Part I: Evacuation or Self-refinement (Takhliyeh)
Self-refinement
At this stage the following three acts should be performed:
A. Refinement of self from all sort of false beliefs, evil
thoughts, and superstitions.
B. Refinement of self from vices and moral indecencies.
C. Quitting all kind of sins and transgressions.
False beliefs and superstitions are ignorance and deviations
that result in self's darkness and deviation from following the straight path
of perfection and God's Nearness. Because, the believers in false beliefs
never recognize the straight path of human perfection and wander aimlessly and
confused in the darkest valleys of deviations and vices never reaching to their
undefined final destination. How come the heart which is full of intense
darkness can witness the ever shining sacred Divine illumination?
Also, moral indecencies strengthen the animalistic habits
gradually silencing the light within the celestial human soul. Such a deviated
person will never succeed in accomplishing the most exalted human objective of
reaching the nearness of the supreme source of beauty and absolute perfection,
i.e. God-Almighty.
Similarly, sinning and transgressions makes the human self
dark and contaminated, thus, causing him further to deviate from the exalted
path of human perfection and God's Nearness. Naturally, such a person will
never reach to its ultimate cherished goal. Therefore, self-refinement
determines our final destination and should be considered as an extremely
important matter. We must, therefore, first identify the moral indecencies and
sins and then must take remedial actions for cleansing and purifying our self
from these impurities.
Fortunately, in the first part we do not have any problem
because the physicians of the self or God’s assigned human specialists
-Prophet's and Infallible Imams have thoroughly defined moral indecencies, and
even have given the prescription for their treatment; have counted various
kinds of sins and taught us how to relinquish them. We all recognize moral
indecencies and understand their ugliness. We know that hypocrisy, arrogance,
jealously, revenge, anger, slander, treason, egotism, malevolence, backbiting
accusation, ill-speaking, wrath, oppression, fear, stinginess, greed,
fault-finding, lying, love of the world, ambitiousness, deceit, cheating,
suspicion, cruelty, snobbery, self-weakness, and other such habits are bad and
undesirable.
Apart from the fact that by features we understand and
realize their ugliness, hundreds of Quranic verses and traditions also confirms
their ugliness and indecencies. Our traditions in this field are extremely
vast, rich and comprehensive that there does not exist the least shortage.
Also, all forbidden acts and sins and their relevant punishments have been
explained explicitly and comprehensively in the Holy Quran and traditions, and
we do know about all of them. Therefore, as for as the identification of minor
and major sins are concerned, we do not have any problem at all. But at the
same time it must be frankly admitted that we all are captive of Satan and
imperious self (nafse- ammarah), and unfortunately do not find the grace
for purification of self from sins and moral indecencies. This is our real
problem for which a solution must be found.
In my opinion these are two important factors relevant to
the above problem:
First: We don't understand our moral diseases and do not
have the courage to admit this sickness within ourselves.
Secondly: We regards them a minor thing and are negligent
about the severe painful and catastrophic consequences arising thereof, and
because of this reason are not concerned for their treatment. These are the two
factors responsible for our negligence towards self-refinement. Therefore,
these should be discussed in detail and the method of treatment should be
discovered.
6.1. Negligence from the Disease
We probably understand the moral sicknesses and do
appreciate heir ugliness but only in others, and not within ourselves. If we
encounter impoliteness and moral indecencies in others we are quick to observe
them immediately. While it is quite possible that the same moral indecency or
may be worst than that might exist within ourselves, but we do not pay the east
attention and ignore it completely. For example, we may regard transgression of
others rights as something bad and might hate the transgressor, but at the same
time it is possible that we ourselves might be transgressor, and may not
realize it at all.
We do not consider our own act as a transgression, and on
the contrary it is quite possible, that we might present it something as a
glorious or virtuous act before ourselves, thus, by this means making it
justified. Similar might be the case with other moral shameful deeds, and in
this manner we never think about our own improvement. Because, if a sick person
does not consider himself sick naturally he will never worry about his
treatment. Since, we do not consider ourselves as sick, we are not concerned
about our treatments either, and this happens to be our biggest problem.
Therefore, if we care about our happiness and prosperity we must think for the
remedy of this problem and by all possible means must endeavor to identity for
internal psychological diseases.
6.2. Diagnosis of Self-sickness
Here it would be appropriate to describe the ways and means
which could be useful for identifying the self-sickness.
6.2.1. Strengthening of Reason
The most exalted, celestial distinction of human beings, and
the most perfect parameter of his existence distinguishing him over all other
creatures, which in the terminology of the Holy Quran and traditions has been
called by different names such as: spirit, self, heart, and intelligence, all
are manifestations of one single reality, but because of different
considerations have been given different names. But the fountainhead and origin
of all thinking, rationalization, and intelligence have been named as reason.
[1]
In the books of tradition the reason (aql) has been
treated with special distinction, and special chapters have been assigned for
its detailed explanation. Reason in traditions have been titled as the most
noble existence which is the source of all obligations, rewards, and
punishments.
For example: Imam al-Baqir (A) has said:
"When God Almighty created the reason, it was
blessed with the power of speech. Then it was ordered by Him to come and it
obeyed; then it was commanded by him to return and again it obeyed. Than
God-Almighty said:
“By the oath of My Honor and Glory ! I have not created
any existence which is superior and dearer than you. You will not be perfected
in anyone except the one who is dearer to me. Be aware! That obedience and
transgression of My Commands depends upon you, and you will receive the rewards
and punishment accordingly." -al-Kafi, vol. 1, p-10.
Also the Holy Quran said:
"Thus, God expoundeth unto you His revelations so
that ye may understand." -the Holy- Quran (2:202)
"Have they not traveled in the land, and have they
hearts wherewith to feel and ears wherewith to hear.” -the Holy- Quran (22:46)
And said:
“Lo! The worst of beasts in God's Sight are the deaf, the
dumb, who have no sense." -the Holy- Quran (8: 22)
Those who possess ears, tongue, and reason, but do not
utilize them in discovering the realities are introduced by the God-Almighty in
the Holy Quran in the category of beasts and even worst than them, be cause
they have not used their minds. God-Almighty said:
"…He hath set uncleanness upon those who have no
sense.” -the Holy- Quran
(10:100)
Whatever goodness is possessed by a human being it is due to
his reason; he recognizes God-Almighty by means of reason and worships him;
accepts the Day of Resurrection and makes him readied for it; accepts the
prophets and obeys them; understand the good moral conduct and trains him
accordingly; identity the vices and evil and therefore, avoids them. It is
because of this reason that the reason has been praised in the Holy Quran and
traditions e.g. Imam al-Sadiq (A) replying to a beggar said:
"It is because of the existence of reason that
God-Almighty gets worshipped, and one makes his entry into Paradise." -al-Kafi, vol. 1, p-11.
He also said:
"Whoever is wise and intelligent possesses religion,
and whoever has religion will enter into the Paradise." -al-Kafi, vol. 1, p-11.
Imam al-Kazim (A) said to Hasham:
"God-Almighty has blessed the human beings with two
proofs:
One is apparent and the other one is hidden. The apparent
proofs are Prophets and Imams, and the hidden proof is the reason and
intelligence within our existence." -al-Kafi, vol. 1, p-16.
Imam al-Sadiq (A) said:
"The most perfect human beings from the point of
view of reason are those who are the best in moral conduct." -al-Kafi, vol. 1, p-23.
"The reason is the guide of a believer." -al-Kafi, vol. 1, p-25.
Imam al-Rida [2] (A) said:
"The reason is the friend of everyone and the
ignorance is his enemy." -al-Kafi, vol. 1, p-11.
The Commander of the Faithful Imam' Ali (A) has said:
"Egotism of a person is the indication of his
wisdom's weakness.” -al-Kafi, vol. 1, p-27.
Imam al-Kazim said to Hasham:
"Whoever desires to become contented without
possessing health, a tranquil heart free from jealousy and soundness in
religion must cry before God-Almighty and should ask for perfection of his
reason. Therefore, whoever becomes wise will be contented with modest means of
livelihood, and thus, will become free from wants, and whoever is not contented
with modest means of livelihood will never become free from wants." -al-Kafi, vol. 1, p-18.
Imam al Kazim (A) [3] said:
“A wise person avoids even extra worldly-affairs what to
say about sins, while quitting extra worldly-affairs is optional and avoiding
of sins is mandatory.” -al-Kafi, vol. l, p-17.
And said:
“A wise person will never tell a lie, even if his self is
tempted to do so.” -al-Kafi, vol. 1, p-19.
And said:
"Whoever lacks compassion does not have religion;
whoever lacks wisdom does not have compassion; the most valuable person is the
one who does not consider the entire world worthy of his self Know that: your
bodies could not be traded with anything except Paradise.
Therefore, be careful never to trade yourselves for a price other than Paradise." -al-Kafi, vol. 1, p-19.
From the above tradition the preciousness of the reason, its
important role in acquiring higher learning and sciences, accepting faith ,
worshipping God, recognizing and utilizing good morals, and quitting sins and
other vices, could be understood well. Here, it should be emphasized that
simply the existence of reason is not sufficient as for as the accomplishment
of the above objectives are concerned, rather it is the commissioning and
efficient utilization of the faculty of reason within human body which produce the
cherished results. Within human body the presence of reason could be compared
to like a righteous judge or expert, but he could only issue the correct
judgment if, the required safe and peaceful environment has been provided in
which the verdict issued by him will be accepted.
Or in other words we may compare reason with an intelligent,
competent, sincere and resourceful governor of a region, but he could succeed
only if his governance is officially certified and backed up by the ruling
administration. The reason could be like a wise, trusted, and sincere adviser
but only if it is being allowed to advice and if the attention is paid to its
words.
If the reason becomes the ruling authority within a human
body and could control the whims and passions of the self- it will govern it in
an excellent manner; will achieve an equilibrium between the supply and
demands; will arrange everything in a proper order, so that they may achieve
perfection by ascending towards God-Almighty. But are the whims and passions of
the self going to surrender themselves so easily and accept the governance of
reason?
No! They won't, on the contrary they will engaged themselves
into sabotage and other destructive work against it till the reason is forced
out of the field of confrontation. There is no choice except that the reason
should be strengthened, because, the stronger it is the better it recognizes
the internal enemies and will be able to subdue and control them easily.
Therefore, it is our utmost duty to endeavor and struggle for strengthening the
faculty of reason.
6.2.2. Thinking before Action
In order to strengthen the reason we must seriously decide
that before undertaking each action its over all worldly and eternal results
and ultimate consequences must be thoroughly reviewed. This should be practiced
till gradually it becomes a habit. It is because of this consideration that
Islam encourages us to think about the ultimate consequences of our actions.
e.g.: Commander of the Faithful Imam 'Ali (A) said:
"By means of pondering deeply, make your heart aware
and knowledgeable." -al-Kafi, vol. 2, p-54.
Also said:
"Pondering invites a person towards good works and
actions.” -al-Kafi, vol. 2, p-55.
And said:
“Thinking about the ultimate consequences before action
makes you safe against feeling sorry later on.” -Bihar al-Anwar, vol.
71, p-338
A man approached the Holy Prophet (S) and asked him:
"Oh Messenger of God! Please advise me.
The Holy Prophet (S) replied:
"Will you follow my recommendation?" 'Yes! I
will', Replied the man. This question and answer was repeated three times. Then
the Holy Prophet (S) said: "My recommendation is that whenever you wanted
to decide to undertake an action, then firstly you must ponder well about its
ultimate consequences. In case you found it good then go ahead and do it, but
in case you realized that it is not good, then don't do it." -Bihar al-Anwar, vol.
71, p-339.
Also, he said:
"People were ruined because of being hasty. If they
would have pondered about their actions none of them would have been
ruined." -Bihar al-Anwar, vol.
71, p-340.
And said:
“Delay and thinking about the consequences are blessings
from God-Almighty while haste is from Shaitan.” -Bihar al-Anwar, vol. 71, p-340.
The following has been quoted from a tradition by the
Infallible Imams (A).
"Pondering is like a mirror which shows your
goodness and evilness " -Bihar al-Anwar, vol.
71, p-325.
The animals in their actions follow the passions of their
instincts and do not have the power of thinking and reasoning, but since a
human being possesses reason, he must ponder and review the ultimate
consequences before undertaking any action. Nevertheless, a man also possesses
the same desires and animalistic passions, therefore, immediately reacts, gets
stimulated, and absorbed as soon as he is faced with a desirable animal object
of opposite sex from his own species. In this situation animal passions do not
allow him to resort to thinking, because, once reason enters the scene it will
prevent the action taken in accordance with animalistic passions.
Therefore, if we become habitual of practicing thinking and
rationalizing before undertaking each action, then in that case, we will be
opening a gateway for the reason so that it could be present at the scene. Once
it enters at the scene, it immediately diagnoses our interest and benefits by
subduing the animalistic passions, and will guide us towards the straight path
of human perfection if it is strengthened and becomes ruler of the country
(i.e. human body). It could diagnose the internal enemies and psychic diseases
within his inner self, and accordingly may take the preventive measures and
necessary treatments for their cure. It is because of these considerations that
thinking pondering, and reasoning have been assigned special emphasis in
Quranic verses and traditions.
6.2.3. Being Pessimistic towards the Self
If a human being takes a correct and in-depth review of his
inner-self and investigate his psychic characteristics, most probably he would
be able to discover his psychic diseases, because, after all, one is more
knowledgeable about his ownself as compared to others. God-Almighty has said:
"Oh! But man is telling witness against himself,
although he tenders his excuses." -the Holy- Quran
(75:14-15)
But our problem is that while judging we cannot remain
impartial, because, we are optimistic about our souls; consider ourselves, our
characteristics, our actions, and our opinions as faultless. The imperious-self
(nafse-ammarah) makes the animalistic passions so charming, attractive,
and appealing before our eyes that the evil deeds committed by us appears as
virtuous acts. The Holy Quran said:
"Is he, the evil of whose deeds is made fair-seeming
unto him so that he deemeth it good, (other than Satan's dupe)" God verily
sendeth whom He will astray and guideth whom He will." -the Holy- Quran (35:8)
It is because of this reason that we do not realize our
defects and faults so that we could take remedial measures. Therefore, the
solution of the problem consists that we must continuously be pessimistic and
suspicious about the self; should presume or even must be assured that we
possess vices, plenty of diseases, and with this reality should investigate the
self. The Commander of the Faithful Imam' Ali (A) has said:
"A believer is continuously pessimistic about his
self, always criticizes, and demands better deeds from him." -Nahjul al-Balagha, sermon
176.
In praising the characteristics of the pious, he said:
"Their souls before them are always blamed' and
criticized and they are always afraid of their deeds. While one of them is
being praised, he is afraid of such praise and says: 'I am more aware about my
own self; and God-Almighty is more knowledgeable as compared to me.” -Nahjul al-Balagha,
sermon 193.
One of the biggest obstacle which never permits us to
discover our psychic diseases and to seek treatment is our being optimistic and
having a favorable opinion about our souls. Therefore, if this obstacle could
be removed and the self is reviewed honestly, it would be possible to diagnose
the disease and seek its treatment accordingly.
6.2.4. Consulting Spiritual Physicians
In order to diagnose our hidden internal faults and defects
we may seek the assistance of a learned scholar of ethics who after having
perfected his self has achieved a praiseworthy moral conduct. We must explain
in detail the characteristics and internal behavior to him, and should request
him to remind us about our psychic faults and moral indecencies.
A spiritual physician who Is a psychiatrist as well as a
scholar of ethics, whose belief and action coincides, and is a true
manifestation of higher moral excellence is extremely useful and influential
for achieving self-perfection and undertaking a spiritual journey towards
God-Almighty. If, one could succeed in finding such a person one must be
thankful to God-Almighty for this blessing.
Unfortunately, such persons are not available easily and are
in shortage. Also, this point needs to be emphasized that the correct diagnosis
of the self's disease is extremely difficult. Therefore, it is patient's duty
to describe in detail his deeds and internal characteristics without reservation
before such a spiritual physician to enable him to diagnose his sickness
correctly. If the patience did not cooperate and concealed the realities about
him, then in that case, he will not obtain the desired results.
6.2.5. Consulting a Wise Friend
A good friend who is wise, intelligent, and well wisher is a
great blessing of God-Almighty, and could be helpful in our efforts for
achieving self-refinement and identification of moral indecencies, subjected to
his being competent to identify our good and bad characteristics. Also, he
should be a confident and well wisher. Because, if he could not diagnose the
good and bad characteristics not only he can not help us, but on the contrary
he may regard our weaknesses as virtues and visa versa. In case, if he is not a
trusted well wisher, it is quite possible that for the continuation of
friendship and not to hurt our sentiments, might conceal our faults and
defects, and even for flattering and appeasement will mislead us by branding
our moral indecencies as our virtues.
If, luckily we succeeded in finding such an ideal friend
then we must demand him to feel free in frankly pointing out to us all our
defects and faults observed by him. We must appreciate his reminders, should
utilize them for improvement of the self, should make him understand that his
criticism is sincerely appreciated and that not only we are not unhappy of his
reminder on the contrary are grateful and pleased.
On the other hand, the person who has been trusted for this
task is obliged to prove his honesty and sincerity through his practical
actions. He must review the characteristics of his friend honestly without any
reservations, and should let him know about his observations in a friendly and
well-wishing manner in strict confidence. Also, pointing out defects and faults
in the presence of others should be strictly prohibited. His aim should be to
present out the facts and exaggeration should be strictly avoided, because, a
believer is supposed to be like a mirror for another believer reflecting the
later's beauty and ugliness the way they are without making any addition or
subtraction.
Of course, such a friend who for the sake of reform reminds
a person about his faults and defects are in shortages, but if one luckily y
finds such an ideal friend, he indeed has received one of the greatest
blessing. He must appreciate it, should be pleased for his comments, must
thanks him, and must realize that a friend who criticizes for the sake of his
improvement is one of the best and most valuable friend.
God forbids! If instead, a person feels offended with his
positive criticism and for the sake of self defense starts thinking about
taking revenge against him. If, someone reminded you that there are some
poisonous scorpions upon your dress. Will you then feel offended with such a
reminder and will take revenge or will you be pleased and thanks him? Yes! The
undesirable characteristics are like scorpions and even worst than them because
they sting and continuously strive their entries inside the soul. Some one who
helps us to against them has indeed done the greatest services for us .
Imam al-Sadiq (A) said:
"The one who points out my faults to me is my best
brother.” -Tohof al-Aqool, p-385.
6.2.6. Learning from Other's Faults
Most probably a human being is unaware of his own defects
but sees them in others clearly and feels their ugliness very well. According
to a famous proverb:
"They see a tiny piece of straw in the eyes of others
and makes it big like a mountain, but can not see the mountain of their own
eyes."
Therefore, one of the method for identifying our psychic
defects is to detect these faults within other people. Once, a human being sees
a defect of others, instead of paying attention towards it or criticizing, he
should investigate his own inner-self for being contaminated with the same
faults, and in case he finds it, should try for its remedial. In this manner he
could learn a lesson from the faults of other people, in continuation of his
efforts for achieving self-refinement. The Holy Prophet (S) said:
"Fortunate is the one who learns a lesson from the
faults of others.” -Bihar al-Anwar, vol.
71, p-324.
6.2.7. Learning from Criticism
Generally friends decline to point out the defects of a
human being but opposite to that his enemies are quite eager to criticize. Of
course, they are not sincere in their criticism and are motivated with their
feelings of jealousy, enmity, and revengefulness but any way one might utilize
their criticism to his best advantage.
When being criticized by his enemies a man has two options:
Firstly: He may take a defending position by taking the
excuse that since the criticism is uttered by his enemies who are not his well
wishers, therefore, he will defend himself by every possible means, thus,
silencing their voices. Such a person had not only corrected his defects but on
the contrary he might contaminate himself by committing further mistakes.
Secondly: He might pay good attention to his enemy's
criticism, then with the aim of truth finding may refer to his own-self by
reviewing him honestly. If, he found out that the enemy was right and his
own-self was at fault, he should resort immediately to his own reform. In case,
if it is feasible, he should even thank his enemy whose criticism be-came a
means of his self-refinement- an enemy who is far better than those protecting
friends who did not point out his defects, and with their flattering and
appeasement kept him in the darkness of ignorance.
But if after referring to his self and reviewing, if he
finds out that the defect does not exist within his self, then must thanks
God-Almighty and be careful in guarding his self, lest it become contaminated
with this defect later on. In this manner he could be benefited from the
criticism of his enemies. Of course, this method of encounter will not be an
obstacle as for as his utilization of other logical and legal means for
dissipating the treacherous enemy plans are concerned.
6.2.8. Symptoms of Heart's Sickness
One of the best method for diagnosing a disease is to
recognize its symptoms. The bodily sickness in generally identified by means of
two indications i.e. either by feeling pain or by means of weakness of a
particular part of the body in dischargement of its assigned function. Every
part of the body is supposed to perform a special function, which in case of
being fit performs it very well.
Therefore, if a part of the body is not performing its
assigned function well it means that the part is sick. For example, the human
eye in sound health under particular conditions sees the object, and therefore,
if in spite of having suitable conditions does not see well, indicates that it
is sick. Similarly, other organs of the body like ears, tongue, hands, feet,
heart, liver, kidney, and others, each one of them is supposed to perform a
particular function, which is performed by them in their being fit, and their
failure to perform their relevant functions indicate their sickness.
Similar is the case with human
self or heart which in accordance to his primordial nature is assigned to
perform a special function. He has arrived from the Celestial Kingdom with
knowledge, blessing, power , mercy, justice, love, enlightenment, illumination,
and other moral virtues. By nature he is curious to discover the reasons and
realities and desires God. Belief, attention, love, attachment, and worship
towards God-Almighty all are symptoms of soundness of self and heart. Likewise,
attachment shown towards knowledge and wisdom, benevolence and service for the
God's Creatures for the sake of God-Almighty, sacrifice, generosity, seeking
justice, and other moral virtues also are indicative of soundness of the self.
If, a person discovers such
characteristics within him, it means that he possesses a sound heart, but on the
contrary if he realized that he does not pay attention towards God; does not
enjoy prayer, supplication, and worshipping; does not like God; is ambitious
for power, wealth, wife, and children; prefers sexual and carnal pleasures over
God's consent; does not have any other goal in life except to safeguard his own
interests; does not enjoy sacrifice, generosity, kindness, and service towards
others human beings, and does not feel upset while seeing other people
inflicted with calamities. Such a person must know that he is certainly sick,
and if he is interested in his prosperity must resort to his reform and
treatment as soon as possible.
6.3. Decision for Treatment
After the psychic sickness is
diagnosed correctly, once we become sure that we are sick then its treatment
must be started immediately, and the most important thing which matters at this
stage -is to be able to take the firm decision. If, we really want and
seriously decide that we must refine ourselves from the moral indecencies -it
could be done. But if we treat. it something as insignificant, and do not
decide, then in that case getting cured and achieving sound health would become
impossible. It is at this stage that Satan and imperious-self enter into action
and by means of playing dirty tricks prevent us from taking the right decision.
But we must be careful and should not become victim of their treacherous
deceit.
It is possible that he may
justify the self's ugliness by pointing out: Don't you want to live with the
people? Others do possess the same characteristics, look at Mr. so and so, they
all possess the some characteristics even greater than yours. Do you alone want
to be good?
“If you don't want to be insulted then better join the
crowd.”
But we must take a decisive and
firm stand against their treacherous deceits and must say: The argument that
the others are also contaminated has nothing do with me; there being
contaminated does not give mean excuse or justification; in any case this
defect and sickness exist within me; if I die in this condition; will be
inflicted with eternal doom, and therefore, must endeavor for treatment and
attaining self-refinement.
Sometimes it is possible that
the Satan will enter the field with time killing and delaying tricks, thus,
preventing us from taking the right decision at the right time. He might tell
us:
True! This defeat exists within
you and must be reminded .But it is not late. Why hurry up? Take it easy and
let the other important works first be completed and then with complete ease
you may engage yourself in self-refinement. Right now! You are too young. This
is the time for fun and enjoyment. Wait till you become old. Then you may
repent. God does accept repentance any way. Then you may get yourself busy in
self-perfection.
We must, therefore, be
intelligent enough to understand that these are Satanic tricks. Who knows that
we will be alive till our old age? Perhaps, the death might arrive before old
age and we might leave this world contaminated with the psychic diseases. In
that case what will be our destiny? Any way even if we lived till that time but
will the Satan and imperious self quit their treacherous filthy tricks and
leave us free to pay attention towards the self-refinement? Even at that time
by means of some other tricks they will prevent us from taking the right
decision. Therefore, why not right now, we should take the action to subdue the
rebellious imperious-self.
Sometimes, it is possible that
imperious-self would tell us: You have become addicted to sinning and quitting
this addiction is impossible for you. You are a prisoner of the whims and
passions of your self. How could you free yourself from this imprisonment? Your
self has become totally darkened by means of sins, and therefore, you do not
have any chance for return. But we must better understand that the above
argument is nothing but another treacherous trick of imperious-self.
In response we must tell him:
quitting habit is not only impossible but on the contrary is quite possible. Of
course, it is difficult but any how I must take action and must endeavor for
self-refinement. If, quitting sins and bad characteristics would really have
been impossible then in that case all these moral instructions, about their
quitting, from the Prophet (S) and Infallible Imams (A) would not have been
issued. The path of repentance is never closed and is always open and
therefore, we must decide and must get involved in achieving self-refinement.
Also, it is possible that the
imperious-self may reflect their psychic diseases and moral indecencies as
insignificant and unimportant by saying: you are committed for the performance
of mandatory obligations as well as also perform such and such recommended
obligations. Certainly you will receive the pardon of Merciful and Beneficent
God and will be sent to Paradise. The moral indecencies which you possess are
not so important to be concerned, and anyhow they will be compensated with your
performance of recommended obligations (Mustahabbat).
Here, too it is important to be
careful and to understand that such justifications are nothing but deludings of
Satan and imperious-self. We must tell them: righteous deeds are accepted only
from pious people, and achieving piety without self-refinement is impossible.
If, the self is not cleansed thoroughly from evilness it could never be a place
for goodness. Unless Satan is forced out the angels will never enter. If, by
means of committing sins and other carnal desires the heart becomes
contaminated and dark, it will remain without illumination and radiance in the
Next World.
Serious attention should always
be paid about the dangerous consequences of the psychic diseases which have
already been summarized earlier. Apart from that, by referring to literature of
moral ethics and traditions, the dangerous effects and eternal punishments of
each psychic disease must be studied thoroughly; through these means the
treacherous Satanic plans must be resisted by taking a definite and firm
decision for starting a program of self-refinement. If we succeed passing
through the decision stage we will become closer to the stage of action.
6.4. Control and Domination
of Self
Human-self is the origin and
source of all actions, deeds, sayings, virtues, and vices. If he is reformed
one's success in both worlds is assured, but if becomes contaminated, will turn
into a source of vices and will bring a catastrophe for this as well as the
Next World. If, he started walking on the righteous path, might even surpass
the God's most favorite angels; but if showed indifference towards the precious
"Jewel-of- Humanity" (Gowhar-e-Insaniyat), and selected the
animalistic way of life would become even lower then them, falling into the
darkest valleys of ignorance.
The ways and means for following
either one of these two paths have been incorporated within human existence. He
has reason and wisdom, and in accordance with his primordial nature is inclined
towards higher moral human characteristics, but at the same time he is also a
biological animal possessing animalistic passions, desires, and energies. But
it is not so that all of these animalistic characteristics are evil and
damaging responsible for his eventual doom; on the contrary, their existence is
necessary for the continuation of his human life; if utilized properly they
even might be helpful in his journey towards attaining self-perfection and
ascent towards God-Almighty.
But the problem is that
animalistic passions and desires do not limit or stop themselves at certain
predetermined level, and do not least care about the interests of others.
Neither they offer any explanation for human requirements nor care about other
desires, and do not follow any other goal except to achieve a saturation point.
The sexual passions strive to achieve their own absolute climax and pursue this
single goal without pursuing any other objective.
Other animalistic passion such
as; pleasure of edible and drinks; ambitions for position, power, and fame;
attachment to wealth, property, and other luxuries; power of revenge and wrath;
and all other characteristics which arise from them do not stop themselves at a
certain desired limit, rather each one of them demands its own absolute
domination. It is because of this reason that the human-self becomes a
battlefield where various passions wage war against each other continuously.
This battlefield is never silent until one of them gains victory thus, taking
the self into its absolute imprisonment.
But among them, reason possesses
the most important position and power. By utilizing the religious guidelines
might exert control over the passions and desires of self, thus, preventing
their tendencies towards excessiveness or dissipation, may take control of the
power center, maintain an equilibrium between the desire and passions and in
this manner might rescue self's country from anarchy, disturbances and
extremism, by guiding him towards the straight path of humanity and ascension
towards God-Almighty.
However, taking over center of power
by the reason is not an easy task, because, it is opposed by a most powerful
deceitful enemy called the imperious-self, who is not alone and is supported by
many of his friends and partisans. The God-Almighty has said:
"The (human) soul is certainly prone to evil, unless
my Lord do bestow His Mercy." -the Holy Quran (12:53)
The Commander of the Faithful
Imam' Ali (A) said:
"The reason and lust are opposite to each other;
knowledge supports reason while the lust is supported by the passions and
inordinate desires,. self is a battlefield where a war is waged between the
reason and lust; whoever becomes victorious in this fight takes control of the
self " -Gharar al-Hukm, vol. 1, p-96.
And, he said:
"Evil and mischief are hidden inside every self; in
case the master of self takes over his control, they remain hidden, but when
opposite happens, they make themselves manifested." -Gharar al-Hukm, vol. 1, p-105.
Therefore, reason is a good
ruler but requires support and cooperation. If, we support reason in this
confrontation by attacking the forces of passions and lusts, and handover the
ruling of the body to reason then we indeed had accomplished a great victory.
This is what have been de sired by all the religious pioneers, Divine Messengers,
guides, leaders, and seekers of truth through out the ages, and it was to
accomplish this objective that they had issued plenty of instructions to
mankind. e.g.:
The Commander of the Faithful
Imam ' Ali (A) had said:
“Be careful! Passions do not take over control of your
hearts; because in the beginning they will take you as their possessions, and
will ruin you eventually." -Gharar al-Hukm, p-16.
And said:
"Whoever does not take possession of his passions
and desires will not be the master of his reason either." -Gharar al-Hukm, vol. 2, p-702.
And said:
"The domination of passions is the -worst kind of
catastrophe, and triumph over them is -one of the most precious possessions.”
-Gharar al-Hukm, vol. 2, p-507.
Imam al-Sadiq (A) said:
"Whoever at the time of seduction, fear, lust,
wrath, and consent, is in control of his self;. God-Almighty will make the
Hell' s fire forbidden for his body." -Wasail al-Shi'a, vol. 6, p-123.
The Commander of the Faithful Imam ' Ali (A) said:
“Take control of your self and do not allow him to
indulge in sins, so that it is easier to guide him towards worships." -Gharar al-Hukm, vol. 2, p-5-8.
Therefore, domination over the
self and controlling his whims and passions is a matter of utmost importance
and pre-requisite for achieving self-refinement. Human self is like a mulish
horse; if by means of hard training he becomes disciplined, you have the
control of his straps in your hands, and is mounted upon his back, then in that
case you may be benefited from his commissioning. But if he is not disciplined
and wants to run away freely here and there without any control, then there is
absolutely no doubt that you will have a crash. Of course, to discipline the
rebellious self is an extremely difficult task; although, in the beginning he
will offer resistance against you, but if you persisted patiently, he will be
subdued eventually.
The Commander of the Faithful
Imam' Ali (A) said:
“lf self showed stubbornness and did not surrender
against you, then deal harshly till be becomes tame. Act deceitfully against
him until becomes obedient." -Gharar al-Hukm, vol. 1, p-319.
And said:
"Lusts and passions of self are most fatal diseases,
and the best medicines are patience and perseverance against them.” -Gharar al-Hukm, vol. 1, p-72.
Footnotes:
[1]. "For God's-worship
there is nothings superior than the reason. A believer is not
wise until and unless he
possesses the following ten characteristics:
1.The people
should expect goodness from him. 2. They should feel immune from his
wickedness. 3. He must evaluate the good deeds of others as too much even if
they are small. 4. Should regard his good deeds as insignificant even if they
re too much. 5. Should never be tired from acquiring knowledge through out his
life. 6. Should never be annoyed while people approach him demanding
fulfillment of their wants. 7. Should prefer seclusion and obscurity more than
outwardly fame and popularity. 8. Poverty in his sight should be more dearer
than the richness. 9. He must rely upon on only one single power in the world.
10. The tenth characteristic which is more important than all is -that while
seeing others he must say: 'He is more better and pious than me. ' Because, the
people belong to two categories: Either they are better or re worst than him.
"While encountering the
better ones he must show humility and be courteous so that he could be
associated with him. Regarding the latter who outwardly does not appear good,
he must say: 'May his inner self is better than my own inner self or may be he
will become ashamed from his devotion and may return towards God-Almighty
through repentance and thus, might attain a prosperous end.
"If some one pays need
to these dimensions he has indeed discovered his dignity and exaltedness and will
be successful over his contemporaries." -Nasayeh, Ayatullah Mishkini, p-301.
[2] Imam Ali ibn Musa al-Rida
(A): was born in Medina on Thursday, 11th Dhu'l-qi'dah 148 A.H. He
lived in a period hen the Abbasids were faced with increasing difficulties because
of Shi'ite revolts. After al-Mam'un the seventh Abbasid caliph and a
contemporary of Imam al-Rida (A) murdered his brother Amin and assumed office,
he thought he would solve the problems by naming Imam as his own successor
hoping thus, to insure him in worldly affairs and turn the devotion of his
followers away from him. After encouragement, urging and finally threats, Imam
accepted on condition that he be excused from dismissals, appointments, and
other involvement in matters of state.
Making the most of this
circumstance, the Imam extended guidance to the people, imparting priceless
elucidation of Islamic culture and spiritual truths, which have survived in
numbers roughly equal to those reaching us from the Commander of the Faithful
Imam Ali (A), and in greater number than those of any other Imam.
Finally after al-Ma'mun realized
his mistake, for Shi'ism began to spread even more rapidly he is said to have
poisoned him; he died at the age of 55 in Mashhad Khurasan on Tuesday, 17th
Safar 203 A.H.. He is buried in Mashhad Iran.
[3] Imam Musa al-Kazim (A): The
son of sixth Imam J'afar al-Sadiq was born in Abwa' (between Mecca and Medina)
on Sunday 7th Safar 128 A.H. He was contemporary with four Abbasid Caliphs as
al-Mansur, Hadi, Mahdi, and Harun. Because of the sever oppression, the
necessity of taqiyya grew more stringent, and since he was under close
surveillance, he admitted only a few elect Shi'ites. Finally he was martyred
-poisoned by owner of the second Abbasid Caliph al-Mansur on 25th Rajab 183
A.H. He is buried in Kazimayn in Iraq.
Despite of most stringent need
for caution and taqiyya, he enjoyed in promulgating the religious sciences and
made many prophetic sayings available to the Shi'ites, to the extent that he
left more teaching on Jurisprudence than any other Imam with the exceptions of
Imam al-Baqir (A) and al-Sadiq (A) [Tr].