviction, an expansion in the domain of the Truthful One, the most Exalted One, creating dissemination of His creed, that he, because of promoting the Shari'a, or due to his instruction and guidance, or his enjoining what is right and forbidding what is wrong, or by his safeguarding His limits, or because of his prayer niche and pulpit..., he created in Allah's creed freshness. Or it is because of his attendance at the congregations of the Muslims, or his holding mourning congregations for Abu Abdullah, Imam al-Hussain (a.s), that the creed has enjoyed promotion which he feels he thus has done the Almighty, His Honored Messenger and the Master of Martyrs a favor, even if such a thought did not surface, he thinks it in his mind, inwardly. From this door comes the attitude of someone doing a favor to the servants of Allah in the religious matters such as one offering obligatory and commendable charities, his assistance to the weak and the poor. So he feels he has done them a favor, and this attitude may be hidden even from his own self, too. (An explanation of people having done no favor to the Almighty, but that Allah does them favors, has already been made before in the discussion of pretension).

SECOND LEVEL :

It is when one flirts with Allah Almighty through the intensity of conceit in his heart. This flirtation is different from the feeling of having obliged, although some scholars do not differentiate between them. A person filling this category claims he is loved by Allah Almighty, considering such love to be extended to those who are close to him and to those who preceded him. When one of the friends of Allah is mentioned by name, or when a talk goes on about those who are loved by Allah or who love Allah or the one on such a path who attracts others to Him, one of them feels in his heart that he is one of them. Pretension may humble itself and appears to be different from that. Or, in order one may confirm such a station for himself, one may deny it in a way when the denial is akin to confirming! If Allah afflicts him with an affliction, he will then beat the drum of "only friends [of Allah] are afflicted".

Those who claim that they offer guidance to others, the men of knowledge, the Sufis, the men who study behavior and mathematics, are all closer to this danger than all others.

THIRD LEVEL :

This is the level of one who sees himself as demanding his right from Allah on account of his conviction, or merits, or deeds which he sees as worthy of rewards, obligating Alm Almighty to strengthen him in the life of this world and get him to reach the stations in the Hereafter. He believes he is a sincere believer. When the believers are reminded of the unknown, he sticks his head out among others, imagining he is worthy of rewards even if Allah, Praise to Him, treats him with justice. Rather, he increases the ugliness of his rudeness, so he speaks out this false statement. If he is afflicted and something wrong happens to him, he objects to Allah in his heart, wondering about the actions of the Just Almighty, how He afflicts the pure believer and sustains the hypocritical sinner. He, hence, is angry at heart with the Truthful One, the Almighty, because of his own estimates. He feigns acceptance, demonstrating [in reality] his anger with the One Who bestows the blessings on him, pretending to others that he accepts destiny. If he hears that Allah, Praise to Him, afflicts the believers in the life of this world, he solaces his heart with such a thought, not knowing that the hypocrites who arc tested in this life are numerous, and not everyone who is afflicted is a believer.

FOURTH LEVEL :

Here, one sees himself as being distinguished from all others, better than all other believers on account of the basis of his belief, by the good characteristics, than those who do not have them, by doing what is obligatory and abandoning what is prohibitive compared to the contrary. He sees himself as being more perfect than all other people, that he performs what is commendable, regularly attending Friday services, the congregational prayer services and all other rituals, abandoning all contemptible acts. He attributes to himself a distinction, depending on his own self, belief and deeds, looking at all other beings as nothing, as incomplete, looking at people askance. He inwardly or outwardly taunts the servants of Allah, keeping away everyone from the gate of the mercy of Allah through some means, keeping His mercy just to himself and to groups similar to him. The individual who occupies this station reaches a degree where he discusses the good deeds of people, no matter how high they may be, belittling their deeds in his heart or in some other way, raising the standard of his own deeds above such belittling, purifying them from such discussion.

The good deeds of people he sees as nothing. If he does the same deeds, he magnifies them. He realizes the tiny faults in people very well whHe not realizing his own fault, overlooking it.

these are the marks of conceit even when one is indifferent to them. Conceit has other degrees which I have not stated, and I am certainly unaware of some of them.

Here, his speech, may Allah prolong his shade, ends.

COMMENT :

What the imam, may his shade prolong, has said about conceit according to the beliefs, the faculties and the deeds, is not confined to the good beliefs. Rather, conceit is found in false beliefs, in ugly faculties, in wrong deeds, too. Perhaps this is far-fetched according to some, for how can one become conceited about his disbelief, hypocrisy, bad faculties and disobedience of Allah, Praise to Him?! But let him be informed that Allah, the Praised One, created the human nature as it is: containing the status of being accustomed to something. If it undertakes a deed more than once, whether this deed belongs to those of the live senses or of the innermost, it likes it and becomes used to it. This status in the soul is one of Allah's major paths and important factors for uplifting and heading towards perfection. This is so because a good deed, likewise, in earning the stations and virtuous beliefs, may seem to be a problem for the individuals in the beginning, and they require tolerance for hardships and exercises. But if they are followed by a period of time during which they become accustomed to them, the hardship and difficulty will be removed from it. (Doing something good is a habit, and also a habit is doing evil things). From the standpoint of this status found in the soul, some great men who delved into the meaning of verses referring to torment and to eternity in the fire determined by Allah, Praise to Him, to the unbelievers and polytheists, is derived from some principles of knowledge and philosophy which we arc not here to discuss. Those who remain tortured for some time reach a state when they feel accustomed to their environment: they become used to it: they are not bored by it. Perhaps this sacred verse is useful to cite in this regard: "As often as their skins are roasted through, We shall change them for fresh skins (so) that they may taste the penalty" (Qur'an, 4:56). This verse supports our argument about the people of the fire particularly if we pay attention to the phrase "... (so) that they may taste the penalty...". Anyway, we have no knowledge of the facts relevant to the conditions of the world of the hereafter and its horrors, and we must not measure the conditions of that world according to our own: this one. But it is taken for granted that the soul has the ability to get used to something in this world, that it feels comfortable with any action which it does repeatedly and which the heart likes and gets attached to. If one loves something, this love becomes a barrier between him and seeing the faults of that thing just as this verse of poetry says:

The pleased eyes are too tired to reach a fault. But the eve of wrath reveals all the faults.

Based on what we have stated when we quoted the may Allah prolong his shade, that is, the unbelievers, the hypocrites, the unbelievers, those whose manners are contemptible, those whose desires are low, and those who commit transgressions and sins, may all be dragged to admire their disbelief, sins, bad manners and ugly deeds. They may even feel good about them, seeing themselves as having free spirits, revolting against tradition, not believing in whims. They think that they have the manliness and courage, that belief in the Almighty is a whim, that adherence to the legislated religious laws is an indication of shortsightedness, that the good manners and virtuous wishes stem from weak souls, considering adherence to obligations mid forms of worship as signs of weak comprehension and a shortcoming of feelings. They see themselves from a standpoint as bearing free spirits that are not complicated by whims, not caring about the religious laws but worthy of, praise and lauding. All of this is due to the low characteristics setting deep roots within them, and they have become comfortable with them. They [their faults and sins] look good in their own eyes, so they consider them as signs of perfection as referred to in a sacred tradition in Ai-Kafi from Ali ibn Suwaid From Abul-Hassan, peace be with him, who has said, "Conceit comes in degrees. Among them is the servant of the Almighty sees his bad deed decorated, so he sees it as good, and he admires it, thinking he is doing something good. The Almighty has said, 'Say: Shall we tell you of those who lose most in respect of their deeds, those whose efforts have been wasted in this life, while they think that they are acquiring good by their deeds? They are those who deny their Lord's Signs and the fact of their having to meet Him (in the hereafter): Their deeds will be in vain, nor shall We grant them any weight on the Day of udgment (Qur'an, 18:103-5 ).

The imam, may his shade endure, says the following about those who admire their false beliefs, low desires and ugly deeds: "This group of people includes those who consider themselves as men of knowledge whHe they are ignorant and the most poor and wretch of all. Doctors of psychology are unable to treat them. Advising and admonishing them have no effect on them; rather, the effect may reflect contrarily on them. These do not listen to proofs; they close their ears and visions against the guidance of the prophets, the evidence of the wise, the admonishment of the scholars. One, therefore, has to seek refuge with Allah, Praise to Him, against the evil of the nafs and its schemes: It drags man from transgression to apostasy, and from apostasy to admiration of apostasy. The nafs and Satan_ because of underestimating some transgression in the sight of man, afflict him with such transgression. Once the transgression sets root in the heart, and once it is taken lightly, one is afflicted with a greater transgression by one degree. After its repetition, this, too, falls down in his sight, He underestimates it and commits one greater than it, and so on he progresses in committing transgressions: one step after another. The major transgressions get minimized in his eyes gradually till all the transgressions become unimportant to him. The religious laws, the divine and the prophetic way shrink in his view, so he is dragged into apostasy, disbelief and admiration of them both." Here ends the speech of the imam.

I say that this precious statement and practical piece of wisdom, which we have just cited from the great teacher of manners, may his shade prolong, is one of the unique practical pieces of wisdom and lessons of moral cultivation. The magnanimity of a transgression and sin may fall in the sight of one who commits it as a result of repetition. If transgression, from which we seek refuge with Alm, becomes something ordinary and not ugly, nobody can imagine there will be a limit for it where one will stop.

Someone whom I trust from among my believing brethren told me once that he was in the presence of one of those who use usury and who trade in it, and that man's hand was shaking, uncontrollable. But this person, as a result of repeating his prohibitive deed, became the first person to take usury in the market of Kermanshah (now Bakhtaran). The greatest calamity is that this state of being "daring" about transgression causes darkness in the heart that gradually puts out the 11001 of conviction, so one will find in himself doubt and hesitation with regard to true beliefs. If he does not properly repent and treat this detrimental ailment, he may be dragged as he draws his last breath from life and in the stupor that happens to him at the time of death to putting, out the noor of conviction in his heart in its entirety. He goes from this world in a state of disbelief in Allah Almighty. If his condition becomes like that, there will be no hope at all for his salvation. The gates of happiness will be closed from all sides. A reference has been made to this in verses and traditions. The Almighty has said, "In the long run, the end of those who do evil will be extremely evil because they rejected God's Signs and held them with ridicule" (Qur'an, 83:14). In the books of tradition, the effect of sinning in the heart is described as the black spot that keeps getting larger as one keeps repeatedly sinning till it completely encircles it. Abu Ja'far (a.a) is also cited in traditions as having said, "Every servant of Allah has a white spot in his heart. When he commits a sin, a block spot comes out of it.

When he repents, that blackness disappears. If he gets deeper into sinning, that blackness increases till it over-covers the whiteness, and the person will never return to anything good." This is the meaning of this verse: "By no means! But the stain of the (ill) that they do is on their hearts on account of what they used to earn" (Qur'an, 83:14).

Consequences Of Conceit

There are many consequences, and harms of conceit, and their list is as follows :

1. pride

2. forgetting a sin and underestimating it

3. deprivation of the benefits of admonishment and guidance

4. indifference to people's ways of harm

5. non-belief in the mercy and favor of Allah

Any of these consequences suffices to render one's perdition and suffering; so, what would you say about all of them combined?!

PRIDE :

As regarding pride being one of the outcomes of conceit, it is so because both of these characteristics have one and the same root. In other words, if one is conceited and arrogant, and when one sees himself as being great, his heart's eye will be too blind to see the faults and shortcomings in him. In this case, if he wants to show someone the condition of looking at his own sell greatly, demonstrating the greatness status, he will then be afflicted by the dangerous ailment of pride.

In other words, the condition of conceit and of one who considers himself to be greater than others, so long as it stays inwardly and has no outward manifestation, it is pride. If it gets out through the senses, it is called arrogance. Both conditions, pride and arrogance, need another person besides the individual himself so the latter may see himself inwardly and innately as being greater than others; it is then that one is characterized by pride. Or he may demonstrate his attitude of thinking he is greater than others to everyone else, hence this person becomes characterized by pride. At any rate, pride and arrogance need the other party. Not all pride is like that. This is the difference between conceit and pride. A conceited person sees himself and his deeds as being great without discerning the others. That is, if we suppose there is nobody who is not conceited, and that Allah. Praise to Him did not create anyone else besides him, so he lives by himself, he can be imagined as being arrogant. The arrogant person is at the verge of the hell of pride. When he finds someone to whom he can demonstrate his pride, he will then be afflicted with pride and arrogance, and his abode will be hell as is clearly stated in the Holy Qur'an in this verse: "... Is there no abode in Hell for the haughty?" (Qur'an, 39:60). This is one of the dangerous detriments that await the proud. Therefore; all the detriments and afflictions resulting from the sinning characteristic of "pride" can apply to conceit, too; may Allah grant us refuge from it.

FORGETTING ABOUT AND UNDERESTIMATING SINS

Conceit causes one to forget many sins which he committed in the claim that he does not need to reform himself; so he does not mend what he had broken. As a result for this heedlessness, he forgets many sins, and he is not concerned about the sins which he still remembers. This condition may drag one into committing new sins. Perhaps this is the meaning referred to in a tradition quoted in al-Shi'a From Imam al-Sadiq (a.s) who cites the Messenger of Allah (a.s) in a tradition in which Mousa (Moses) son of lmran (Amram) asks Satan. "Tell me about the sin which, when a son of Adam commits, you overtake him." Satan said, "It is when he is proud of himself, thinks too much of his good deeds and his sin looks small in his eyes." It is known that when Satan overtakes someone, the result will be more sinning, in addition to underestimating the for this by itself is an insult to the status of the divine greatness which is one of the greatest sins, and it may stop one from being included in the divine mercy, as some traditions point out. In the sacred book where Zaid the cooking oil seller cites Imam al-Sadiq (a.s) saying that Abu Abdullah said that he had heard Abu Muhammad (a.s) saying, "One of the sins which are not forgiven is when a man says, 'Blessed am I had I only not done anything other than this [deed ]!" Abu Hashim al-Ja'fari quotes Imam al-Hassan al-'Askari (a.s) saying that he heard Abu Muhammad (a.s) saying, "Among the sins that arc not forgiven is one saying, 'I wish I would not be held accountable except for only this [deed]!"

Imam al-Khomeini, the mentor, may I be his sacrifice, has explained that conceit obliterates belief and ruins the rewards for the good deeds, according to a tradition narrated by Ali ibn Suwaid. The imam was asked about the conceit that spoils good deeds, so the imam explained some of its degrees, citing other traditions as well, in this regard. He said the following :

"The conceit tree is bad; its fruit is many major sins and abominations. When its root rests in the heart, one's affair is dragged into disbelief and shirk and more than both of these. One of its consequences is underestimating sins; rather, one who is conceited is not in the process of reforming himself claims it is pure and purified. He does not care at any time to purge himself of the filth of committing offenses. The thick curtain of conceit blocks him from seeing his own ills. This catastrophe stops one from achieving perfections, afflicts him with all sorts of shortcomings, brings about eternal perdition, and the doctors of the psyche can find no cure for him."

DEPRIVATION FROM BENEFITS OF ADMONITION AND GUIDANCE

One of the problems with conceit with which one is afflicted as a result of this psychological disease, and as a result of one believing in his own superiority over others and the status which he has with Allah, he regards others as ignorant, seeing no value for their viewpoint. As a result for this condition, he accepts neither advice from any adviser nor any admonishment from any preacher. One who is deprived of the abundant benefits of admonishment, both the nafs and Satan have a free hand in tempting him. There is a great deal of emphasis in traditions, statements of great men, poets and wise men, on the company of the folks of righteousness and on being in contact with scholars, so much so that even looking at the face of a scholar is adoration, and looking at his house door is adoration, according to traditions. On one hand, the nab' and Satan find no room to tempt him because, as a result of keeping the scholars and the wise company, he becomes keenly aware of his faults, seeing himself as being derelict on the path towards Allah. But if he stops keeping them company, he will be surrounded with detriments, and he becomes unaware of his faults, so he stops seeking his pursuit, claiming he has already achieved his pursuit and no longer needs to exert any effort. One whose condition is like that is definitely going to perish and will imminently fall.

Imam al-Khomeini may his blessings endure, says that among the harms of conceit is that one looks askance at Allah's servants, seeing their good deeds as nothing even if they may be better than his own: this, too, is one of the paths towards the annihilation of man and thorns on his path.

UNAWARENESS OF THE SERVANTS' DETRIMENTS

Among the perils of conceit is that instead of one seeing his faults and shortcomings, he becomes too blind to see these, so he does not examine his deeds, nor does he ascertain his acts of worship. If the nafs and Satan find their ways to him through other venues such as pretension and others, one may treat himself before it is too late. But due to this disease [of conceit], one may not correct the conditions required for the soundness of his rituals and acts of adoration, so his good deeds and worship become void even according to obvious religious laws and according to the verdicts of scholars of the Sharma. But since he admires his good deeds, he does not look for such verdicts so he may apply them to the sacred rites. The poor man finds himself in a situation in which the adoration of as long as fifty years of his lifespan is void and was not correct even in a way where he can repeat them and make up for them. What a fault is greater than one being unaware of seeing his faults?! The Prophet (a.s) says, "Suffices one for a fault is that he sees people's faults whHe being too blind to see his own." Imam Ali bin Muhammad al-Nadi (a.s) has said, "One who is pleased with himself will find many who are displeased with him."

Lord! Enable us to see our faults so such vision may be one of the marks of Your love for us. He, peace be with him, has said, "If Allah loves a servant, He enables him to see his own faults."

NOT BELIEVING IN ALLAH'S MERCY AND FAVOR

One of the harms of conceit is that it weakens one's reliance on the favor of Allah, the most Blessed, the most Exalted. Those who admire their deeds fall into a severe darkness and peril, so much so that if one mentions one of the favors of Allah and His infinite mercy, they deny it, as if they love that Allah. Praise to Him and Exaltation, deals with I lis servants according to His justice, so these admirers may be the ones who receive salvation, according to their claim, and their endeavor in undertaking good deeds will not go to waste. In other words, the ailment of conceit creates in the conceited persons the ailment of envy, too. If we apply an impossible supposition, that is, if they are saved through Allah's justice, they do not wish the rest of people to be saved through His favor. Although they are deeply immersed in sins, nay, they are the personification of sins and offenses, if these individuals hear someone saving that Allah, Praise to Him, forgives - whomsoever lie pleases and pays no attention to anyone, nor is He concerned about him, instead of being pleased and happy with such a statement, they may deny it inwardly though they may not articulate it. They thus object to Allah about why the Praised One should thus forgive! In fact, [according to them] He does not forgive, because if he forgives others, what is the difference between them, those who exhausted themselves on the paths of asceticism and adoration, and those who did not? They are as the Commander of the Faithful (a.s) described: "He fears for others on account of what is less than his own sin, hoping to get more than his deed [is worthy of], magnifying the offense of others whHe underestimating what he himself commits. He magnifies his acts of obedience whHe underestimating the same when done by others."

As a result of this disease, the admirers reject most narratives on the side of anticipation narrated by Ahl al-Bayt (a.s), especially with regard to their Shi'ites. They either reject them or interpret them, with some of their own views and interpretation. For this there are many evidences. We would like to state one of them as an example:

The great master. Ibn Tawoos, may Allah be pleased with him, has stated in his book, Al-Iqbal,, a tradition from Imam Ali ibn Mousa al-Rida (a.s) about the virtue of the Ghadir Day, In it, the following is stated: "Allah orders in it the honored scribes not to record the sins of those who love and follow Ahl al-Bayt for three days starting on the Ghadir Day, not to record any of their sins in honor of Muhammad, Ali, and the Imams (peace be with them), all of them."

This tradition is one of hundreds of similar ones the recording en masse from Ahl al-Bayt is definitive, and they have a sequentially narrated meaning, but they are heavy on the taste of those among the worshippers and ascetics who think that they are holy and who admire their deeds, so they cast doubt about them under the guise of defending the creed. They say that such narratives permit some people to commit offenses during the three Ghadir days, relying on this narrative.

In making such a statement, they really are not concerned about the creed: rather, the root of this confusion, as we pointed out, is the disease of conceit. Since they rely on their deeds, seeing themselves as being in no need for divine care, they feign sorrow for the creed. But they doubt a man of divinity and spirituality, such as Ibn Tawoos, who has a moral contact with the supreme spiritual kingdom, something which is admitted by all scholars and great Muslims, and the same doubt they apply to the great traditionist, al-Majlisi, and other great men of the creed. But their sectarian fanaticism is actually much greater than their concern. They believe they definitely protect the creed more than these holy men. But these men have recorded this tradition and similar ones in their hooks and were not concerned about some readers having the "courage" to charge them with offense. These "nurses that are more merciful than the mothers", or the branches that are superfluous to the main root, defend the sanctities of the creed. They claim the recording of this tradition and its likes causes people to dare to transgress. These vain claimants must he told that the curtain of seeing the soul and its adoration obstructs belief in these facts:

otherwise, there is no room to dislike such narratives, and there is no room for confusion. What, then, is the difference between a written sin being forgiven and not being written in the first place? Are there no clear verses and consecutively reported narratives that say that Alin Almighty forgives all sins, including the sin of shirk when combined with repentance, if He wills, even if one sinned for seventy years? The One Who forgives the sins of seventy years and wipes them out through a signal from Him, the most Exalted One, does not only wipe out sins but, according to the manifestation of the attribute of "0 One Who changes wrong deeds with good deeds!", replaces a sin with a good deed. Allah changes their sins into good deeds... Should such obvious verses and authentic narratives cause people to dare to sin, let that narrative, too, be as such?! Any answer which you provide about these verses and narratives we respond to it by contrasting it with this narrative, and what we have stated underscores the scholarly term.

As for the resolving answer and analysis in the issue, one who truly loves Ali (a.s) is during the Ghadir days immersed in an ocean of happiness and elation. Just as one who is immersed in the sea, surrounded by the tumultuous sea waves does not accept any outside filth, nor does filth affect him nor makes him dirty, in the sense that water overwhelms him and surrounds him from all sides, so it does not permit filth to bear any impact on him..., so is the case with the Ghadir days: They do not permit room for offense's impact which is in the sense of writing and confirming, nor does it necessitate crossing the borders, either: One who loves Ali (a.s) by instinct shies away from transgressing. If a sin is committed by him, it is by virtue of the overpowering nature and external obstacles. He, having committed a sin, even during committing a sin, is ashamed of it, regretting it, which is one of the important factors for the sin having no effect and necessitating Allah's forgiveness, not only during those three days but in all days, during the entire life-span. The reality of repentance is nothing but this. Repentance is regret, and this is what our Lord, the Almighty, has decreed. Anyone who does not accept Allah's decrees and rulings can do whatever he wants, whatever he can.

Based on the above, there is no room in the narrative for any direction, for any affectation, which has been committed by some of those who say that this narrative and its likes is negative because the subject rejects such a conclusion in the sense that one who loves Ali (a.s) during these days commits no sin. Or, as some have committed, according to what has been transmitted by observers from among the sects of the difference between a sin and an offense, it is said that the offense is the one that is not recorded. As for the sin, it is recorded. Based on this trend, they had a problem passing a judgment on al-Majlisi, criticizing him for having interpreted the offenses referred to in the narrative as the sins in his book Zad al-Malad. The summary of what they say is that they made a distinction between the offense and the sin. They say that the transgression is the sin that is clone on purpose, while the offense is the sin that is clone unintentionally, unwillingly. What is stated in the narrative is that what is not recorded during the three Ghadir days is the offense, the sin that is done unintentionally, unwillingly, not the transgression that is premeditated, clone on purpose, pre-determined, for it is called a sin, not an offense. But this distinction is unnecessary absurdity because a "sin" in the books of language means the absolute transgression, whether it is on purpose or without. But there is disagreement about the offense: Is it the absolute sin undertaken on purpose, as is stated in Al-Munjid? In the latter reference, this text exists: "An offense is a sin, and some say it is done deliberately.

" The same exists in Muntaha al-Arab so, one can refer to them if he wishes. What is added to the above is derived from its linguistic meaning. This term, the offense, is used in the Qur'an in more than twenty places, and most of these places cannot convey the sense of a sin done unintentionally or unwillingly such as these verses of the Almighty: "... Nor clues he have any food except the corruption from the washing of wounds which none eat except those in sin" (Qur'an, 36-37)" : "... And Pharaoh, and those before him, and the overthrown cities, all committed habitual sin" (Qur'an, 69:9); "... A lying, sinful forelock!" (Qur'an, 96:16): "Surely those who seek gain in evil and are engulfed in their sins are the companions of the Fire: they shall dwell in it (forever)" (Qur'an, 2:81); "Because of their sins, they were drowned and were made to enter the Fire (for punishment)" (Qur'an, 71:25). So, how can all these places where Allah, Praised is Ile, makes such strong threats convey the meaning that an offense is the sin that is done unintentionally or unwillingly?! How could Pharaoh or the people of Noah or other sinners have committed their sins unwillingly, unintentionally?! Even if you overlook all of these, what is the meaning of forgiveness for an offense that is clone unintentionally or unwillingly during these three days although the narrative refers to a status of gratitude, whereas such forgiveness is not restricted to it? It is apparent that these trends and explanations are unacceptable. They remind one of the Persian axiom which says, ".., like one who composes poetry but is unable to come up with a rhyme scheme!" The imam of the nation, the leader of the Islamic revolution, imam al-Khomeini, may his blessings endure, has made statements on the occasion of the narratives cited about the virtue of weeping out of fear of Allah which I would like to quote for more benefi t: