Alhassanain(p) Network for Heritage and Islamic Thought

Clemency and Suppression of Anger

Clemency and suppression of anger stand for self- possession in situations that arouse anger. They are noble traits they indicate self-excellence and result in affection and amicability:

“(Among) the servants of the Beneficent Allah are those who walk gently on the earth and when addressed by the ignorant ones, their only response is, “Peace be with you.”” (25:63)

“Virtue and evil are not equal. If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends. Only those who exercise patience and who have been granted a great share of Allah's favor can find such an opportunity.” (41:34-5)

“And who also harness their anger and forgive the people. Allah loves the righteous ones.” (3:134)

Pursing this, The Ahlul-Bayt (a) advanced their instructions:

As he noticed that Qanbar was about to answer with revilement the man who had reviled at him, Amirul- Mu'minin (a) said: “Slow down, Qanbar! Leave him who reviled at you plunging in humility so that you will please the Beneficent Allah, annoy the Shaitan, and punish your enemy. I swear by Him Who split the seed and made the soul, nothing like clemency for the believers to achieve the satisfaction of the Lord, nothing like silence for them to annoy the Shaitan, and nothing more punishable than leaving the foolish alone1 .”

“The first remuneration that one can gain for showing clemency is people’s being his supporters against the ignorant2 .”

Imam al-Baqir (a) said: “Allah does like the modest and the clement3 .”

Imam as-Sadiq (a) said: When a quarrel takes place, two angels attend there. They say to the foolish party, “You have said such and such. You are worthier of that which you have said. You will be punished for it.” For the clement party, the angels say, “You have stood and showed clemency. Allah will forgive you if you accomplish it.” If the clement party answers the other, the angels leave the place4 .

“Allah will certainly increase (His bestowals to) the servant who suppresses his anger, and will reward him. Allah says: And who also harness their anger and forgive the people. Allah loves the righteous ones. (3:134) 5 ”

Imam al-Kadhim (a) said: “Be steadfast against the enemies of the graces, for your best retaliation for those who acted disobediently to Allah against you is to act obediently to Allah with them6 .”

Once, he (a) gathered his sons and said: “Sons, I will lead you to an instruction that saves you from deviation if you adhere to it. Accept the apology of him who reviled at you in your right ear, and then turned to your left to make an apology and claim that he had not said anything bad7 .”

The foolish may regard clemency as signs of weakness, while the intelligent regard it as signs of nobility, high standards, and honor.

When man’s prestige mounts, his traits become nobler he holds fast on clemency and pardon. Hence, he becomes the matter of admiration and praise.

It is related that a wise man answered those who asked him why he had not replied the one who had reviled at him: “I will not engage myself in a war the triumphant of which is eviler than the loser.”

When al-Ma’mun, the Abbasid caliph, asked Imam ar-Rida (a) to recite some poetic verses, the Imam composed:

If he whose ignorance befell me is lower than I am in position, I will reject for myself to answer him by means of ignorance.

If he enjoys the same position of intelligence that I have, I will adopt for clemency so that I will not be likened to him.

If he is higher in position than I am, I will respect him from his preference.

As he heard these verses, al-Ma’mun showed his admiration and asked about the one who composed them. The Imam (a) answered: “He is one of our men8 .”

The Prophet and the immaculate Imams (a) were the ideal examples of clemency:

Imam al-Baqir (a) narrated: When the Jewess who served the Prophet (S) a poisonous meal was brought before him, he asked her a reason for her deed. “Well,” she replied, “I said that the poisoned meal would not affect him if he was real prophet. But if he was only an ordinary king, the meal would save people from him.” The Prophet pardoned her.

The Prophet (S) also forgave many individuals after he had outlawed and ordered to be killed.

Habbar Ibn al-Aswad Ibn al-Muttalib was one of those individuals. The Prophet (S) outlawed him after he had frightened Zainab the Prophet’s daughter- and caused her to terminate her pregnancy.

It was related that this man came to the Prophet and said: “We, God’s Prophet, were polytheists, and God guided us to the right by you and saved us from perdition. I beseech to you to overlook my ignorance and that which I had committed, for I confess of my ill deeds and sins.” The Prophet (S) answered him:

“I will forgive you. Allah has done you a great favor when He guided you to Islam. Islam cancels that which was done before the embracement of it.”

Abdullah Ibn Az-Zubaari is another one. He used to satirize the Prophet (S) in Mecca so extremely. When the Prophet (S) conquered Mecca, Az-Zubaari fled it. After a period, he came back and apologized for the Prophet who accepted his apology.

Wahshi, the killer of Hamza (a) is a third one. When he declared being Muslim, the Prophet asked him to narrate how he had killed Hamza; his uncle. The man did and caused the Prophet to weep. He (S) then asked Wahshi not to appear before him any longer9 .

Amirul-Mu'minin (a) was another ideal example of clemency and pardon.

When he captured Abdullah Ibn az-Zubair, Marwan Ibn al-Hakam, and Saeed Ibn al-Aas who were the most mortal enemies that rallied people against him, he pardoned them and did not retaliate.

He (a) also could kill Amr Ibn al-Aas who was more dangerous than an equipped army, but he left him because Amr unveiled his anus in order to save himself from the Imam’s strike!

During the battle of Siffeen, the troops of Muawiya prevented Amirul-Mu'minin (a) to reach the springs of water there and told that they would not give him a single drop of water. When he (a) raided on them, he dropped them away from these springs. But he allowed them to drink from them, just like his troops.

After the Battle of the Camel, Amirul-Mu'minin (a) visited Mistress Aisha10 and saw her off so honorably and sent with her caravan a number of individuals whose mission was to serve and protect her11 .

Like his father and grandfather, Imam al-Hasan (a) was another ideal example of clemency.

Al-Mubarrad and Ibn Aisha narrated the following:

A Syrian man went on reviling at Imam al-Hasan (a) who was riding an animal. The Imam kept silent until the Syrian man finished. He then approached him and answered with handsome smiling: “Old man! I think you are foreigner. You might have been wrong. If you had admonished us, we would have satisfied you. If you had asked us, we would have given you. If you had sought our guidance, we would have led you. If you had asked us to load something on your riding animal, we would have done. If you had been hungry, we would have supplied you. If you had been naked, we would have dressed you. If you had been needy, we would have given you. If you had been fugitive, we would have succored you. If you had needed something, we would have settled your needs. I now hope you would drive your riding animal towards our residence so that you will be our guest until you determine to leave. This will be better for you. We have a large residence, a remarkable position, and an abundant fortune.”

As he heard the words of the Imam, the Syrian man wept and said: “It is surely that God is the most knowledgeable of the worthiest of conveying His message. Previously, your father and you were the most hateful creatures of God to me. But now, you are the dearest creature to me.” He then turned towards the residence of the Imam and was his guest until he left. He embraced the affection for The The Ahlul-Bayt (a).

Thus was al-Hussein Ibn Ali (a):

A servant of Imam al-Hussein committed a mistake that caused him to be punished. The Imam therefore gave the orders of beating him.

“Master,” said the servant, “(Remember God’s saying) those who refrain the anger.”

The Imam ordered to release him.

“Master,” said the servant, “(Remember God’s saying) and those who forgive people.”

The Imam forgave him.

“Master,” said the servant, “(Remember God’s saying) and Allah loves those who do good.”

The Imam said, “Go, you are free for the sake of Allah. I will also double your payment12 ”

As I have read the life accounts of The Ahlul-Bayt (a), I found them unique modes and ideal examples in the field of morality.

Narrators reported the following story about the unparalleled scope of Imam as-Sajjad's clemency:

One of the servants of Imam as-Sajjad tried to serve the guests of his master with the grill. He was so hurried that one of the skewers fell down from his hand to kill one of the Imam’s sons. The servant was so confused, but the Imam (a) said to him: “Now, I set you free, because you did not intend to kill the boy.” Then, the Imam held the funeral ceremonies of the boy13 .

Imam Musa Ibn Ja’far (a) was called Al-Kadhim the one who suppresses his anger--, because of his great clemency for the sake of God.

A narrator reported the following story in this regard: In Medina, a descendant of one of the caliphs used to hurt Abu al-Hasan Musa (a) whenever he would meet him. Moreover, he used to revile at Ali and the Imam. The Imam’s retinue asked him to allow them to kill that man. The Imam ordered them not to do so. As he asked about that man, the Imam was told that he had a ranch in Medina. The Imam rode on a donkey, went to the ranch, saw the man, and entered that ranch with his donkey. “Do not tread on our yields,” shouted the man. But the Imam did not pay attention to his warning, and drove his riding animal to tread on the yields until he approached the man. He, then, rode off, sat with the man, spoke with him kindly, smiled in his face, and asked: “How much did I cause you to lose as a result of treading on your yields?”

“About one hundred dinars,” said the man.

“How much do you expect to gain from it?” asked the Imam.

“I cannot tell of the unseen,” answered the man.

“I only asked how much do you expect,” said the Imam.

“I expect two hundred dinars,” answered the man. The Imam (a) took out a bag of three hundred dinars and said to the man “This is for the yields, and Allah may give you that which you expect.”

The man stood up, kissed the Imam on the head, and asked him to forgive his past wrongdoings. The Imam smiled and went away.

When the Imam entered the mosque, that man was sitting there. As soon as he saw him, he shouted: “It is surely that God is the most knowledgeable of the worthiest of conveying His message.”

The man’s associates jumped to him with astonishment and asked, “What is the matter with you? We used to see the opposite of this.”

“Well,” said the man, “you have heard my new situation,” and went on praising and praying to God for the Imam (a). That situation made him lose those associates.

When the Imam went back home, he said to the company who had asked him to kill that man: “Which one is the best your intention or my deed? I could guide that man to the right as much as you saw, and I could save myself from his evils14 .”

Notes

1. Quoted from Sheikh al-Mufid; al-Majalis.

2. Quoted from Nahj ul-Balagha.

3. Quoted from al-Kafi.

4. Quoted from al-Kafi.

5. Quoted from al-Kafi.

6. Quoted from al-Kafi.

7. Quoted from Al-Arbali; Keshf ul-Ghumma.

8. Quoted from Sheikh as-Saduq; Me’aani al-Akhbar and Uyounu Akhbar ir-Redha.

9. Quoted from Safinat ul-Bihar; vol. 1.

10. Mistress Aisha was the Prophet’s widow who mutinied and led an army against Amir ul-Mu'minin (a) and rode a camel due to which that battle was called the Battle of the Camel. She, however, lost that battle and was captured by Imam Ali’s army.

11. Quoted from al-Aqqad, Abbas Mahmoud; The Genius of Imam Ali.

12. Quoted from al-Arbali; Keshf ul-Ghumma.

13. Quoted from al-Arbali; Keshf ul-Ghumma.

14. Quoted from Bihar ul-Anwar; 11 as quoted from I’lam ul- Wara and al-Irshad

Anger

Anger is a mental condition that provokes the excitement of man in words and deeds. Because of the dangers and sins --such like mocking, gibe, obscenity, beating, killing, and the like evildoings that are resulted from anger, it has been considered as the door to every evil:

Imam as-Sadiq narrated on the authority of his father that a Bedouin came to the Prophet (S) and said: “I live in the desert; hence, I want you to instruct me the comprehensive of speech.” The Prophet said: “I instruct you not to be angry.” As the Bedouin repeated the same request three times, the Prophet (S) repeated the answer three times. The Bedouin commented: “I will not ask you for anything anymore. Certainly, the Messenger of God has instructed me the best1 .”

Amirul-Mu'minin (a) said: “Keep off anger because it is one large army from the Shaitan’s armies.”

“Anger is a stroke of madness, for the angry, later on, feels sorry. If he does not, his madness then is inclusive2 .”

Imam al-Baqir (a) said: “A man often becomes so angry that he is never pleased until this causes him to be in Hell3 .”

Imam as-Sadiq (a) said: “Anger is the key to every evil4 .”

Incentives of Anger

• The incentive of anger could be a physical disorder, such as illness or neuropathy that cause hypersensitiveness.

• It could be a psychological defect that is arisen from mental stress, excessive selfishness, or feeling of insult or inferiority.

• It could be ethical, such as habituation of quarrelsomeness and quick anxiety.

Damages of Anger

Anger causes gross damages that harm individuals and communities, physically and mentally, materially and morally. A single state of anger often injured the emotions, charged the spirits with hatred, and split the handles of mutual amicability. Moreover, it often threw people in jails, exposed them to perditions, aroused wars, and shed blood of thousands of innocent people. What is more is the mental crises and tragedies most of which end with sudden death.

After all, anger changes man into a furious volcano whose flames are rage and evils. Thus, you see the tongue of the angry speak vulgar language and words of disgracing, and see his hands set for beating or even killing. This is in case the angry controls his rival completely. If not, the calamities of anger reflect on the angry; therefore, you see him tear his dress, slap his head, and, in some cases, practice insane deeds, such as reviling at beasts and beating on the solid things.

Anger between Praise and Censure

Anger is a significant instinct that excites in man the spirit of zeal and disdain and stirs up the spirits of sacrifice for the sake of the noble aims, such as defending the belief and protecting the souls, fortunes, and dignities. When a man misses such an instinct, he becomes the subject of humility. It is said: “He who does not feel angry when infuriated is surely donkey.”

As a conclusion, the abominable anger is the excessive that takes away from moderation and challenges the regulations of the intellect and the Sharia. The moderate anger, on the other side, is an honored virtue strengthening man and restoring the morale.

Treatment of Anger

• If the incentive of anger is a physical disorder or a nervous depression, such like the states of the sick, the old, and the emaciated, the treatment should be clinical means, strengthening of the public health, and availability of the physical and mental rest, such as following a certain regime of nutrition, commitment to cleanness, and practice of suitable physical exercises and muscular relaxation. Finally, such individuals should keep off any matter that exhausts the mentality or the body, such as mental stress, sleeplessness, submission to depression, and other incentives of agitation.

• Anger does not occur arbitrarily. There are definite reasons that agitate it, such as excessive selfishness, disputation, mocking, gibing, and injurious joking. In such cases, the treatment should be to avoid such reasons as much as possible.

• To remember the disadvantages, dangers, and sins of anger, and to keep in mind that anger harms the angry more than the others this may help in its treatment. It may happen that a trivial matter arouses an uncontrollable state of anger. A psychoanalyst says: “Leave the idea of retaliating on your enemies, because this causes you harm more than that which you intend for your enemies. When we bear malice against our enemies, we grant them the opportunity to overcome us. In fact, our enemies would dance delightedly if they knew the scope of worry that they cause to us. The malice that we bear against them does not harm them. As a matter of fact, it harms us and changes our days and nights into hell.” Hence, it is necessary to keep in mind the advantages of clemency:

“If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends. Only those who exercise patience and who have been granted a great share of Allah's favor can find such an opportunity.” (41:34-5)”

• The influence and criminal motives of anger expose to the wrath and punishment of God. Imam as-Sadiq (a) said:

“Allah revealed to one of His prophets: Son of Adam5 ! Remember Me in your states of anger so that I will remember you in My wrath and will not crush you with those whom I will crush. Consider Me as your supporter, for My support to you is better than your own support6 .”

• It is better to postpone the temporary inducements of anger until its vehemence fades away. This may achieve relaxation and regain reason. It, however, can be achieved only by means of self-control and temperance.

Amirul-Mu'minin (a) said: “If you are not clement, you should try to be it. He who imitates a people shall be one of them7 .”

• The following practices help in the treatment for anger: seeking God’s guard against the Devil, sitting or laying down when standing or sitting, practicing the ablution or washing the face with cold water, and touching the hand of the relative who is the object of anger.

Notes

1. Quoted from al-Kafi.

2. Quoted from Nahj ul-Balagha.

3. Quoted from Nahj ul-Balagha.

4. Quoted from al-Kafi.

5. Son of Adam is a famous expression that refers to man.

6. Quoted from al-Kafi.

7. Quoted from Nahj ul-Balagha.

Modesty

Modesty is to regard the others’ standings and avoid behaving arrogantly with them. It is an attractive quality that draws the hearts and provokes admiration. God ordered His Prophet Muhammad (S) to cling to modesty:

“And be modest with him who follows you of the believers. (26:215)”

The Prophet (S) said: “The most favorable of you and the nearest to me on the Day of Resurrection will be the most well-mannered and the most modest. The remotest of you to me on the Day of Resurrection will be the bigmouth and the proud1 .”

Amirul-Mu'minin (a) said: “It is very nice for the rich to behave modesty with the poor, out of seeking that which is with Allah. A nicer thing is the arrogance of the poor towards the rich, out of their trust in Allah2 .”

Imam as-Sadiq (a) said: “In the heavens, there are two angels whose mission is to oversee the servants. They advance him who behaves modestly, and humiliates him who behaves proudly3 .”

“Modesty is to accept to sit in a place other than the first row of a session, to greet whom you meet, to avoid disputation even if you are right, and to detest to be praised for the acts of God-fearing4 .”

It is worth mentioning that the recommended modesty is characterized by moderation and free from negligence and excess. Excessive modesty causes meanness, and negligence of modesty is a motive of arrogance.

A proverb says: The modesty of a high-positioned one will save him from the malicious enjoyment at his falling.

We now forward some models of the virtues of The Ahlul-Bayt (a) regarding their unique and ideal modesty: The Prophet (S) was the most modest. When he was attendant in a house, he sits in the last place. In his house, he helped his wives. He also used to milk his ewe, patch his garment, repair his slippers, serve himself, carry his goods from the mart, sit with the poor, and eat with the needy.

When someone wanted to whisper in his ear, he used not to nod his head so that the other party would not nod the head. When someone shook hands with him, he used not to pull his hand unless the other party would do. When somebody sat with him, he used not to leave that meeting unless the other party would leave. He used to greet everyone he met and extend his hand before the other would do. He had never extended his legs among his sitters.

He used to honor everyone who would visit him. In most cases, he used to spread out his garment so that his guest would sit on it, and used to give the cushion on which he had sat to his guest. He used to call his companions with their most preferable nicknames. He had never interrupted a speech. He used to divide his looks fairly among his companions. He was always smiling and good- humored5 .

Abu Dharr al-Ghifari6 narrated:

“The Prophet (S) used to sit among his companions. Any stranger who visited him for the first time would not distinguish him among the others unless he would ask. We therefore asked him to choose a special place so that the strangers would recognize him. We then made a muddy bench on which he used to sit while we were beside him.”

It was also narrated that he was, once, in a journey when he ordered his companions to cook a ewe. A man volunteered to slaughter it, another volunteered to skin it, and a third volunteered to cook it. The Prophet (S) volunteered to gather firewood. When his companions told that they would do that mission instead of him, he answered: “I know you can do it, but I do not like to be distinguished. Allah dislikes to see His servant distinguish himself from his companions.”

It was also narrated that the Prophet (S) went to bathe in a spring. Huthaifa Ibn al-Yeman, who accompanied him, took a piece of cloth to screen him. When he finished, the Prophet (S) took a piece of cloth so as to screen Huthaifa who began to bathe. Huthaifa refused and asked him not to do, but the Prophet insisted. When Huthaifa finished, the Prophet said: “For the two persons who accompany each other, Allah will prefer and love more the one who is more lenient to his companion.”

Describing Amirul-Mu'minin, the ideal example of modesty, Dhirar said:

“Among us, he was just like one of us. He used to approximate us when we visited him, answer us when we asked him, respond to our invitations, and answer our questions. Along with this, we could not speak to him because of fear of him. When he smiled, his teeth were the like of well-organized pearls. He used to honor the religious and favor the needy. The strong could not exploit him and the weak were not despaired of his justice.”

Imam as-Sadiq (a) narrated: Amirul-Mu'minin (a) was, once, riding an animal and his companions were walking after him. He turned his face towards them and asked why they were following him. They answered that they had just liked to walk after him. He asked them to leave, and said: “To walk with a rider corrupts the moralities of that rider and causes humility to the walker7 .”

As he passed by a group of needy people who were having bits of bread that was put on a shirt, Imam al-Hussein (a) greeted them. When they invited him to their meal, he responded and sat with them. He said: “I would like to eat with you except that your food is alms8 .” He invited them to his house, served them food, and gave them dresses and some money9 .

In his journey to Khurasan, Imam ar-Rida (a) ordered to make a dining table and gathered all his servants, including the black ones, to eat with him. I suggested to him to use another dining table for the slaves. He answered: “What is this wording? The Lord is one, mother is one, father is one, and each one will be rewarded according to his own deeds10 .”

Notes

1. Quoted from Qurb ul-Isnad. A similar narrative is recorded in Ilal ush-Sharaayi.

2. Quoted from Nahj ul-Balagha.

3. Quoted from al-Kafi.

4. Quoted from al-Kafi.

5. Quoted from Safinat ul-Bihar; vol. 1 p. 415.

6. Abu Dharr al-Ghifari was one of the heroes of Islam and the four closest friends of Amir ul-Mu'minin (a) who supported him in the tragedy of the usurpation of his leadership. He was well known of his courage and revolutionary. Othman ibn Affan, the third caliph, banished him to a village because of his public protestation against the caliph’s policy of preferring his relatives and kinsmen to the others where he died in a tragic situation, and that was an assertion of the Prophet’s prediction to him.

7. Quoted from al-Barqi; al-Mahasin

8. According to the Islamic Sharia, it is unallowable for the Prophet’s family to have or possess anything that is given as alms.

9. Quoted from Ibn Shahrashoub; al-Manaqib.

10. Quoted from al-Kafi.

Arrogance

Arrogance is a mental state causing self-admiration and haughtiness against others in words or deeds. It is censured and dispraised in many texts in the Quran and Sunna:

“Do not scornfully turn your face away from people. Do not walk around puffed-up with pride; Allah does not love arrogant and boastful people (31:18).”

“Do not walk proudly on the earth; your feet cannot tear apart the earth nor are you as tall as the mountains (17:37).”

“He does not love the proud ones (16:23).”

“Is not hell the dwelling of the arrogant ones? (39:60)”

The Prophet (S) said: “The most favorable of you and the nearest to me on the Day of Resurrection will be the most well-mannered and the most modest. The remotest of you to me on the Day of Resurrection will be the bigmouth and the proud1 .”

As he passed by some people, the Prophet (S) asked them about the reason of their gathering. They answered that they were gathering on an insane epileptic person. He (S) commented: “This is not insane. He is afflicted with a disease. May I tell you about the true insane?” “Yes, you may,” they answered. He said: “The true insane is he who walks swaggeringly, looks to his sides, moves his shoulders through his sides, and hopes for Paradise of Allah while he acts disobediently to Him. His evil cannot be trusted and good is not expected from him. That is the true insane and this one is inflicted with a disease2 .”

While a wealthy man with a clean garment was sitting with the Prophet (S), a poor man with dirty garment came and sat next to the wealthy who pulled his garment. The Prophet (S) said to the wealthy: “Have you been afraid that his poverty would inflict you?” “No, I have not,” answered the man. “Have you been afraid that he would soil your garment?” asked the Prophet. “No, I have not,” answered the man. “Why did you then do so?” asked the Prophet. “God’s Messenger,” said the man, “I have a companion who shows me my evildoings as righteous and my righteous ones as evildoings. As penance, I offer the half of my fortune to this man.”

The poor man refused this offer and answered the wealthy who asked him about the reason, “Well, I refuse because I am afraid I will be inflicted with the same feeling of arrogance that you had.”

In one of his sermons, Amirul-Mu'minin (a) said: “You should take a lesson from what Allah did with Satan; namely He nullified his great acts and extensive efforts on account of the vanity of one moment, although Satan had worshipped Allah for six thousand years whether by the reckoning of this world or of the next world is not known. Who now can remain safe from Allah after Satan by committing a similar disobedience? None at all. Allah cannot let a human being enter Paradise if he does the same thing for which Allah turned out from it an angel and seek Allah’s protection from the dangers of vanity, as you seek His protection from calamities. Certainly, if Allah were to allow anyone to indulge in pride, He would have allowed it to his selected prophets and vicegerents. But Allah, the Sublime, disliked vanity for them and liked humbleness for them3 .”

Imam as-Sadiq (a) said: In the heavens, there are two angels whose mission is to oversee the servants. They advance him who behaves modestly, and humiliate him who behaves proudly4 .”

“Any behavior of arrogance or haughtiness is inevitably the result of the feeling of humility in the mentality of the arrogant or the haughty5 .”

A quarrel broke out between Salman al-Farsi6 and a man who addressed to him: “Who are you and what are you?” Salman answered: “The first of you and me is a dirty sperm. The last of you and me is a stinking carrion. On the Day of Resurrection, the scales will be maintained. Those whose good deeds will weigh heavier on the scale will be the true noble men, but those whose good deeds will be lighter on the scale, will be the true inglorious7 .”

Disadvantages of Arrogance

Arrogance surrounds with a ring of vanity and pride and inflicts with the fondness of selfishness and showiness to the degree that nothing will satisfy the arrogant except false flattery and fake praise. The arrogant, then, can no longer see his defects and shortcomings, care about self- discipline, or remedy his flaws. The result will be that he becomes the target of criticism and the subject of malice and revulsion. Furthermore, the arrogant is the remotest from the right and justice. The arrogant, too, excites people’s malice and loathing in such a way that nobody else can do.

Incentives of Arrogance

Self-esteem is one of the incentives of arrogance, which occurs only when one feels that he bears abundant knowledge, high position, big fortune, or the like stimulants of selfishness.

It may also be arisen from enmity, envy, or pride that may urge to challenge the ideal individuals for belittling their qualities of honor and daring them through various sorts of verbal and active practices.

Levels of Arrogance

Levels of arrogance vary according to the intensity of its signs.

The first level is that which is treated with modesty without allowing its signs and disadvantages to appear.

The second level is that when arrogance grows and allows its signs to appear through vain behaviors with people.

The third level is that in which arrogance prevails so aggravatingly causing megalomania and excessive fondness of high rank and showiness. Hence, you see the affected ones go on referring to their merits and disparaging others. This is in fact the worst level of arrogance.

Sorts of Arrogance

• Arrogance against God: This stands for the abstention from believing in Him and the vanity against obeying Him. This is definitely the worst kind of atheism and the most hideous sort of arrogance.

• Arrogance against the prophets: This stands for the vanity against believing and submitting to them. Though the two are very close to each other, this sort is, to some extent, less horrible than the first.

• Arrogance against people: This is achieved by showing contempt against people and regarding one’s being too far above them in words and deeds. Arrogance against the scholars by regarding oneself too high for asking them or seeking their knowledge, is a subclass of arrogance against people.

Treatment of Arrogance

The arrogant should recognize his reality: his origin is a dirty sperm and his end is stinky carrion. Between these two, man is weak and feeble. Hunger and thirst exhaust him, ailment and sickness overcome him, poverty and harm afflict him, and death and wear will inevitably befall him. Man cannot provide benefits and cannot save himself from misfortunes:

“There is the life hereafter which we have prepared for those who do not want to impose their superiority over the others in the land nor commit evil therein. The happy end certainly belongs to the pious ones. (28:83)”

Hence, the best people are the most well-mannered, helpful, pious, and righteous.

Man should keep in mind the advantages of modesty as well as the disadvantages of arrogance. He should also remember the words of praise that were said about modesty and these of dispraise that were said about arrogance. It is said: “For people of reason, modesty with ignorance and stinginess is better than arrogance with mannerism and openhanded. Modesty, then, is such a great good feature covering two bad qualities, and arrogance is such a bad quality screening two good traits8 .”

Notes

1. Quoted from Bihar ul-Anwar; vol. 15 part 2 page 209 (quoted from Qurb ul-Isnad.) There is a similar narrative that is recorded in Sheikh as-Saduq’s Ilal ush-Sharaayi.

2. Quoted from Bihar ul-Anwar; vol. 15 part 3 page 125 (quoted from Sheikh as-Saduq’s al-Khissal.)

3. Quoted from Nahj ul-Balagha.

4. Quoted from al-Wafi; 3:87 (quoted from al-Kafi).

5. Quoted from al-Wafi; 3:150 (quoted from al-Kafi).

6. Salman al-Farsi (born in 7th century) is a great figure in Islam. He was a companion of the Prophet Muhammad (S) and a close friend of Imam Ali Amir ul-Mu'minin (a) who supported him during the tragedy of the usurpation of his right of leadership after the Prophet. During his caliphate, Imam Ali (a) gave him a governmental office.

7. Quoted from Bihar ul-Anwar; vol. 15 part 3 page 124 (quoted from Sheikh as-Saduq’s al-Amali.)

8. Quoted from ar-Raghib; Muhadharat ul-Udabaa.

Satisfaction

Satisfaction is to please oneself with the minimal necessities that meet the needs and to neglect everything additional. It is a noble trait revealing dignity and high moral standard:

Imam as-Sadiq (a) said to the man who complained about his increasing greed: “If you think it is fortunate for you to have only what suffices you, then you will be sufficed with the least needs of this world. If you think it is not sufficient for you to have the minimum needs of this world, then all the worldly pleasures will not suffice you1 .”

Imam al-Baqir (a) said: “Beware of aspiring after that who is higher than you are. You should regard sufficient for you what Allah said to His Prophet: ‘Do not be admired by their fortunes or sons.’ ‘Do not extend your eyes to the pleasures of the worldly life which we had given as enjoyment to some of them.’ If you are afflicted with such feelings, you should then remember the lifestyle of the Prophet (S). His food was barley, sweets were the dates, and firewood was the leaves of date-palm trees if found2 .

“He who satisfies himself with that which Allah has given to him is surely the richest of people3 .”

The satisfied is surely the richest of people because richness, in reality, is not to need for people. The satisfied is content and convinced with that which God has given to him; therefore, he does not need people and does not ask anyone except God.

It was related that when Galen, the famous Greek physician, was dead, people found in his pocket a sheet of paper with the following script:

“Everything that you earn moderately is for the good of your body. Everything that you give as alms is for the good of your spirit. Everything that you leave behind you is for the good of others. The charitable is alive even if he is taken to the other abode. The wrongdoer is dead even if he is in this world. Satisfaction covers the defects. Moderation increases the much amount. For son of Adam, there is nothing more helpful than trust in God4 .”

Advantages of Satisfaction

Satisfaction has a remarkable influence on the individuals’ lives. It achieves physical and mental relaxation, and breathes the spirits of honor, disdain, and chastity. The satisfied is in fact happier, more tranquil, and meeker than the greedy. Furthermore, satisfaction supplies with spiritual awakening and discerning, and urges to ready for the life to come, practice righteous deeds, and gain the incentives of happiness.

It is related that al-Khalil Ibn Ahmed al-Farahidi5 was suffering starvation among the poor people of Basra while others were benefiting by the profits of his writing works. Once, Sulaiman Ibn Ali the Abbasid summoned him to attend in al-Ahwaz for teaching his son. Al-Khalil served the messenger of Sulaiman few pieces of dry bread and said: “You can eat this because I do not have anything else. As long as I can find such pieces of bread, I am not in need for Sulaiman.”

When the messenger asked al-Khalil for an answer for Sulaiman, the latter said as poetic verses--: “Tell Sulaiman that I am not in need for him since I am rich but without possessing any fortune. The true poverty lies in one’s spirit, not in the scarce of money. The true richness, as well, lies in one’s spirit, not in the abundance of fortune. Sustenance is measured and already decided. Weakness will not decrease the sustenance, and frequent movements will not increase it6 .”

Othman Ibn Affan, once, sent a bag of dirhams to Abu Dharr and told the slave who would carry them that he would be manumitted if Abu Dharr would accept it. Abu Dharr, however, did not accept that present in spite of the slave’s importunate insistence. “Please,” said the slave, “accept it, for I will be manumitted if you do.” Abu Dharr answered: “But I will be enslaved if I do7 !”

Deoganes al-Kelbi was one of the famous wise men of Greece. He was so ascetic. He did not possess anything and did not live in a house. Alexander, once, summoned him. He said to the messenger of Alexander: “Tell him: the same thing that prevented you from coming to me has prevented me from coming to you. You did not come to me because you are not in need for me out of your power, and I will not come to you because I am not in need for you out of my satisfaction8 .”

Al-Mansour, the Abbasid caliph, wrote a missive to Abu Abdullah as-Sadiq (a): “Why do you not visit us like the others?” The Imam answered: “We do not have any worldly pleasure that we anticipate you to stop, nor do you have any matter of the world to come for us that we expect to gain from you, nor are you enjoying bliss on which we should congratulate you, nor are you suffering a misfortune for which we should console you.” Al-Mansour wrote: “You may accompany us so that you will advise us.” The Imam answered: “He who seeks the worldly pleasures will not advise you, and he who seeks the world to come will not accompany you9 .”

Notes

1. Quoted from al-Wafi; part 3 page 79 (quoted from al-Kafi).

2. Quoted from al-Wafi; part 3 page 78 (quoted from al-Kafi).

3. Quoted from al-Wafi; part 3 page 79 (quoted from al-Kafi).

4. Quoted from al-Bahaai; al-Kashkul page 371.

5. Al-Khalil ibn Ahmed al-Farahidi was the founder of prosody and the compiler of the best Arabic-Arabic dictionary; namely Kitab ul-Ayn.

6. Quoted from Safinat ul-Bihar; part 1 page 426.

7. Quoted from Safinat ul-Bihar; part 1 page 483

8. Quoted from Safinat ul-Bihar; part 2 page 451.

9. Quoted from al-Bahaai; al-Kashkul.

Greed

Greed is the excess fondness of money and fortune. It is one of the bad manners that draw to various evils and sins.

Amirul-Mu'minin (a) said: “Know with certainty that you cannot achieve your desire and cannot exceed your destined life. You are on the track of those before you. Therefore, be humble in seeking and moderate in earning because often seeking leads to deprivation. Every seeker of livelihood does not get it, nor is everyone who is moderate in seeking deprived.”1

Imam al-Hasan (a) said: “People’s perdition lies in three things: arrogance, greed, and envy. Arrogance is the perdition of the religion. Because of arrogance, Eblis2 was cursed. Greed is the enemy of the soul. Because of greed, Adam was dismissed from Paradise. Envy is the pioneer of evil. Because of envy, Cain killed Abel the two sons of Adam--.”

Imam al-Baqir (a) said: “In his love for the world, the greedy is like the silkworm: the more it wraps in its cocoon, the less it has of escaping from it, until it dies of grief3 .”

Imam as-Sadiq (a) said: “If son of Adam were to possess two valleys of gold and silver, he would long for a third. Son of Adam, your stomach is but an ocean or a valley that cannot be filled in with anything except dust4 .”

“The destruction that the fondness of fortune leaves on a man is more effective than the deed of two ravenous wolves that attack a shepherd less herd one from the front and the other from the back. The Muslim’s honor, however, lies in his religiosity5 .”

Disadvantages of Greed

Greed enslaves man and causes him grief. The greedy cares only for collecting fortunes without stopping at any limit. Whenever he achieves a goal, he works for achieving another and, so, he becomes the slave of avidity until death strikes him. He, also, exerts laborious efforts for collecting riches, but he is the less beneficiary. He tires for gaining fortunes, but death comes unexpectedly upon him to deprive him of enjoying that fortune. The heirs, then, enjoy his fortune so easefully. Furthermore, greed takes to the slips of sinful matters that produce problematic situations in the world to come. It also hinders from doing charity.

Treatment of Greed

• It is necessary to keep in mind the disadvantages and the worldly and religious inconveniences of greed and to remember that man will be interrogated about the legally gotten pleasures of this world, punished for the illegally gotten, and blamed for the suspicious.

• It is necessary to ponder over the aforementioned virtues of satisfaction, contemplating the life accounts of the great personalities, such as the prophets, their successors, and the saints, especially in the field of asceticism.

• It is advisable to avoid looking enviously to the richer ones and those who enjoy false luxuries of this world, and to consider the less rich.

• It is necessary to achieve living moderation, for it is the most important factor that contributes in alleviating the tension of greed.

Imam as-Sadiq (a) said: “I guarantee for the moderate that he will not see poverty.”

Notes

1. Quoted from Nahj ul-Balagha.

2. Eblis is the name of the Devil.

3. Quoted from al-Wafi; part 3 page 152 (quoted from al-Kafi.)

4. Quoted from al-Wafi; 3/154 (as quoted from as-Saduq’s Men la Yahdhuruh ul-Faqih.)

5. Quoted from Mir’aat ul-Uqoul; 2 (The Explanation of al- Majlisi’s al-Kafi) as quoted from al-Kafi; page 303.