our errors or shortcomings we experience a spiritual revolution which makes us defensive towards him.
"We easily convert to new ideologies, but when someone attempts to convert us, we fanatically stand against him, while in fact, we do not sincerely possess such a strong feeling toward our belief. We feel that our feelings are greatly endangered if someone says to us: Your watch is slow or your car is old'. We then suffer much more than if it was said to us: Your knowledge regarding Mars or Egyptian civilization is wrong'."
The most fatal danger to happiness,and the worst enemy of mankind are conceit and exaggerated self-confidence. People's resentment of any ill trait does not match their resentment of conceit. Not only does conceit cause the ties of love and harmony between brothers to cease, but it also transforms them to feelings of enmity, and opens the gate of general resentment toward the conceited one. In the same manner that one expects other's love and respect, he should attempt to observe their honor.
It is the society that guarantees everyone his rights and responsibilities. Each individual receives as much love and respect from his society as his qualifications and abilities offer. He who is limited to loving himself, sees only what he wants and is careless about other's feelings and affairs. He insistently attempts to make himself subject to exaltation and fame, and forces his arbitrary conceit on others.
The stubborn anticipation of people's respect is inappropriate because of the severe contradiction between his anticipation of people and their resentment of his conduct. Such social reaction will only cause the conceited to suffer and bear anxiety and unrest.
Among the other evil results of conceit are suspicion and pessimism. The spirit of a conceited person burns in the flames of pessimism and suspicion; so he feels everyone intends to harm him. He also cannot but notice the continuous carelessness, resentment and humiliation which he encounters from people. He consciously or subconsciously suffers from such treatment from which arise hatred and a sense of revenge against his society with every possible chance. His soul does not rest until he seeks revenge, and then his spiritual revolution will cease.
The evil of conceit does not approach man's conscience save when man is afflicted with a sense of lowliness which causes the disorder of humility. This disorder which is painful and destructive and from which many dangers and crimes may stem is a matter that causes the conceited individual to suffer more miseries.
A brief review of the world's history reveals that it is the conceited ones who have always resisted the calls of prophets and messengers, and have refused to accept their righteous calls while preventing others from doing so. Also, most of the savage massacres which occurred during the bloody world wars arose from the conceit and arrogance of hard-hearted leaders.
Most conceited individuals are delinquents who were brought up in unstable homes and were able to obtain position in the society. These people attempt to imagine an exalted character for themselves and endeavor to express their acquired imaginative honor by displaying conceit and arrogance. It is readily possible for all people to encounter this type of individual wherever they may be.
A distinguished person who enjoys realistic honor and dignity, does not feel the need to be arrogant with others because he realizes that neither conceit nor arrogance can offer a person real respect. He also understands that these features do not qualify any individual for an authentic character.
According to a psychologist's advice:
"Limit your hopes and wishes, reduce your expectations and anticipations, free yourselves from lusts and desires. Distant yourselves from conceit and arrogance, and avoid imaginative limitations to guarantee yourselves a safer and longer lasting peace.
One of the excellent morals which can be considered as a symbol of love and the best path of achieving it is modesty. By performing their duties towards their societies by practicing good manners, modest individuals promote their social dignity and extend the amount of their love in people's hearts.
Nevertheless, we must recognize the vast difference between modesty and self-abasement, for modesty is a manifestation of a noble trait of a great and self-confident character, while self-abasement arises from moral lowliness and loss of self-confidence.
Luqman (A.S.) as the Quran says, warned his son against conceit:
"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". Quran 18:18
Imam Ali (A.S.) said:
"Had Allah permitted conceit for any of His worshippers, He would have permitted it to His nearest Prophets and Awlia; but He, Glory be to Him, made them resent conceit and accepted modesty for them. They, therefore, cast their cheeks to the ground, threw dust on their faces (in prostration), and were modest with the believers."
The Messenger of Allah (S.A.W.) used to say:
"Avoid conceit, for a worshipper insists on conceit until Allah, Glory be to Him, says write My worshipper among the arrogant".
Nahj al-Fasãhah p. 12
Imam Sadiq (A.S.) pointed out the spiritual root of conceit in a short statement when he said:
"There is not a man who goes astray save as a result of the lowliness he finds in himself."
Al-Kafi v.3, p. 461
According to Dr. M. Brid:
"The arrogance of an individual or a nation over another equals the humiliation of that individual or nation. Most of the arguments and disagreements which take place today arise from the feeling of lowliness. Hence, adopting the idea of conceit is not but an attempt to fulfill the space which a conceited individual feels in his life. There is not a man, a nation, a class, a race, a people, or otherwise with clear conscience that feel distinction between themselves and others." Uqdae Hiqarat
Conceited and arrogant persons always look at their words and actions with exaltation and acceptance. Furthermore, they consider their shortcomings as good deeds. Imam Musa ibn Ja'far (A.S.) explains this:
"Conceit is on several degrees among which is the evil actions of a man are embellished to him so that he sees them as good, hence he believes that he does good."
Wasa'il ash-Shia v. I, p.74
Also according to a psychologist:
"Conceited individuals consider their shortcomings as virtues and their flaws as merits. For example, they consider their sudden anger with others as proof of their forceful personalities, their weakness as manifestation of their excellent and sensitive spirituality, their overweight ness as a sign of health. Actually healthy reasons lie in healthy bodies, and dependence on the weak is an idea for they are easily irritated and are unpredictable."
Ravankavi
Let us now review some of the Guardian of the Faithful's (A.S.) statements in this regard:
"Avoid conceit or the number of those who resent you will increase."
Ghu'rar al-Hikam p. 147
"Conceit ruins the mind."
Ghurar al-Hikam p. 28
According to psychologists, conceited people suffer from weakness of the mind.
Imam Ali (A.S.) also said:
"He whose mind is weakened, his pride is strengthened."
Ghurar al-Hikam, p. 651
"Modesty is the ultimate of reasoning; and conceit is the peak of ignorance."
Ghurar al-Hikam p. 102
He also said:
"Conceit is a concentrated illness."
Ghurar al-Hikam p. 678
and:
"He who admires his condition comes short of cursing his abilities."
Ghurar al-Hikam p. 678
Dr. H. Shakhter said:
"One of the methods of attracting people's attention to us when we are feeling disappointed or unsuccessful is to glorify and exalt ourselves, and imagine the things which we hope for as already occurring and giving ourselves by bragging about the times at which we were successful in the past or by exaggerating to others.
"Conceited people lure themselves into accepting the false embellishments of their fabrications, thus depriving themselves of any opportunity for change."
Rushde Shakhsiyyat
Such people are unable trealize that there are flaws in them and perfection or a success in others.
Imam Ali (A.S.) said:
One who is satisfied with himself, his shortcomings are concealed from him: and had he recognized other's precedence it would suffice for his flaws and failure.
Ghurar al-Hikam p. 95
Islam, which calls for an exalted human civilization and that which allows man to live an honorable life, invalidated all abnormal distinctions. Islam recognizes the trait of purity and piety.
Imam Ali (A.S.) said:
Seek refuge in Allah from the intoxication of wealth, for surely it has a distant solemnity."
Ghurar aI-Hikam p. 138
One day wealthy man came to visit the Messenger of' Allah (S.A.W.). While the wealthy man was there, a poor man entered and sat near him; upon this the wealthy man collected his clothes and moved away from the poor man. The Prophet (S.A.W.) noticed this and said:
"What! Do you fear that his poverty will spread to you?"
In conclusion, if conceited persons seek happiness, they are to rid themselves of this illness and liberate themselves from such a trait which violates their realistic character; otherwise they will face an inevitable disappointment and deprivation which are matters to be avoided.
The Role of Justice in Society
The Destructive Flames of Oppression
The Role of Religion in Fighting Oppression and the
Oppressors
A Study of the history of revolutions shows important factors worthy of reflecting upon, on which the basis of uprisings and revolutions around the world and between various nations were built. That factor is no other than justice. Many times this word awakened the souls of those whose lives were filled with deprivation, whose rights and honor were encroached upon. The oppressed revolted against the organs of evil, and endeavored to achieve the precious gems of freedom and justice by eradicating the unjust beasts. In most cases the oppressed were willing to sacrifice their lives in the hope of wiping our oppression.
It is unfortunate to say the great majority of revolutions and uprisings were unable to reach their sacred goals, nor did the revolutionaries achieve their hopes of eradicating pain from their lives.
The secret behind their failure becomes apparent with a little reflection on an important issue. That is to say that a society which looses track of the natural course of development and becomes accustomed to failure and backwardness, will be unable to bear a just system and will be unable to tolerate just order. Establishing justice is only possible in appropriate atmospheres, without which justice has no chance of appearing on the horizons of life.
A just law is a basic requirement for any social structure. A just law guarantees the rights of all classes and individuals in accordance with the welfare of the public, accompanied by behavioral implementation of its various codes.
Justice is a natural law observed in all corners of the universe. Allah, the Almighty, decreed the outline of the world to be dependent on justice, so that it cannot be violated in any possible manner. The astonishing and precise harmonies which exist between the different organs of our bodies are amongst most obvious manifestations of the accurate law of justice in this universe. By observing ourselves we can initiate the understanding of the rest of the universe thereof.
The balance which rules the universe is compulsory in the meaning that it is instinctive. Because man was given the freedom of will and thought, it becomes his duty to establish the pillars of justice in his society. It is true that in some instances, the reasoning power in man needs legislative guidance, but at times it can also do without it: for men realize many facts independently. In some cases, reason can pass judgment as to the goodness or incorrectness of an affair.
Justice enjoys a sensitive position in man's life, for it is a source of all noble traits. In other words, justice is a motive behind excellent conduct. It also is an element that creates harmony and serenity between human societies. In fact, justice is an essential step towards uniting societies in the path of righteousness.
Plato, the famous Greek philosopher, said:
"If justice finds its way into man's spirit, the bright rays will light all his spiritual powers; because all noble traits and human morals arise from the spring of justice. It grants man the ability to best perform his personal works, which is the ultimate happiness of man and the peak of his closeness to the Almighty Creator."
It is safe enough to say that justice is the basic element in organized social life. With justice a new chapter of life is opened, societies find new spirit in them, and it lights the human life with glory and beauty. A society where life enjoys the beauty of justice finds the necessities of life, and therefore overcomes all its problems.
The role of oppression in destroying societies, ruining behavior, and violating social security is undisputable. Even the individuals who aren't adherent to religion cannot deny this fact. Oppression causes dissension and the devastation of public relations in society. Practicing evil and arrogant powers closes the pages in history of powerful governments and destroys their civilizations.
There are great morals in the lives of the oppressors. For example, Muhammad ibn Abdul Malik enjoyed a special place among the Abbaside caliphates. This minister had an iron oven made, the inside of which was covered with sharp reeds. When a political prisoner was brought to him, he would put the innocent person inside it and light the flames until the soul of that person departed his body.
When al-Mutawakil reached the office of caliph, he ordered Ibn Malik to be placed in his own prison. Near his death the latter wrote poetry to the affect that in this world he who does something shall be punished for it. When al-Mutawakil read the poetry he ordered him freed, but by the time that the royal decree reached the prison, Ibn Malik was dead in a terrible condition in his own oven.
Muruj adh-Dhahab v.4,p. 88
Indeed, those who claim that life is just a day to day struggle for survival, constantly attempt to destroy the weak with the pressure of deprivation; hoping by doing so to strengthen their power and protect their position. They will commit any crime no matter how inhuman in order to satisfy themselves. But as the days pass, the flames of anger rage in the hearts of the oppressed, who inflict great calamities on the lives of the tyrant.
Oppression, however, is not limited to certain positions or classes. Any person in any position who intentionally or unintentionally attempts to exploit life of others for his own sake, of tries to go beyond the limits of the laws of reason or legislation can be classified as an oppressor.
Unfortunately, today oppression has reached its peak; the flames of oppression and injustice rage through various classes of societies and threaten the structure of human civilizations with sure destruction. The agents of oppression abuse the rights of human societies and rob them of their resources and wealth with every available means, while the statute of justice appears helpless.
The Role of Religion in Fighting Oppression and the Oppressors
The Holy Quran announced the inevitable severe punishment of oppressors when Allah the Almighty said:
"And (as for) these towns, We destroyed them when they acted unjustly and We have appointed a time for their destruct ion."
(18:59).
The leaders of religion have all believed in the continuity of human society, therefore they made the establishment of justice their main goal in life. Whenever they noticed disarray in human development, they endeavored to change such disarray by revolting against the oppressors misconduct. In many cases, the leaders were able to overpower and eradicate the oppressors.
According to the Holy Quran, the conduct of the leaders of religion is an important factor in awakening people against oppression:
"Certainly We sent Our apostles with clear arguments. and sent down with themthe book and the balance that men may conduct themselves with equity."
(57: 25)
Since the ultimate goal of Islam is collective justice, it commands all its adherents to implement justice and equality fully amongst them and others regardless of titles or personal considerations. It also prohibits oppression and depriving any group of people of their rights.
"O you who believe! Be upright for Allah bears Witness With justice and let not hatred Of a people incite you not to act equitable; act equitably, that is nearer to piety.''
(Quran 5: 8) And:
"And that when you judge between people you judge with justice.."
(Quran 4:58)
Islam gives special importance to justice in that it disqualifies unjust individuals from occupying the position of judge, even if he enjoys all other qualifications. Islam has also made it the duty of the parents to observe justice between their children, so as to condition them to accepting this vital trait and refuse oppression and enmity. Besides, one of the bases for bringing up children is to be just in all circumstances when dealing with them, for when they witness oppression being applied in the father/mother relationship they can not be expected to be just or fair in their conduct with others. If children are exposed to oppression it grows into their natures, thus they become destructive elements in society. The acquired unfairness will eventually affect their societies, or further move their parents.
The Messenger of Allah (S.A.W.) brought the attention of his followers to this important point when he said:
"Be just to your children with gifts if you would like them to be just to you in kindliness."
Nahj al -Fasãhah p. 66
Professor Bertrand Russell said:
"The human spirit is like a stream, constantly expanding. And, the purpose of an adequate upbringing is to make external pressure appear in the form of thought, habits and affection, not in the form of torture or punishment. The idea needed here is the matter that we have to gradually implement in the minds and habits of children.
"The correct method of teaching children justice is possible when children associate with others. The competition which takes place among children over toys which can be used by only one person at a time (bicycles) can bring us hope of teaching them justice. It is amazing how children abandon their selfishness when the oldest child displays justice by offering his toy to other children. At first I did not believe that justice was a natural or instinctive human feelings, I was surprised to find that the sense of justice can easily be brought about in children When training children, it is essential to implement truthful justice. In other words, not to prefer any child over another. If you love one more than the others, be mindful not to let your preference adversely influence the distribution of happiness and felicity between them.
"It is a generally accepted practice to grant children toys of the same quality.
Any attempt to invalidate children's want of justice, in any manner, is a mistaken one. On Education The Messenger of Allah (S.A.W.) said: "Fear Allah and be just between your children as you like them to be kind to you. Nahj aI-Fasahah Imam Ali (A.S.) wrote the following advice to Muhammad ibn Abu Bakr when he appointed him as the governor of Egypt: "The Divine ambassadors arc the true establishers of justice in society. They are the ones who have planned the course of human perfection for mankind." Imam Husain (A.S.) also manifested the true meaning of justice and human belief when he rose against oppression. The pages of history still shine on the story of this man's life as it will be forever.
Why Should We Not Forgive?
Setbacks Caused by Enmity
Imam Sajjad's Reaction to Those Who Mistreated Him
Man undoubtedly cannot avoid society and live in seclusion. He is a dependent creature whose needs know no limit. The fact that man is socially dependent conforms to his nature and needs, enabling him to live in the shadows of cooperation. Social life has various requirements that limits man to certain rules and duties on which relies success in life.
Social life, the most influential factor in the development of man's character, may not be limited to material entities; rather social relations should be the result of a union between the souls, human relations are manifestations of such unions. If a society enjoys apparent and spiritual unity that depends on a collective union of the souls, it is virtually impossible for life to loose its beauty and serenity.
One of our basic duties in the field of relation to others is to be able to forgive the mistakes of others. This duty is dictated to us by the need for continuous human relations.
The best way to peaceful living is simply to live in peace with others.
One should not disregard the fact that no one in this world is flawless, and that people with perfectly stable and normal natures and manners are seldom found. We should also remember that even the noblest of characters are not perfectly infallible. Therefore, it is the duty of everyone to bear with unpredictable errors committed by others. In most cases, confessions are an essential part in finding everlasting and deep-rooted peace.
An old poet says that everyone's share of his time is what he has accustomed himself to. Yet, what man accustoms himself to arises from his spiritual and behavioral states. Forgiveness is an apparent manifestation of strong will and self-control which are both variations of courage and strength. Individuals who are forgiving enjoy invaluable spiritual tranquility. They inhabit strong wills and spiritual maturity which are sources of kindness; a determinative factor in freeing man from the chains of spiritual slavery. Overlooking the shortcomings of others is a heavy burden on man's nature. It is difficult for man to accept resentful characteristics; nevertheless, the more power he acquires in this field, the less he will suffer from psychological unrest. In fact, eventually he will become a mercy to the world.
Another major point regarding this is that forgiveness undoubtedly affects even the enemy's feelings, which creates speedy transformation in his thinking and conduct. There are many cases when tense relationships improved in the shadow of forgiveness; many are the cases when hatred and deep-rooted enmity changed to serenity and devoutness, and many are the cases when an enemy submitted to a man who equipped himself with kind and forgiving thoughts.
According to scholars: "A great talent of man, that animals do not share, is forgiveness and overlooking the mistakes of others. When you are harmed by others you have a good opportunity to forgive and to enjoy the feeling of forgiveness. We were taught to forgive our enemies, but never were we asked to overlook the flaws of our fathers and friends, for it is naturally expected of everyone to forgive mistakes.
"When you seek revenge from your enemy, you place yourself in the same position as he, for you have treated him in the same manner that he has treated you, you would gain nobility if you would have forgiven him for his mistake. When we do seek revenge it is possible for that person to be more powerful than us, but when we forgive our enemy we are definitely triumphant. With forgiveness we are able to defeat our enemies without fighting, and force them to be humble towards us. Abandoning rivals and avoiding encounters with them is the best defensive method we can take against them, for their defeat is eminent.
"It is incumbent on us to be kind when others transgress, for kindness is a heavenly policy with which the earth and its dwellers can live in peace and harmony."
There is not a heavier burden or more dangerous behavioral or psychological disorder that inflicts man more than enmity and the act of harboring feelings of hatred against others. Hatred is one of the most disadvantageous feelings affecting man's happiness and tranquility. Hatred stems from the power of anger and destroys man's spiritual balance. When a man is angeresome reason may cause him to calm down and remove his psychological unrest by extinguishing the flames of rage in his heart.
Acts of revenge occur from the feelings of insignificance an individual may suffer from, as a result of concealed hatred from childhood trauma, or from the social environment where painful events were experienced. In other words, revenge is a method with which those who suffer from the complex of "insignificance" attempt to mend their sense of failure and humility. These people search for any possible way of harming others and will commit any crime.
Among the effective factors which help such individuals to abandon evilness is the observance of sacred goals in life. Because, he who purifies his soul and manners, and disregards all other goals, will then disregard mistreatment by others.
The extent to which we react to mistreatment by others lies in our hands. It also our choice to change the course of our thoughts; therefore, it is possible for us to willingly change the influence of various factors in strengthening ourselves in the path of eradicating the sense of revenge which pressures our souls. Nevertheless, if we ignore our moral responsibilities others will be unable to help us change our shortcomings.
Revenge takes various forms. Some people enact their foes with matters that have ill fates, pretending to guide them to devoutness and honesty. These revenge seeking people are careful plotters.
According to a western scholar:
"Hatred and enmity stem from mental instability, especially when there are no other apparent causes. We can solve most issues in brotherly manners but conceit and arrogance prevent us from doing so. We often abandon our friends and loved ones for, minor mistakes which we experience from them. Sometimes we know that they are innocent but still refuse to forgive them. I wish we were able to minimize our injustices to them.
The lives of religious leaders are lessons of honor, nobility, forgiveness and humanness. Their spiritual merits were manifested in practical lessons in a most magnificent picture.
One day lmam Ali ibn al-Husain as-Sajjad (A.S.) was sitting in the company of his followers when a man, who was related to him, approached and began insulting the lmam (A.S.). This man's name was at Hassan ibn al-Muthanna. Imam Ali (A.S.) ignored the man and when he had left said to his companions:
"You heard what that man said to me, I would like you to come with me to hear my reply to him."
The companions of Imam Ali (A.S.) then said:
"We will come with you, although we wanted you or us to say something (an equal response) to him."
The Imam (A.S.) proceeded to the man's home reciting:
"And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults: and who forgives the faults but Allah, and (who) do not knowingly persist in what the have done.''
(3.134)
His companions hearing this concluded that the Imam (A.S.) would say only kind words to the man. The Imam (A.S.) reached al-Hassan ibn aI Muthanna's house and said:
"Tell him this is Ali ibn al-Husain." The man heard this and came out prepared for an encounter. He was sure that Imam Sajjad (A.S.) came only to revenge his actions. When al-Hassan al-Muthanna appeared, Imam Sajjad (A.S.) said:
"My Brother, you have come to me and have said somethings. If you have said that which truly lies in me, I seek forgiveness from Allah; and if you have accused me of that which I am innocent, I ask Allah to forgive you!!"
When the man heard the words of the Imam (A.S.) he kissed his forehead and said:
Indeed I accused you of that which you are innocent of. These words describe me."
Irshad al-Mufid p. 257
The words of lmam Sajjad (A.S.) affected the spirit of this man, they relieved him of his pain arid made apparent to him the gestures of sorrow and repentance.
The Imam taught the lessons of forgiveness and overlooking the mistakes of others to his companions. He also demonstrated the happy repentance which the man experienced as a result of forgiveness.
Imam Ali (A.S.) said:
"The lack of forgiveness is the ugliest of all flaws, and haste in seeking revenge is the greatest sin.