Alhassanain(p) Network for Heritage and Islamic Thought

Thirty-fifth Greater Sin: Eating of Carrion, Pork, and Blood

The thirty-fifth of Greater sins is consuming carrion, pork and blood and all those things on which Allah’s name has not been invoked during its slaughter as reported by Amash from Imam Ja’far as-Sadiq (a.s.) and Fazl ibn Shazaan from Imam Ali Reza (a.s.). This fact is also mentioned in the Quran in Surah Baqarah Verse 173, Surah Anam Verse 145 and Surah Nahl Verse 116.

In Surah Maidah Verse 3 Allah says,

“Forbidden to you is that which dies of itself, and blood, and flesh of swine, and that on which any other name than that of Allah has been invoked, and the strangled (animal) and that beaten to death, and that killed by a fall and that killed by being smitten with the horn, and that which wild beast have eaten, except what you slaughter, and what is sacrificed on stones set up (for idols) and that you divide by the arrows; that is a transgression.”

Carrion

Every animal that dies without the proper religious procedure is Carrion and eating of it is prohibited. If it has warm blood then it would also beNajis (ritually impure), but if it is properly slaughtered it is pure and clean (except dog and pig which will be alwaysNajis and never considered clean and pure).

In a compilation of Anjuman-e-Tablighaat Islami it is mentioned that Islamic Jurisprudence has specified and discussed in detail and prescribed the animals whose flesh is allowed. Only an expert in Life science could fully appreciate justification on which these laws are based.

Islam has prohibited the flesh of all carnivorous animals because there is dirt in the stomachs of such animals. The flesh is dirty and smelly and its consumption causes illness. On the other hand herbivorous animals are mostly considered permissible. Animals having claws are considered Haraam and hoofed animals are mostly considered Halaal though some are considered asMakruh (unpleasant) such as Horse, Ass etc. Birds that flap their wings more and glide less while flying are Halaal and those who glide more and flap their wings less are Haraam. Islam has also prescribed rules for hunting. Hunting is permissible for hunters who hunt to feed their family or for their sustenance. Hunting is not allowed for fun and entertainment. One who goes for hunting just for fun and play has to recite full prayers (it is not considered Qasr) he should also observe fast because this journey of his is unIslamic. (End of quotation from the compilation of Anjuman Tablighat-e-Islami)

Animals are of three types: Terrestrial, aquatic and flying. Terrestrial animals are of two kinds, domestic and wild.

Terrestrial Animals

Among the domestic animals only goats, sheep, cow and camel are Halaal, while flesh of horse, donkey and mule is detestable (Makruh), other than these six animals all domestic animals are haraam, like cat etc.

None of the wild animals are Halaal except deers and its kinds like the mountain goats, (12 horns), wild Cow, wild donkey and mule. Flesh of all carnivorous animals is haraam whether they are strong and powerful like lions, leopard and jackals etc. or weak like the fox; and in the same way the flesh of rabbit which is not from wild animals is also Haraam.

Reptiles like snakes and rats etc., whether domesticated or wild. Insects and worms and porcupines and lice etc. are also haraam.

Birds

Birds like pigeon and all its kind are Halaal. For example, ringdove, partridge, wild duck, ducks and its kinds. Also birds and its kinds like Bulbul (nightingale), Chandol (name of a bird). Surad (bird with broad head with a peak half-black and half-white who hunts other birds). Swan (Greyish with long head, which mostly lives on a date tree) Shagraaq - Greenish beautiful bird similar to pigeon, it has a red, green and black lining on its black feather.

Bat, peacocks who have webbed feet or birds strong enough which can tear apart animal; or hunting birds, like Charkh (one kind of bird) Eagle, Shaheen, Baashiq (which is also called as Baahsaa) or a weak bird like Vulture or crow and its kind should be avoided, also Zaagh (crow which inhabits cultivated soil, and Baga whose colour is black and white, those fat and black crows which eat Carrion; all such birds should not be used for food.

Whatever has been said is available in traditions in explicit terms. Regarding birds about where there is no express command these can be considered Halaal by applying the criteria mentioned in the beginning of the chapter: Birds that flap their wings more and glide less during flight are Halaal. Besides they should have three additional characteristics: an additional finger below the thigh, crop (craw) and gizzard.

The egg of a bird has the same order as its flesh. The egg of a Halaal bird is Halaal and the egg of haraam bird is haraam. In order to determine whether an egg of unknown origin belongs to a Halaal bird or haraam we must see its shape. If one end is pointed and the other is rounded, like the egg of hen or pigeon, it is Halaal. If it is exactly round, or oval having the same shape at both ends it is to be considered haraam.

We should also remember that a permissible animal becomes haraam on account of two things:

1- By eating Najasat

2- By having been sexually assaulted by a man. The details of laws concerning the same are available in Tauzihul Masael and books of jurisprudence.

Aquatic Animals

As regards aquatic animals, only those fishes are Halaal which have scales even though they might have fallen off, like the scales of Kan-at (a kind of fish) (Qoba fish). This is a very naughty fish and it bangs itself on everything and loses its scale and only the scales of its tail remain.

Purification of Animals

Warm-blooded animals can be fit for consumption by using any of the two ways prescribed by Islamic law for its killing; hunting or slaughter. There are two methods of hunting, one is to hunt by a trained dog who is obedient; it must move when ordered and stop when commanded. It should not have the habit of eating its prey. Also the person who releases the dog on a prey must be a Muslim and he must utter the name of Allah at the time of releasing the dog, and throughout the hunt the dog must not go out of the sight of the hunter.

The second method of hunting is by pointed iron weapons like sword, spear or bullet etc. This should pierce the animal’s body. Whether this weapon is of a ferrous metal or made from some other mineral, it makes the prey Halaal upon condition that the archer should be a Muslim and at the time of releasing the arrow he must utter ‘Bismillah’. If all such conditions are fulfilled and the animal is killed during this process, the flesh of the hunted animal is fit for consumption (Halaal). However, if the hunter finds the animal alive he must slaughter it according to the prescribed rules of slaughter.

Animals caught in all kinds of traps could only be Halaal if the trapper finds them alive and slaughters them in the prescribed manner.

Apart from this all the Halaal flesh animals can be consumed only if they are capable of running away or flying away. If one shoots at the young one of a deer incapable of running or the young one of a partridge that cannot yet fly, their flesh is not Halaal. They should be first caught and then slaughtered with a knife etc.

A Discussion regarding Non-vegetarianism

InTafseer al-Mizan under the exegesis of the 3rd verse of Surah Maidah is a three-part discussion which we present below.

  1. Different beliefs regarding Non-vegetarianism

Man also possesses a digestive system like other animals therefore theoretically he can eat anything that he is capable of digesting and whatever can be absorbed into his body. It is possible for man to eat anything that he could chew and swallow. But he is selective and would never consume anything that he feels would harm him or that which is poisonous. Similarly he also avoids eating things that he considers harmful for his soul. That is food prohibited according to the religion that he follows.

Detestable things - If a person considers something Najis he refrains from consuming it, e.g. a person doesn’t eat his own excreta because he considers it as dirty and filthy and sometimes he considers it Najis due to his religious belief. For example Muslims consider Pork Najis but Christians consider it permissible. Non-Muslims eat frogs, crabs and mice while Muslims consider them dirty.

Thus it becomes clear that different people have different views regarding the consumption of meat. Buddhism considers all types of meat prohibited. This rule was promulgated to put a stop to the practice of all types of meat eating. The African people and other wild tribes used to eat every kind of meat even going as far as Cannibalism. The Arabs used to consume the meat of all kinds of quadrupeds and even animals like rats and lizards, whether they died of their own or were suffocated to death. They used to say that you people kill the animal by your hands but we eat those who are killed by Allah (that is the animals who die a natural death and have not been purified by the prescribed method of slaughter).

As mentioned in authentic writings the idol worshipping Chinese eat every type of animals like dogs, cats, insects, snakes, frogs, oysters etc. But Islam has prescribed the middle path. That is, it has permitted only that meat which man considers naturally beneficial. The details of this will be presented below.

Islam has designated as Halaal the quadrupeds like sheep, goat, cow, camel etc. Some of the quadrupeds like horse, donkey etc is makrooh (Detestable) according to Islam. Birds, excluding the birds of prey are permitted if they possess a gizzard, flap their wings during flight and do not possess claws like that of pigeons. Islam has also permitted some marine animals. The details of all such animals are given in the books of jurisprudence. Also prohibited are the blood of animals, carrion and all those animals that are slaughtered, without reciting upon them the name of Allah. The aim of promulgating such rules was to enlighten man regarding the regulations of meat eating and to permit only that meat which is considered naturally healthy and beneficial for man and refrain him from all that could prone harmful for him or that which is distasteful and dirty.

2. Is Killing a living thing against Mercy?

One could claim that animals also possess soul and like humans find death painful. Then how is it possible that we deprive them of the sweetness of life and force upon them the bitter taste of death? While Allah Almighty is Beneficent and Merciful. How is it possible for such a God to order the slaughter of animals so that men can enjoy their meat? While the soul and feelings of both human and animals are same. The reply to this question is that whatever has been said against meat eating is because of sentiments and feelings overpowering reality. (Remember) Shariat and legislation is subservient to wisdom and not prone to sentimentality and emotions.

This could be explained by saying that the material world is a world of changes. The rule prevalent in the world of matter is that of “the eater and the eaten one”. The dwellers of the earth feed on the earth and shape themselves with it. (Like the human beings, animals and birds etc.). After this the earth eats them up a second time. Earth changes into vegetation and vegetation is transformed into earth in a continuous cycle. Moreover, the living things derive benefit from plants and water and some animals feed on other animals. For example animals of prey hunt other animals and consume their flesh. Their natural system is such that they cannot eat anything else. Like the clawed birds that catch birds like pigeons and other birds and devour them. The smaller birds feed on grains, grainy substances and insects like flies, fleas and mosquitoes etc. Blood sucking insects benefit from the blood of humans and animals and finally the earth devours all of them. On the basis of this it is proved that the natural food cycle that is existing on the earth is based on natural laws without any hindrance. Everything is subservient to this natural law. The creator of nature has permitted consumption of flesh by some creatures and has designed their organs to accomplish the task. He has created man in such a way that he could consume vegetarian as well as non-vegetarian food. He is not like a sheep who can neither cut with its teeth nor pick up something with them. Neither does man resemble carnivorous animals that can neither chew or soften their food. In addition to these abilities man is equipped with the capacity to taste. He enjoys the taste of meat. And apart from this the natural make up of man throws light on the types of foods that his organs could digest and those that are beneficial for him. Since Islam is the religion of nature it has permitted all such things that are compatible with the natural makeup of man.

Also, it has prescribed some other rules formed by the creator of Nature. That is, all that flesh that could prove harmful to the body or spirit, all those things that one finds detestable and dirty are to be compulsorily avoided. In brief all those things that prove harmful to the body or soul or against the well being of human society like gambling and distributing of meat through drawing of lots. All such things are prohibited by Islam. Also banned are filthy things that normally people find to be disgusting.

Other objections against animal slaughter that are apparently based on mercy can be answered as follows: Indeed, mercy is a natural and created feeling that is found in the psychology of human beings and in a large number of animals. But it does not mean that this mercy has to be absolute. If it had been such, there wouldn’t have been any kind of diseases, sorrows and difficulties. Apart from this, mercy and kindness are not like human justice which is from an accomplished moral quality encompassing every aspect of life. (That is one must be merciful under every circumstance). If it had been it would not be correct to arrest the unjust people and punish the criminals, or to hate the enemies. If we act upon such type of absolute mercy, the earth and its inhabitants would be destroyed by corruption and transgression.

Therefore, commonly it is commanded that mercy and kindness be practiced. That is, animals must not be slaughtered in a cruel and painful manner. And we must not sever any part of the slaughtered animal, before its completely dead nor skin it.

Animal that is choked to death or that which is beaten to death is not allowed. Islamic law also prohibits the slaughtering of an animal before another beast. The same chapter prescribes watering the animal before it is led to slaughter. As far as possible we must be kind to the animal that is about to be slaughtered. Detailed laws regarding slaughter are present in the books of jurisprudence.

As far as the divine mercy and beneficence is concerned. Divine mercy does not imply the satisfaction of heart and the perceived effect. It denotes bestowing benefits to a deserving one to the extent that he deserves. Therefore, sometimes we consider something harmful and punishing whereas it is a divine mercy and goodness for one, and similarly the other way around. Then it is not appropriate for the divine wisdom that at the time of framing laws our false feelings belie a divine command and give a decision against established reality. From the above discussion it is established that Islam has allowed meat and the rules that make it permissible for us are promulgated in keeping with the law of nature.

“The nature made by Allah in which he has made men; there is no altering of Allah’s creation; that is the right religion…”

(Surah Rum 30: 30)

3- Why has Islam prescribed slaughter?

Second objection: We accept that nature and creation permits the consumption of meat. Then on the basis of mercy why are we not satisfied with the meat of animals that have died a natural death?

The reply to this question can be found in the second part of the above discussion. Because to ascribe such a meaning to mercy leads to the nullification of the very laws that Islam has prescribed. And Islam has framed laws in order to keep this feeling of mercy in the make up of man.

Moreover if only dead animals had been permitted instead of being beneficial in any way it would be harmful to men as eating carrion causes numerous diseases of the body and is also a bane for human soul. This would itself be against divine mercy as this would have caused untold problems to human beings and people would always be waiting for animals to die so that they may enjoy their meat. (Quoted from Tafheeme-e-Meezan)

Remember! Slaughtering of an animal to consume its flesh is not cruelty. In fact it is the completion of the purpose for which it was created. Because before the slaughter the animal is dumb, unintelligent and senseless. It does not understand anything. But after it is slaughtered and consumed by man, it is transformed into a part of human body that has the power of speech, understanding and reason. For example, no kind of merit or perfection can emerge from the tongue of a sheep. But when it becomes a part of human body it unravels realities and chants the praise of Allah. In the same way other good actions are performed by other parts of the human body.

Purification through the Prescribed method of Slaughter

The main reason for slaughter is to purify the animal. The procedure is to completely cut off the four big veins of the neck below the bulge of the Adam’s apple. (These four pipes are: wind pipe, food pipe and two big veins near the windpipe). The five additional conditions for purification are:

The person who slaughters must be a Muslim whether man or woman. Even a child can do it if he is old enough to distinguish good and bad.

The neck of the animal must be cut with a sharp iron weapon. But if an iron weapon is not available and if the animal would die soon if not slaughtered immediately, then a weapon of any other material is allowed. For example glass or sharp edged stone.

At the time of slaughter the face, all four legs and the stomach of the animal must face the direction of Qibla. But it does not matter if one forgets or if one does not know the direction of Qibla or if it is not possible to lay the animal in that direction.

At the time of slaughter one must recite the name of Allah and it is sufficient to say ‘Bismillah’ (In the name of Allah). However, it doesn’t matter if one forgets to do so.

After being slaughtered the animal must move somewhat. It is sufficient if it even moves its eyeballs, or tail or thrash its legs. It is also a necessary precaution that as much blood must gush from the animal as it normally does.

In case of camel slaughter in addition to the above five conditions it is necessary to pierce it with a sharp weapon at a depression between the neck and the chest. If the animal becomes uncontrollable or it gets into a situation where it is impossible to slaughter it in the proper way; for example if it falls into a well and is about to drown, then one can pierce or wound it with a weapon at any part of its body that would kill it. It would become permissible. It is not even necessary that it should face the Qibla. However, the other conditions are applicable.

The purification of fish is that it should be removed alive from the water. Therefore if a fish with scales is caught alive from the water and dies out of water, it is paak (pure) and it is permitted to eat it. If it dies in water it is nevertheless paak (pure) because it does not have warm blood, but it is not permitted to eat it. Also, it is not necessary that the person who catches fish be a Muslim. Hence it is allowed to eat fish caught by a non-Muslim. But one must have the knowledge that the fish has died after coming out of water.

The purification of locust is that it must be caught alive by hand or other means. And it becomes Halaal to eat after it dies. It is not necessary that the person catching locust be a Muslim or that the name of Allah be recited upon it. Eating the locust that has not yet developed wings and is not capable of flying is haraam.

If after hunting or slaughtering an animal one finds a young one in its belly it is paak only if its limbs have developed or it has hair or fur on its body. It is allowed to eat this young one because its mother too was a Halaal meat animal.

Purification affected by slaughter

Whatever has been discussed so far shows that except for dog and pig all other haraam animals if slaughtered in Islamic way are considered paak, although eating them is not permitted. And if it has not been correctly slaughtered, its dead body is najis (impure). But if it doesn’t have warm blood it cannot be considered najis even if it dies without purification; its eating is obviously haraam. For example, snake, insects etc. And every Halaal flesh animal, which dies without purification becomes najis (impure) and its eating is haraam. If it does not possess warm blood, eating it is haraam but it is not najis (impure). For example fish that dies in water. Carrion whose eating is haraam is an animal that dies without slaughter prescribed by the Shariah. Whether it dies of some disease or a natural death, or due to external factors, whether it dies suddenly or a slow death. As animal do not usually die a sudden death it is possible that people think this kind of death does not make it a carrion. The Quranic verse (Surah Maidah: 3) has specially mentioned it among the five kinds of carrion.

Munkhafta - Animal that dies due to strangulation whether accidental or intentional, whether it is strangulated with an instrument like a rope etc, or by pressing its neck between two sticks. Such and many other types of methods were prevalent during the period of Jahiliyya (Pre-Islamic).

Mangooza - An animal that is beaten till it dies.

Mutaraddiya - Animal that falls from a great height or that which falls into a well.

Tatahayya - Animal that dies after being wounded by the horns of some other beast.

Maa Akala Bassao - An animal that was hunted by a beast and part of it was eaten up.

The phrase “and what is sacrificed on stones set up (for idols)…” prohibits the method of slaughter practiced in Jahiliyya. In the pre-Islamic era the polytheists used to install stones around the Ka’aba and consider them sacred. They used to worship these stones and sacrifice animals upon them. And the phrase, “and that you divide by the arrows…”, prohibits the consumption of the meat of animal that is slaughtered and its meat divided into the participants by drawing arrows. This is also a kind of gambling and it has been explained in detail in the chapter on gambling.

Why is Carrion Haraam?

Mufaddal Ibne Umar is quoted in the books Al-Kafiand Amali to have asked Imam Sadiq (a.s.) why Allah has prohibited Carrion, blood and pork? Imam (a.s.) replied,

“Allah has not prohibited anything for men to take it Himself (we seek refuge in Allah). And He has not permitted things that He Himself didn’t like. (In other words Allah has not framed the rules of haraam and Halaal on the basis of His personal whims and fancies. The truth is that when Allah is Creator of everything, He alone knows what is good and necessary for the human body. Therefore he made it permissible due to His grace. He Alone knows what is harmful for the human body and, therefore prohibited it and made it haraam. But one who is helpless and there is no other way for survival is allowed to eat the same (prohibited) things. However, he must eat only as much as is necessary to save one’s life.”

After that he said, “Eating carrion makes ones body weak and thin. It destroys ones physical prowess and cuts off his generations. One who eats carrion dies a sudden death.”

It appears therefore that in the process of slaughtering, the blood gushes out and the meat is free of the impure blood with its toxic substances which flow in the veins. When an animal dies naturally or by any process where the blood remains in the body, the meat is contaminated with toxic substances, the consumption of which is injurious to health.

A heretic asked Imam Sadiq (a.s.) why Allah had prohibited carrion?

Imam (a.s.) said,

“Carrion is made haraam so that there should be difference between it and an animal upon which the name of Allah is recited. Also, the blood of a dead animal is not expelled from its body. It returns to its organs and makes its meat heavy and distasteful. Its meat is eaten with its blood.”

The heretic said, “Then the flesh of fish must also be carrion and haraam because blood is not expelled from it.”

Imam (a.s.) told him,

“The purification of fish is just that it should be removed from water and left outside to die by itself. It is not necessary to slaughter it because it does not possess (warm) blood. The same applies to locust.”

In the fourth volume of Beharul Anwaar it is mentioned that the Imam also said that it is not necessary to slaughter fish because it doesn’t have much blood. And the blood that remains in its body is like the blood that remains in the body of an animal after it is slaughtered, which is harmless and Halaal.

Blood

Blood is of two kinds, Najis (impure) and paak (Pure). The blood of man and all warm-blooded animals is Najis. It is a characteristic feature of warm-blooded creatures that when the main vein is severed the blood gushes out with force. If blood is found while milking a cow or buffalo, however little it may be, it is Najis and the milk is also Najis due to it. To consume this milk is haraam. On the basis of precaution (Ehtiyat) one must also refrain from consuming the minute particles of blood in an egg.

However, two types of blood are paak (pure). One is the blood of all cold-blooded animals, like fish and mosquito etc. Secondly, the blood left over in a slaughtered animal. Hence if an animal is slaughtered according to the prescribed Islamic manner and some blood flows out, the blood remaining in its body is paak. But if due to breathing or due to its head being placed on a raised spot the blood that has gushed out again flows back into the body, the remaining blood will not be paak.

Apart from this it is absolutely haraam to consume blood whether it is paak or Najis. However, that paak blood which is a part of a fish or a slaughtered animal, and which can be considered as a part of its flesh; can be consumed. But if it is considered as blood its consumption is haraam.

Why is blood haraam?

In Tafsir of al-Ayyashi Imam Ja’far as-Sadiq (a.s.) is quoted to have said,

“Drinking blood causes diseases of the dryness of throat and madness and also makes one stone-hearted and merciless. One who drinks blood can anytime murder his own parents, relatives or a friend. “

Then Imam (a.s.) said,

“Drinking blood cause production of yellow water in ones body.” (Al Kafi) It makes human body to stink and makes a person bad-character. His descendants inherit a kind of madness and it makes the heart merciless.”

(Wasaelush Shia)

The heretic asked Imam Ja’far-as-Sadiq (a.s.) the reason for prohibiting the consumption of blood.

Imam (a.s.) said,

“Drinking blood causes the hardness of heart and mercilessness. It causes ones body to stink and changes ones complexion, and mostly causes leprosy.”

(Ihtejaj. Vol. 4, Behaarul Anwaar Pg. 250)

According to Imam Reza (a.s.),

“Drinking of blood causes plague, wounds and boils that ultimately lead to death.”

Pork

Pig and dog are two such Najis animals that every part of their body is Najis. Even those bloodless parts like hair and claws or hooves are Najis. To slaughter a pig or dog is a useless act. That is, these animals cannot be purified in any way. To consume their flesh is haraam and a greater sin.

Imam Reza (a.s.) mentions regarding the prohibition of pork,

“The Almighty Allah has prohibited (made haraam) Pork. Because it is a horrible and dreadful animal that Allah has created for men to derive lessons from. People should also refrain from sensuality and shameless deeds that cause such a terrible appearance. And that they fear from being transformed into pigs by Almighty Allah. (in the description of past nations it is mentioned that people who committed sexual promiscuity are changed into pigs in Barzakh and they shall be raised as pigs in Qiyamat.) Also, pigs were allowed to exist so that they are a reminder of the conversion (Maskh) of previous nations into pigs. The second reason for prohibiting pork is that the staple diet of pigs consists of extremely Najis and filthy things, and its blood contains innumerable harmful germs.”

(Oyoon-e-Akhbare Reza, Wasael chap. 1)

Imam Ja’far as-Sadiq (a.s.) said,

“The Almighty Allah converted many nations into animals. Among them are pigs, monkeys and bears etc. After this these animals were prohibited from being eaten, so that people derive lessons from them and do not consider the sin minor.”

(Tafsir Ayyashi, Book of Food and Drink of Wasael chapter one Pg 248)

It is mentioned in the book Islam wa Ilme Imroz of Anjuman Tablighat Islami that pig is an animal that is classified by specialists among the thick-skinned animals. The rhinoceros wild pig and hippopotamus are all classified in this family. Pork is very harmful for the body but we mention below only some of its harmful effects.

Details Regarding some harmful effects of Pork

1. Spiritual and Moral harms

Pig is known for its shameless and wanton behaviour and for its sexual perversion. It does not honour its own females and invites other males to have sexual contact with it, and enjoys it. In addition it is awfully filthy, it thrives on excreta and has no hesitation in eating its own. Consumption of pork therefore leads to moral degradation and spiritual bankruptcy.

It is unbelievable that such a loathsome creature can eventually end up on the dinner table, where its meat is savoured and eaten with relish and this in spite of the fact that those who consume it are fully aware of its filthy and despicable characteristics. In fact many of these people when they want to abuse somebody in the most vile and insulting terms, they call him a pig, but pig it is, that they seem to relish and enjoy the most. The same surprising attitude is shown by Christians. Whenever Christians depict Satan in religious anecdotes they present him in the form of a pig. The Gospel of Barnabas mentions that Pig is Satan personified and that the pig’s body has the spirit of Satan. The present Bible among the Christians (Matthew 8-32 Marks 5-13, Luke 8: 28-39) describes how Jesus thrust the soul of Satan inside the herd of swines and sent them towards the river. In spite of the satanic nature attributed to the pig by their own religion, the Christians continue to eat it.

2. Physical Harms

Pork is harmful to the body in many ways, but two serious diseases caused by its consumption are Trichinosis and Dysentery.

Trichinosis

This disease is caused by the Trichina worm which breeds in the flesh of pig. In a period of one month the female lays 10 to 15 thousand eggs. The worms enter the human system only through consumption of pork. If the individual succumbs to the infection, the worms attack the walls of the stomach and the walls are weakened.

Three weeks after entering the stomach they enter the blood stream and spread to the entire body. They multiply at lightning speed in the host body.

The first symptom is giddiness and a strange kind of fever. This fever is connected with the digestive system and soon the person is afflicted with Diarrhoea. Initially there is mild fever which gets severe day by day. Other symptoms that follow are: Stiffness of the limbs, itch in the body, tiredness, weakness, pain in various parts of the body.

It is most apparent in the abnormal way of chewing, swallowing and breathing of the patient. The mild sickness assumes enormous proportions and finally kills the patient in seven weeks.

A kilogram of pork can harbour as many as 400 million Trichina worms.

Dysentery

One of the dreadful diseases that afflict those who eat pork is dysentery. This dysentery is solely caused by the organism ‘Karam Kadoo’. This worm has a head that has two chains around the head and four branches with which it attaches itself to the walls of the stomach. The outer portion of the worm that produces eggs gets separated from the main body and is expelled along with stool. The eggs that are expelled with the stools are eaten up by pigs and in this way the eggs enter the stomach of the pig. These eggs again initiate the reproductive cycle. If the flesh of this pig is eaten by man there is every possibility that the germs which enter the stomach of man, will rise to infection. It has been proved beyond any doubt that these particular worms are only associated with the consumption of pork and the only way to be safe from them is by avoiding pork.

This infection is rampant in countries where pork is consumed in large quantities.

Besides being a source of infection, pork is heavy for digestion and causes great stress on the digestive system.

Islam prohibited pork 1400 years ago before anyone knew anything about its harmful effects. It is a pity that 1400 years hence, when the wisdom of this prohibition has been clearly defined, people still continue to consume it.

Similarly, Islam has designated dog to be absolutely Najis (Najisul A’in), and advised against keeping it in the house. Since then scientific developments have proved that various diseases are transferred to man from dogs. For example, rashes, baldness and other skin diseases caused by germs, and diseases caused by lice which breed in the fur of dog. Rabies, the most dreadful of all diseases that a human can contract, is transferred to man from dog.

All these diseases are explained in detail in the above-mentioned book. It is also mentioned that a utensil licked by a dog cannot be purified except by scrubbing it with mud.

Thirty-third Greater Sin: PRIDE OR ARROGANCE

The thirty-third greater sin is Pride; as mentioned in the tradition of Imam Reza (a.s.) narrated by Fazl ibn Shazaan. Shaykh Ansari has also verified the authenticity of this tradition in Makasib. A similar tradition from Imam Ja’far as-Sadiq (a.s.) is quoted by Amash to have said,

“Arrogance and tyranny is a greater sin.”

According to the Holy Quran, pride is a sin that will most certainly be severely punished.

  The Almighty Allah says in Surah Zumar (Verse 60)

“Is there not in Hell an abode for the proud?”

He also says:

“It shall be said: Enter the gates of hell to abide therein; so evil is the abode of the proud.”

(Surah Zumar 39:72)

In Surah Mo-min (Verse 35) Almighty remarks,

“Thus does Allah set a seal over the heart of every proud, haughty one.”

The one who considers himself to be the best wants others to know that he is the best. There are numerous Quranic verses against pride and haughtiness but we shall mention only the one that talks of the haughtiness of Shaitan; as the result of which he became the accursed one:

“He refused and he was proud, and he was one of the Unbelievers.”

(Surah Baqarah 2:34)

Amirul Mo-mineen Ali (a.s.) says in one of his sermons:

“You should take a lesson from what Allah did with Shaitan; namely He nullified his great acts and extensive efforts on account of the vanity of one moment, although Shaitan 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 Shaitan by committing a similar disobedience? None at all. Allah, the Glorified, cannot let a human being enter Paradise if he does the same thing for which Allah turned out from it an angel. His command for the inhabitants in the sky and of the earth is the same. There is no friendship between Allah and any individual out of His creation so as to give him licence for an undesirable thing which He has held unlawful for all the worlds.” (That is pride and arrogance).

(Sermon No.192 Nahjul Balagha)

After a few sentences Ali (a.s.) says about Qabeel:

“Do not be like him who feigned superiority over the son of his mother without any distinction given to him by Allah. It was only the feeling of enmity which created a feeling of greatness in him and the fire of anger that vanity kindled in his heart. Satan blew into him his own vanity, after which Allah made him responsible for the sins of all killers upto the Day of Judgement since he had initiated the crime of killing.”

(Nahjul Balagha)

Thus Qabeel was doomed to eternal perdition due to pride that caused him to murder his righteous brother.

Ali (a.s.) continues:

Take instruction from how the (Shaitan) brought Allah’s wrath, calamities, chastisement and punishment on those who were vain among the past people. Take admonition from their lying on their cheeks and falling on their sides, and seek Allah’s protection from the dangers of vanity, as you seek His protection from calamities.”

(Nahjul Balagha)

The Holy Prophet (s.a.w.s.) says:

“Allah will not speak to three kinds of people on the Day of Qiyamat; and they will not be looked upon kindly by Him; and there is a severe punishment for them: An aged adulterer, a tyrant ruler and a proud beggar.”(Al-Kafi)

From the above hadith we can conclude that the punishment for a youthful adulterer, a ruler who does not oppress and a proud person who is not a beggar will be less severe. An old man committing adultery is far more despicable because unlike a young man he is not fired by an intense sexual urge, and in spite of this he disobeys the Divine command and brings upon himself added punishment. The same applies to a ruler whom Almighty has bestowed a kingdom, wealth and power; and the ruler instead of being thankful and grateful to Allah for His bounties misuses them to oppress Allah’s creatures. Not only is such a ruler accountable for his oppressive deeds but he incurs the intense wrath of Allah because of his ingratitude and denial of Allah’s blessings. A proud beggar is miserable creature; he incurs the intense displeasure of Allah because he is vain in spite of the fact that he has nothing that can be the cause of his vanity.

A man enquired from Imam Ja’far as-Sadiq (a.s.):

“What is the lower level of disbelief?”

Imam (a.s.) said,

“It is pride.”

Imam Baqir (a.s.) says:

“Stateliness and superiority, and the expression of a pride are like two exclusive garments of Allah. (No one can share it with Him). Hence if anyone dares to acquire these qualities he will be thrown headlong into hell by Allah.”

(Al-Kafi)

Imam Muhammad al-Baqir (a.s.) is also recorded to have remarked:

“Pride and superiority are like two exclusive garments of Allah. So one who acts proud has made war on Allah.”

(Al-Kafi)

A proud person is mentioned as having made war on Allah because such a person loses all awareness of the reality that he is an insignificant creature whose very existence and all that he possesses is only because of Allah’s favour on him. He regards himself as someone very special, in full control of his life, which no other power can influence. His arrogance can reach a stage where he can even claim divinity in open defiance of the Almighty, as it happened with Firon. While a man can develop qualities like mercy, kindness etc. which are also divine qualities, and developing these qualities will in fact help a person to gain nearness to Allah, but man, a creature of Allah has no right whatsoever to associate pride and superiority with himself. These are exclusive for Allah. The Almighty says in the Quran:

“And to Him belongs greatness in the heavens and the earth, and He is the Mighty, the Wise.”

(Surah Jathiyah 45:37)

Imam Ja’far as-Sadiq (a.s.) says:

“There is a special section for the arrogant people in the hell. It is called Saqr. Saqr complained to Allah for the intensity of its heat and sought permission to breathe. It breathed and scorched hell.”

(Al-Kafi)

Imam (a.s.) also remarked,

“Certainly the haughty people will be raised as peanuts (on the Day of Qiyamat) and till the accounting of the people is complete they would be trampled upon.” (by others).

(Al-Kafi)

Allamah Majlisi explains the above tradition: “This hadith proves that it is possible that some people may be raised in diminutive form, possessing some or all of the physical characteristics. (It is also possible) that other additional characteristics may be added to their bodies and hence be the cause of additional pain. It can also be said that the arrogant sinner will be raised in such a disgraceful condition that it would be as if he is utterly small in size. Whatever may be the form, it is certain that they will be trampled under the feet of other people.

Pride and its Types

Arrogance is the practical expression of pride which develops in a person who thinks himself to be better than others. Arrogance can be categorized as: (1) Arrogance against Allah (2) Arrogance against the Holy Prophet (s.a.w.s.) and the Imams (a.s.) (3) Arrogance towards people.

Arrogance towards the Almighty is expressed in different ways. There are arrogant people seized by the feeling of being all powerful. They attribute all their achievements and acquisitions to their own capabilities and are oblivious of the supremacy and might of the Almighty. The feeling of self importance is expressed by them in their actions and speech with words like “I have done this,” and “I will do that”.

On the basis of his strength and property he refuses to recognise the supremacy and might of Allah, with the result that the darkness of disbelief shrouds his heart. The Holy Quran says:

“...there is naught in their breasts but (a desire) to become great which they shall never attain to...”

(Surah Mo-min 40:56)

These are people who will not achieve greatness either in this world nor the Hereafter. The Almighty Allah says at another place,

“...so (as for) those who do not believe in the hereafter, their hearts are ignorant and they are proud.”

(Surah Nahl 16:22)

As mentioned earlier, sometimes, the haughtiness assumes such high proportions that the man apart from crediting his own self for everything also dares to declare his Godhood and supremacy over other people. He claims that he has absolute control over a section of people and that they are subservient to him. Like the foolish Firon who alleged:

“Then he said: I am your lord, the most high.”

(Surah Naziyat 79:24)

He tries to prove his claim by saying:

“...is not the Kingdom of Egypt mine? And these rivers flow beneath me;..”

(Surah Zukhruf 43:51)

And,

“...I do not know of any god for you besides myself.”

(Surah Qasas 28:38)

In the same way Namrood also considered himself the controller of life and death:

“he said: I give life and cause death...”

(Surah Baqarah 2:258)

Namrood ordered that two of his prisoners may be presented before him. And in order to prove that he had control over life and death, ordered one prisoner to be killed and released the other one!

Then there are individuals who do not deny the existence of Allah but they show their arrogance against Allah by not worshipping Allah and by disobeying Allah’s orders regarding obligatory and prohibited acts. Allah the Almighty says:

“The Messiah does by no means disdains that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud, He will gather them all together to Himself.

Then as for those who believe and do good, He will pay them fully their rewards and give them more out of His grace, and as for those who disdain and are proud, He will chastise them with a painful chastisement.”

(Surah Nisa 4:172-173)

Wilful disobedience to Allah’s command is insolence and defiance against Allah and sins so committed are unforgivable. Such a person considers himself so superior that he feels there is no need to obey Allah. This attitude amounts to disbelief in Allah. The sins committed by a person who believes in the supremacy of the Almighty are not of the above category. These sins are committed due to evil desires and foolishness and not due to Kufr. Imam Zainul Aabedeen (a.s.) says in Dua of Abu Hamza Thumali:

“O my Allah! When I committed a sin I was not a disbeliever in You (at that time) and neither did I consider Your commands unimportant. And I did not take lightly Your threats of chastisement. Neither I had any objection against Your punishment. Actually the sin that I had committed was due to the instigation of my own self which defrauded me and my carnal desire overcame me.”

(Dua of Abu Hamza Thumali)

The disbelief of Iblees was proved in the same way when he refused to prostrate before Hazrat Adam (a.s.).

“He said: I am not such that I should make obeisance to a mortal who Thou has created of the essence of black mud fashioned in shape.”

(Surah Hijr 15:33)

The Almighty Allah replied,

“...then get forth from this (state), for it does not befit you to behave proudly therein. Go forth, therefore, surely you are of the abject ones.”

(Surah Aaraf 7:13)

The High and Almighty Allah has also said,

“...and he was proud, and he was one of the unbelievers.”

(Surah Baqarah 2:34)

“Arrogance overcame Iza zeel (Satan), made him liable to be cursed.”

(A Persian Couplet)

To Give up Dua due to Arrogance is Kufr

“And your Lord says, Call upon Me, I will answer you, surely those who are too proud for My service shall soon enter hell abased.”

(Surah Mo-min 40:60)

In the above ayat Allah has assured that whoever seeks His help will receive immediate response. According to Tafseer KashafDua means to ask, that is to seek something. Thus the actual purpose of Dua is to beg the Almighty with utmost humility and sincerity. This is true obedience and worship of one God. So whoever does not supplicate is arrogant. He considers himself self sufficient and independent of Allah and does not consider Allah deserving of obeisance; such a person has committed Kufr and will remain forever in Hell.

Imam Zainul Aabedeen (a.s.) says:

“(O Allah) you have named Dua towards You to be Your worship and its omission to be arrogance which earns Hell.”

(Saheefa Sajjadiyah)

“The best of Your servants are those who are not arrogant, and who do not repeat sins insolently, and make repentance their habit and I avoid to be the one who becomes arrogant and does not call You.”

(Saheefa Sajjadiyah)

Arrogance by Sacrilege

One of the types of arrogance with regard to the Almighty is to behave arrogantly towards whatever is associated with Allah’s name. For example the orders and prohibitions of Allah, specially the sacred month of Ramadhan, the Holy Ka’ba, the Holy tombs; and even an ordinary mosque because Allah has said,

“And (all) the mosques are for Allah.”

(Surah Jinn 72:18)

So if one acts arrogantly with relation to any of the above it means that he is arrogant towards Allah. For Allah (A.J.) says,

“O You who believe! Do not violate the signs appointed by Allah...”

(Surah Maidah 5:2)

It means that one should not insult or disregard anything that is related to the Almighty.

Arrogance causes degradation in this world as well as the Hereafter

Arrogance with relation to the Almighty or otherwise brings degradation and insults in this life as also in the life after death. On the other hand humility and the expression of lowliness before Allah earns the respect of this world as well as success in the hereafter. The stations of such a person are raised. The Holy Prophet (s.a.w.s.) says,

“One who humbles before Allah is raised by Him in status; and the one who is arrogant will be degraded by Allah.”

(Behaarul Anwaar)

Umar ibn Shaiba says in the Sharh of Saheefa that, “I was at the sacred Mecca, between Safa and Marwah when I saw a stranger on a camel. His slaves were preventing the people from coming near him. After sometime I happened to be in Baghdad. There I saw a man in a dishevelled condition with his hair awry. I stared at him in surprise. He asked as to why I was staring at him. I said that I find a great resemblance between him and an arrogant person whom I had seen at Mecca between Safa and Marwah. At that time he behaved very arrogantly. The man said, “I am the same person! I had behaved arrogantly at a place where people exhibit humility, that’s why the Almighty has made me lowly in Baghdad where people achieve great honours. And thus these people behave arrogantly towards me.”

Arrogance toward the Holy Prophet (s.a.w.s.) and Imams (a.s.)

To consider oneself as equal to or better than divine personalities is an act of arrogance. Also to refuse to obey their commands amounts to being arrogant towards them. This is like the behaviour of the supporters of Firon who considered themselves superior to Hazrat Moosa (a.s.) and Haroon (a.s.). They used to say:

“What! shall we believe in two mortals like ourselves...?

(Surah Mo-minoon 23:47)

Similarly some of the disbelievers used to tell the Holy Prophet (s.a.w.s.): “Why have not angels been sent down upon us, or (why) do we not see our Lord?” These people considered their status to be on par with that of the Holy Prophet (s.a.w.s.) and wondered why the revelation had not descended on them.

The Holy Quran remarks:

“Now certainly they are too proud of themselves and have revolted in great revolt.”

(Surah Furqan 25:21)

The following words of Hazrat Nuh (a.s.) are recorded in the Holy Quran:

“But my call has only made them flee the more:

“And whenever I have called them that Thou mayest forgive them, they put their fingers in their ears, cover themselves with their garments, and persist and are puffed up with pride.”

(Surah Nuh 71:6-7)

The Meccans were similarly puffed with pride whenever they were told to believe in Islam:

“And they say: why was not this Quran revealed to a man of importance in the two towns?” (Mecca and Taif)

(Surah Zukhruf 43:31)

It was unacceptable to the infidels that a mere orphan who had not much wealth either had been selected for the exalted position of Prophethood. They would have preferred the Quran to have been revealed upon some influential people like Walid bin Mughaira and Masud Thaqafi etc.

Arrogance towards the Prophet (s.a.w.s.) and Imams (a.s.) is actually arrogance towards the Almighty Allah. Disobeying the commands of the Prophet (s.a.w.s.) and the Imams (a.s.), the representatives of Allah is an act of arrogance towards the Almighty Himself. Similarly the pious Mujtahids and the jurists are representatives of Imam-e-Zamana (a.s.). One who considers oneself superior to them, or insults them and is insolent towards them by disobeying their rulings is guilty of arrogance towards the Imam (a.s.) himself, and the Prophet (s.a.w.s.). Also, according to Imam Sadiq (a.s.) such arrogance is a kind of polytheism.

Arrogance with an Aalim is arrogance towards the Holy Prophet (s.a.w.s.)

The Messenger of Allah said:

“Beware! Do not falsify the words of an Aalim. Do not reject his statements and do not bear enmity towards him. Be cordial with them, because friendship with the learned is a sign of good morals. And enmity with them is hypocrisy. Beware! Whoever insults an Aalim insults me and whoever insults me insults Allah; and whoever insults Allah; his abode is Hell. And (remember), whoever honours an Aalim, honours me and whoever honours me honours Allah and whoever honours Allah; his abode shall be Paradise.”

(Layali al-Akhbaar)

The Arrogants are the inmates of Hell

We must remember that all the Quranic verses that mention eternal punishment for the proud people are concerned with two types of pride. The first is with respect to Allah and also the Prophet (s.a.w.s.) and the Imams (a.s.). As we stated before, arrogance of these types is a result of disbelief in the creator of the Universe; and the one who dies without belief in Allah will abide forever in Hell.

Al-Shaheed Al-Awwal Faqih Al-Sarbidaran mentions in Qawaid the fact that pride and arrogance are Greater sins and numerous traditions testify to this. The Holy Prophet (s.a.w.s.) says:

“One who has even an iota of pride will not enter Paradise.”

(Qawaid)

Then he says that the pride referred to in the tradition is one that reaches the level of disbelief, it is the arrogance towards Allah, and the Prophet (s.a.w.s.) and Imams (a.s.). However if it applies to arrogance towards people the tradition is construed to mean that those who have even a bit of pride will not enter Paradise with the humble believers. They will have to undergo punishment in Hell and only then allowed to enter Paradise.

The interpretation is in accordance with the narration of Muhammad Ibne Muslim who quotes Imam Sadiq (a.s.) to have said:

“Even one who has pride equal to a mustard seed in his heart will not be able to enter Paradise.”

Muhammad Ibne Muslim says, “I said. Certainly we belong to Allah and to Him we shall return.” Imam (a.s.) asked him the reason for reciting the verse of return. He replied that it was in response to the Imam’s statement.

“It is not what you have understood,”

Imam (a.s.) told him,

“Know that I meant disbelief and refusal by it.”

(The arrogance which prevents one to enter Paradise is arrogance based on the rejection of truth and on the rejection of Allah, the Prophet (s.a.w.s.) and the Holy Imams (a.s.). But if a person is a believer and is arrogant; he will not have eternal punishment in Hell).

Behaving arrogantly with the people

The third type of arrogance is with respect to the fellow-beings. To consider oneself superior and better than others and to consider others lowly. To behave in a proud manner with them, and walk ahead of them. To try to find the best seat in a gathering. To expect others to salute and show humility. To hate one who offers good advice and to refuse the advice offered. To feel angry if someone points out one’s mistake. Not to behave with kindness and benevolence towards those whom one teaches. To act as if one has done a great favour and expect servitude in return. In brief, arrogance is the act of considering and believing oneself to be the most superior person. Just like we consider ourselves superior to the animals. The proud people who are rich prefer not to stand besides the ordinary people during congregational prayers or mix with them in religious gatherings. In reality an arrogant person has made himself a partner with the Almighty Allah by trying to acquire the Divine attribute of Pride that belongs exclusively to Him. It is as if the slave takes away the king’s crown and puts it on his own head and seats himself on the throne. Such a slave is liable for the worst punishment. It is wise to avoid such behaviour.

Allah is the Creator of all human beings, therefore it is not proper for one man to behave arrogantly with another and to consider himself superior and exclusive. The one who behaves proudly has actually become Allah’s rival, because Pride is a quality reserved for Allah alone.

Some of the traditions related to Pride and the proud people have already been mentioned above in the beginning of the discussion. Imam Ja’far as-Sadiq (a.s.) says:

“Pride is considering other people lowly and considering the truth as foolishness.”(Al Kafi)

Allamah Majlisi explains that it denotes making fun of truth, rejecting it, considering it lowly, and not understanding its importance.

The Holy Prophet (s.a.w.s.) says:

“The worst kind of Pride is considering the creatures lowly and considering the truth foolishness.”

(Al Kafi)

Umar bin Yazid says, I asked Imam Ja’far as-Sadiq (a.s.): “I eat well and wear a good perfume and ride the best horse. I am also accompanied by my slaves. Is it arrogance on my part? I want to know it so that I may abstain from such a behaviour.”

Imam (a.s.) bowed his head and then said,

“Remember! The accursed and arrogant is the one who considers other people lowly and ignores the truth.”

Umar said, “I understand what truth is but what is the meaning of ‘ignoring the Truth’?

Imam (a.s.) said:

“One who considers other people inferior and shows his superiority over them is arrogant.”

(Al Kafi)

We shall refer to some types of pride and arrogance with people because the Holy Quran has mentioned them in different ayats.

The Quranic view of arrogance with people

In Surah Baqarah we come across the following ayat:

“And when it is said to him, guard against (the punishment of) Allah; pride carries him off to sin; therefore hell is sufficient for him; and certainly it is an evil resting place.”

(Surah Baqarah 2:206)

According to Abdullah Ibne Masood the greatest sin is when one is told to ‘Fear Allah’ and he replies, “Mind your own business.”

When someone warns a person of Divine retribution and advises him to forgo some sins and instead of accepting his advice with humility he says, ‘It is none of your business. First reform yourself!’, or instead of giving up a sin the person repeats it with insolence; these are the types of people who are condemned to Hell according to the above ayat.

The arrogance and pride of such people are obstacles in their moral development and instead of accepting the truth they try to justify their actions.

In the same way during a debate a person is confronted with a fact which his pride hinders him from accepting. He sticks to his stand in obstinacy. This behaviour is a speciality of the hypocrites.

The Almighty Allah says:

“And those who disbelieve say do not listen to this Quran and make noise therein, perhaps you may overcome.”

(Surah Ha mim 41:26)

And in Surah Luqman the Quran says:

“And do not turn your face away from people in contempt, nor go about in the land exulting overmuch; surely Allah does not love any self-conceited boaster.”

(Surah Luqman 31:18)

Similarly another verse says:

“O you who believe! Let not (one) people laugh at (another) people perchance they may be better than they, nor let women laugh at (other) women, perchance they may be better than they; and do not find fault with your own people nor call one another by nick names; evil is a bad name after faith, and whoever does not turn, these it is that are the unjust.”

(Surah Hujurat 49:11)

The unjust are those who have made themselves liable for Divine anger and chastisement.

Anyone who looks down upon the Muslims and considers himself superior to them is like Iblees who refused to prostrate before Hazrat Adam (a.s.) because he considered himself superior. He said:

“I am better than he; Thou hast created me of fine, and him Thou didst create of dust.”

(Surah Saad 38:76)

The Almighty replied:

“That I will most certainly fill hell with you and with those among them who follows you, all”

(Surah Saad 38:85)

Show of wealth is also an act of pride

Flaunting ones riches and wealth before the less privileged people is an act of arrogance and pride. The Almighty says regarding this:

“Surely Qaroon was of the people of Moosa, but he rebelled against them, and We had given him of the treasures, so much so that his hoards of wealth would certainly weigh down a company of men possessed of great strength. When his people said to him: Do not exult, surely Allah does not love the exultant...He said: I have been given this only on account of the knowledge I have...So he went forth to his people in his finery... Thus We made the earth to swallow up him and his abode; so he had no body of helpers to assist him against Allah, nor was he of those who can defend themselves.”

(Surah Qasas 28:76-81)

It is recorded in Behaarul Anwaar that the Holy Prophet (s.a.w.s.) prohibited the people to walk and dress in a proud manner. He said,

“One who wears a nice dress and feels proud of it, will be taken to a lowest level of Hell and made a companion of Qaroon. Because Qaroon was the first proud. Due to this the Almighty had caused his house to be swallowed by the earth. So one who competes in the greatness of the Almighty has waged war against Him.”

The Prophet (s.a.w.s.) also said,

“One who frowns upon a needy person, oppresses him or looks down upon him, will be raised (in Qiyamat) in the form of an ant. And he will be assigned to Hell.”

(Behaarul Anwaar vol. 16)

The Proud people are insane

It is also narrated in Behaarul Anwaar that one day the messenger of Allah (s.a.w.s.) was passing by a group of people intent on watching something. When he (s.a.w.s.) enquired about this they said that they were watching a mad man perform funny antics. The Prophet (s.a.w.s.) said that the man is not mad, rather he was suffering from a nervous disorder.

Then the Holy Prophet (s.a.w.s.) asked the people if they would like to know who is a mad man. His companions expressed their willingness. The Prophet (s.a.w.s.) said:

“The insane is the one who walks in a proud manner and looks right and left in exultation; moving his shoulders and sides in a vain fashion; and at the same time he expects the Almighty to grant him Paradise. Whereas he is busy in disobeying Allah and people are not safe from his mischief and neither do they expect any goodness from him. This is the (real) mad man.”

(Behaarul Anwaar vol. 73)

To show oneself to be absolutely purified is an act of pride too

To consider oneself the purest and deserving of honour and respect and to make a show of one’s sanctity is also a kind of haughtiness. The verse of Surah Najm prohibits such behaviour.

“...Therefore do not attribute purity to your souls; He knows him best who guards (against evil).”

(Surah Najm 53:32)

And in the same way the Almighty Allah has remarked in the following words:

“Have you not considered those who attribute purity to themselves? Nay, Allah purifies whom He pleases; and they shall not be wronged the husk of a date stone. See how they forge the lie against Allah, (like the Jew who claim to be the chosen people) and this is sufficient as a manifest sin.”

(Surah Nisa 4:49-50)

A show of one’s knowledge and the claim of having met such and such a scholar is also an act of pride. Or to say, “I have toiled a lot to master a particular subject.” Or to flaunt one’s piety. For example to say that “for years I prayed during the nights and fasted during the day.” To say, “That person is wealthier than me but I have performed hajj and Ziarat many times.” All these claims are a show of vainglory.

Even to hint at ones greatness is not allowed. Like to allege that, “So and so person had oppressed me and thus died an untimely death, or he is afflicted with a dreadful disease, or has became a destitute.” Because such statements are an effort to show off ones extraordinary powers. Similarly to claim that one’s prayers were instantly answered by the Almighty.

Signs of Pride

When we speak to a person having same social status as us, regarding a fact, which is difficult for him to accept and he does not express any pleasure it denotes that he is proud.

If in gatherings and social events he finds it difficult to sit in place which is below his dignity or he dislikes to walk behind, then this person is proud.

If he finds it difficult to salute a person lower than him in social status, he is proud.

If it is difficult for him to accept the invitation of poor people or to sit with beggars it is a sign of pride.

If he feels it is below his dignity to purchase household items and to carry them home, he is proud. But considering his social status and the prevailing circumstances if such an action would be the cause of criticism and backbiting among the people there is no blame on him.

If a person is averse to wearing clothes of inferior quality and desires to wear good clothes considering them to be a sign of greatness, he is proud. Except, as already mentioned, when inferior dress may be a cause of disrespect to him.

If one does not like to sit together with a servant or the student, it is a sign of pride.

Remedy for Pride in Theory and Practice

The practical remedy for the disease of pride is that man should contemplate upon his original creation. He must keep it in mind that he is born from a despicable drop of semen, which is considered dirty by everyone. It is clearly mentioned in the Holy Quran:

“So let man consider of what he is created:

He is created of water pouring forth:

(Surah Tariq 86: 5-6)

He should not forget that he was born weak and helpless and whatever strength he has developed is given by the Almighty. Besides his strength and power is limited. Allah has made him susceptible to hunger, thirst and sleep. He is needful of clothing, dwelling, and several other requirements without which he would perish. He is prone to diseases, calamities and disasters, over which he has no control.

Man carries inside his body dirty substances like urine and stool; and if the Almighty had not hidden them, their terrible stench would have made life difficult for him.

It is written in the book “Adadus sin” that when Ayaz became a close confidante of the king, his detractors began to try to pull him down from this position. And one day two of the ministers came to the sultan and said, “Ayaz has stolen a lot of ornaments and treasure and he has kept all of them in a room which he has locked. Every morning he visits that room and does not allow anyone else. Thereupon hearing this, the sultan fell into doubt and said when Ayaz comes to me tomorrow you people go there, open the door and bring here whatever he has stored in that room. The next morning these people took tools and broke the lock of the door and stepped into the room of Ayaz. They, however, did not find anything except a cotton sheet and a pair of leather slippers. They thought that the treasure must be buried underground otherwise what was the need for him to visit this room everyday if it contained only a torn sheet and old slippers. They dug the floor of the room but did not find anything. They informed the ruler and he asked Ayaz that except for a sheet and a pair of slippers there was nothing else in the room. So, why did he keep the room locked and pay a private visit everyday? Ayaz said, “Before I became your slave I had worn that particular garb. But after joining your service I got everything. Since man is prone to disobedience and pride, I frequently visit the room and see my old dress so that I may not fall into vanity. I should always remember that whatever I have is due to the favour of the king and it is all given to me as a loan. After that I begin my job of the day.

Indeed, there are countless weaknesses of man that do not allow him to reach his desires. Just as man desires to have knowledge about a lot of things, but it is not possible for him. He wants to remember something but he forgets it. He prefers to forget a particular sin but he could not do so. He tries to concentrate on something and to get rid of worries and doubts, but he does not succeed. And he is attracted towards those things in which there is destruction for him, and dislikes those things which are beneficial to him.

Apart from this he is in constant dread of losing something which is dear and precious to him, like wealth or children or his physical powers.

The Almighty Allah says:

“And they control not for themselves any harm or profit, and they control not death nor life, nor raising (the dead) to life.”

(Surah Furqan 25: 3)

In brief, man is a mortal who has no control over his capabilities or susceptibilities. It is a fact that he is always in fear of death and there is none that can save him from death.

After death, What?

The challenges a man faces during his life do not come to an end with death. After death, he will have to face divine justice. He would be interrogated regarding all his major and minor acts. The details of this questioning are mentioned in the Holy Quran and traditions.

It is very likely that the people who occupy a high position from the worldly aspect will be degraded and lowly there, and the powerful people of this world will be utterly insignificant in the hereafter. Numerous beautiful faces will appear horrid in appearance. They will be so terrible that, dogs and pigs will be better than them. No individual knows about the Hereafter and the kind of end there is in store for him; whether he shall be from the evil ones or the righteous, whether he would be honourable or degraded, whether his face will be black or shinning bright. Whatever has been described about the circumstances of the people at that time are applicable equally to all, whatever their areas of activity or circumstances on earth. If a person ponders over these facts he will be convinced that it does not befit a human being to commit sins and be proud and arrogant. How can a man claim greatness and importance when he is surrounded by all kinds of uncertainties and susceptibilities? Can there be a bigger farce than the claim of ones own greatness?

We should keep in view those who are greater than us

Some elders have given detailed cures for pride. They say that Pride is a condition which is created when one keeps in sight those who are lower and ignores those who are higher than us. A person who has a slave is in a higher position than the slave. He is in command of the situation and the slave cannot disobey him. The slave has to carry out the commands given to him. If such a person only thinks of his own superiority over the slave, he will become proud. But if the person realizes that with respect to Allah, his own position is like that of his slave; Allah is the creator and he is the created. Allah has full control over him; in fact absolute control, which he can never have over his slave. He has to be subservient to Allah and carry out His commands. With this idea firmly in mind a person is bound to become modest and humble towards the creatures of Allah, very much like a person who in a fit of anger, not only speaks harshly to the person who has caused him consternation, but also with those who are not responsible for it.

No one is justified in being proud. Allah is Supreme. All Might and Power is with Allah. Allah is not subservient or indebted to anyone, except for Allah it does not befit anyone to be proud for any reason whatsoever even if they are the carriers of Arsh like Israfeel and Israel.

It is also said that one who feels he is having the slightest worth before Allah, is actually considering himself superior. The Almighty Allah says:

“And that do not exalt yourselves against Allah.”

(Surah Dukhan 44: 19)

Humility of the Prophet (s.a.)

Some special characteristics of the Holy Prophet (s.a.w.s.): He never got angry with anyone for personal reasons. He sat on the ground and ate on the ground. It often happened that a maid would come to fetch him for help needed by anyone anywhere. Whenever he came home he helped his family members.

(Biharul Anwar Vol. 6 pg no. 204)

The basic causes of Pride must be removed

The causes of pride can be the possession of knowledge, wealth, goodness, beauty, physical power, position, status and lineage.

Any discerning person will realize that being proud of beauty or physical strength is foolishness, because these can be easily lost with age, accident or disease. It is wisdom for a person to keep in mind his final fate, which is death and consider of what use his beauty, physical strength and elegance will eventually be to him.

Pride over ones lineage is equally senseless. If it is worldly, it has no significance for the hereafter and if it is truly spiritual, the ancestors could not have attained that superiority but for being humble towards Allah and His creatures. The progeny that wishes to associate itself with the superiority of these ancestors can only do so by being humble to Allah and His creatures as exemplified by their elders; there is no question of being proud of this lineage whatsoever.

A person of knowledge, whether worldly or religious, who is proud of his knowledge, is a person without merit. He has not realized the most important fact, that his knowledge should have taught the limitation of his knowledge, and how insignificant is what he does know as compared to what is left to be known. Isaac Newton a famous scientist who formulated several laws of physics and discovered the force of gravity said this of himself: “I am like a child collecting pebbles on the sand, while vast ocean of truth lies undiscovered before me.”

A person with knowledge of religion and the hereafter, in fact will be extremely humble, because he will realize his own loneliness, he will know that the accountability of his actions has increased seventy fold as compared to the actions of a person without knowledge. He will have the added burden of the responsibility to spread his knowledge and benefit the ignorant. He will therefore be in awesome fear of Allah. The Almighty Allah says:

“Those of His servants only who are possessed of knowledge fear Allah; surely Allah is Mighty, Forgiving.”

(Surah Fatir 35:28)

If instead a person with religious knowledge is proud of it, then he has failed to grasp the essence of the knowledge and the Almighty Allah says of him:

“Is as the likeness of the ass bearing books.”

(Surah Juma 62: 5)

Balam Baoor who was a non-practising scholar is compared to a dog. If a scholar ponders and contemplates, indeed the argument of Allah has been exhausted on him and there is mighty responsibility on his shoulders. That is seventy sins of an ignorant person will be forgiven while a single sin of a scholar will be accounted from him. Thus there should be increase in humility and modesty if his knowledge increases. And not that he should be a prey for pride and vanity.

What applies to knowledge is also applicable to goodness

A deed performed with sincerity and humility is the essence of obedience and of great value and significance. If it is performed with pride, it is like a lifeless face, which is not worth anything. A good deed is beneficial only if the Almighty accepts it. No one knows whether his good deed has been accepted by Allah or it has been rejected due to lack of sincerity or piety. Therefore, like knowledge, a good deed must also be a cause for humility instead of pride and vanity. Regarding the qualities of the believers, the Almighty Allah says:

“And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return.”

(Surah Mominoon 23: 60)

Pride on ones wealth is foolishness

It is equally stupid to be proud of wealth and position. Like other worldly acquirements these are also transitory and can be easily lost overnight. Besides Allah may give wealth and position to a person in order to test him. It is possible that these worldly bounties given by Allah makes the person proud, oblivious of the needs of the poor and harsh and disrespectful towards others. It is also possible that such a person in lure of wealth will not care for his religious obligations. He may earn wealth unlawfully and spend it unlawfully in wasteful and luxurious ways. All such people have failed the test to which they were subjected by Allah. They have incurred the displeasure of Allah and will face severe chastisement. So wealth is actually a calamity for these people and certainly not a thing to be proud of. Worldly possessions are a bounty only for those who realize that these are a trust with them to be utilized in a manner to gain the pleasure of Allah. The Almighty says:

“Do they think that by what We aid them with of wealth and children,

We are hastening to them of good things? Nay, they do not perceive.”

(Surah Mominoon 23: 55 - 56)

“And know that your property and your children are a temptation.”

(Surah Anfal 8: 28)

Post, title and status are all Temporal

There are many incidents of the past people illustrating the unreliability of all these worldly glamour. And an incident is recorded in the book Habibus Sayr. That when Umroo bin Laith with 70,000 trained warriors came to confront Amir Ismail Sasanid with his 10,000 soldiers and when the war cries and the bugle etc. were raised the horse of Umroo bolted and took him into the rows of the enemies. In this way Amir Ismail became victorious without fighting. He confined Umroo in a tent. It is said that Umroo perchance saw one of his past students. Umroo called him and said that he was very hungry. The student at once brought for him a piece of meat. Since there was no vessel he put the meat in the pail of the horse and lit a fire below it. Then he went away on some errand. By chance a dog passed by. When it put its head in the pail the steam of stew made its mouth hot. When he tried to quickly remove its head the handle of the vessel was caught in its neck and it ran away with all the things together. When Umroo began to laugh at this scene a sentry asked him why he was amused? Umroo said that once my commander had complained that your kitchenware could hardly be carried on 300 horses. And today I am seeing that a dog is easily carrying it away.

An identical incident is related about Marwan Himar the last of the Bani Umayyah rulers. In 132 A.H when he came face to face with Saffah at Aabezaab, the battle lines were already drawn. He got down from his horse to ease himself and the horse bolted and went to his army. His men thought that Marwan was killed and his horse had returned. They became fearful and dispersed from there. Marwan was finally killed and it was said: His power went out through his urine.”

Apart from this, it is famous about the Abbasid Caliph who used to beg in the Jame Masjid of Baghdad say: O people! Have mercy on the one who was ruling over you till yesterday and today he is begging from you.

Superiority of Humility

The importance and significance of humility as a human characteristic can be judged by the fact that the Almighty Allah has commanded His Messenger to practice humility:

“And make yourself gentle to the believers.”

(Surah Hijr 15:88)

And He praised His servants who have imbibed this quality in the following words.

“And the servants of the Beneficent God are they who walk on the earth in humbleness…”

(Surah Furqan 25: 63)

In the Shiite traditions the Imam has to be superior in every quality, including humility. Amirul Momineen Ali (a.s.) says:

“If it has befitted Allah to allow some of His creatures to be proud he would have permitted it for His special servants, the saints and the prophets.” But the Being of the Almighty is pure from all bad qualities. He made pride detestable for them and liked humility for them. Thus they kept their chests near the ground, their foreheads smeared with dust they continued to bow down before the believers in humility and remained in a weak condition on the Earth.”

The Holy Prophet (s.a.w.s.) says:

“The best person near me on the day of Qiyamat and the most proximate to me will be only one who has the best behaviour and is most humble.”

(Beharul Anwar)

Imam Ja’far as-Sadiq (a.s.) says:

“There are two angels in the heavens who are appointed on the people so that one who is humble may be exalted in status by them and one who is proud and arrogant may be degraded and humiliated by them.

(Al-Kafi Vol. 2, Chapter of Pride)

Amirul Momineen Ali (a.s.) says,

“Pride is that from which Allah has protected His believing servants through Prayer, Zakat and fasts on the appointed days. So that their organs and body parts may have peace, the glance is cast down by a feeling of helplessness, humiliates the self, making the hearts humble it removes ego from them. Because the delicate parts of the body are smeared with dust during the Sajdah. And the seven special parts fall on the earth and express their lowliness. And in fasting the stomach touches the back in obedience to His command.”

(Nahjul Balagha, Khutba Qasiya, 92)

Worship destroys Pride

The primary aim of worship is to create humility and destroy pride in us. Acts of worship are therefore to be performed in the prescribed manner to be acceptable to Allah. Worship which is accompanied by Pride is never accepted by Allah. Worship denotes obedience and submission to Allah. It is not meant to show oneself to be great and superior.

The Meaning of Humility and its kinds

Humility is a condition of the mind wherein one fully realizes ones own insignificance and the fact that one is utterly lowly and worthless.

There are three areas of humility: Humility and lowliness towards the Almighty Allah, humility and lowliness towards the Prophet and the Imams (a.s.), and humility with people.

Humility with the Almighty Allah

Humility with the Almighty is the realization that our very existence and everything associated with it is from Allah. All the unlimited bounties that Allah has bestowed on us are through His grace and kindness and not because we deserve them or have any right on them. This realization creates a feeling of humility and lowliness towards Allah which is to be expressed by continually seeking Allah’s pleasure through sincere obedience, worship and good actions. To be aware that we are not really able to worship Allah as He deserves to be worshipped and to be aware of our severe limitations in fulfilling our duties towards the Almighty because of our ignorance and lapses. Our humility is also expressed by an intense feeling of gratitude towards our creator, for the many favours He has bestowed upon us and to be continually thankful to the Almighty. It is recommended that whenever we are reminded of the past bounties we should perform prostration of thankfulness. Divine favours should be regarded as honourable and sacred, as, they are bestowed on us from our Lord and Creator. Traditions of our Masoomeen (a.s.) emphasise the utmost respect we should have for the sustenance that we get from our Lord. When you sit you must sit with humility like a slave and eat like a slave. The Holy Prophet (s.a.w.s.), when eating used to sit in a position of Tashahhud during prayer. The etiquette according to Masoomeen (a.s.) to be observed while eating, is, that we do not eat at the table, instead we remove our shoes and sit with respect on the ground. We pay special respect to bread. All the members of the household, both men and women and servants should sit at the same dinner spread (dastarkhan). It is not advisable that anyone should be served separately. We start to eat with Bismillah and end with Alhamdolillah, and more important, to be aware and attentive towards the One Who is the Provider.

The respect we accord to food is such, that even if some food does not suit somebody’s health, one should not say that the ‘food is harmful’ or ‘the food has made me sick’. He should rather say ‘My health was not suitable for this food’ or that ‘I consumed it at an inappropriate time’.

Humility before the Almighty is to show respect and honour for all things connected with the Almighty. The names of Allah are not to be touched without Wuzu, nor any disrespect shown to them by being thrown or trampled upon, nor should one sit with the legs stretched towards them.

Mosques are sacred places of veneration. We should feel the utmost respect for them and express it in every way possible. As Allah Himself says:

“Indeed the mosques are for Allah…”

Accordingly to spit in the mosques or to enter with foul odour, to speak loudly and to speak of worldly matters in a mosque are all against the norms of a respectful attitude.

Humility before the Prophet (s.a.) and the Imam (a.s.)

The most eloquent expression of humility and helplessness before Allah is humility and a feeling of lowliness before the Holy Prophet (s.a.w.s.) and the Imams (a.s.). They are the great signs of Allah, Allah’s representatives and Caliphs on the earth. We should feel the utmost respect for them and express it in every way possible. Humility before them is humility and helplessness before Allah. We must not touch their blessed names without ritual purity. We must not pray Namaz facing their graves. We must utter their names respectfully and recite blessings and salaams on them. Some scholars did not even utter the names of the fourteen Infallibles (Masoomeen) (a.s.) without being with Wuzu.

It is narrated that when Imam Ja’far as-Sadiq (a.s.) spoke the name of Hazrat Muhammad (s.a.w.s.), he used to bow so much that his face used to reach to the thighs. In the same way respect and honour to the scholars and Sadaat is humility to the Imams and the Prophet (a.s.).

Humility with the People

All the human beings are equal with respect to their creation. All are creatures of Allah, and Allah is the One Who sustains and nurtures us all. All of us are under His protection, His vigilance and His jurisdiction. So it does not befit any human being both by logic and rules of Shariah to consider himself superior to any other, and to feel proud about it. Nor does he have a right to expect anybody to be humble and submissive to him.

The only superiority that one human being has over another is on the basis of piety. But some people are superior because of their position and we have been commanded to show respect and humility towards them. The most outstanding example is that of parents. Honouring our parents and being humble before them is honouring Allah and being humble towards Him. Besides parents one has to give due respect to a believer. A believer has a special dignified position as he has a special link with the Almighty. Honouring a believer and being humble towards him is also equivalent to honour and humility for Allah. Imam Muhammad Baqir (a.s.) says,

“The honour of a believer in the view of Allah is greater than the honour of the Ka’ba.”

The respect and honour for all signs connected with the Almighty like mosque etc. have already been discussed. In the same way one should show respect and humility towards scholars, teachers, elders of the community and guests.

It is not correct to be humble before a disbeliever or a transgressor

It is not advisable to be respectful and humble towards non-believers. One should not deal with them at a level of equality or superiority. A disbeliever is not deserving of respect because he does not acknowledge Allah, the Supreme Being and in effect has degraded himself to a despicable position of those who openly defy Allah; like the disbeliever who proclaims his disbelief with impunity, and the sinner and transgressor who sins openly and brazenly, the oppressor, and the one who insults the signs of Allah; these are the people whom we should treat with anger and harshness, for the sake of Allah.

Thus we must be humble and lowly before the believer and high and arrogant before the disbeliever. If any believer accords respect to a disbeliever, it is, as if he has preferred disbelief to faith in the Almighty Allah. That is he has acted in a contrary manner. Because honour is for Allah, the prophet and the believers. (Surah Munafiqoon).

Ali (a.s.) says,

“The Messenger of Allah (s.a.w.s.) has commanded us to behave with sinners in an acerbic way.”

(Wasaelush Shia, Kitab Amr bil Ma’roof)

It is also improper to be humble towards an arrogant person

Doubtlessly we must never be humble towards an arrogant person who considers everyone else degraded. Because first of all it is a kind of insult to behave humbly towards a conceited person and it is a despicable act according to reason and religious law, secondly, humility towards an arrogant person will increase his conceit. It is possible that if we are arrogant and break off relation with a conceited person, avoid business dealings with him he may reform himself and give up his arrogant behaviour. We would then have executed successfully the dictates of Nahy Anil Munkar. Our behaviour towards arrogant people should be as directed by the Holy Prophet (s.a.w.s.) in this hadith: “Whenever you meet humble people from my Ummah you must meet them with humility and you must behave arrogantly with the arrogant people. Because your arrogance towards them will be a cause of their disrespect.

It is entirely reasonable and understandable that one would not want to be humble towards an arrogant person, one would in fact be inclined to reciprocate with arrogance. Such reciprocal arrogance is permissible by our religious laws, as is evident from the hadith quoted.

There is a difference between not being humble and being Proud

In the present discussion we are commanded by our religious laws to be arrogant and harsh towards disbelievers, transgressors and conceited people and not to show any humility or respect to them.

A subtle point of great significance has to be emphasized here. It must be entirely clear to us that the anger and arrogance that we exhibit is entirely in obedience to the commands of our religion according to which we have to be enemies with those who are enemies of Allah. In no way do these commands imply that we should really believe ourselves to be superior to the sinners. At no stage should a personal feeling of pride and superiority over the sinner ever enter our hearts. At every stage we have to be aware that both they and we are helpless at the mercy of Allah. Salvation is for whomsoever Allah may choose to give Taufeeq. It is possible that Allah may give Taufeeq to the sinners to do Tawbah; and they are redeemed. So it must be amply clear that the arrogance and anger we have to exhibit is only in obedience to what our religion expects of us and not because of any real feeling of pride and superiority.

To clarify that there is no difference between being angry and not being proud we present an example below. Whenever the king orders one of his servants: “Whenever my son misbehaves you must express displeasure and beat him.” Thus if the servant finds the son misbehaving it is his duty to beat him and express his displeasure. If he doesn’t he has not obeyed the king’s command. Though the servant does not have pride and does not consider himself greater than the Prince. Rather he knows that the son is having a higher status and is closer to the king. And if anger and pride comes together, we must know that it is not for the pleasure of Allah. It is due to the selfish desires.

Pride and obedience are not compatible

Our aim should be to impress upon them the greatness and supremacy of Allah, of which they are oblivious, and to make them realize that arrogance befits the Almighty only to Whom we are all subservient. Our arrogance, is then an act of worship and a means to get nearness to Allah. But beware, if a slightest element of self importance and pride gets into our hearts, this very act is directed by Shaitan. Such is the significant difference between an act performed for Allah and the very same act performed for self.

Another point of caution

Sometimes it happens that in the process of preventing evil, the person himself gets involved in perpetrating evil, either due to selfishness or an imbalanced approach.

To honour a wealthy person for his wealth is a path to destruction

To show humility towards the rich people because of their wealth and property is severely prohibited in the Quran and traditions. The Almighty Allah says in the Holy Quran:

“And do not stretch your eyes after that with which We have provided different classes of them, (of) the splendour of this world’s life, that We may thereby try them…”

(Surah Taha 20:131)

Any person who respects the rich for his riches and belittles himself before him, considers wealth to be of consequence and is heedless of the supremacy of Allah. Hazrat Ali (a.s.) says,

“One who goes to a rich man and behaves with him with humility, the Almighty Allah destroys two third of his faith”.

(Behaarul Anwaar, vol. 15)

Faith has three aspects: Faith in the heart, faith expressed verbally by confession of testimonies, faith demonstrated by actions, by fulfilling obligatory acts and avoiding prohibited ones. In the same way humility before wealthy people is sometimes with heart and sometimes otherwise, like with the tongue etc.; and sometimes it is by physical obescience. Greedy people are more humble to the rich and speak sweet words to them and show themselves to be inferior. Their two third faith is wasted. If they express humility by physical obescience, like kissing their hands and feet etc., their whole faith is destroyed. Because he has done everything he could do for a human being and has not left anything for Allah.

The Humility of the Rich and the Pride of the Beggar for the pleasure of Allah

Amirul Momineen Ali (a.s.) says:

It is good for the rich to show humility before the poor to seek reward from Allah, but better than that is the haughtiness of the poor towards the rich with trust in Allah.

(Nahjul Balagha saying 406)

The poor can behave with arrogance towards the rich not because he considers himself superior or due to any feeling of pride but because of their trusts and faith in Allah, and on the basis of this conviction that they are needless of other people and their total reliance is on Allah Who is the owner of the treasures of earth and heavens.

It is mentioned in the book Layalil Akhbar that one day a rich man came to the Holy Prophet (s.a.w.s.) dressed in expensive clothes and sat down in the assembly. After that a beggar dressed in tattered clothes arrived and sat next to the rich man. The rich man pulled away his dress and moved away a little bit. The Holy Prophet (s.a.w.s.) asked if he was worried that his poverty may reach him. The rich man said, “No”! The Prophet (s.a.) asked him if he feared that his wealth will decrease and reach that beggar? ‘No’, he said. The Prophet (s.a.) asked him if he had moved away fearing your clothes will become dirty?” Again he replied in the negative.

“Then why did you behave like that?” asked the Messenger of Allah (s.a.w.s.). He said, “My natural tendency is to regard every good deed as bad and every evil deed as good but now I reform myself. I wish to give half my wealth to this poor person.’ The Holy Prophet asked the pauper if he would accept it. The pauper refused saying that he feared he might also fall into pride like the rich man. It must be borne in mind that arrogance towards the rich is only with respect to riches. As far as faith is concerned, we have to be just as humble to a believing beggar as to a believing rich man.

Humility shown differs from Person to Person

In general we have to have a balanced approach in all our actions and dealings with no excess in either direction. The same applies to humility. Humility also should be within limits. Excessive humility is degrading, and a believer should not do anything to compromise his honour and dignity. The degree of humility we show also depends upon the person concerned. For example it would be ridiculous to show the same degree of humility to strangers that we show to our parents and relatives. Similarly respect for scholars who practice what they preach and Sadaat etc must be more than respect for other people. The leaders of the community must be paid more respect than commoners. Actions which are appropriate with the parents and scholars etc, like kissing of their hands, are not to be practiced with other people.

It is narrated in Safinatul Behaar from Imam Hasan Askari (a.s.) that one day a religious person from among his companions visited Amirul Momineen Ali (a.s.) with his son. Ali (a.s.) stood up and accorded great respect to him and ordered Qamber to arrange for dinner for them. They ate together, then Qamber brought a pot of water and a towel to wash their hands. Ali (a.s.) picked up the water pot and wanted to wash the hands of the guest when he protested. How is it possible for a slave to allow his master to serve him? Ali (a.s.) asked,

“What if by washing hands my Lord and master will be pleased with me? You wash your hands as if Qambar is pouring out water for you.”

These words compelled the companion to have his hands washed and Ali (a.s.) poured out water for him. After this Ali (a.s.) gave the water pot to his son Muhammad bin Hanafiyya and told him to pour out water for the son, so that the status of the father and the son is not made equal. He (a.s.) said:

“If the father had not come with the son I myself would have poured water on his hands. But could not do so in the presence of the father.”

If Amirul Momineen (a.s.) had washed the hands of the son himself, the status of the father and son would have been equal. But Ali (a.s.) upheld the dignity of the father by not washing the hands of his son after he had washed the hands of the father.

Signs of Humility

A humble person will not mind sitting behind everyone in a gathering. He will be the one to initiate salutations. He will give up arguments and squabbles even if he is in the right. He will not like to be praised for his piety. (Safinatul Behaar)

Amirul Momineen Ali (a.s.) says in his bequest:

“It is necessary that you make humility a habit because it is one of the greatest worship acts.”

(Safinatul Behaar)

It is mentioned in Safinatul Behaar that after every ritual prayer, Moosa Ibne Imran used to touch both his cheeks on the ground with utmost humility before the Almighty Allah. Due to this the Almighty Allah gave him the status of Kalimullah (One with whom Allah spoke).

Imam Ali ar-Reza (a.s.) says:

Humility is that you give to the people what they like so that they may also give to you.

Hasan bin Jaham asked Imam Ali Reza (a.s.) what was the standard of humility and what was its nature? Imam (a.s.) replied:

There are some grades for humility one of them is that a person should understand his value and do everything according to that. Rather he should come down a little bit with perfect consciousness. He should like for others only those things that he likes for himself. If someone is bad to him he reciprocates with goodness and he must swallow his anger and forgive the people. Allah certainly like those who do good.

Our Imams (a.s.) were having utmost Humility

It is recorded in Safinatul Behaar that Imam Moose Ibne Ja’far (a.s) said Salaam to a black Sudanese as he passed by him. Then he went near him and spoke with him for sometime. After that he said: Tell me if there is anything I can do for you. People said: O son of the Messenger! You go towards such a person and ask about his needs while he is more needful than you? Imam (a.s.) said:

He is a servant of Allah too and our brother in faith. Both of us have got the best father, Hazrat Adam, the father of humanity and both of us are bestowed with Islam, the best religion. May be time would render us more needful than him so why should we feel proud of ourselves?

Pride must be completely rooted out

Muhammad bin Muslim was one of the rich nobles of Kufa and was a companion of Imam Muhammad Baqir (a.s.) and Imam Ja’far as-Sadiq (a.s). One day Imam Baqir (a.s.) said:

O Muhammad! Be humble!

When he returned to Kufa from Medina he took a container of dates and a balance and sat outside the mosque. He called that whosoever wanted dates could purchase them from him. (He was doing this to destroy his pride). His relatives came and said that by acting in this manner he was causing insult to the family honour. He said that his master had ordered him to do this and he could not disobey his command, and he would not move from the place till he has sold out the stock. His relatives said that if he indeed wanted to buy and sell he should go to the place where wheat is ground into flour. He agreed to it and procured a camel and a mill stone and started the flour mill so that by this occupation his pride would be destroyed and that he would see himself as a common person.

(Safinatul Behaar quoted from Ikatisaa)