Alhassanain(p) Network for Heritage and Islamic Thought

Self-Struggle

Self is our biggest and most staunch enemy who is permanently and continuously at war with reason; by listening to Satanic whispers he attacks the reason together with his soldiers to get it isolated and ultimately silenced, so that he becomes the sole-contender in the battle-field. His single goal is to force out God's favorite angels from the heart's kingdom and helping Satan to take over his absolute control.

Naturally, defeating such a treacherous enemy is not on easy task, but requires determination, resistance, perseverance, and even struggle -a struggle not only for once or twice, for a few days and few years but continuous one till the last breath of life, which is a hard, difficult, and serious struggle.

In order to defeat the self and to control passions we must fight hard by strictly following the commands of Prophet (S) and Infallible Imams (a.s.); with the help of reason must march forward preventing transgressions and encroachment of the self, and destroying the roots of his forces, so that reason could take over the power, and by taking inspirations from religious law could guide us upon the path of human perfection leading towards God's-Nearness.

We must know while confronting self, compromise and piece settlement is not possible, and what is required is a devastating blow making him crippled permanently from plotting any further conspiracies. In order to achieve happiness and salvation there is no other alternative except to follow this course, and because, of this reason struggle against the self has been called in traditions as -”Greater-Struggle” (Jihad al-Akbar).

Here we would quote few examples from the Commander of the Faithful Imam ‘Ali (a.s.):

قال على عليه السلام: املكوا انفسكم بدوام جهادها

“Take over the possession of yourself--through continuous struggle.”1

And said:

قال على عليه السلام: اغلبو اهوائكم وحاربوها فانها ان تقيدكم توردكم من الهلكة ابعد غاية

“Fight and dominate over self’s whims and passions. Because otherwise if they succeeded in making you their prisoner -they will treat you in a most humiliating manner destroying you eventually.”2

And said:

قال على عليه السلام: الا ان الجهاد ثمن الجنة فمن جاهد نفسه ملكها وهى اكرم ثواب الله لما عرفها

“Be aware! That Paradise is purchased through self-struggle. Therefore, who is engaged in self -struggle will be victorious. Paradise (or self) is the greatest reward for some one who really appreciates their worth.”3

And said:

قال على عليه السلام: جاهد نفسك على طاعة الله مجاهدة العدو عدوه, وغالبها مغالبة الضد ضده فان القوى الناس من قوى على نفسه

“By means of fighting against the self; incite him towards God's worshipping. Fight him the way one must fight with his worst enemy, and dominate over him like the domination of victor over his opponent. The most powerful person is the one who is victorious over his self.”4

And said:

قال على عليه السلام: ان الحازم من شغل نفسه بجهاد نفسه فاصلحها وحبسها عن اهويتها ولذاتها فملكها وان للعقال بنفسه عن الدنيا وما فيها واهلها شغلا

“A wise man keeps himself engaged in struggle against his self, thus, reforming and preventing him from indulging into passions and amusements, and in this manner subdues him ultimately taking over his possession. Such a wise person is so must preoccupied in his self-refinement that he is totally detached with the world, whatever it contains and its dwellers.”5

Struggle against the self is the most crucial warfare which ultimately determines our destiny -a warfare upon which depends our ‘how to live’ in this world and the Hereafter. If, we do not dominate the self through struggle and take over the ruling authority in our own hands, he will take over the control of our possessions by pulling us in every direction at his will.

If, we failed to make him our prisoner, he will certainly take us into his imprisonment as his slaves; if we could not succeed in inciting him for doing good moral virtuous deeds, he will force us to indulge into most shameful evil deeds. Therefore, it must be said that the struggle against the self is one of the most important and difficult duty which has been assigned upon the shoulders of the wayfarers journeying towards God, and whatever energy is spent by them in this struggle deserves merit and is energy well spent.

1. Greater Struggle (Jihad al-Akbar)

The struggle against the self is so important that the Prophet (S) has described it as the “Greater-Struggle” (Jihad al-Akbar); It is so crucial that it has been described, even greater than the armed conflict. The Commander of the Faithful Imam ‘Ali (a.s.). had narrated:

عن امير المؤمنين عليه السلام قال: ان رسول الله صلى الله عليه وآله بعث سرية فلما رجعوا قال: مرحبا بقوم قضوا الجهاد الاصغر وبقى عليهم الجهاد الاكبر. قيل: يا رسول الله! وما الجهاد الكبار؟ فقال :

جهاد النفس

“That the Prophet (S) dispatched his soldiers to battle front to fight against the enemy. When the soldiers returned triumphant, the Prophet said: ' Congratulations! For those who have successfully completed the “Minor-Struggle“ (Jihad al-Asghar), but they have yet to engage themselves into Greater-Struggle (Jihad al-Akbar) '. He was asked: 'Oh Prophet of God! What is the Greater- Struggle?”

'Struggle against the self.’ Replied the Prophet (S).”6

The Commander of the Faithful Imam ‘Ali (a.s.) said:

قال على عليه السلام: ان افضل الجهاد من جهاد نفسه التى بين جمبيه

“The best struggle is the, struggle of some one, who fights' against his self located between his two sides.”7

In his death will the Prophet (S) said to Imam ‘Ali (a.s.):

فى وصية النبى لعلى عليهما السلام قال: يا على! افضل الجهاد من اصبح لا بظلم احد

“Oh ‘Ali! The best struggle is the struggle of some one who made his night into morning without thinking to oppress a single individual.”8

In these traditions the importance of struggle against the self have been described as “Greater-Struggle” or Supreme Struggle -the struggle which is even superior than the struggle for the sake of God-Almighty (Jihad fi Sabil illah). Considering the exalted position of struggle for the sake of God, which is considered as one of the most superior worshipping -the importance and worth of self-struggle becomes explicitly clear. In order to further explain its superiority in detail we may point out the following three reasons:

A. First Reason

Each act of worship even armed struggle required self-struggle from the following two considerations.

(i) Firstly: The performance of each act of worship with perfection and in accordance with certain requirements itself requires self-struggle.

For example:

Is the performance of daily prayer9 with presence of mind as well as meeting all other conditions, so that it indeed becomes -a believers heavenly journey preventing him from fortifications and forbidden deeds -possible without efforts and self-struggle?

Is fasting with perfection satisfying all its requirements so that it becomes -a shield against Hell's fire -possible without self-struggle? Is it possible for a valiant, struggler eager for martyrdom, to appear on the battle field to fight bravely with the enemies of Islam without self-struggle? And similar is applicable to all other worships.

(ii) Secondly: Every act of worship is accepted by God-Almighty and becomes a means of attaining His Nearness, subjected to its being performed solely for the sake of His Pleasure, being purified from ,all traces of polytheism, self-deceit and other selfish passions, and performance of such acts without self-struggle are not possible.

Even the armed struggle and martyrdom are worthy of merit and become means of attaining God's Nearness -only if they are performed purely for the sake of God’s Pleasure and declaration of slogan of Monotheism (Tawhid).

But, if this superior worship was performed with the intention of achieving fame and glory: .taking revenge from the enemy, for the sake of lasting the name in history, for showing off and deceit, for achieving wealth and position, running away from facing life's difficulties, and other desires of the self -then in that case they lack any spiritual distinction and do not become means of attaining God's Nearness.

Therefore, self-struggle is superior then all worships and virtuous deeds, even armed struggle undertaken for the sake of God-Almighty, because, it is a prerequisite for their genuine dischargement with perfection. It is because of these considerations that this has been called as the -Greater-Struggle (Jihad al-Akbar).

B. Second Reason

Armed struggle becomes compulsory only under certain special times and circumstances, further it is not incumbent upon everyone (Wajib al-aini), rather is a collective obligation (Wajib al-kifai), and some people are free from this obligation. During certain periods armed struggle is not required at all, or is required to the extent of collective obligation, e.g. if required number of people had assumed this obligation, then the others are excused.

Apart from this it is not incumbent upon women, elderly men, handicapped, and sick people. But on the contrary, struggle against the self is incumbent upon everyone as an individual obligation (Wajib al-aini) during all times, circumstances, and situations, must be continued till the very last moments of life, and no body under any condition except the impeccable (Masoomin) (a.s.) will ever be free this requirement.

C. Third Reason

The struggle with self is harder than all the worships even the armed struggle in which a combatant risks his life by accepting martyrdom. Because, absolute surrender before God-Almighty, self-struggle against self's whims and passions for the entire life, and journeying towards the straight path of perfection is much more difficult than the fighting of a valiant warrior with the enemy in the battle field for a moment and ultimately achieving martyrdom.

In fact, self-struggle is so hard that except with continuous resistance, tolerance of pains and anguishes, and without God's Assistance it is not possible. It is because of this reason that we recite five times every day in daily prayers the sentence:

اهدنا الصراط المستقيم

“Show us the straight path”10

To follow up the straight path of perfection is so difficult that the Prophet of Islam (S) said to God-Almighty:

الهى لا تكلنى الى نفسى طرفة عين ابدا

“Oh God! Don't leave me at the disposal of myself even for the fraction of a second.”

2. Struggle and Divine Assistance

True, that self-struggle is extremely difficult, requires resistance, perseverance, and intelligence, but any how it is possible and is something absolutely necessary for human happiness. Therefore, if one decides seriously to begin it, he will certainly receive Divine Assistance and will succeed in his efforts.

وَالَّذِينَ جَاهَدُوا فِينَا لَنَهْدِيَنَّهُمْ سُبُلَنَا

As God-Almighty has promised in the Qur’an:

“And those who strive in our cause -we will certainly guide them to our paths. For verily God is with those who do right. (29:69)

Imam al-Sadiq (a.s.) said:

قال الصادق عليه السلام: طوبى لعبد جاهد الله نفسه وهواه طوبى لعبد جاهد لله نفسه وهواه ، ومن هزم جند هواه فقد ظفر برضا الله تعالى ، ومن جاوز عقله نفسه الامارة بالسوء بالجهد والاستكانة والخضوع على بساط خدمة الله تعالى فقد فاز فوزاً عظيماً ولا حجاب أظلم وأوحش بين العبد وبين الله تعالى من النفس والهوى، وليس لقتلهما وقطعهما سلاح وآلة مثل الافتقار الى الله والخشوع والجوع والظمأ بالنهار والسهر بالليل ، فإن مات صاحبه مات شهيدا ، وإن عاش واستقامة أداه عاقبته إلى الرضوان الأكبر

قال الله تعالى "والذين جاهدوا فينا لنهدينهم سبلنا وان الله لمع المحسنين" وإذا رأيت مجتهداً أبلغ منك في الاجتهاد فوبخ نفسك ولمها وغيرها تحثيثاً على الازدياد عليه واجعل لها زماماً من الأمر وعناناً من النهي وسقها، كالرائض الفارة الذي لا يذهب خطوة من خطواتها إلا وقد صحح اولها وآخرها وكان رسول الله صلى الله عليه وآله وسلم يصلى حتى تورمت قدماه ، ويقول : أفلا أكون عبداً شكوراً؟. أراد أن يعتبر به أمته فلا تغفلوا عن الاجتهاد والتعبد والرياضة بحال، ألا وانك لو وجدت حلاوة عبادة الله ورأيت بركاتها واستضأت بنورها لم تصبر عنها ساعة واحدة ولو قطعت إرباً إرباً, فما أعرض من أعرض عنها إلا بحرمان فوائد السلف من العصمة والتوفيق

“How good is a servant of God who struggles against the self and his passions for the sake of God's Pleasure. Whoever becomes victorious over the self’s whims and passions has already achieved God's-Pleasure. Whoever offers resistance, and with humility in front of God, allows the reason to control imperious-self would receive the greatest blessing.”

“There exists between the servants of God and Him nothing darker and horrible barrier than the imperious-self and his passions, and in order to destroy their roots forever, the realization to seek God, humility, hunger, thirst during the day (i. e. fasting), and night awakening (i.e. engaging in night prayers and having humming communications with God-Almighty).

Such a person if dies in this course has left the world as a martyr, and if remains alive would ultimately attain the exalted position of God's Nearness. God-Almighty has promised in the Holy Qur’an that those who strive in His cause will certainly be guided towards His path and verily, God is with those who do right.”

“When you encounter another struggler endeavoring in self-refinement better than your own efforts, then reprimand your self severely, and , remind him to be more careful and determined. In accordance with Divine do's and don'ts make a bridle for the self and like a master, training his inexperienced and wanton slave, encourage your self towards virtuous deeds. The Prophet (S) offered so much prayer that his feet become swelled, in response to people' s complaint, replied: should not I be thankful to God-Almighty ?”

“By these serious endeavors in worship the prophet (S) wanted to teach a lesson to his community. Therefore, one should never be negligent from endeavors, worship, and ascestism. Know that! if you could witness the sweetness of worshipping and other blessings and if your heart becomes illuminated with Divine Light -you will not be ready to discontinue if for an hour, even if they cut off your body into several pieces.

Therefore, the negligence from worshipping shall never be possible except being deprived from advantages of competing for achieving immunity against sins and attaining God's -Blessings.”11

Self struggle is exactly like the armed struggle. Each blow inflicted upon the enemy, and every stronghold captured by means of soldiers make the enemy weaker in the same proportion, thus, making the, forces psychologically stronger and better prepared for subsequent assaults and later victories. It is in accordance of this Divine Tradition that we are told in the Holy Qur’an:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ

“Oh ye who believe! If you help God's cause, He will make your foothold firm. (47:7)

The same is true with self-struggle. Each blow inflicted upon imperious-self and his whims and passions being opposed, makes him weaker in the same proportion and, thus, making us stronger and better prepared for subsequent assaults and later victories. But opposite to that any amount of irresolution shown and surrender to self's whims and passions make us weaker and making him stronger and better equipped for later assaults.

If we could take the first giant step towards self-refinement, then with Divine Assistance will be able to achieve absolute domination over the self, but if we ran away from the battle field against the passions and self's soldiers, then they will become more stronger and ultimately take over our absolute control.

3. Man, His own Physician

It is true that Prophets and Infallible Imams (a.s.) are the teachers and physicians of human souls, but the responsibility for treatment, refinement, and purification of their souls have been assigned upon their own shoulders. Although, the Prophets and Infallible Imams (a.s.) have lectured and explained to human beings in details about their psychic diseases and symptoms, issued relevant prescriptions for their treatments, so that they could become familiar with their pains and treatments, and could assume the responsibility of their own self reforms.

Because, nobody could diagnose the disease and take the necessary action for its treatment, better than the man himself. Man listens about the psychic disease and their treatments either from the tongue of a preacher, or learns through reading a book, but the one who must discover the disease with in his own-self, and should use a particular medicine for its treatment -is no body except man himself.

A man could feel about his own pains, and is knowledgeable about the hidden mysteries within, far better than anyone else. Therefore, if he himself is not careful in controlling his own-self, then of course, the preaching and warning issued by others would not produce any useful outcome.

Islam believes that reforms must begin from the inner existence of human beings, they must be prepared for undertaking self-refinement, should pay attention to psychological hygiene, and should be assigned the responsibility to guard their own souls. This in itself could be considered as one of the important principle of Islamic training. God-Almighty, said in the Holy Qur’an:

بَلِ الْإِنسَانُ عَلَىٰ نَفْسِهِ بَصِيرَةٌ وَلَوْ أَلْقَىٰ مَعَاذِيرَهُ

“Oh, but man is telling witness against himself, although he tender his excuses. (75:14-15)

Imam al-Sadiq (a.s.) said:

قال ابو عبدالله عليه السلام لرجل: انك قد جعلت طبيب نفسك وبين لك الدا وعرفت آية الصحة ودللت على الدوا فانظر كيف قيامك على نفسك

“You have been appointed physicians of your own self pains, prescriptions, and symptoms of sound health all have been explained for you; now let us see, how are you going to act for the treatment of your self?”12

And said:

قال ابو عبدالله عليه السلام: من لم يجعل له من نفسه واعظا فان مواعظ الناس لن تغنى عنه شيئا

“Whoever does not have a preacher within his own-self, preaching by others, will not be of any use for him.”13

Imam al-Sajjad (a.s.) said:

قال ابو عبدالله عليه السلام يقول: ابن آدم! لاتزال تخير ما كان لك واعظ من نفسك

“Oh son of Adam! So for as you have a preacher inside your self -you are bound to do good deeds.”14

The Commander of the Faithful Imam ‘Ali (a.s.) said:

قال على عليه السلام: اعجز الناس من عجز عن اصلاح نفسه

“The most helpless person is the one-- who is helpless in reforming his self.”15

And said:

قال على عليه السلام: ينبغى ان يكون الرجل مهيمنا على نفسه مراقبا قلبه حافظا لسانه

“It is desirable that a man should assume the responsibility of supervision over his own-self He should continuously watch out his heart and control his tongue.”16

Notes

1. Ghiraral-Hukm, vol. l, p-131.

2. Ghirar al-Hukm, vol. 1, p-138.

3. Ghirar al-Hukm, vol. 1, p-165.

4. Ghirar al-Hukm, vol. 1, p-371.

5. -Ghirar al-Hukm, vol. 1, p-237.

6. Wasail al-Shia, vol. 2, p-124.

7. Ghiraral-Hukm, vol. 11, p-124.

8. Wasail al-Shi'a, vol. 11, p-123.

9. Daily prayer: the Prophet (S) has called the prayer: the ladder of a believer carrying him higher towards the heavens. Also, God-Almighty said in the Holy Qur’an:

“For prayer restrains from shameful and unjust deeds.” (29: 45) [Tr].

10. “If a man could have a superior and more vital aim than the “guidance”, certainly that would have been included in the Surah Praise -a Surah which is the Opening Chapter of the Holy Qur’an and forms an important part of the prayer , and it would have been recited as a prayer for acceptance from God.

It is by way of His direction or guidance that the intellect and experience set their course in the correct, advantageous, and suitable position widening the path of a wayfarer. Otherwise, without it, the intellect and experience would turn into alight in the hands of a thief, or a piece of sharp blade in the hand of a mad man.” -Profundities of Prayer, Sayyid ‘Ali Khamenei, p-33 [Tr]

11. Bihar al-Anwar, vol. 70, p-69.

12. al-Kafi, vol. 2, p-454.

13. Bihar al-Anwar, vol. 70, p-70.

14. Bihar al-Anwar, vol. 70, p-64.

15. Ghirar al-Hukm, vol. 1, p-196.

16. Ghirar al-Hukm, vol. 2, p-862.

The Stages of Self-refinement

1. Prevention

Observance of psychological hygiene and prevention of sins and obscene moral deeds are the best and easiest stages of self-refinement. At these stages the self is not yet quite contaminated with sins, still possesses his natural purity and enlightenment, and is better prepared for performance of good deeds and acquiring of good morals.

He has not yet blackened and darkened, Satan has not yet made his entry inside him, and has not accustomed to evil deeds. Because, of these factors he is better prepared for quitting sinful deeds.

Teenagers and young people, if, decide for purifying their souls and quitting sinful and moral absence deeds, it is relatively easier for them, because, they still are at the preventing stage which is easier than quitting a chronic habit. Therefore, the youth, teens, and even childhood years are the best period for self-refinement. Likewise, so far as a man has not tasted the pleasure of a particular sin, he is in a better position not to commit it.

Therefore, children, youths, and those people who not yet been contaminated with certain sinful deeds must appreciate this stage as something very important, guard themselves not to commit sin at all, and should maintain their state of purity and cleanness, because prevention is always better than cure.

They should better understand this important point that if they sinned and acquired obscene moral characteristics within their existence, than in that case they would have opened the gate for Satan's entry within their hearts, and onward, quitting a sin for them would become extremely difficult as compared to earlier.

Satan and imperious-self, therefore, always try to present sinning for once and twice, something as minor and insignificant, so that by this mean they could increase their influence and make the self addicted to sinning.

Therefore, a man who is seriously concerned about his salvation and welfare must seriously resists self's whims and passions and should not allow his self to commit a sin even for once. The Commander of the Faithful, Imam ' ‘Ali (a.s.) said:

قال على عليه السلام: لاترحض لنفسك في شيء من سيء الاقوال والافعال

“Don’t let your self allow to make an evil commitment or indulgence into evil deeds.”1

And said:

قال على عليه السلام: غالب الشوة قوة ضراوتها فانها ان قويت ملكوت واستقادتك ولم تقدر على مقاومتها

“Dominate the passions of your self, before he becomes stronger, because, once he becomes stronger, he will take-over your control pulling you in every direction as he pleases, and in that situation you will not be able to offer resistance against him.”2

And said:

قال على عليه السلام: العادة عدو متملك

“Habit is like an enemy who prefers his hegemony over you.”3

And said:

قال على عليه السلام: العادة طبع ثان

“Addiction becomes second nature for a man.”4

And said:

قال على عليه السلام: غالب الهوى مغالب لنصم خصمه وحاربه محاربة العدو عدوه لعلك تملكه

“Dominate your self’s passions like an enemy dominates his enemy; wage a war against him like an enemy attacks his enemy; may be, through these means you might be able to dominate him.”5

And said:

قال امير المؤمنين عليه السلام: ترك الخطيية ايسر من طلب التوبه و كم من شهوة ساعة اورثت حزنا طويلا و الموت فضح الدنيا فلم يترك لذي لب فرحا

“Not to commit sin is better than repentance, because, many a times, an hour of carnal pleasures results in perpetual anxiety and distress. Death is a mean for discovering the scandalous nature of this world, which does not leave any pleasure left for an intelligent and aware person.”6

Imam al-Sadiq (a.s.) said:

قال ابو عبدالله عليه السلام: اقصر نفسك عما يضرها من قبل ان تفارقك واسع فى فكاكها كما تسعى فى طلب معيشتك فان نفسك وهينة بعملك

“Before the soul departs from your body, do not allow your self to perform harmful deeds,. endeavor for achieving self's freedom the way you make efforts for earning your living. Because, the same self will be mortgaged against the deeds (on the Day of Judgement).”7

God-Almighty has said in the Holy Qur’an.

وَأَمَّا مَنْ خَافَ مَقَامَ رَبِّهِ وَنَهَى النَّفْسَ عَنِ الْهَوَىٰ فَإِنَّ الْجَنَّةَ هِيَ الْمَأْوَىٰ

“But as for him who feared to stand before his Lord and restrained his soul from lust. Lo! the Garden will be his home. (79:40-41)

Any how, the path of prevention is the best as well as the easiest path, and therefore, as much as a man endeavors seriously in this path is worthy of merit. How blessed is a young man, who subdues his imperious-self, does not allow him to indulge in sinful deeds, and with a purified and refined self follows the straight path of human exaltation ascending towards God's Nearness, till the very end of his life.

2. Sudden Renunciation

If the self has already crossed the preservation stage by becoming contaminated with sins and moral vices, the alternative is to resort to cleansing, which consists of several methods. One of the best method of cleansing is the internal revolution and a complete sudden renunciation. A person who has become contaminated with sins and other moral vices may decide once to return towards God-Almighty through repentance -washing and purifying the heart from all sorts of sins and vices.

With a single bold definite decision, one force out devils from the heart by shutting the doors for their entry forever, thus, making the heart's dwelling readied for the descend of God's favorite angels and Divine illumination.

Having inflicted a devastating severe blow the imperious-self and Satan should be subdued thoroughly, and the power to rule over the self must be taken into hands firmly and forever. There were many such lucky individuals who were blessed with Divine Favor of attaining self-refinement by means of internal revolution within their inner existence, and remained faithful to their commitment till the last breath of their lives.

This internal spiritual revolution or awakening (or being reborn) occurs in the lives of peoples sometimes hearing a short sentence of a preacher and scholar of moral ethics, hints given by a Divine Guide, happening of an unusual shattering tragedy, participation in a gathering of prayer and supplication, and listening to verses, traditions, and pondering for a few minutes. Sometimes, a minor incident like a sparking illuminates the heart's dwelling.

There were individuals who were blessed to receive Divine-Grace to attain self-refinement through internal spiritual revolution in their lives, and thus, joined the ranks of wayfarers journeying towards God-Almighty. Following are few examples:

Bashar Hafi, was one of the most famous pious and religious personalities of his period. In his biography it has been written: Earlier he was an aristocrat who was continuously busy in world amusements and sexual pleasures round the clock; his house was the center of carnal pleasures, drinking, dancing, and loud music. But later on repented and joined the ranks of most distinguished ascetic and pious persons. Following is the story of his repentance:

“One day, a maid came out side the door of his house for emptying the garbage can; coincidentally at the same time Imam al-Kadhim (a.s.) was passing by through the alley near his house and the sound of loud music reached to his ears. He asked the maid:

'Does the owner of this house is a free man or servant (of God)?'

'Of course! He is a free man as well as a master. ' Replied the maid.

'You are right, because if he was a servant -must have been afraid of his master and should not have been so bold in committing sins '. Replied the Imam.

“The maid returned back to the house. Her master, who was busy in drinking asked the maid:

'What is the reason of your delay?'

“The maid narrated for her master the encounter outside with an unidentified person and the details of questions and answers exchanged between them. 'What he said ultimately?' Asked the master. His last words were: 'You are right! Your master is a free man, because if he would have considered himself God's servant, then he would have been afraid of his Master and would not have shown such boldness in committing sins ,. Replied the maid.

“This short sentence of Imam al-Kadhim (a.s.) like a sharp arrow pierced Bashar's heart and like a fresh illuminated and metamorphosed his inner existence. He left his drinking and came out, bare footed running fast in order to reach the un-identified person. Ultimately reaching near him, he said:

“'Oh my master! I beg God's as well as your pardon. Yes! I was and still am God's servant but had forgotten my servitude; because, of that acted so boldly in committing sins, but right now I have discovered my servitude, and want to repent for my past sins and omissions. Will God-Almighty accept my repentance ? I “'Yes! God-Almighty, will accept your repentance, will for give your past sins, and you must quit sinning for ever. I Replied the Imam.

“Bashar repented and become one of the most famous pious and saintly personality of his time, and in order to show his thank for this blessing used to walk bare-footed till the end of his life.”8

Abu Basir narrated:

“One of the agent of a tyrant king used to live in my neighborhood, who used to acquire his living through illegal means and had turned his home into a center of carnal pleasures, dancing, drinking, and music. Naturally, living next door to him was annoying and painful for me, but there was no alternative except to bear, because my repeated advises have not produced any improvement in his behavior. Finally, one day, when I pressed him hard to change his life style, he replied:

“'I am a prisoner of Satan, because of my addiction to eating, drinking, and sinning, I cannot quite them. I am sick but can do nothing for treatment. You are a good neighbor for me, but I am a bad neighbor for you. I am helpless and have become a prisoner of self's whims and passions, and don't know how to get myself out of this situation. When, you visit Imam al-Sadiq (a.s.) in the near future, please plead may case with him, may be he will suggest a solution for my rescue.

Abu Basir continued: “I was deeply influenced with his words, and remained patient for a while till an opportunity aroused for me to go to Madina for seeing Imam al-Sadiq (a.s.). When I saw Imam (a.s.) I narrated the story of my neighbor for him. The Imam replied: 'When you returned back to Madina, your neighbor will come to see you, then you must tell him that Jafar bin Muhammad had said:

'Do not commit sins, so that I could guarantee Paradise for you.’

Abu Basir said:

“When I returned back to Kufa after completing the pilgrimage, people came to see me including my next door neighbor. After exchanging formalities of greetings and inquiring about my trip when he wanted to leave, I gave him a hint that I have to discuss something in private. When other people left my house, I said to him that I narrated his story to Imam (a.s.), and he replied:

'Upon your return to Kufa, that man will come to see you. Tell him that Jafar bin Muhammad said:

اخرج بما انت فيه وانا اضمن لك الجنة

'Quit sinning so that I could guarantee Paradise for you:'

“This short message of Imam (a.s.) so much touched his heart that he started crying and said to me: 'Do you swear by God that Imam said these words for me ?

“I swore by God and assured him that these are the exact words of Imam for him. He replied: 'These words are enough for me. , “He said these words and left my house. For several days I did not hear any news about him. One day, he send a message for me to visit him at his home. I accepted his invitation and went to his house, he opened the door and hiding behind the door said:

'Oh Abu Basir! Every thing which I acquired through forbidden means have returned to their owners,. Right now, I possess absolutely nothing even a pair of clothing to cover myself and that is why I am standing behind the door. I have quitted all sins and have truly implemented the Imam's message in my life.

“Abu Basir said:

'I was indeed happy to learn about his repentance and changed condition, and wondered about the impact of Imam s short message upon him. I returned back to my home and arranged some clothing and some quantity of food and brought it for him. After a while he again called me and when I went to see him, found him sick.

He remained in this condition for quite some time, and during this period I frequently visited him to take care of his needs, but unfortunately treatment did not produce any improvement and his condition continued to deteriorate day by day till one day I found him in precarious condition hovering between life and death, while I was sitting on his side, and he was taking his last breaths, he suddenly opened his eyes and said:

'Oh Abu Basir! Imam al-Sadiq (a.s.) had fulfilled his promise. He said these words and left for his eternal abode.

“After sometimes I had the opportunity for going to Hijaz for Hajj Pilgrimage, and also to see Imam al-Sadiq (a.s.). When I was about to enter in his presence and my one foot was inside the hall while another one still in the yard, the Imam said: 'Oh Abu Basir! I have .fulfilled the promise for your neighbor and the Paradise which I had guaranteed for him, was bestowed upon him. ' “9

There were and still are such individuals, who with single definite bold decision and act of bravery, subdued the imperious-self and took over the command of their affairs in their own hands, and with the occurrence of a spiritual internal revolution polished and refined their hearts from all sort of impurities and vices. Therefore, the above stories indicate that following the above path is possible for all of us.

The Commander of the Faithful, Imam ‘Ali (a.s.) said:

قال على عليه السلام: غالبوا نفسكم على ترك العادات وجاهدوا اهوائكم تملكوها

“For quitting habits subdue the self: by struggling against his whims and passions; may be you will succeed in making him your prisoner.”10

And said:

قال علي عليه السلام: افضل العبادة ترك العادة

“Best of the worships are achieving domination over habits.”11

Imam al-Baqir (a.s.) said:

عن ابي جعفر عليه السلام قال: كل عين باكية يوم القيامة غير ثلاث: عين سهرت في سبيل الله و عين فاضت من خشية الله وعين غضت من محارم الله

“One the Day of Resurrection all eyes shall be crying except the following three kinds:

First: The eyes of some one who spent his nights awake in worshipping for the pleasure of God-Almighty.

Second: The eyes of some one who shed tears, because, of fear from God-Almighty.

Third: The eyes of some one who prevented them from looking forbidden things for the pleasure of God-Almighty.”12

Imam al-Sadiq (a.s.) said:

عن ابي عبداللٌه (ع) قال: فيما ناجي اللٌه عز و جل موسي (ع): يا موسي! ما تقرب الي المتقربون بمثل الورع عن محارمي. فاني ابيحهم جنات عدن لا اشرك معهم احدا

“God-Almighty said to Prophet Moses (a.s.) through revelation that nothing is more effective in attaining my nearness as avoidance of forbidden things. 'The Paradise of Eden' will be bestowed upon them, and no one else would be allowed to enter therein.”13

Of course, it must be admitted that self-domination and total avoidance of sin is not an easy task, but still with foresight, self- awareness, decisiveness, and pondering it might not be so difficult, considering the fact that one will be supported and strengthened with Divine Assistance as promised in the Holy Qur’an:

“As for those who strive in Our (cause) -We will certainly guide them to our paths. For verily God is with those who do right. (29:69)

3. Gradual Renunciation

If we discovered that our inner existence does not have the courage and boldness required for quitting all sins at once, we may decide for gradual renunciation in stages. This procedure consists of beginning with quitting few sins at a time as a test of our will power, and the struggle should be continued till we become victorious over the self cutting the roots of those sins forever.

Later on, the same procedure should be repeated regarding some other sins and should be continued till the final victory is achieved.

Care should be taken that the sins quitted earlier should not be repeated at all. Obviously, renunciation of each sin makes the imperious-self and Satan weaker in the same proportion; the place of each devil, forced out shall be immediately replaced by the entry of God's angel, and similarly the amount of darkness removed from the heart's surface shall be replaced with whiteness and illumination in the same proportion.

The abstinence from sins should be continued, in this manner, till self-perfection and final victory in controlling the self's desires is achieved. It is possible that while practicing abstinence of few sins at a time, we might reach to the limit, where we feel to have the necessary will power and determination to quit all sins at a time like sudden at once renunciation, in which case this golden opportunity should be utilized taking the decision to refrain from all sins.

By forcing out the Satan, the imperious-self should be subdued by allocating the heart's dwelling for God-Almighty and his favorite angels. If we struggle and endeavor to achieve the above cherished goal, we will certainly be victorious. Self-struggle is exactly like waging a war against an enemy.

A worrier must continuously watch over his enemy's movement, evaluate his own strength compared with enemy's resources, must strive for strengthening his forces, and by utilization of suitable opportunities must attack his enemy inflicting devastating blows, thus, annihilating his soldiers completely or forcing them out of self's kingdom.

Notes

1. Ghirar al-Hukm, vol. 2, p-801.

2. Ghirar al-Hukm, p-511.

3. Ghirar al-Hukm, p-33.

4. Ghirar al-Hukm, p-26.

5. Ghirar al-Hukm, p-509.

6. al-Kafi, vol. 2, p-451.

7. al-Kafi, vol. 2, p-455.

8. Muntah al-Amal, vol. 2, p-126.

9. Muntaha al-Amal, vol. 2, p-86.

10. Ghirar al-Hukm, p-508.

11. Ghirar al-Hukm, p-176.

12. al-Kafi, vol. 2, p-80.

13. al-Kafi, vol. 2, p-80.