In a Nutshell: Diseases of the Soul

Self-admiration (`ujb)
Say: Shall We inform you who will be the greatest losers in their deeds? Those whose efforts are wasted away in the life of the world, while they think that they are doing something good. (Qur'an, 18: 103-4) Imam Ali (a) said: The one into whose heart 'ujb permeates is destined to be destroyed. [Al-Saduq, al-Amali, p. 447] Imam Musa al-Kazim (a) said: "There are several levels of 'ujb. One of them is when one's bad actions appear to him as good; he reckons them as good and loves himself, imagining that he is performing virtuous deeds. Another level of 'ujb is represented by a person who believes that by having faith in God he has done God a favour; whereas (in reality) it is God Almighty who has conferred a favour on him (by endowing him with faith).[Al-Kulayni, al-Kafi, vol. 2, p. 313, hadith # 3] What is and what is not ujb `Ujb is a feeling of exaggeration of one's virtues and good deeds, their overestima tion and satisfaction with them, accompanied with a sense of superiority on their account. A person with ujb considers himself free from all shortcomings and faults. In contrast, a feeling of pleasure and delight on performing virtuous deeds accompanied with a sense of humility and modesty before God and gratitude for His favours is not'ujb, but is a praiseworthy trait.

Imam Ali (a) said: The person who imagines himself to be great in the eyes of God is worthless. [Al-Amidi,Ghurar ul-Hikam wa Durar ul-Kalim, hadith # 8609]

While describing the attributes of a wise person, the Prophet of Allah (s) said: He takes the few good deeds of others as abundant in number and considers his numerous good deeds as few. [Al-Noori, Mustadrak al-Wasail, vol.1, p. 132, hadith # 184]

Various Degrees and Types of ujb The first degree of 'ujb is with regards to faith and belief in true doctrines. In it, a person believes to have conferred a favour on God by having faith in Him, or by performing the duties enjoined by Him and His Prophet (s), or by propagating His message, he has contributed to the splendour of His religion. In his heart he thinks in this manner although he would not reveal it openly.

The second degree of 'ujb is in good traits and qualities, where the afflicted person considers himself to be a favourite of God, and includes himself among those who are nearest to Him. If he

hears the names of His awliya, he imagines himself to be one of them, although, he overtly projects an image of humility. If any disaster befalls him, he thinks it is due to his closeness to God. The third degree of 'ujb iswith regards to virtuous deeds. In this case, a person considers himself worthy of being rewarded by God in return for his good behaviour and deeds. He considers himself as a true believer and that it is obligatory on God to befriend him in this world and grant him higher stations in the Hereafter. But in his heart he questions the justness of His actions that causes the sincere and pious to suffer, and the apparent kindness He showers upon hypocrites in this world.He pretends to be happy and contended with His will and judgement outwardly but nurses in his heart a feeling of hatred against Him.

Another type of 'ujb is when a person considers himself more superior and pious to others and regards himself as a better human being. He considers himself to be more perfect than others in the observance of wajibat (compulsory duties) and muharramat (prohibited things). He excludes every individual from Divine grace and mercy, and considers them a right belonging to himself or to some persons like him. He is sensitive to the errors of others, but overlooks his own faults. He thinks of others as imperfect and insignificant beings, views them disdainfully in his heart and treats them with contempt. Ultimately he arrives at a point when he denies whatever virtue he perceives in others.

Yet another type of ujb relates to the vicious beliefs and evil deeds of faithless individuals, which makes them proud and think highly of themselves. They consider themselves to be men of liberal thinking and open minds, free from all fetters and bonds. They link the faith and belief in God with superstition; consider the belief in religious teachings as narrow -mindedness, and good character and behaviour as a signs of weakness of personality. They look down upon the performance of good deeds and consider evil acts as accomplishments. These ignorant and negligent persons consider themselves to be learned and aware and do not listen to any admonition or advice, which often produces opposite effects of them. Individuals who posses this type of ujb are the most wretched of human beings.

Imam al-Sadiq (a) said, "The Devil says, `If I subdue the son of Adam in three things, I do not care whatever he may do (from then on), as his good deeds will not be accepted: (1) When he overestimates his good deeds, (2) When he is forgetful about his sins, and (3) When 'ujbpermeates him.'" [Al-Saduq al-Khisal, vol. 1, p. 112, hadith # 86]

The Evil Consequences of ujb Ujb is a destructive and dangerous vice in itself that spoils the faith and deeds of the common and pious alike. According to the traditions reported from the Ahlul Bayt (a), ujb is worse than sin, so much so that God makes a believer commit sin so that he may be saved from 'ujb. In addition, `ujb is one of the greatest dangers to ones spirit. After death and in the purgatory(barzakh), the possessor of this evil disease experiences a frightful loneliness.

Ujb leads to a number of major sins and evil traits. When its roots permeate a human heart, it leads the person to apostasy and shirk. In addition, a person afflicted with `ujbnever cares to rectify himself. Rather, he considers himself as a pious and virtuous person. He belittles his sins and never thinks of purging himself from them, and ultimately leads himself to eternal damnation. The dark

curtain of 'ujb covers and corrupts his intellect, making him blind to his own shortcomings, and prevents him from achieving any kind of perfection. A person with `ujb is inclined towards riya' (showing off) and nifaq (hypocrisy). It also infects his behaviour with pride. Among other vices present in the person who is afflicted with'ujb is viewing others with contempt and belittling them. This gradually takes him away from the path of humanity and leads to the path of cruelty, heartlessness and destruction

Imam Ali (a) said: No loneliness can be compared in dreadfulness to the one that is the result of 'ujb.[Nahjul Balagha, saying # 113] Imam Ali (a) said: The person who has 'ujb has no intellect. [Al-Amidi, Ghurar ul-Hikam wa Durar ul-Kalim, hadith # 1008] Imam Ali (a) said: 'Ujb is the fountainhead of stupidity. [Ibid., # 938] Advice to cure ujb

A person can detect `ujb in his personality by vigilance, being carefully critical of himself, and minutely analyzing his intentions and actions. He must sincerely implore God to bless him with the insight of his own faults and weaknesses. He should remember that when God befriends someone, He first blesses him with the awareness of his own shortcomings and mistakes.

Remember that life, power, knowledge, and other achievements are the shadows of Gods attributes. Every good deed, worship, talent, and opportunity is attained due to His blessings and grace. Without His permission, no creature can do a single good deed. Look at the good actions and worship you have done so far: Were they really sincere, without any error and only for the sake of God? Can you really claim that God should give you perfect reward for your good deeds? Or it is better that you understand that it was Gods help that you got the chance to do good and that He covered many of your faults and bad intentions, and that you hope He will include such actions in the category of noble deeds.

Realize that no creature on the surface of the earth can completely fulfil the demands of the worship and service of God. The prayers of Prophets and awliya bear testimony to the confessions of their failure in this regard. They were aware that even if they spent their whole lives, they would not be able to thank Him for His favours, let alone to pay the proper tribute due to His Essence and attributes. Thus one should always humbly admit his faults and ask forgiveness from God.

The vice of `ujb is the product of self-love that makes a person overvalue his trivial deeds and underestimate the good deeds of others. Think about your own actions: How do you feel when God blesses you to perform a small good deed? Does it make you humble and grateful before God? How do you view similar good actions of others? Is it difficult for your heart to accept them as good deeds? And how do you feel when you commit a sin? Does it make you feel ashamed in front of God or do you take it lightly and find excuses for it? How do you see similar actions of others? Do you pray to God to forgive them? Do you help them to leave sinful behaviour or do you feel hatred towards them?

When you offer salat, ponder over the meanings of al-hamdulillah (all praise is for God) and try to teach your heart that all the capabilities and qualities you posses and all the good that you have done so far have no praise, and it is God who deserves the real praise for all your good actions and talent.

Conclusion Imam al-Baqir (a) said: "Block the way of ujb with themarifah (gnosis) of the self." [Mizan al-Hikmah, hadith # 11859]

Anger (ghadhab)
Those who spend (freely) whether in prosperity or in adversity; who restrain their anger and pardon men; And Allah loves those who do good. (Qur'an, 3: 134) Imam Jafar al-Sadiq (a) said: "Anger is the key (that opens the door) to all kinds of vices." [Al-Kulayni, al-Kafi, vol. 2, p. 303, hadith # 3] It is narrated from Imam al-Sadiq (a) that he heard his father Imam al-Baqir (a), as saying: "A bedouin came to the Prophet (s) and said: `I live in the desert. Teach me the essence of wisdom.' Thereupon the Prophet (s) said to him: `I command you not to get angry'. After repeating his question thrice (and hearing the same reply from the Prophet every time) the bedouin said to himself: `After this I will not ask any question, since the Apostle of God (s) does not command anything but good'." Imam al-Sadiq (a) says: "My father used to say, `Is there anything more violent than anger? Verily, a man gets angry and kills someone whose blood has been forbidden by God, or slanders a married woman'."[Al-Kulayni, al-Kafi, vol. 2, p. 303, hadith # 4] Reality of Anger Anger is a psychological state that results from inner agitation and desire for revenge. And when this agitation becomes more violent, it intensifies the fire of anger. A violent commotion engulfs ones brain on account of which the mind and the intellect lose control and become powerless. At that time, the inner state of a person resembles a cave where fire has broken out, filling it with flames and suffocating clouds of smoke that leap out of its mouth with intense heat and a fiery howl. When that happens, it becomes extremely difficult to pacify such a person and to extinguish the fire of his wrath; whatever is thrown in it to cool it down becomes a part of it, adding to its intensity. It is for this reason that such a person becomes blind and deaf to guidance and good etiquettes. In such a condition, all such efforts as counsel, advice, and exhortation fail to appease the person. The more one tries to pacify it through humble requests and efforts, the more violent it becomes until the angry person physically harms someone or seeks revenge.

Imam al-Baqir (a) said: ..Indeed, this anger is a spark lit by Satan in the heart of the son of Adam.. [Al-Kulayni, al-Kafi, vol. 2, p. 304, hadith # 12] The Devastating Effects and Consequences of Anger

A person given to anger behaves unreasonably like a lunatic without rationally consider ing the outcome of his actions. He commits ugly and indecent acts and his tongue, limbs, and body go out of his control.

Anger may lead one to use abusive language against the prophets of God and His awliya'. It may lead one to desecrate sancti ties and utter slanders about venerable persons, murder a pious or innocent soul, wreck the lives of creatures of God, destroy a family, or reveal the secrets of others tearing up the veils that cover them. There is no limit to such cruel and oppressive acts that a person can commit at the time of outbreak of faith-consuming fire of anger that can destroy many homes indeed an entire society.

As to the moral hazards, anger may cause malice towards creatures of God, leading sometimes even to the enmity not only of prophets and awliya', but also of the Holy Essence of God, the Nourisher. It may also give rise to other vices, such as hasad (envy), hidden enmity and uncontrolled and unjust revenge. The similitude of anger in this world is the fire of Divine Wrath in the hereafter. In the same way that anger emanates from the heart, perhaps spiritual reality of this anger is the fire of Divine Wrath that also emanates from the inner depths of the heart and spread over the external being, and whose tormenting flames emerge from external organs such as the eyes, the ears, and the tongue.

Anger that becomes a permanent part of one's nature, it is more catastrophic. It deadens ones heart, renders it merciless and affects the faculty of wisdom. The form that such a state shall acquire in the barzakh and on the Day of Resurrection will be a beastly form that has no match in this world; for the brutality of the person in this state cannot be compared with any of the ferocious beasts.

It is reported from Imam al-Baqir (a): It is recorded in the Torah regarding which God Almighty confided to Moses (a), saying: "O Moses, control your anger towards those over whom I have given you authority, so that I may spare you from My Wrath." [Al-Kulayni, al-Kafi, vol. 2, p. 302, hadith # 7]

Imam Ali (a) said: Protect yourself from anger for its beginning is insanity and its end is remorse. [Al-Amidi,Gharar ul-Hikam wa darar ul-Kalim, hadith # 2635]

The Attribute of Controlling Anger The behaviour of a courageous person is based on wisdom and serenity of soul. He gets angry on proper occasion and is patient and restrained. His anger is to the proper extent and if he

takes revenge, it is with reason and discretion. He knows well as to whom he should forgive and what to overlook and ignore. The anger of a true believer is for the sake of God. In the state of anger, he keeps in mind his duties, rights of creatures and never oppresses anyone. He neither makes the use of indecent language nor acts indiscreetly. All his acts are based on rational considerations and are in accordance with the norms of justice and Divine laws. He always acts in a way that he will not regret his actions later on.

Imam Ali (a) said: The most powerful person is the one who is victorious over his anger with his forbearance.[Al-Rayshahri, Mizan al-Hikmah, hadith # 15027]

Imam Jafar al-Sadiq (a) said: One who retrains his anger (towards someone), God will cover his secrets. [Al-Majlisi, Bihar al-Anwar vol. 73, p. 264 hadith # 11]

When Anger is Provoked One of the practical remedies of anger when it is provoked is to restrain it and calm it down in the earlier phase when ones intellect is still in control.

Imam al-Baqir (a) said ..whosoever is angry with someone let him sit down immediately if he is standing; for, indeed, doing so will repel from him the uncleanliness of Satan. And whoever gets angry with his family member, let him approach and (gently) touch him; for the feeling of family affiliation, when stimulated by touch, induces calmness. [Al-Kulayni,al-Kafi, vol. 2, p 302, hadith # 2] Imam Ali (a) said When a person gets angry, if he is standing, he should immediately lie down (sit down) on earth for a while as this removes the filth of Satan from him at that time." [Al-Rayshahri, Mizan al-Hikmah, hadith # 15059] Advice to Cure Anger

A person with the habit of often getting angry should know that anger is the faculty that is granted by God Almighty for the sake of the preservation, continuity and survival of human species and for the discipline and order of the family system, protection of human rights and safeguarding Divine laws. If he acts contrary to this divine purpose and makes use of power of anger against the design of God, it will be a breach of trust that deserves severe punishment from Him. What an act of ignorance and injustice it is not to live up to Divine trust and to incur His Wrath! He should therefore seriously think about the moral vices and vicious deeds that are the outcome of anger, and try to remove their evil effects, each one of which is capable of afflicting a person till eternity, causing many problems in this world as well as punishment in the Hereafter.

Among the fundamental remedies of anger is to get rid of the factors responsible for its provocation. These factors include self-love, which in turn causes love of wealth, glory, and honour, and the desire to impose one's will and expand one's domain of power on the creatures of

God. These inherently excite the fire of anger, as the individual infatuated with them tends to hold them in high regard. When someone loves these things, he gets excited and angry if any one of his aspired goals is not achieved. Another factor that sometimes arouses anger is that it is imagined to be a merit and confused with bravery due to ones ignorance. Anger is thus the product of spiritual weakness, insufficiency of faith, immoderation of character and soul. A wise person thinks carefully of the evil consequences of anger and the benefits of restraint, thus making it incumbent upon himself to stamp out this fire from his heart with every possible effort. He clears from his heart the love of wealth, honour and the like that provoke his anger. If he resolves to act against his inner self and its worldly desires, with the help and blessings of God, his attachment becomes less intense and he gives lesser importance to them. His inner calm and contentment, caused by giving up the love of wealth, honour and the like, will not allow his self to act unjustly. Gradually, he will not lose the grip of self-restraint at times when anger is provoked in his heart. Finally, he will achieve complete control over his anger. [Adapted from AlKhumayni, Forty Hadith, chapter 7, Ghadhab]

Conclusion

Imam Jafar al-Sadiq (a) said: A mumin (believer) is the person who when angered, his anger doesnt lead him away from that which is true... [Al-Kulayni, al-Kafi, vol. 2, p. 186, hadith # 11]

Pretending Virtuousness (riya)

... when they stand up to prayer they stand up sluggishly; they do it only to be seen of men and do not remember Allah except a little.(Qur'an, 4: 142) Imam al-Sadiq (a) said: Riya in any of its forms amounts toshirk, (polytheism); verily, one who works for the people, his reward lies with them, and one who works for God, his reward lies with God. [Al-Kulayni, al-Kafi, vol. 2, p. 402] Imam al-Sadiq (a) said that Amir al-mu'minin Ali ibn Abi Talib (a) said: There are three distinguishing features of one accustomed to riya': he expresses joy and cheerfulness when he is greeted by people; he becomes cheerless and sullen when alone; and he wishes to be praised for everything he does. [Al-Kulayni, al-Kafi, vol. 2, p. 295] What is riya ? Riya' means to falsely make oneself appear to be virtuous, good natured or a true believer before people for the sake of earning their respect and admiration, or for the purpose of gaining a good reputation among them. It differs from hypocrisy (nifaq) in that a hypocrite feigns integrity, uprightness, virtue, honesty and piety without sincere intention of acquiring these traits for the sake

of God, while a person with riya acquires these good traits for the sake of pleasing God, however, he later performs good actions for the sake of gaining respect and good reputation among people. The stages of riya The first stage: A person makes a display of his religious beliefs, and shows off his knowledge of religious teachings in order to project himself as an honest person in the eyes of people in order to gain their confidence and respect. For example, he tries to make a display of his trust in God and His Power, saying that he does not believe in any being except Him. When trust in God or submission to His Will is discussed, he wags his head in affirmation with a sigh, and thus deceives people giving an impression that he is a true believer. This stage of riya is also seen in a person who eradicates false beliefs from his heart and, through such purification, wants to attain power and respect among people by making an overt or covert display of his purity. For instance, when nifaq (hypocrisy) is mentioned, his utterances or gestures will be of a person who is purified of it.

The second stage: The individual demonstrates his piety and virtuous deeds and he then behaves in such a manner as if he is free from all vices. The aim behind such actions is to win the confidence of others. For example, a person may give charity or claim great spirituality in order to win respect and praise. The third stage: It is marked by an individual's overt performance of the prescribed forms of acts of worships and good deeds in front of other people on purely rational grounds and with the intention of posing himself as a person who strictly adheres to the religious commands or abstains from evil deeds. He thus wishes to win the hearts of people and attract their attention towards himself in the name of religion. For example, a person may observe obligatory prayers strictly on time or pray night prayersin order to be known as virtuous and God fearing by his circle of friends or common people. The devastating effects of riya..

A person suffering from riya fails to realise that even if he earns worldly fame among people, scholars or the elite, he will be disgraced in the eyes of the King of kings, and his actions will lead him to Sijjin (the lowest level ofhell).

Riya' is often accompanied with other serious moral vices. One of these vices is sum`ah, which means toorally transmit one's good qualities to the ears of people for the purpose of attracting them and publicizing oneself. A person with riya usually likes to humiliate others, and injures the feelings of brothers and sisters-in-faith. He is often rude to a pious person and behaves proudly with him in order to project himself to be more virtuous.

If the tree of riya grows for a long time in a persons heart, it leads him to become a hypocrite. Each one of the vices mentioned above is enough to land a person in hell.

It is stated in the traditions that the person used to riya'i.e. the person who displays his devotion, high religious status, knowledge, preaching, leading of prayers, fasts and other pious

deeds for the sake of gaining respect in the hearts of people instead of truly seeking reward from God is a polytheist (mushrik). His idolatry(shirk) is confirmed by the Quran and the traditions narrated through the Holy Household of the Prophet (s) and therefore his sin is unpardonable. Imam al-Sadiq (a) was asked about the words of the Almighty that `whosoever is desirous of meeting his Creator, he should perform virtuous deeds and should not ascribe any partner to God in his worship, (18:110)seeking an explanation. Imam al-Sadiq (a) replied, `The acts of a person who performs good deeds not for the sake of being blessed with the vision of his God, but rather aiming to be considered as pious by the people, and so that people should know about his deeds [will cause that person to be] counted among polytheists who have ascribed partners to God.' The Imam (a) continued: `There is no one in the world who has concealed his good deeds and after a passage of time God has not revealed them. And there is no one in the world who could conceal his wicked deeds for ever, for they will be exposed by God before he passes away from the world. [Al-Kulayni, al-Kafi, vol. 2, p. 453]

The stations of the faithful and the awliyaa vary Those who acquire virtues and give up sins are grouped with thesaints and friends of God (awliya' Allah). As for other individuals, the nature of their sins and virtues is determined by the spiritual station to which they belong. Qualities that are regarded as virtues for people of a lower station may be perceived as sins by those of a higher station. Sincerity (ikhlas)isthe highest stage of freedom from riya' and is a distinct quality of the friends of God.Common people generally have a natural tendency to make their virtues known to others. While doing so does not harm their faith (iman) or sincerity (ikhlas), the same trait is considered a shortcoming in the case of a friend of God.Anddue to his closeproximity to Divine Essence, it may amount to nifaq or shirk. Imam al-Baqir (a) was asked about the status of a person who became happy when others observed good deeds that he had performed. Imam (a) replied: "There is no harm in it; there is no one who does not like his good deeds to be known to people, but he should not perform them [solely] for the sake of attracting their admiration.[Al-Kulayni, al-Kafi,vol. 2, p. 297] Advice to combat riya A person suffering from this grave disease is usually not aware that it has penetrated his personality and thus made his deeds worthless. The lures of the devil and the self are so subtle and the path of humanity is so delicate that unless he is very self-vigilant, he cannot understand this inherent evil. He imagines that his actions are for pleasing God, but in reality they are serving his own interests.

Be your own physician and regularly scrutinize yourself for the real aims behind your good actions, words, and acts of worships. Do you feel the same fervour in doing good acts, offering prayers or fasts when you are alone or when these deeds are not known to anyone? Are you really performing good only for the sake of earning the pleasure of God? Do you feel a desire for your friends to praise you for your good deeds, intellectual endeavours, long prayers and piety? How do you feel when you are not praised for a certain good action? Compare your feelings when

performing an action in public and then doing the same act when the chance of it being seen by others is least. If, God forbid, your eagerness to do an act of goodness or worship is more when you are in the company of your friends or in public or when there is a greater chance of it getting seen or praised, then consider yourself to be a victim ofriya. If you are acquiring knowledge, falling prey to riya' will make you desire to gain an important position in the eyes of scholars or men of honour by solving an important problem or presenting a topic in a unique way and to make you the focus of their attention in order to receive applause from them and the praise of the public at a gathering. Ask yourself: If a friend of mine or some one else had done the same feat in front of others or done it in a better way, would I have felt the same way? Was this action of mine only for God?

Take a firm step to get rid of riya for it is leading you to hell. Eradicate the desire of getting praised by creatures for the actions that are done for the sake of God. Do all your acts as a duty to God. Fight your inclination of performing virtuousness and worship in public or where there is a chance of getting praised, until this inclination is totally eliminated from your heart. Pray frequently to God Almighty to purify your heart of the stains of polytheism and hypocrisy and to clean it of the rust of the love of the world, which is the source of all vices.

Conclusion

The Prophet (s) said: "One who performs an act that is liked by God in order to show off to people, and in secret manifests qualities that are not liked by God, he shall encounter the anger and wrath of God."[Al-Hurr al-Amili, al-Wasa'il, v.1, p.69]

Prejudice (`asabiyyah)
O people! We have created you male and female, and have made you nations and tribes that ye may know one another. The noblest of you in the sight of Allah is the best in conduct (Qur'an, 49:13) Imam Jafar al-Sadiq (a) reported from the Prophet (s) who said: "Whoso ever possesses in his heart 'asabiyyah (prejudice in any of its forms such as tribalism, racism, nationalism) even to the extent of a mustard seed, God will raise him on the Day of Resurrection with the (pagan) Bedouins of theJahiliyyah (the pre-Islamic era). [Al-Kulayni, al-Kafi, vol. 2,bab al asabiyah, p. 308, hadith # 3]

`Asabiyyah isan inner psychic trait that is manifested in patronizing or defending one's kindred or those with whom one has some kind of affinity or relation, whether it be creed and religious ideology, soil or home, language or colour. This affinity may also be due to similarity of profession or the relationship of teacher and pupil, or something else. It is a moral vice that appears to take the form of defense of truth or religion, but in reality it is aimed at extending one's own influence or that of one's co-religionist(s), relative(s), friend(s), or member(s) of group.

What is and what is not Asabiyyah It is reported that when Prophet (s) was asked: O Prophet of God! What is asabiyyah ?, He (s) replied: That you support your nation (or tribe) in oppression. [Abu Dawood, Sunan, hadith # 5119] Imam Ali bin al-Husayn (a) was asked about asabiyyah. He (a) replied: Asabiyyah that makes a person sinful is that he takes the worst actions of his nation (or tribe) to be better than the best actions of his opponent tribe. It is not asabiyyah to love ones nation. However, if one helps his nation in committing oppression than it is asabiyyah. [Al-Kulayni, al-Kafi, vol. 2, bab al asabiyyah, p. 308, hadith # 7] The Evils of `Asabiyyah If ones heart is covered with the dust of self-love and the love of the kindred and improper and blind `asabiyyah, the light of faith will not shine in it.

Al-Imam al-Sadiq (a) is reported to have said: "Whosoever practises `asabiyyah (against someone), God shall wrap around him (`asabahu) a fold (`isabah)of Fire." [Al-Kulayni, al-Kafi, vol. 2, bab al asabiyyah, p. 308, hadith # 4] It is reported from al-Imam al-Sadiq (a) that the Prophet (s) said: "The one who exerts `asabiyyah or the one on whose behalf it is exerted, the tie of faith is taken off his neck." [Al-Kulayni, al-Kafi, vol. 2, bab al asabiyyah, p. 308, hadith # 2]. That is, such a person is deprived of faith and abandoned from the fold of faithful in the eyes of God. As to the person in whose interest`asabiyyah isexerted, he is also included in the hadith due to his compliance to the behaviour of the one exerting`asabiyyah on his behalfand hence made to share his lot jointly.

Asabiyyah against a nation or group may lead one to commit several moral vices such as backbiting, slandering, and heinous crimes such oppression, murder, massacres, and the like. `Asabiyyah of the Intellectuals It is worse and more offensive than other types of`asabiyyah as a scholar and an intellectual ought to be an instructor of mankind. In addition, scholarship and imparting knowledge is a branch of the tree of prophethood and wilayahitself. Surely, the corruption of a scholar can lead to the corruption of a nation.

This type of asabiyyah manifests itself as stubbornness in intellectual matters and the habit of supporting the statements and ideas of one's own or that of one's teacher or spiritual master without it being for the sake of defending truth and refuting falsehood.

The person who poses him self as a guiding beacon of light and a source of enlightenment in the assembly of mankind should serve as a guide to the path of felicity, and as one who is charged with the duty of guiding men on the path of Hereafter. If, God forbid, he does not remain

faithful to his words and his personality contradicts his outward appearance, he will be branded as an evil scholar, a man of knowledge devoid of good deeds and a hypocrite. Another hideous aspect of this vice in intellectuals is the atrocity done to knowledge itself; as this `asabiyyah on the part of intellec tual amounts to the abuse of knowledge and disrespect for it.

An ugly aspect of this vice is the wrong done to the other side. This is because the other side that participates in intellectual discourses also comprises of scholars. They too enjoy sanctity that is obligatory to observe and as it is to safeguard their honour. Insulting them will be synonymous to violating divine sancti ties, which is a great sin. Sometimes, senseless `asabiyyahs makes one insult scholars.

Yet another aspect of `asabiyyah relates to the person in whose favour `asabiyyah is exercised, who may be one's instructor and tutor. He may be forced to disown his pupil, because all the great teachers of knowledge and ethics and saints-karram Allah wujuhahum are naturally attracted towards truth and justice and are abhorrent to untruth and injustice.

A faithfuls choice blind asabiyyah or truth A believer has a heart that has been the mirror for the light of faith, he is the hostage of reality and Divine knowledge and he is the one who remains adhered to the religious precepts and confined to rational principles and laws. No force of customs, ways, or love and friendship or familiar things can cause him to quiver or deviate from the right path of supporting truth and justice.

One can profess Islam and claim iman only when he is submissive and humble to truth. He thus deems his own aims and purposes, no matter however great they may be, as trivial and transito ry, before the aims and orders of his Lord and Provider. He annihilates his own will in the Will of his real Lord. Such a person will be free from all traces of ignorant`asabiyyahs andhis face will be turned towards reality. Thick and dark curtains of blind `asabiyyahs would not obstruct his vision. When called to deliver justice and utter the word of truth, he puts a firm foot on the head of all associa tions and ties, sacrificing all ties of kinship and customary affinities at the altar of the aims and orders of his Lord.

If there is a clash between the Islamic `asabiyyah and the`asabiyyah of the Jahiliyyah, he gives precedence to his Islamic `asabiyyah and his `asabiyyah for truth and justice. An enlightened person knows that all the `asabiyyahs and all associations are merely transitory accidents and perishable. The only relationship that is permanent and lasting and the only`asabiyyah that is true, is the relationship between the Creator and the created being, and is essential and unbreakable; it is firmer, higher, and prior to all the ties of lineage. Praiseworthy Asabiyyah The defense of truth and upholding justice, the efforts to disseminate and to posit something that is true, are either not`asabiyyah, or, if they are, represent a commendable kind of it. The criterion lies

in the distinct aims and purposes, and the extent to which it involves selfish and diabolical ends or serves just and godly purposes. Thus, when a man supports his kinsmen and friends, if he does so purely for the sake of upholding justice and defeating injustice, this kind of `asabiyyah is commendable and praiseworthy; because supporting justice and truth is among the most sublime of human qualities, being one of the attributes of the prophets (a) of God and His awliya' (friends).One should support the party that is on the side of truth and justice, even though it may consist of one's enemies. Such a person is a defender and lover of truth; he will be counted among the champions of human sublimity, a rightful citizen of the ideal human society, one whose presence exerts a reforming influence on the evil tendencies of society.

The Prophet (s) said: Best among you is the person who defends his tribe till they do not commit a sin. [Abu Dawood, Sunan, hadith # 5130] Imam Ali (a) said: If it becomes unavoidable for you to be among those who practice asabiyyah, then do asabiyyah to uphold the truth and support of the oppressed. [Al-Amidi, Ghurar ul-Hikam wa Durar ul-Kalim, hadith # 3738] The Cure of Asabiyyah

Asabiyyah is a dangerous condition for an individual and society. One must ponder seriously about its consequences in this world and hereafter. If you love or hate someone, or support or are against a group of individuals or a nation, think what has motivated you for it. If it is other than promoting truth and justice or help of oppressed or preventing aggression and tyranny, than give up your support of the people you are associated with. It will be certainly difficult for you to take a bold step and give up love, friendship, and affinity of your relatives, friends and colleagues. Your decision to give up blind asabiyyah will not only save you from the fire of hell, but also motivate others to do the same. Conclusion The Prophet (s) said: "One who calls towards asabiyyah is not from us, one who fights for asabiyyah is not from us and the one who dies on asabiyyah is not from us.[Mizan al Hikmah, hadith # 13035]

Envy (Hasad)

Or do they envy [other] people because of what Allah has given them of His bounty? (Qur'an, chapter 4, verse 54)

Abu `Abd Allah (al-Imam al-Sadiq) (a) said that the Apostle of God (s) said that God Almighty addressed Musa ibn `Imran (a) as follows: "O son of `Imran, never be envious of people concerning the favours I have conferred on them by My grace; do not glower at them, and do not succumb to your (envious) self. Indeed, the envious man is indignant at the bestowal of My favour, and contests My apportioning of gifts among My creatures. Whoever is such, he neither belongs to Me nor do I belong to him." [Al-Kulayni, Usul al-Kafi,vol. 2, p. 307,Bab al-Hasad, hadith no. 6]

Hasad or malicious envy is a psychological state in which a person wishes for the deprivation of a blessing, talent, or merit possessed by another person (the mahsud). Islamic ethical teachings shed light on the causes and motives of hasad and its harmful spiritual, moral and social effects, and offer practical solutions for combating this spiritual disease.

The Causes and Motives of Hasad

Qualities in others such as certain intellectual, spiritual, and moral merits, or good and pious deeds, or outward factors such as honour, prestige and wealth can cause hasad. Also, immoral or negative traits that are imagined to be merits can be a cause of hasad. Almost all of the causes of hasad are the products of a feeling of inferiority and dejectedness. When a person perceives others to be more perfect than himself, a feeling of inferiority seizes him, which, with the help of external factors and inner propensities, generates the feeling of envy in his heart.

The scholar al-`Allamah al-Majlisi has mentioned seven causes and motives of hasad. We have listed these causes and in some cases provided examples of hasad corresponding to the cause:

Enmity: Hasad can be the result of enmity. For example, enmity against another family, tribe or group can cause one to envy successes they achieve. The sense of one's supremacy: The hasid (one who envies) anticipates the pride of the mahsud on account of a merit mahsud enjoys. Not having the patience to put up with this pride, the hasid feels a sense of superiority and earnestly desires the loss of this merit. Kibr(pride) and Wonder: The hasid high-handedly treats the person who is conferred some merit, favour, or talent, and may wonder to see a great blessing enjoyed by the object of his envy. For example, a wealthy individual outwardly looks with disdain upon the respect enjoyed by a poor person believing that he deserves to be the recipient of such admiration. Fear and Love of authority: Also, the envious man is fearful of some hindrance on the part of the person enjoying an advantage or talent or merit that may frustrate his cherished objectives. Such fear manifests itself when one's acquiring or preserving authority over others requires that nobody should share his advantages or merits. For example, one who wishes to be re-elected as the leader of an organization may desire that no other member step forward and exhibit leadership skills such as eloquence of speech and efficiency of organization and mobilization. Viciousness of nature: A human being of vicious nature does not like to see others enjoying any kind of good whatsoever. Such a person always greets news of anothers good fortune for example, in education or business, with sarcasm, pessimism, and ridicule or with other unethical tactics or conduct.

The Evil effects of Hasad

Envy is one of the deadliest diseases of the heart and it produces additional vices such as hypocrisy, backbiting, slandering, abuse, taunting, and torturing, all of which are grave sins. This hideous condition makes the human heart so narrow and gloomy that its effects pervade the realm of one's inner and outer being. The fears and grief of the hasid revolve around the person(s) of whom he is envious.

The hasad he harbours in his heart blinds him to the virtues of the envied, and he becomes unhappy over the blessings of God conferred upon the mahsud. The spiritual light and the divine spark of faith which makes the human heart greater than anything else in the world cannot go along

with the darkness and narrowness caused in it by hasad. The heart becomes grieved and depressed, the chest narrow and suffocated, and the face grim and frowning.

The more this state gains in strength, the more it diminishes the brightness of faith, while this faith is the source of his salvation in the Hereafter and the life and vigour of his heart. Eventually this disease reduces the hasid into a helpless wretch.

The Prophet Muhammad (s) said: Beware! Do not bear enmity with the blessings of Allah. When asked about the people who bear enmity with the blessings of Allah, he (s) replied: Those who are envious. (Al-Mu`tazali,Sharh Nahj al-Balagha, vol.1, p. 315) Imam Ali (a) said: Envy is a great trap of Satan. (Al-Amadi, Gharar al-Hakam wa darar al-Kalam, hadith no. 1133) Imam Ali (a) said: A hasid is a sick person though he (may) physically appear to be healthy. (Gharar, hadith no. 1963) Muhammad ibn Muslim reports that al-Imam al-Baqir (a) said: A man may be forgiven for something done in a fit of anger, but hasad devours faith as fire consumes wood. (Al-Kulayni, Usul al-Kafi, vol. 2, p. 306, Bab al-Hasad, hadith no. 1) Imam Ja`far al-Sadiq (a) is reported to have said: Satan says to his soldiers: Instil hasad and disobedience of Allah among them (bani Adam) as these are equal to shirk (polytheism) in the eyes of Allah.(Al-Kulayni, Usul al-Kafi, vol. 2, p. 327, Bab alBaghy, hadith no. 2) Imam Ja`far al-Sadiq (a) said that Luqman (a) said to his son: There are three signs of a Hasid: (1) He is a backbiter at the back (2) He is a flatterer in front and (3) He is happy when a misfortune befalls (the envied). (Al-Saduq, Al-Khisal, p. 121, hadith no. 113)

q q q

The Cure for this Disease If you suffer from this deadly disease, seriously contemplate the enormity of its devastating effects on your faith. Consider taking following steps to purge it from your heart:

Know that your envy doesnt harm your mahsud, nor does it make him lose any of his favours and merits. You shall ever suffer in grief, pain, and anguish while the mahsud is in a

state of bliss and joy. In the Hereafter as well your envy will benefit your mahsud, especial ly if it results in backbiting or slandering as your good deeds will be assigned to themahsud. q Force yourself to be affectionate with the mahsud. The aim of your kindness should be to cure yourself of envy. Your inner self will ask you to ill-treat or hurt him, but you must act against these inclinations and be friendly to him. You must respect him and gradually convince your heart to respect him. Try to see his virtues yourself and think that these are favours of Allah on him. Force yourself to speak in his praise and make his good qualities known to others. Though your behaviour will be unnatural in the beginning, since your aim is self-rectification, it will gradually become less artificial.InshaAllah, day by day this will become a reality and your heart will follow your tongue to appreciate his virtues and good qualities. You should convince yourself and make it understand that your mahsud is a creature of God; perhaps it is God's grace that He has selected him for the advantages and blessings he enjoys that you do not (currently) possess. If, God forbid, the object of your envy is a scholar endowed with knowledge or piety, you must understand that he is from the chosen ones of God, blessed by great merit. Try to generate love and humbleness towards him. At any stage during your treatment, don't think that this moral vice is not curable; this erroneous notion is inspired by Satan and the lower self (al-nafs al-ammara), who want to frustrate your efforts of curing yourself. Have hope in God Almighty Who has promised that He will guide those who struggle and help them through His invisible grace and increase their capacities. (Imam Al-Khomeini, Forty Hadith, chapter 5 Hasad)

Conclusion

Hasad is a disease of the soul that has grave psychological, moral, and social consequences. Fortunately, with faith and, sincere and persistent efforts, it is curable. A faithful person is optimistic, has a hopeful attitude towards God, and is satisfied with the way He has divided His bounties among His creatures.

Imam Ali (a) said: The person who gives up hasad is loved by people. (Al-Majlisi, Bihar alAnwar, vol. 77, p. 237, hadith no. 1)

Backbiting (gheebah)

... Nor backbite one another; would any of you like to eat the flesh of his dead brother? You would abhor it.(Qur'an 49:12) Prophet Muhammad (s) once said to Imam Ali (a): O Ali! When someone hears the backbiting of his Muslim brother committed in his presence, yet he does not rally to his assistance despite being capable of doing so, God shall humiliate him in the world and in the Hereafter.[Al-Hurr al-`Amili, Wasa'il al-Shi`ah, vol. 8, hadith no. 16336] Abu Dharr (r) once asked the Prophet Muhammad (s): O Messenger of Allah, what is gheebah? He replied: It is to mention about your brother that which he detests. Abu Dharr (r) said: O Messenger of Allah, what if that which is mentioned of him should actually be in him? He (s) replied: Know that when you mention that which is in him, you have committed his gheebah, and when you mention that which is not in him, then you have slandered him.[Al-Hurr al-`Amili, Wasai'l al-Shi`ah, vol. 8, hadith no. 16312]

Consequences of Backbiting

The Prophet (s) once gave counsel to Abu Dharr (r) , saying: O Abu Dharr! Beware of backbiting, forbackbiting is graver than adultery (zina). Abu Dharr (r) said: Why is that so, O Messenger of Allah? He (s) replied: That is because when a man commits adultery and then repents to God, God accepts his repentance. However, backbiting is not forgiven until forgiven by its victim. [Al-Hurr al-`Amili, Wasai'l al-Shi`ah, vol. 8, hadith no. 18312] The Noble Messenger (s) said: Whoever backbites a Muslim spoils his fasts and breaks his wudu', and shall come on the Day of Resurrection with his mouth's stench more putrid than a carcass', and it shall irk those who are with him in his station (mawqif). If he dies before repenting, his death is like that of one who dies while considering permissible that which is prohibited by God, the Exalted and the Glorious. [Al-Hurr al-`Amili, Wasa'il al-Shi`ah, vol. 8, hadith no. 16316]

Imam al-Sadiq (a) narrated from the Prophet (s) who said: O you who have embraced Islam with your tongues but in whose hearts faith has not yet entered, do not disparage Muslims and do not seek their defects. Verily, God will seek out the defects of he who is after their defects; andone who has God after his defects will be humiliated, even in his own abode. [AlKulayni, al-Kafi, vol. 2, "Kitab al-Iman wa al-Kufr", "Bab man talaba 'atharat al-Mu'minin", hadith no. 2] Imam al-Sadiq (a) narrated from the Prophet (s) who said: The havoc wrought on the believer's faith by backbiting is swifter than the one wrought by aklah (a disease that consumes the flesh) in the side of his body. [Al-Kulayni, al-Kafi, vol. 2, "Kitab al-Iman wa al-Kufr", "Bab al-Gheebah wa al-Buht", hadith no. 1]

When backbiting ingresses into our conduct, it leaves adverse effects on the soul. One of these is cultivation of enmity and hatred towards the victim, which gradually increases. At the time of death, when the veils of the angelic realm (al-malakut) are lifted, the backbiter may be brought to witness the high station of his victims before God, and the honour and blessings bestowed on them by the Almighty Lord. The backbiter's hatred and enmity towards the person may then lead him to hate God Almighty! Thus, he will leave this world with enmity of God in his heart, and enter everlasting wretchedness. Prohibition of Listening to Backbiting In the same manner as backbiting is prohibited, so also is listening to it. Indeed, as some traditions indicate, the listener is like the backbiter in all the evil aspectsso much so that his act is a grave sin carrying an obligation to seek forgiveness from the victim.

The Prophet (s) said: The listener is one of the two backbiters. [Al-Fayd al-Kashani, AlMahajjat al-Bayda', vol. 5, p. 260] Imam al-Sadiq (a) narrated from the Noble Messenger (s) who is once said to have forbidden both backbiting and listening to it. Then he (s) said: Lo, whoever does a favour to his brother by refuting his backbiting upon hearing it in a gathering, God shall save him from a thousand kinds of evils in this world and in the Hereafter. And if he does not do so despite his ability to refute it, on him shall be the burden of one who commits his backbiting seventy times. [AlHurr al-`Amili, Wasa'il al-Shi`ah, vol. 8, hadith no. 16316] Among the more subtle forms of backbiting is listening to it with amazement. Such a person expresses his amazement in order to make the backbiter more lively in his descriptions. His amazement encourages the latter in his evil act. For instance, he will say, Strange or Astaghfirullah!. Or he might say, I didn't know that! or I didn't know he would do such a thing! These expressions are meant to affirm the backbiter's statements and to encourage him to add something more. These acts are in fact the Devil's artifices. Surely, to

affirm backbiting is also backbiting; as is to listen to it, or even to remain silent upon hearing it. [al-Shahid al-Thani's Discourse as quoted inForty Hadith by Ayatullah Khomeini.] Is Backbiting Ever Allowed? There are very few situations where it is permissible to speak about the faults of another person. One must be very careful not to let the existence of these exceptions allow transgression into sin. Some of these situations are:

to protect Muslims from the evil of another person, including situations where one is asked to vouch for the integrity of a marriage prospect when the person being talked about does not conceal his violations of Divine commands to describe any fault of a patient before a physician for purposes of treatment criticism about a narrator of traditions (hadith). The Cure for this Disease

If someone, God forbid, has been guilty of this ugly act, he or she must purge this vice and nourish the roots of sincerity, unity, and solidarity in his or her heart by following these steps:

Meditate for a while about the effects of this sin in this world and in the Hereafter. Reflect on the fearsome, frightful forms that will beset you in the grave, in the Barzakh, and on the Day of Resurrection. Heed the words of the Holy Prophet (s) and his household (a) for their pearls of wisdom in this regard will overwhelm you. Then weigh a quarter of an hour's pleasantries, gossip, and satisfaction of the imaginative lust against thousands upon thousands of years of adversity or eternal damnation in hell and everlasting painful chastisement! Consider this: even if you have enmity toward a person whom you backbite, that animosity requires that you should not resort to backbiting. It is stated in the traditions that the good deeds of the backbiter are transferred to the book of deeds of the victim of his backbiting, and the victim's sins are transferred to the record of the backbiter. Repent and seek the forgiveness of the victim, if this is possible without any chance of vicious consequences; otherwise, you must implore God's mercy for the victim. Gather all your strength to rid your soul of this sin at all cost, by making a covenant with yourself to abstain from this abominable for a certain time. Bring your tongue under control and be fully watchful of yourself, steadfastly vigilant, calling yourself to account. God willing, it is hoped that after some time you will find yourself reformed and free of its ill traces. Gradually the burden of the task will ease, and you will feel a natural disposition to dislike and detest it. At that point, you will come to possess spiritual peace and delight in achieving freedom from this vice.

Backbiting often results from a weakness in the backbiters own soul, such as an inferiority complex. You should pry into your soul to discover what weakness prompted you to backbite your brother or sister; then set out to remedy the weakness. Conclusion

The Prophet (s) said: "No fire is faster in consuming dry wood than gheebah in consuming a devotee's virtues." [Al-Mahajjat al-bayda', vol. 5, p. 264]