Self building: An Islamic guide for spiritual migration towards God chapter1

 Self building: An Islamic guide for spiritual migration towards God

BOOK ID 

Title: Self building: An Islamic guide for spiritual migration towards God

 Author (s): Ayatullah Ibrahim Amini Translator (s): Sayyid Hussein Alamdar Publisher (s): Ansariyan Publications - Qum Category: Spirituality ISBN: 978-964-219-095-9 Appearance: 376 p Congress Classification: BP۲۵۰/ﺍﻟﻒ ۸ﺥ ۹۰۹۴۵۳ ۱۳۸۸ Dewey decimal classification: ۲۹۷/۶۳ National bibliography number: ۱۸۶۳۵۷۵ Topic Tags: Self-building Self-Purification Featured Category: Spirituality 

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 An Islamic guide for Spiritual Migration towards GodA detailed description of special deeds as performed by God's most devoted sincere servants during their lives, the self- restraint and asceticism practiced by them during these worships, and the spiritual purification achieved by them. Original Persian title: Khud Sazi wa Tahzib wa Tazkiyeh Nafs. 

Translator’s Foreword

 In the Name of God the Beneficent, The Merciful The human being is the most complicated and astonishing creation of God-Almighty, the creation who in addition to having its primordial animalistic desires also possesses their peculiar nature and spiritual personality. The creation that has been assigned the Divine Viceregency upon earth, [1] accepted the Divine Trust [2] when heavens, the earth and the mountains shrank from bearing it, and in its upward heavenly ascent [3] even surpassed the God's Favorite Angels. A creation that selects and thinks, and through combination of his mental power and physical endeavors is capable of removing all obstacles from his path for betterment of his life. The one who creates his own life history through enrichment of knowledge inherited from his predecessors and makes, the path smoother for further advancement by the coming generations in the future. But unfortunately, in the midst of man's struggle with nature for improving the quality of his living environment, the most precious reality that has been forgotten is the self and the jewel of human personality. p: 1 

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Or in other words, what has been forgotten is the man himself, his training and self-purification and making him an ideal or perfect human being. A human being who has been called by God-Almighty, the Most Superior Creation, [1] and about whose identification the authentic commentators of the revelations have said: “Whoever has recognized his self -in reality has recognized his Creator. ” [2] Self-forgetfulness, negligence shown towards recognizing the infinite dimensions of human celestial soul and under estimation of human inner potential for attaining self-purification or moral perfection is the pain which has inflicted plenty of suffering upon the modern human societies. The domination of technology, fast pace of modern life, usurpation of power by materialists and world-worshippers over vast regions of the world on one hand and the failure and incompetency of various school and ideologies in presenting a clearly illuminated path and satisfactory interpretation of human being on the other hand have made this journey of retrogression and self alienation further complicated. But in the Islamic Ideology, the greatest aim in the life's struggle is to become victorious over the self. In the Holy Qur’an the God Almighty after repeated oaths has emphasized the importance of spiritual purification as follows: ﻗَﺪْ ﺃَﻓْﻠَﺢَ ﻣَﻦْ ﺯَﻛﱠﱠﺎﻫَﺎ ﻭَﻗَﺪْ ﺧَﺎﺏَ ﻣَﻦْ ﺩَﺳﱠﱠﺎﻫَﺎ “He is indeed successful who causeth it to grow, (the self) And he is indeed a failure who stunteth it. ” (91: 9-10) In accordance with Divine Islamic Ideology, the most exalted aim is training and guidance of human beings in their spiritual journey from the earthly p: 2 

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temporary abode towards the Celestial Kingdom. The aim consists of creation of a society and environment where only God-Almighty is worshipped; in which the light of servitude, devotion, and manifestation of faith towards the unseen will destroy the darkness of selfish whims and passions, thus, enabling the human eyes to witness God's Infinite Glory all over upon his existence and introducing the rule of Monotheism (Tawhid) and its relevant vast dimensions over all human relations and transactions. Of course, this is not possible without self-purification. The Western people and the Muslim immigrants now settled in Western countries in general are curious to know more about Islamic Mysticism or Gnosticism (Irfan). Therefore, I had always desired to translate a suitable book dealing with the Islamic Gnosticism. Thanks God-the Almighty that He bestowed upon this humble servant His Special Grace for completing this translation of Ayatullah Amini's Persian Book –Khud Sazi, Tazkiyeh wa Tehzibe Nafs. The book presents a detailed description of special deeds as per formed by God's most devoted sincere servants during their lives, the self- restraint and asceticism practiced by them during these worships, and the spiritual purification achieved by them. In their spiritual migration towards God-Almighty the more they endeavored to advance forward the more nearer they reached to God's Countenance (Laqa). In Islamic Mysticism [1] the gnostic journey is called ‘sayr wa saluk’ and the wayfarer who undertakes this journey is called ‘salik’, who strives to utilize all his energy, strength and courage in his spiritual migration towards God-Almighty; takes p: 3 

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all necessary precautions to remain purified in his march; is not tired of restrictions and limitations; guards his breaths day and night lest he transgresses and becomes deviated; strictly supervises all entries leading to heart's domain lest illicit desires, forbidden thoughts make their entries thus, making his beloved's promises contaminated with alien's presence. The most famous mystic poet of Iran, Hafiz al-Shirazi [1] has so beautifully summarized the wayfarer's above mentioned endeavors in his following verse: “I remained vigilant guarding the heart’s premises every night. So that no alien thought (except my beloved's) could make its entry. ” After endeavoring the hardships of his gnostic journey, those who succeed attain the nearness of their beloved (i. e. God-Almighty) ; the Commander of the Faithful Imam ‘Ali (a. s. ) have described this gnostic stage in the following tradition: “Truly when a wayfarer (salik) succeeds in making his wisdom alive and in letting his self die, his body becomes gradually weaker and thinner, his heaviness turning into slimness. A Divine illumination whose manifestation was intermittent becomes clearly visible for him, thus making his path clearly brightened, guiding and moving him through it; passing through various gates (of asceticism) he eventually reaches to the permanent abode of prosperity and with a tranquil and contented heart places his feet in a place of ease and comfort. This is because, he had utilized his reason properly and had made his Creator pleased. ” [2] A gnostic after attaining God's Learning (marefah) becomes some one whose physical body is with the people but his heart is always p: 4 

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engaged in God's Remembrance. A gnostic is the trustee of God's Trust and is the treasurer of Divine-Mysteries; is the source of His Light and proof of His Blessings upon the mankind; is the carrier of Divine Knowledge and Scale of Divine Mercy and Justice; is needless of mankind, desires and world; does not have any other companion except God-Almighty; and does not have any indication, speech and breathing but by means of God, for the sake of God, from the God and with the God. The main contents of the book as mentioned earlier are the etiquette and instructions of gnostic journey, ways and manners of servitude, detailed descriptions of deeds and worships that must be performed by a wayfarer, and what sort of behaviors and restrictions they must practice in order to attain the desired results. The book consists of preface and three parts covering the following topics: Self-purification, Human Virtues, What to Be? , Heart in Qur’an, Hard-heartedness, Self-refinement, Self-struggle, Egotism, Wordliness, Piety, Characteristics of the Pious, Repentance or Self-cleansing, Training and Perfection of Self, Faith, Means of Achieving Perfection and God's Nearness, Invocations, Instructions, Obstacles of the Path, Nourishment of Moral Virtues, Righteous Deeds etc. The most prevalent misunderstanding [1] about Islamic Mysticism which must be clarified is that relinquishment of worldly involvement, seclusion, and monasticism are not prerequisites for undertaking a spiritual migration towards God-Almighty; on the contrary, as it would be shown in the later part of this book, Islam demands from its followers that while living p: 5 

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among the people a normal social life discharging the individual and collective obligations, they should not be negligent of their own selves and must pay special attention towards their spiritual purification. I wish to thank all those who have contributed to the realization of this translation. I am indebted to Ayatullah Ibrahim Amini and Mr. Ansariyan for support, valuable suggestions, and guidance. I am sincerely indebted to my wife Fatimah Razavi for proof reading Arabic text and Mr. Soulat Parviz for his painstaking efforts in type-setting. For the sake of convenience of readers who are not familiar with Arabic language the recital of important supplications have been written in English. Elucidatory footnotes and chapters added by the translator are identified with [Tr]. Due to pressure of time, as I am leaving tomorrow for Hajj pilgrimage there might be errors and omissions for which I apologize to my readers, and welcome their suggestions and comments. Sayyid Hossein Alamdar Dhiqadh, 23,1417 A. H. April 2, 1997 Tehran 

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[1]: And when thy Lord said unto the angels: Lo! I am about to place a viceroy in the earth. (20: 30) 

[2]: Lo! We offered the trust unto the heavens and the earth and the hills, but they shrank from bearing it and were afraid of it. And man assumed it. (33: 72) 

[3]: When he was on the uppermost horizon

Then he drew nigh and came down

Till he was (distant) two bows' length or even nearer

And He revealed unto His slave that which He revealed. (53: 7-10) 

[1]: So blessed be God, the Best of Creators! (23: 14) 

[2]: A narration from the Infallible Imams (a. s. ) of the Holy Prophet's (S) Ahlul Bayt. 

[1]: In order to provide a further glimpse of Islamic Mysticism, the translation and commentary of a famous mystical verse of Imam Khomeini (RA) –the most eminent gnostic of our time, has been included at the end of this book. 

[1]: Khuwaja Shamsuddin Hafiz-i-Shirazi the most eminent mystic poet of Iran, was born in the year 726 A. H. in Shiraz. All the Gnostics of the world humble themselves before the exaltedness and sacredness of Hafiz who is considered as their Qibleh-Gah (patron). His contentment, surrender, absolute freedom from wants, and truthfulness had bestowed a unique sacredness upon his poetry.

After passage of more than six hundred years his poetic work Diwan of Hafiz is widely used for Estekhara (consultation) , but only those who have purified their souls thoroughly may receive guidance from his poetry. Following are some examples of his poetry:

ﺷﻜﺮ ﺧﺪﺍ ﭼﻪ ﻃﻠﺐ ﻛﺮﺩﻡ ﺍﺯﺧﺪﺍ ﺑﺮﻣﻨﺘﺤﻤﺎﻱ ﻣﻄﻠﺐ ﺧﻮﺩﻛﺎﻣﺮﺍﻥ ﺷﺪﻡ

“Thanks God whatever I requested from God, eventually my wishes were granted. ”

ﻫﺮﮔﻨﺞ ﺳﻌﺎﺩﺕ ﻛﻪ ﺧﺪﺍ ﺩﺍﺩ ﺑﺤﺎﻓﻆ ﺍﺯ ﻳﻤﻦ ﺩﻋﺎﻱ ﺷﺐ ﻭﻭﺭﺩﺳﺤﺮﻱ ﻳﻮﺩ

“Each treasurer of prosperity which was bestowed upon Hafiz by God was due to the blessings of night prayer and dawn supplications. ”

Upon knowing Hafiz, Goethe wished to be one of his disciples. He said: Oh Hafiz, your word is as great as eternity for it has no beginning and no end. Your word as the canopy of heaven solely depends upon itself. It is all signs, beauty and excellence. ”

After studying the lyric poems of Hafiz, Hitche wrote:

“O Hafiz, you have created a tavern of philosophy greater than any worldly palace. In it you provided a wine of grace and world beyond the capacity of the world to drink. The highest pinnacle of any amount is but a sign of your greatness and the unfathomable depth of any vortex is just a mark of your perfection, and the excellence of your world. ”

Hafiz, after blessing the humanity with precious gift of his poetic works died at the age of 65 years in the year 791 A. H. His tomb is located in Shiraz. His verses like immortal sign still show light to the world’s deviated ones whose hearts are full of intense darkness. 

[2]: Sharh Nahjul Balagha, Ibne abi al-Hadid, p. 111-127 

[1]: Regarding these misunderstandings Imam Khomeini (RA) in his last testament writes:

“Among the noticeable conspiracies during the present century and especially during the last few decades and since the victory of the Islamic Revolution is the vast worldwide propaganda for dismaying nations and especially the self-sacrificing people of Iran with a view to making them lose their confidence in Islam and eventually renounce it.

Sometimes they do it directly, albeit crudely, suggesting, for example, that the edicts of Islam which were established one thousand and four hundred years ago cannot possibly be relied on as laws on the basis of which to administer countries in the present century, that Islam is a reactionary religion opposed to every innovation and to the manifestation of modern civilization, or that in the present era the countries in the world cannot discard the world's civilization and its manifestations.

And similar foolish and occasionally malicious and vicious propaganda nicely wrapped and offered in the form of pro-Islamic propaganda and under the pretext of support for the sanctity of Islamic ways, among other things, that Islam and other divine religions are concerned about the spiritualities, about the moral rectification of mankind, that they invite them to resign earthly pursuits, that they invite man to renounce the material world and engage himself in acts of worship, saying prayers and devotions which, they argue, bring man nearer to God and distance him from the material world; that involvement in the administration of state and government and politics is against that lofty and spiritual goal because the latter activities are solely for this material world, which is against the teachings of the great prophets. ” Imam's Final Discourse, pp. 22-23. 

Biography of Ayatullah Ibrahim Amini He was born in 1925 in the City of Najafabad in the Province of Esfahan. Having finished his primary studies in Najafabad, he joined the Religious Learning Center of Esfahan in 1942. After completing his curriculum of religious studies in Esfahan, he joined the most famous Religious Learning Center of Qum in 1947, where he learned Dars al-Kharij [1] , Jurisprudence and principles, under the tutorship of most eminent religious scholars of that period. He studied the Philosophy books: Manzoomeh of Hakim Sabzavari, Isfar of Sadar al-Mutaleheen and Shifa of Avicena, under p: 6 

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the tutorship of most eminent philosophers of that period. Also, he studied the religious sciences of Kalam (Discourse) and Tafseer (Commentary) during his stay over there. While, pursuing his religious studies at Esfahan and Qum he also taught Literature, Jurisprudence and Philosophy. Because of his special attitude and inclination towards the sciences namely: Psychology, Child-Psychology, Education and Training, Family-rights, Family-ethics, and Traditions of Holy Prophet (S) and Infallible Imams (a. s. ) , he pursued advance studies and research in these areas. Ayatullah Amini from the very beginning was interested in writing and academic research and therefore, since the year 1945 he has been engaged intensively in writing and research. Following is a list of some of his published works: 1. Dad-Gustar al-Jahan (World Administer of Justice) about the life of Imam al-Mahdi (a. s. ). 2. Barrasi Masail al-Kulli Imamat (Over all review of affairs related to Divinely Appointed Viceregency). 3. Aayeen al-Hamsar Dari (the Code of Marital Relationship). 4. Aayeen al- Tarbiyat dar Tarbiyate-Kudak (The Code of Child-training). 5. Islam wa Talim wa Tarbiyat (Education and Training in Islam). 6. Intekhab al- Hamsar (Selection of Spouse). 7. Bano al-Namuna al-lslam (The Ideal Women of Islam) , about the life of Fatimah az-Zahra (SA) the daughter of the Holy Prophet (S). 8. Khud Sazi dar Akhlaque (Moral Self-building). 9. Aamuzish al-Din (Religious-Education): Roots and Branches of religion, explained in simple language, consisting of seven volumes, are included in the curriculum of Primary Education. 10. Droos min al-Saqafateh al-Islamiyah: A complete course of Roots and Branches of Religion of Intermediate level. 11. Aashnai ba Masail al-Kulli Islam (Acquaintance p: 7 

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with over all Islamic Affairs). 12. Hame Bayad Be Danand (Everybody should know) ; A small booklet containing the details of Roots and Branches of the Religion for younger people. 13. Islam wa Tammudan al-Gharb (Islam and Western Civilization): Translation from Arabic into Persian of Moududi's Book: Nahn wa al-Hazarate al-Gharbiyeh. 14. A lot of miscellaneous articles written on various: Ideological, Political, Social, Ethical and Educational topics for presentation at National and International Seminars and Conferences. The above listed books were written in Persian but so far many of them have been translated into various foreign languages. Ayatullah Amini, an eminent scholar and jurisprudent is a professor at the Religious Learning Center at Qum where he is involved in teaching, writing and research activities. He very frequently represents the Islamic Republic of Iran at various international conferences. In addition to his teaching responsibilities he also holds many important national positions as follows: Member and Vice President of Assembly of Experts (Majlis al-Khubrigan) , Secretary-General of Office and Educational Research Center of Assembly of Experts, Member Academic Council of Religious Learning Center of Qum, and Chief of Cultural Affairs, Member Board of Trustees of World Center for Islamic Sciences, Member, board of Trustees Imam al-Sadiq University in Tehran and Member Supreme Council of World Assembly of Ahlul Bayt (a. s. ) 

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[1]: Dars al-Kharij: The highest level of theological education related to jurisprudence in the form of lectures, beyond the limited boundaries of textbooks. 

Preface 

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In the Name of God the Beneficent, The Merciful Praise to the Lord of the Worlds, salutations and greetings be upon the most noble messenger and prophet, God's beloved, Abi al-Qasim Muhammad (S) , who was appointed, to be a p: 8 

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blessing for the mankind, to help them attaining spiritual purification, to teach them the book and wisdom and salutations be upon his Holy Household, Ahlul Bayt (a. s. ) Oh God! Please guide us towards the straight path leading to perfection: enlighten our darken hearts with the light of faith and Your Knowledge; remove the dark intense veils of egotism, selfishness, whims and passions of self; open our exoteric heart's eyes for witnessing Your Unique Beauty; strengthen us on the path of self-building and self-purification, remove from our hearts the love and desires of other than You; remove the veils of negligence and satisfy our thirst with the pure fountain of your Love and Nearness. Oh God! Please enlighten our hearts with the heavenly light of faith and certainty by awakening us from the deep sleep of ignorance, so that we may discover our lost selves and do not waste our precious lives in ignorance like before. Any how, this servant of God, confused, bewildered, entangled, captive of selfish whims and passions, ignorant of the existence of various spiritual stations of perfection and stages of mystical journey towards God-Almighty was suddenly inspired to move his feet inside this vast arena of spiritual fields dealing with self-building, refinement, and purification of human self. By utilization of enlightened verses of the Holy Qur’an and instructions given by Holy Prophet (S) and infallible Imams (a. s. ) of his Holy Progeny (Ahlul Bayt) [1] abstraction of the overall basic principles of self-purification and spiritual mystic journey towards God-Almighty was accomplished. p: 9 

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May be these efforts would be of some help, and guidance for the truth seekers and wayfarers in their march on this road of spiritual perfection. May Merciful God accept this insignificant work and may hold the hand of this deprived servant, leading from the intense darkness of ignorance and egotism towards the illuminated valley of invocations, love, enlightenment, and countenance of God-Almighty. And if it happened, may be it will compensate the omissions of the past for the coming life (if there is any left) of this servant. 

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[1]: Ahlul Bayt (a. s. ): It refers to the immediate descendants of a family or such a family of the same house or bayt. In this compound form, Ahlul Bayt is used in the Holy Qur’an especially in reference to the immediate family of Muhammad (S). In verse 33: 33 we hear:

“And God only wishes to remove from you all kind of uncleanliness, O members of the family (of Muhammad) and thoroughly purify you. ”

All the commentators of the Holy Qur’an are unanimous in the opinion that the term Ahlul Bayt in this verse refers to Muhammad's daughter Fatimah, his cousin and son-in-law ‘Ali, and his two beloved grandsons, Hasan and Husayn [Tr]. 

An Important Reminder Before entering into discussion, it must be emphasized that the monasticism, renunciation of worldly affairs, and unacceptance of social responsibilities are not pre requisite for undertaking a self-purification program, on the contrary, as will be shown in the book later on that seclusion and relinquishment of individual and social responsibilities are inconsistence with the spiritual self-building and self-purification program. Islam demands from Muslims that simultaneous to living among the people and discharging their social obligations they should not be ignorant about their spiritual requirements and therefore, should pay special attention towards their self-building and self-refinement. Ibrahim Amini March, 1984 Qum, I. R. IRAN. 

-Self Building: An Islamic guide for spiritual migration towards God

Self-Purification, 

 the Main Goal of Divine Messengers 

 point The greatest aim of Divine Messengers was to emphasize the importance of refinement, purification, and training of human selves. God-Almighty said in the Holy Qur’an: ﻟَﻘَﺪْ ﻣَﻦﱠﱠ ﺍﻟﻠﱠﱠﻪُ ﻋَﻠَﻰ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ ﺇِﺫْ ﺑَﻌَﺚَ ﻓِﻴﻬِﻢْ ﺭَﺳُﻮﻟًﺎ ﻣﱢﱢﻦْ ﺃَﻧﻔُﺴِﻬِﻢْ ﻳَﺘْﻠُﻮ ﻋَﻠَﻴْﻬِﻢْ ﺁﻳَﺎﺗِﻪِ ﻭَﻳُﺰَﻛﱢﱢﻴﻬِﻢْ ﻭَﻳُﻌَﻠﱢﱢﻤُﻬُﻢُ ﺍﻟْﻜِﺘَﺎﺏَ ﻭَﺍﻟْﺤِﻜْﻤَﺔَ ﻭَﺇِﻥ ﻛَﺎﻧُﻮﺍ ﻣِﻦ ﻗَﺒْﻞُ ﻟَﻔِﻲ ﺿَﻠَﺎﻝٍ ﻣﱡﱡﺒِﻴﻦٍ “God did confer a great favor on the believers when he sent among them an apostle p: 10 

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from among themselves rehearsing unto them the signs of God, sanctifying them and instructing them in scripture and wisdom, while before that, they had been in manifest error. (3: 164) Therefore, it is obvious that the subject of human education and training was of such vital importance that God-Almighty sent Divine Messengers especially for this purpose thus, conferring a great favor ul1on the believers. The individual as well as collective personality, prosperity or cruelty (of this world and Hereafter) of a human being depends upon how much efforts he had already made or is still making for self-building. It is from this consideration that self-building is regarded something of such vital importance because it determines ones eventual destiny. The Divine Messengers came to teach human beings regarding the path of self-building, nourishment, and perfection of self, as well as to accompany them as their guide and helper in this vital and determinant task. They came for cleansing and sanctifying human selves from their indecent moral characteristics and animal instincts, and bestowing upon them superior spiritual virtues. The prophets lectured human beings about the self-building program, acted as helper and knowledgeable guides in identifying the ugliness in their moral conducts, and showed them the ways and means for self-control against their selfish whims and passions. By timely issuance of warning and intimidating they succeeded in sanctifying the human selves from the moral obscenities and indecencies. They came for plantation of sapling of higher moral virtues within human souls, nurtured and protected it for its p: 11 

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eventual blooming, and in doing so acted as guides, friends, and helpers of the people by encouraging and pursuing them towards the desired sublime' objectives. The Holy Prophet (S) has said: “I emphasize the importance of good morals for you because God-Almighty has sent me especially for this purpose. ” [1] He further said: ﻋﻦ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺍﻧﻪ ﻗﺎﻝ: ﺇﻧﻤﺎ ﺑﻌﺜﺖ ﻟﺎ ﺗﻤﻢ ﻣﻜﺎﺭﻡ ﺍﻟﺎﺧﻠﺎﻕ “I was appointed for the Prophethood so that I may accomplish the important task of moral perfection within human souls. ” [2] Imam al-Sadiq [3] (a. s. ) said: ﻗﺎﻝ ﺃﺑﻮﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﺎﻟﻰ ﺧﺺ ﺍﻟﺎﻧﺒﻴﺎ ﺑﻤﻜﺎﺭﻡ ﺍﻟﺎﺧﻠﺎﻕ, ﻓﻤﻦ ﻛﺎﻧﺖ ﻓﻴﻪ ﻓﻠﻴﺤﻤﺪ ﺍﻟﻠﻪ ﻋﻠﻰ ﺫﻟﻚ, ﻭﻣﻦ ﻟﻢ ﻳﻜﻦ ﻓﻠﻴﺘﻀﺮﻉ ﺍﻟﻰ ﺍﻟﻠﻪ ﻭﻟﻴﺴﻴﻠﻪ. “God-Almighty appointed prophets with good morals; therefore, whoever discovers these virtues within himself should be thankful to God for this bounty, whoever lacks these virtues must pray, cry, and shed tears before God Almighty asking for such blessing. ” [4] The commander of faithful Imam ‘Ali [5] (a. s. ) said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﻮ ﻛﻨﺎ ﻟﺎ ﻧﺮﺟﻮ ﺟﻨﺔ ﻭﻟﺎ ﻧﺨﺸﻰ ﻧﺎﺭﺍ ﻭﻟﺎ ﺛﻮﺍﺑﺎ ﻭﻟﺎ ﻋﻘﺎﺑﺎ ﻟﻜﺎﻥ ﻳﻨﺒﻐﻲ ﻟﻨﺎ ﺍﻥ ﻧﻄﻠﺐ ﻣﻜﺎﺭﻡ ﺍﻟﺎﺧﻠﺎﻕ ﻓﺈﻧﻬﺎ ﻣﻤﺎ ﺗﺬﻝ ﻋﻠﻰ ﺳﺒﻴﻞ ﺍﻟﻨﺠﺎﺡ. “Supposedly, if neither there was any desire for Paradise nor there was any fear of Hell, and also there would have not been any belief about the reward and punishment in the Next World; even then it would have been be fitting to strive for moral perfection, because, good morals are the path towards prosperity and victory. ” [6] Imam Baqir [7] said: ﻋﻦ ﺍﺑﻲ ﺟﻌﻔﺮ ﻋﻠﻴﻪ p: 12 

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ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻥ ﺍﻛﻤﻞ ﺍﻟﻤﻮﻣﻨﻴﻦ ﺍﻳﻤﺎﻧﺎ ﺍﺣﺴﻨﻬﻢ ﺧﻠﻘﺎ. “The most perfect believers from the point of view of faith are the ones who excel in moral conduct. ” [1] The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻣﺎ ﻳﻮﺿﻊ ﻓﻲ ﻣﻴﺰﺍﻥ ﺍﻣﺮﻯ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺃﻓﻀﻞ ﻣﻦ ﺣﺴﻦ ﺍﻟﺨﻠﻖ. “There is nothing better than good moral conduct which could be written on the “Letter of Deeds” on the Day of Resurrection. ” [2] And said ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ (ﺹ): ﺍﻛﺜﺮ ﻣﺎ ﺗﻠﺞ ﺑﻪ ﺍﻣﺘﻰ ﺍﻟﺠﻨﺔ ﺗﻘﻮﻯ ﺍﻟﻠﻪ ﻭﺣﺴﻦ ﺍﻟﺨﻠﻖ. “My Ummah will enter into Paradise mostly on the basis of piety and excellence in moral conduct. ” [3] And the following narration: ﺟﺎ ﺭﺟﻞ ﺍﻟﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻣﻦ ﺑﻴﻦ ﻳﺪﻳﻪ ﻓﻘﺎﻝ: ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻣﺎ ﺍﻟﺪﻳﻦ؟ ﻓﻘﺎﻝ: ﺣﺴﻦ ﺍﻟﺨﻠﻖ. ﺛﻢ ﺍﺗﺎﻩ ﻣﻦ ﻗﺒﻞ ﻳﻤﻴﻨﻪ ﻓﻘﺎﻝ: ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻣﺎﺍﻟﺪﻳﻦ؟ ﻓﻘﺎﻝ: ﺣﺴﻦ ﺍﻟﺨﻠﻖ. ﺛﻢ ﺍﺗﺎﻩ ﻣﻦ ﻗﺒﻞ ﺷﻤﺎﻟﻪ ﻓﻘﺎﻝ: ﻣﺎ ﺍﻟﺪﻳﻦ؟ ﻓﻘﺎﻝ: ﺣﺴﻦ ﺍﻟﺨﻠﻖ. ﺛﻢ ﺍﺗﺎﻩ ﻣﻦ ﻭﺭﺍﻳﻪ ﻓﻘﺎﻝ: ﻣﺎ ﺍﻟﺪﻳﻦ؟ ﻓﺎﻟﻔﺘﻒ ﺍﻟﻴﻪ ﻓﻘﺎﻝ: ﺍﻣﺎ ﺗﻔﻘﻪ؟ ﻫﻮﺍﻥ ﻟﺎ ﺗﻐﻀﺐ. “A man approached the Holy Prophet (S) and asked: 'What is religion? ' The Holy Prophet (S) replied: 'Good moral conduct. ' The man asked the same questions from the Holy Prophet (S) alternatively by appearing from right, left, and behind the Messenger. Finally the Holy Prophet (S) took a deep look at him and said: 'Why don't you understand? ' Religion is defined as never to get angry. ” [4] Islam has attached special importance for moral ethics, and because of these consideration the Holy Qur’an contains relatively more verses regarding ethics as compared verses p: 13 

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related to obligation. Inside the books of narrations, one may finds thousands of narrations regarding ethics as compared to narrations dealing with other topics; if this number is not regarded greater in quantity, certainly it is not smaller either. The rewards and promises mentioned for good moral deeds are certainly not lesser than the rewards prescribed for other actions, and likewise the warnings and punishments described for indecent moral actions are certainly not less than the punishments for other actions. Therefore, in Islam, ethics constitutes the basics and should not be treated simply as secondary religious obligations or something related to the beautification and decoration of religious persons. If religion has defined do's and don'ts for obligations, it has defined the same for ethics. If encouragement, persuasion, rewards, punishment, and warnings have been utilized for obligations, the same approach has been applied for ethics as well as. Therefore, there exists no difference between ethics and obligations as for as religious recommendations are concerned, and in order to achieve perfection and prosperity one cannot remain ignorant of ethical matters. The moral obligations cannot be ignored by taking the excuse of treating them simply as moral obligations, likewise forbidden moral acts should not be performed either. If performance of daily-prayers is compulsory and their non-performance is prohibited and brings Divine-Punishment, equally important is the fulfillment of a promise and its breach is prohibited and brings Divine-Wrath. The real religious and prosperous is some one who is committed to his religious obligation as well as p: 14 

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is honest in fulfillment of his moral commitments. On the contrary ethics play an important role for achieving prosperity and spiritual perfection that will be explained in the book later on. 

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[1]: Bihar al-Anwar vol. 69, p-375. 

[2]: al-Mustadarak, vol. 2, p-282. 

[3]: Imam Ja'far al-Sadiq (a. s. ): The sixth Imam, Ja'far, known as al-Sadiq (a. s. ) was born in Medina on Monday, 17th Rabi-ul-awwal 83 A. H. The son of the fifth Imam, he lived in an increasingly favorable climate and was able to teach openly in Median. Large numbers of scholars gathered around him to learn, including such famous Sunni figures as Abu Hanifa, the founder of the one of the four Sunni schools of Law.

Towards the end of Imam Ja'far's life severe restrictions were placed upon his activities, as a result of growing Shi'ite unrest. More traditions are recorded from him than from all the other Imams together. He is so important for Twelve-Imam Shi'ite law that it is named the Jafri School after him. He is buried in the Baqi cemetery in Medina.

Ja'far's fame for religious learning was great, greater than that of his father or of any other Twelver Imam except for ‘Ali bin Abu Talib (a. s. ) himself. perhaps the earliest historical reference presenting Ja'far as one of the most respected and highly esteemed personalities of his epoch, and as having profound knowledge and learning, is Ya'qubi's statement that it was customary for scholars who related anything from him to say: “The Learned One informed us”.

Even the famous jurist of Medina, the Imam Malik b. Anas, is reported to have said, when quoting Ja'far's traditions: “The Thiqa (truthful) Ja'far b. Muhammad himself told me that.... ” Similar compliments for Ja'far are attributed to the Imam Abu Hanifa, who is also reported to have been his pupil.

Al-Sadiq's (a. s. ) knowledge was great in religion and culture, he was fully informed in philosophy, he attained great piety in the world, and he abstained entirely from lusts. He lived in Medina long enough to greatly profit the sect that followed him, and to give his friends the advantage of the hidden sciences. He died at the age of 65, in Medina on Monday, 25th Shawwal 148 H. ; poisoned by al-Mansur ad-Dawaniqi, the Abbasid Caliph. 

[4]: al Mustadarak, vol. 2, p-283. 

[5]: “The Commander of the Faithful' ‘Ali ibn Abu Talib (a. s. ): Was the first perfect exemplar of the teachings of the Most Noble Messenger (S) ‘Ali was raised by him from early childhood and followed him like a shadow until the very end of the latter's life. He was like a moth before the prophetic flame; the final moment when he was separated from the Most Noble Messenger (S) was when he embraced his corpse and laid it to rest.

‘Ali (a. s. ) was the first person after the Most Noble Messenger (S) to approach spiritual realities in the manner of philosophical reflection, that is, by free exercise of reason. He used many technical terms and laid out and organized the rules of Arabic grammar in order to protect the Holy Qur’an from copyist's errors. The exact scholarship, spiritual culture, and consideration of ethical, social, political, and even mathematical problems shown in' ‘Ali's (a. s. ) discourses, letters, and other documents that have reached us are astonishing.

The wealth of these documents makes ' ‘Ali (a. s. ) the best known individual among Muslims to have a full realization of the sublime goals of the Holy Qur’an and the critical and practical concepts of Islam as they should be realized.

They testify to the soundness of the Prophetic saying, ‘I am the city of knowledge and ‘Ali is its gate'. Furthermore, he combined this knowledge with action. In short, ' ‘Ali's outstanding character is beyond description, and his virtues are innumerable. Never in history has someone's character drawn the attention of the world's scholars and thinkers to such an extent. R. Compbell, ‘Allamah Sayyed Mohammad Hosayn Tabatabai, Islamic teachings pp. 123-127. 

[6]: al-Mustadarak, vol. 2, p-283. 

[7]: The Fifth Imam, Muhammad, known as al-Baqir (57/675-114/732) The son of the fourth Imam, he was present at Karbala at a young age. Because of changing political and religious conditions, among them the general revulsion following the events at Karbala, many people came to Medina to learn the religious and spiritual sciences from him. He trained numerous well-known men of religion, and mainly for this reason is the first Imam after' ‘Ali from whom large numbers of traditions are recorded. He buried in the Baqi' cemetery in Medina. 

[1]: al-Kafi, vol. 2, p-99. 

[2]: al-Kafi, vol. 2, p-99. 

[3]: al-Kafi, vol. 2, p-l00. 

[4]: Mohajateh al-Baiza, vol. 5, p-89. 

1. Self-awareness and Self-building Although a human being is not more than a single reality, but is the possessor of different dimensions within his single existence –the existence which starts from the insignificant dusty material lacking any sort of sense and feelings and ultimately terminates into a precious celestial jewel. God-Almighty said in the Holy Qur’an: ﺍﻟﱠﱠﺬِﻱ ﺃَﺣْﺴَﻦَ ﻛُﻞﱠﱠ ﺷَﻲْﺀٍ ﺧَﻠَﻘَﻪُ ۖ ﻭَﺑَﺪَﺃَ ﺧَﻠْﻖَ ﺍﻟْﺈِﻧﺴَﺎﻥِ ﻣِﻦ ﻃِﻴﻦٍ ﺛُﻢﱠﱠ ﺟَﻌَﻞَ ﻧَﺴْﻠَﻪُ ﻣِﻦ ﺳُﻠَﺎﻟَﺔٍ ﻣﱢﱢﻦ ﻣﱠﱠﺎﺀٍ ﻣﱠﱠﻬِﻴﻦٍ ﺛُﻢﱠﱠ ﺳَﻮﱠﱠﺍﻩُ ﻭَﻧَﻔَﺦَ ﻓِﻴﻪِ ﻣِﻦ ﺭﱡﱡﻭﺣِﻪِ ۖ ﻭَﺟَﻌَﻞَ ﻟَﻜُﻢُ ﺍﻟﺴﱠﱠﻤْﻊَ ﻭَﺍﻟْﺄَﺑْﺼَﺎﺭَ ﻭَﺍﻟْﺄَﻓْﺌِﺪَﺓَ ۚ ﻗَﻠِﻴﻠًﺎ ﻣﱠﱠﺎ ﺗَﺸْﻜُﺮُﻭﻥ “Who made all things good which He created, and He began the creation of man from clay, then He made his seed from a draught of despised fluid; then he fashioned him and breathed into him of his spirit; and appointed for you hearing and sights and hearts; small thanks give ye” (32: 7-9) A human being is the possessor of various facts and parameters within his existence. From one aspect he is the possessor of physical body and a name, while from another aspect he is possessor of animal instincts as well as. Eventually overall, he is a human being possessing superior human virtues which are not found in other animals. Therefore, human being is a single reality, a reality that possesses various dimensions and facts within his single existence. When it is said: My weight and my p: 15 

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face, it is indicative of his body and name; when it is said: My food and my health, it is also related to his body; when it is said: movement, anger, and sexual passion, it indicates his animal self; and lastly when it is said; my wisdom, my thinking and my thoughts, it indicates to his superior human virtues. Therefore, a human being possesses different kinds of selves namely; self related to his physical body, self related to his animal instincts, and the human-self, but the most valuable and precious self is his -human-self. What had made human beings, “Vicegerent of God” upon earth and has distinguished them over other creatures is nothing but the single heavenly “Spirit” blown into his existence by God-Almighty, called Human Soul. The wise God has explained the creation of human beings in the Holy Qur’an as follows: ﻭَﻟَﻘَﺪْ ﺧَﻠَﻘْﻨَﺎ ﺍﻟْﺈِﻧﺴَﺎﻥَ ﻣِﻦ ﺳُﻠَﺎﻟَﺔٍ ﻣﱢﱢﻦ ﻃِﻴﻦٍ ﺛُﻢﱠﱠ ﺟَﻌَﻠْﻨَﺎﻩُ ﻧُﻄْﻔَﺔً ﻓِﻲ ﻗَﺮَﺍﺭٍ ﻣﱠﱠﻜِﻴﻦٍ ﺛُﻢﱠﱠ ﺧَﻠَﻘْﻨَﺎ ﺍﻟﻨﱡﱡﻄْﻔَﺔَ ﻋَﻠَﻘَﺔً ﻓَﺨَﻠَﻘْﻨَﺎ ﺍﻟْﻌَﻠَﻘَﺔَ ﻣُﻀْﻐَﺔً ﻓَﺨَﻠَﻘْﻨَﺎ ﺍﻟْﻤُﻀْﻐَﺔَ ﻋِﻈَﺎﻣًﺎ ﻓَﻜَﺴَﻮْﻧَﺎ ﺍﻟْﻌِﻈَﺎﻡَ ﻟَﺤْﻤًﺎ ﺛُﻢﱠﱠ ﺃَﻧﺸَﺄْﻧَﺎﻩُ ﺧَﻠْﻘًﺎ ﺁﺧَﺮَ ﻓَﺘَﺒَﺎﺭَﻙَ ﺍﻟﻠﱠﱠﻪُ ﺃَﺣْﺴَﻦُ ﺍﻟْﺨَﺎﻟِﻘِﻴﻦَ “Verily we created man from a product of wet earth; then placed him as a drop (of seed) in a safe lodging; then fashioned we the drop a clot, then fashioned we the little lump bones, then clothed the bones with flesh,. and then produced it as another creation. So blessed the God, the Best of Creators. ” (23: 12-14) It is about the creation of human being that God-Almighty has said: ﺗَﺒَﺎﺭَﻙَ ﺍﻟﻠﱠﱠﻪُ ﺃَﺣْﺴَﻦُ ﺍﻟْﺨَﺎﻟِﻘِﻴﻦَ “So blessed the p: 16 

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God -the Best of Creators. ” (23: 14) It was because of this Heavenly Spirit that human being reaches to an exalted position that God-Almighty orders the angels as follows: ﻓﺈﺫﺍ ﺳﻮﻳﺘﻪ ﻭﻧﻔﺨﺖ ﻣﻦ ﺭﻭﺣﻲ ﻓﻘﻌﻮﺍ ﻟﻪ ﺳﺎﺟﺪﻳﻦ. “So when I have made him and have breathed unto him of My Spirit, do ye fall down prostrating yourself unto him. ” (15: 29) If, human beings were bestowed distinction over other creatures and God-Almighty said about them as follows: ﻭَﻟَﻘَﺪْ ﻛَﺮﱠﱠﻣْﻨَﺎ ﺑَﻨِﻲ ﺁﺩَﻡَ ﻭَﺣَﻤَﻠْﻨَﺎﻫُﻢْ ﻓِﻲ ﺍﻟْﺒَﺮﱢﱢ ﻭَﺍﻟْﺒَﺤْﺮِ ﻭَﺭَﺯَﻗْﻨَﺎﻫُﻢ ﻣﱢﱢﻦَ ﺍﻟﻄﱠﱠﻴﱢﱢﺒَﺎﺕِ ﻭَﻓَﻀﱠﱠﻠْﻨَﺎﻫُﻢْ ﻋَﻠَﻰٰ ﻛَﺜِﻴﺮٍ ﻣﱢﱢﻤﱠﱠﻦْ ﺧَﻠَﻘْﻨَﺎ ﺗَﻔْﻀِﻴﻠًﺎ “Verily, we have honored the children of Adam. We carry them on the land and the sea, and have made provision of good things for them, and have preferred them above many of those whom we created with a marked preferment. ” (17: 70) Therefore, if a human being should strive for self-building he must build his human-self and not his animal or physical-self. The aims of prophets had been to strengthen the human beings in their endeavors for perfecting their human selves. The Prophets said to the human-beings: Don't forget that your self is your human-self; in case you sacrificed your human-self for the sake of whims and passions of your animal-self; you will inflict upon yourself a terrible loss. God-Almighty has said in the Holy Qur’an: ﻗُﻞْ ﺇِﻥﱠﱠ ﺍﻟْﺨَﺎﺳِﺮِﻳﻦَ ﺍﻟﱠﱠﺬِﻳﻦَ ﺧَﺴِﺮُﻭﺍ ﺃَﻧﻔُﺴَﻬُﻢْ ﻭَﺃَﻫْﻠِﻴﻬِﻢْ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ۗ ﺃَﻟَﺎ ﺫَٰﻟِﻚَ ﻫُﻮَ ﺍﻟْﺨُﺴْﺮَﺍﻥُ ﺍﻟْﻤُﺒِﻴﻦُ “Say: the losers will be those who loose themselves and their house folk on the Day of Resurrection. Ah, that will be the manifest loss. ” (39: 15) Those p: 17 

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who never think about any thing except their animal existence have indeed lost their human personality and are not striving for their recovery either. The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻋﺠﺒﺖ ﻟﻤﻦ ﻳﻨﺸﺪ ﺿﺎﻟﺘﻪ ﻭﻗﺪﺍﺿﻞ ﻧﻔﺴﻪ ﻓﻠﺎ ﻳﻄﻠﺒﻬﺎ. “It is indeed strange to see someone so desperately looking for lost personal things, while making absolutely no efforts to find his lost (human) self. ”11 There can not be more severe and painful loss than some one's loosing his human personality and real self; for such a person nothing is left except animalism. 

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2. Human-soul and Animal-self The verses of the Holy Qur’an and narrations about human-self could be divided into two categories. Some of the verses define human-self as a precious valuable jewel possessing Heavenly excellence, descended from Heaven, which is the source of all superior characteristics and human virtues. These verses recommend that human beings must strive for achieving self-refinement and self-perfection through training, and must be careful for its protection, never to loose such a precious Heavenly gift. For example God-Almighty in Holy Qur’an defines this precious jewel as follows: ﻭَﻳَﺴْﺄَﻟُﻮﻧَﻚَ ﻋَﻦِ ﺍﻟﺮﱡﱡﻭﺡِ ﻗُﻞِ ﺍﻟﺮﱡﱡﻭﺡُ ﻣِﻦْ ﺃَﻣْﺮِ ﺭَﺑﱢﱢﻴﻮَﻣَﺎ ﺃُﻭﺗِﻴﺘُﻢ ﻣﱢﱢﻦَ ﺍﻟْﻌِﻠْﻢِ ﺇِﻟﱠﱠﺎ ﻗَﻠِﻴﻠًﺎ “They will ask the (of Muhammad) concerning the spirit. Say: The spirit is by command of my Lord, and knowledge ye have been vouchsafed but little. ” (17: 85) In the above verse the spirit has been defined as an existence belonging to the celestial world that is superior than the material world. The Commander of the Faithful Imam ‘Ali (a. s. ) about p: 18 

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the self said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻨﻔﺲ ﻟﺠﻮﻫﺮﺓ ﺗﻬﻤﻨﻴﺔ ﻣﻦ ﺻﺎﻧﻬﺎ ﺭﻓﻌﻬﺎ ﻭﻣﻦ ﺍﺑﺘﺬﻟﻬﺎ ﻭﺿﻌﻬﺎ. “Self is like a precious jewel, whoever strives for his protection, he will help him attaining exalted positions, and whoever acted negligently in his protection he shall pull him towards humiliation. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﻟﻢ ﻳﻬﻨﻬﺎ ﺑﺎﻟﻔﺎﻧﻴﺎﺕ. “Whoever knows the worth of his self will never allow himself to be indulging into passing worldly amusements and shameful deeds. ” [2] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻋﺮﻑ ﺷﺮﻑ ﻣﻌﺎﻧﺔ ﻋﻦ ﺩﻧﺄﺓ ﺳﻬﻮﺗﻪ ﻭ ﺯﻭﺭﻣﻨﺎﻩ. “Whoever discovers the nobility of self shall guard him against lowness of passions and false desires. ” [3] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺷﺮﻓﺖ ﻧﻔﺴﻪ ﻛﺜﺮﺕ ﻋﻮﺍﻃﻔﻪ. “Whoever possesses the nobility of self will have more compassion. ” [4] He also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺷﺮﻓﺖ ﻧﻔﺴﻪ ﻧﺰﻫﻬﺎ ﻋﻦ ﺫﻟﺔ ﺍﻟﻄﺎﻟﺐ. “Whoever possesses the nobility of self will become free from Wants. ” [5] From the above quoted verses and narrations whose examples are frequent, it can be derived that human self is a valuable and precious jewel which should be carefully guarded protected and nourished. The second category of verses and narrations defines the self as something wicked and dangerous enemy responsible for all sorts of evils, against whom we are supposed to wage a great struggle (Jihad al-Akbar) till it becomes completely submissive, otherwise it will inflict terrible misfortune and cruelty upon the defeated person. Following are some examples: ﻭَﺃَﻣﱠﱠﺎ ﻣَﻦْ ﺧَﺎﻑَ ﻣَﻘَﺎﻡَ ﺭَﺑﱢﱢﻪِ ﻭَﻧَﻬَﻰ ﺍﻟﻨﱠﱠﻔْﺲَ ﻋَﻦِ ﺍﻟْﻬَﻮَﻯٰ ﻓَﺈِﻥﱠﱠ ﺍﻟْﺠَﻨﱠﱠﺔَ ﻫِﻲَ ﺍﻟْﻤَﺄْﻭَﻯٰ “But as far him who feared to stand before his p: 19 

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lord and restrained his soul from lust, Lo! The garden will be his home. ” (79: 40-41) The Holy Qur’an quotes from Prophet Joseph (a. s. ): ﻭَﻣَﺎ ﺃُﺑَﺮﱢﱢﺉُ ﻧَﻔْﺴِﻲ ۚ ﺇِﻥﱠﱠ ﺍﻟﻨﱠﱠﻔْﺲَ ﻟَﺄَﻣﱠﱠﺎﺭَﺓٌ ﺑِﺎﻟﺴﱡﱡﻮﺀِ ﺇِﻟﱠﱠﺎ ﻣَﺎ ﺭَﺣِﻢَ ﺭَﺑﱢﱢﻲ ۚ “I don't exculpate myself Lo! the (human) soul enjoineth unto evil, save that whereon my Lord hath mercy. Lo! My Lord is Forgiving, Merciful. ” (12: 53) The Holy Prophet (S) said: ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻋﺘﺪﻯ ﻋﺪﻭﻙ ﻧﻔﺴﻚ ﺍﻟﺘﻲ ﺑﻴﻦ ﺟﻨﺒﻴﻚ. “Your's greatest enemy is your self, which is located between your two sides. ” [1] Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺇﻥ ﺍﻟﻨﻔﺲ ﻟﺎﻣﺎﺭﺓ ﺑﺎﻟﺴﺆ ﻓﻤﻦ ﺍﻳﺘﻤﻨﻬﺎ ﺧﺎﺋﻨﺔ ﻭﻣﻦ ﺍﺳﺘﻨﺎﻡ ﺍﻟﻴﻬﺎ ﺃﻫﻠﻜﺘﻪ ﻭﻣﻦ ﺭﺿﻲ ﻋﻨﻬﺎ ﺍﻭﺭﺩﺗﻪ ﺷﺮ ﺍﻟﻤﻮﺍﺭﺩ. “Self commands you continuously to indulge into evil deeds, therefore, whoever trusted his self -he will deceit him, whoever believed his self -he will destroy him; and whoever is satisfied with his self –he will lead him to face worst kind of disasters. ” [2] He further said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ ﻣﻦ ﺃﻭﺛﻖ ﻓﺮﺹ ﺍﻟﺸﻴﻄﺎﻥ. “Trusting the self provides the most dependable opportunities for devil's entrance” [3] Imam al-Sajjad [4] (a. s. ) said: ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻓﻲ ﺩﻋﺎﺋﻪ: ﺍﻟﻬﻲ ﺍﻟﻴﻚ ﺃﺷﻜﻮ ﻧﻔﺴﺎ ﺑﺈﻟﺴﻮ ﺍﻣﺎﺭﺓ ﻭﺍﻟﻰ ﺍﻟﺨﻄﻴﺌﺔ ﻣﺒﺎﺩﺭﺓ ﻭﺑﻤﻌﺎﺻﻴﻚ ﻣﻮﻟﻌﺔ ﻭﻟﺴﺨﻄﻚ ﻣﺘﻌﺮﺿﺔ ﺗﺴﻠﻚ ﺑﻲ ﻣﺴﺎﻟﻚ ﺍﻟﻤﻬﺎﻟﻚ. “Oh God! I do complain to you against the self –which continuously commands; to indulge into sinful acts and deviations,. Stands up against Your wrath and punishment; and pulls me towards the path of absolute destruction. ” [5] From the above quoted verses and narrations whose examples are frequent, it can p: 20 

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be derived that human self constitutes an evil existence which is the source of all sort of sins and therefore, should be made submissive through efforts and waging greater struggle (Jihad al-Akbar). Here it is quite possible that some may consider that these two categories of verses and narrations are incompatible and contradict each other; or one might imagine that a human being possesses two selves, namely: human- self which is the source of all goodness and blessing, and the other one animal-self which is the source of all evil and sinfulness. Both of the above mentioned interpretations are incorrect because firstly there exists no conflict between the above mentioned verses and narrations of two categories; secondly, the sciences had already proved that a human being is not more than a single reality possessing a single self and it is not such that his animalism and humanism are separate from each other. But human self comprises of two stages and two dimensions of his single existence. At lower the stage, self is an animal possessing all animalistic characteristic, while at higher stage, the self is a human possessing Divine-spirit -descended from the Celestial Heavenly Kingdom. When it is said: Self is noble, precious, source of all virtues and blessings; one must endeavor for his nourishment and perfection -here the higher stage of self has been indicated. But when it is said: Self is your greatest enemy; don't trust him because he will lead you to eventual destruction, control and make him submissive through p: 21 

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greater struggle -here his animal and lower stage have been pointed out. If it is said: Nourish and strengthen your self here the human dimension of the self is meant. When it is said: Wage greater struggle for his total submission, here the animal dimension of the self is meant. There exists a continuous confrontation between these two selves or two stages of human existence. The animal self continuously strives to dominate by keeping human being amused with whims, passions and lower animal desires, thus, closing the path of advancement perfection, exaltation and movement towards God-Almighty and making a human being captive of his animal self. While on the contrary his human self or the higher stage of his existence continuously strives for attaining the higher sublime spiritual stations of human perfection leading towards God's Countenance, and in order to accomplish his cherished goal, tries to control, and forces the animal-self for his absolute submission. This internal struggle, within the human existence continues until one of the combatant becomes victorious defeating his opponent. If the human or celestial-self gets upper hand -the human values become alive, thus, leading human being towards the road of spiritual excellence and perfection ultimately achieving the highest position of God's Countenance. But, on the contrary if the animal-self becomes victorious -he turns off the light of wisdom, thus, throwing the human being into the deepest valley of darkness confusion and deviation. It was because of this internal confrontation within human existence that Divine Prophets came to help p: 22 

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guide and support the human beings in their holy struggle which ultimately determines their destiny. 

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--------------------

[1]: Ghirar al-Hukm, p-226.

11 Ghirar al-Hukm p-495 

[2]: Ghirar al-Hukm, p-669. 

[3]: Ghirar al- Hukm, p-710. 

[4]: Ghirar al-Hukm, p-638. 

[5]: Ghirar al-Hukm, p-669. 

[1]: Bihar al-Anwar, vol. 70, p-64. 

[2]: Ghirar al-Hukm, p-226. 

[3]: Ghirar al-Hukm, p-54. 

[4]: Imam al-Sajjad (a. s. ): The son of Imam al-Husayn by the daughter of Yazdigird the last Sassanid king of Iran was born in Medina on Saturday, 15th Jamadi al-Ola 36 A. H. He participated in Imam al Husayn's uprising and accompanied his father to Karbala being a tragic witness to the tragic event. After his father's martyrdom he was made captive and taken from Karbala to Kufa and from Kufa to Damascus.

His speeches and protests on necessary occasions made manifest the worthiness and glory of Ahlal Bayt (a. s. ) , the cruel injustice suffered by his father, and the enormities perpetuated by the Yazid's Ummayad regime.

Imam al-Shafi considered Imam ‘Ali ibn al-Husayn (a. s. ) as the most supreme jurist of all the people of Medina. His book. Al-Shaifah Al-Sajjadiyyah” represents and stands out as a profound social work of the time and a reflection of a supreme endeavor to meet the exigencies of spiritual ordeals facing the society at the time of Imam. He died at the age of 58 in Medina; poisoned by al-Walid ibn Abdul Malik ibn Marwan on 25th Muharram 95 A. H. , and is buried in Jannatu'l Baqi Cemetery in Medina [Tr]. 

[5]: Bihar al-Anwar, vol. 94, p-143. 

3. Human Virtues A human being possesses two types of selves: the human self and the animal self, but the value of a human being is related to his human-self and has nothing to do with his animal self. The animal-self may be regarded some sort of parasitic existence, or like an uninvited guest, and in reality is the unconscious-self. Although, a human being is an animal and is obligated to fulfill his animalistic requirements, but he has not been created to live in this world like an animal, instead he has been created with the aims and objectives of utilizing and commissioning his animal existence for perfecting his human existence. A human being have some genuine requirements incorporated within his inner existence for the sake of his animal as well as human existence. Since he is an animal, he requires food, water, clothing and shelter in order to motivate him for making serious endeavors for their search, feelings of thirst and hunger have been incorporated within his existence. Similarly, for the sake of continuation of human race, sexual desires and love for female partner have been incorporated within his nature. Since men like to live and in order to sustain his life he has no other choice except to take care of means of living required for his animal existence. When he sees food he feels hungry and desires to eat and therefore, he tells himself: I must arrange food for p: 23 

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my own consumption and whatever obstacles are encountered in this path I must try to remove them. Of course, these feelings are not bad because for sustenance of life one must work, eat and drink. In Islam not only this has not been forbidden, on the contrary it has been recommended and encouraged. But parallel to that it must be clearly understood that the animal life is a preliminary and not the desired goal. Or in other words, the animal life is not the main guest rather some one accompanying him. Therefore, if some one assigns authenticity to animal existence, strives and endeavors seriously day and night to fulfill his animal lower desires and passions; considers the aims of life simply eating, drinking, sleeping, and reproducing -has indeed fallen into intense darkness of deviation and wanderness. Because, he has removed the human wisdom and Heavenly spirit from the position of power and have confined them into a forgotten place. Such an individual does not deserve to be called as a human being -rather he is an animal with a human face. He possesses wisdom but by his perverted deeds has become so isolated that he can no longer recognize and follow the superior human virtues and characteristics. In spite of having eyes he is unable to see the realities; in spite of possessing ears he cannot hear the facts. The Holy Qur’an considers such an individual as an animal and even worse and more deviated than the animals because animal lacks wisdom p: 24 

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and does not understand, while the above mentioned person in spite of having wisdom does not understand. The Holy Qur’an describes such individuals, as follows: ﻓَﺈِﻥ ﻟﱠﱠﻢْ ﻳَﺴْﺘَﺠِﻴﺒُﻮﺍ ﻟَﻚَ ﻓَﺎﻋْﻠَﻢْ ﺃَﻧﱠﱠﻤَﺎ ﻳَﺘﱠﱠﺒِﻌُﻮﻥَ ﺃَﻫْﻮَﺍﺀَﻫُﻢْ ۚ ﻭَﻣَﻦْ ﺃَﺿَﻞﱡﱡ ﻣِﻤﱠﱠﻦِ ﺍﺗﱠﱠﺒَﻊَ ﻫَﻮَﺍﻩُ ﺑِﻐَﻴْﺮِ ﻫُﺪًﻯ ﻣﱢﱢﻦَ ﺍﻟﻠﱠﱠﻪِ ۚ ﺇِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﻟَﺎ ﻳَﻬْﺪِﻱ ﺍﻟْﻘَﻮْﻡَ ﺍﻟﻈﱠﱠﺎﻟِﻤِﻴﻦَ “And if they answer thee not, then know that what they follow is their lusts. And who goes farther astray than he who followeth his lust without guidance from God? Lo! God guideth not wondering folk. ” (28: 50) And: ﻭَﻟَﻘَﺪْ ﺫَﺭَﺃْﻧَﺎ ﻟِﺠَﻬَﻨﱠﱠﻢَ ﻛَﺜِﻴﺮًﺍ ﻣﱢﱢﻦَ ﺍﻟْﺠِﻦﱢﱢ ﻭَﺍﻟْﺈِﻧﺲِ ۖ ﻟَﻬُﻢْ ﻗُﻠُﻮﺏٌ ﻟﱠﱠﺎ ﻳَﻔْﻘَﻬُﻮﻥَ ﺑِﻬَﺎ ﻭَﻟَﻬُﻢْ ﺃَﻋْﻴُﻦٌ ﻟﱠﱠﺎ ﻳُﺒْﺼِﺮُﻭﻥَ ﺑِﻬَﺎ ﻭَﻟَﻬُﻢْ ﺁﺫَﺍﻥٌ ﻟﱠﱠﺎ ﻳَﺴْﻤَﻌُﻮﻥَ ﺑِﻬَﺎ ۚ ﺃُﻭﻝَٰﺋِﻚَ ﻛَﺎﻟْﺄَﻧْﻌَﺎﻡِ ﺑَﻞْ ﻫُﻢْ ﺃَﺿَﻞﱡﱡ ۚ ﺃُﻭﻝَٰﺋِﻚَ ﻫُﻢُ ﺍﻟْﻐَﺎﻓِﻠُﻮﻥَ “Already have we urged unto Hell many of the Jinn and humankind, having hearts wherewith they understand not, and having eyes wherewith they see not, and having ears wherewith they hear not. These are as the cattle -nay but they are worse! These are the neglectful. ” (7: 179) The Holy Qur’an further defines these creatures as follows: “Hast thou seen him who maketh his desire his god, and God sendeth him astray purposely and sealeth up his hearing and his heart, and setteth on his sight a covering? Than who will lead him after God (hath condemned him)? Will you not then heed? (45: 23) How unfortunate and losers are those who have sacrificed their heavenly-self, prosperity, and human perfection for the sake of passions and desires of their animal existence? They have exchanged their human p: 25 

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self with their animalistic pleasures. [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: “Whoever becomes involved into world's allurements, thus giving up his gains from his immortal life in the Next World -has indeed been cheated. ” [2] He also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻛﺮﻡ ﻧﻔﺴﻚ ﻣﻦ ﻛﻞ ﺩﻧﻴﺔ ﻭﺍﻥ ﺳﺎﻗﺘﻚ ﺍﻟﻰ ﺍﻟﺮﻏﺌﺐ, ﻓﺎﻧﻚ ﻟﻦ ﺗﻌﺘﺎﺽ ﺑﻤﺎ ﺗﺒﺬﻝ ﻣﻦ ﻧﻔﺴﻚ ﻋﻮﺿﺎ ﻭﻟﺎﺗﻜﻦ ﻋﺒﺪ ﻏﻴﺮﻙ ﻭﻗﺪ ﺟﻌﻠﻚ ﺍﻟﻠﻪ ﺣﺮﺍ ﻭﻣﺎ ﺧﻴﺮ ﺧﻴﺮﻟﺎ ﻳﻨﺎﻝ ﺍﻟﺎ ﺑﺸﺮ ﻭﻳﺴﺮ ﻟﺎﻳﻨﺎﻝ ﺍﻟﺎ ﺑﻌﺼﺮ. “Restrain your self from indulgence into lower shameful deeds no matter how attractive or appealing they might appear because, in this exchange or trade you do not receive the genuine value of your self Do not allow yourself to be slave of other because, God has created you as free. The goodness which cannot be obtained except through the evil is not goodness. Also a thing acquired except with serious efforts would not be easy to retained. ” [3] And said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﺒﻴﺲ ﺍﻟﻤﺘﺠﺮﺍﻥ ﺗﺮﻯ ﺍﻟﺪﻧﻴﺎ ﻟﻨﻔﺴﻚ ﺛﻤﻨﺎ ﻭﻣﻤﺎ ﻟﻚ ﻋﻨﺪ ﺍﻟﻠﻪ ﻋﻮﺿﺎ “What a bad trade it is that one exchanges his self for this world instead of trading it with whatever is available with God-Almighty (in the Next- World). ” [4] But, a human being cannot be summarized only into animal self, because he also possesses a human self, and on account of this merit he is an abstract and Celestial Jewel, descended from the Heavenly Kingdom, cherishing values other then animalistic desires. If a human being ponders deeply into his Inner existence and really recognized p: 26 

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himself; he will discover that he has arrived from the kingdom of power, wonder, knowledge, blessing, benevolence, illumination, goodness, justice, and in one sentence from the kingdom of absolute perfection, and is originated and belonged to it. It is here that a human being discovers another prospective and looks beyond the limit boundaries of created world -towards the supreme source of absolute perfection and feels attracted towards his higher values. Hence being committed for aspiration of those cherished values, accordingly he changes the movement of his self from the animalistic course towards the exalted path of perfection -which ultimately leads him towards the highest spiritual station of God's Nearness. When this internal revolution within him occurs the importance of higher and moral ethical values becomes explicit. Therefore, if a human being desires values such as knowledge, favor, welfare, sacrifice, justice, benevolence, defense of deprived and destitute, truth, goodness, and honesty- it is because, he considers him belonging to the World of Absolute Perfection and regards such virtues worthy of his exalted human position. It is because, of these feelings that he admires them to the extent, that he is ready to sacrifice his animal self and its desires for the sake of those cherished higher virtues. Good morals, etiquette, and ethics are defined as a series of spiritual and meaningful perfection, whose proportion for his own spiritual perfection need, is clearly understood by the human celestial soul. The soul admits to himself: “I must do these things. ” The ethical musts are derived from the p: 27 

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degree of perfection and nobleness within the self and are utilized for achieving exaltation of essence and spiritual perfection. When he says: “I must offer sacrifice on this righteous path. ” Because, he understands that sacrifice is useful for achieving the perfection and exaltation of essence, and therefore, desires to do that. As for as the path and means of spiritual perfection are concerned they are the same for all human beings. Similarly, all of them have been created identical as for as their sense for recognition of values and anti values is concerned. If a human being ponders deep into his own perfection seeker pure nature, away from the whims and passions of self, he might discover the moral and ethical virtues as well as the moral vices. All human beings of all times were created such by God-Almighty. And if some, of them become deprived of this sacred sense of identification, it was because their whims, passions, and intense animalistic desires, silenced the light of their wisdom, leaving them like a sole rider in the fields of self-struggle. The Holy Qur’an about the recognition of virtues and vices by the pure human nature as follows: ﻭَﻧَﻔْﺲٍ ﻭَﻣَﺎ ﺳَﻮﱠﱠﺍﻫَﺎ ﻓَﺄَﻟْﻬَﻤَﻬَﺎ ﻓُﺠُﻮﺭَﻫَﺎ ﻭَﺗَﻘْﻮَﺍﻫَﺎ ﻗَﺪْ ﺃَﻓْﻠَﺢَ ﻣَﻦ ﺯَﻛﱠﱠﺎﻫَﺎ “And a soul and Him who perfected it and inspired it (with conscience of) what is wrong for it and what is right for it. He is indeed successful who causeth it to grow. ” (91: 7-9) The Prophets came with the intention of awakening human nature and to charge p: 28 

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their unconscious-self into conscious-self; they came to help, support, and guide human beings in recognizing and paying attention to higher moral values, and utilizing them for attaining God's-Nearness; they came to remind human beings about their exalted human position and need for safe guarding and motivating the superior human virtues; they came to emphasize the important point that: You are not animals instead are humans and possess the potential of being superior than the angels. World affairs and animalistic manifestations are far below before your exalted celestial dignity and therefore, you should not sell yourself for them. Imam al-Sajjad (a. s. ) was asked: ﻗﻴﻞ ﻟﻌﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺍﻋﻄﻬﻢ ﺍﻟﻨﺎﺱ ﺧﻄﺮﺍ؟ ﻗﺎﻝ: ﻣﻦ ﻟﻢ ﻳﺮﻯ ﺍﻟﺪﻧﻴﺎ ﺧﻄﺮﺍ ﻟﻨﻔﺴﻪ “Who is the most exalted and most noble person? ” “The one who does not regard the world worthy of greatness of his self. ” Replied the Imam. [1] If man really identifies his true human personality and if his human self indeed gets upperhand, then good morals and ethics become alive and dominate over the moral vices and rascalities. And when it occurs, a man is no longer permitted to ignore human values and follow vices for example, Ignoring truth and speaking lies, disregarding honesty and practicing treachery, not care about the honor of self and indulging into sinful deeds; and ignoring favor and practicing human persecution etc. The Commander of Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻛﺮﻣﺖ ﻋﻠﻴﻪ ﻧﻔﺴﻪ ﻫﺎﻧﺖ ﻋﻠﻴﻪ ﺷﻬﻮﺍﺗﻪ “Whoever consider his self honorable will regard selfish passions low and mean. ” [2] The prophets continuously p: 29 

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strived for awakening the upright human nature so that. they could learn about their jewel of existence and could discover their dependence and link with God-Almighty; thus spending everything in their possession for attaining the position of nearness and pleasure of the Lord of the worlds to the extent that their eating, drinking. Sleeping, seeing, speaking, working, living, and dying become sacred and ethical. Truly, when men become God's servant and do not cherish for any other goal except his pleasure everything become ethics, worship and virtue. The Holy Qur’an said: ﻗُﻞْ ﺇِﻥﱠﱠ ﺻَﻠَﺎﺗِﻲ ﻭَﻧُﺴُﻜِﻲ ﻭَﻣَﺤْﻴَﺎﻱَ ﻭَﻣَﻤَﺎﺗِﻲ ﻟِﻠﱠﱠﻪِ ﺭَﺏﱢﱢ ﺍﻟْﻌَﺎﻟَﻤِﻴﻦَ “Say: Lo! My worship and my sacrifice, and my living, and my dying are for God, the Lord of the worlds. ” (6: 162) Therefore, because of the above mentioned reasons, recognition of self in Islam has been assigned a special importance. The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻌﺮﻓﺔ ﺍﻟﻨﻔﺲ ﺍﻧﻔﻊ ﺍﻟﻤﻌﺎﺭﻑ. “Self-consciousness is one of the most profitable assets of a person. ” [1] 

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[1]: The Commander of the faithful Imam ‘Ali (a. s. ) has said: This world is not a place of permanent settlement, it is passage, a road on which you are passing. There are two kinds of people here; those who have sold their souls for eternal damnation, the other type are those who have purchased their souls and freed them from damnation. ” -Nahjul-Balagha, S. M. A Jafri p-543 [Tr]. 

[2]: Ghirar al-Hukm, vol. 1, p-88. 

[3]: Nahjul-Balagha, Sabhi Saleh, vol. 31, p-401. 

[4]: Nahjul-Balagha, sermon 32. 

[1]: Tohf al-Aqul, p-285. 

[2]: Nahjul al-Balagha, saying 449. 

[1]: Ghirar al-Hukm, p-768. 

And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻋﺮﻑ ﻧﻔﺴﻪ ﺟﻞ ﺍﻣﺮﻩ “Whoever succeeds in self -his affairs will be improved. ” [2] What is meant with self recognition is not the particulars of one's identify card rather it means –man’s realization of his true position within the created world; an understanding that he is not simply an earthly animal rather is a reflection of heavenly illumination from the Celestial Kingdom; is the Trustee and Vicegerent of God-Almighty upon earth. A celestial being who has been created conscious, empowered and free, is capable p: 30 

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of upward ascent towards the absolute perfection, and his special creation has been assigned the responsibility of nourishment and perfection of the self. It is because of this realization that man feels a sense of greatness and perfection; discovers the sacredness and virtues within his inner existence and morals and ethics become valuable and meaningful for him. In that case he get relieved from the feelings of hopelessness, depressions, vainness, nonsense, aimless repetitions, and instead life becomes sacred, precious beautiful, and objective. 

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[2]: Ghirar al-Hukm, p-628. 

4. Esoteric Life Man in this world has an outwardly life related to his body. He eats, drinks, sleeps, moves, and walks but at the same time also possesses a spiritual life in his inner essence. While he lives in this world, at the same time within his inner essence either journeys towards prosperity, perfection and enlightenment, or moves towards adversity, cruelty and intense darkness; either journeys on the righteous path of humanity and ascends towards God, or deviates from the righteous path heading towards darkest valleys where he wanders in darkness becoming eventually lower than animals; either marches up on the steps of perfection towards enlightenment, joy, perfection, and God's Countenance or falls into intense darkness for eternal punishment. Although, majority of people are ignorant of this reality but it does exist. God-Almighty said in Holy Qur’an: ﻳَﻌْﻠَﻤُﻮﻥَ ﻇَﺎﻫِﺮًﺍ ﻣﱢﱢﻦَ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﻭَﻫُﻢْ ﻋَﻦِ ﺍﻟْﺂﺧِﺮَﺓِ ﻫُﻢْ ﻏَﺎﻓِﻠُﻮﻥَ “They know only some appearance of the life of the World, and are needless of the Hereafter. ” (30: 7) But being knowledgeable or ignorant does not change the p: 31 

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reality on the Day of Resurrection when the dark curtain of materialism are rolled up from the human eyes thus, enabling him to witness the reality and his own state of affairs. God- Almighty said in Holy Qur’an: ﻟﱠﱠﻘَﺪْ ﻛُﻨﺖَ ﻓِﻲ ﻏَﻔْﻠَﺔٍ ﻣﱢﱢﻦْ ﻩَٰﺫَﺍ ﻓَﻜَﺸَﻔْﻨَﺎ ﻋَﻨﻚَ ﻏِﻄَﺎﺀَﻙَ ﻓَﺒَﺼَﺮُﻙَ ﺍﻟْﻴَﻮْﻡَ ﺣَﺪِﻳﺪٌ “ (And unto the evil-doer it is said): Thou wast in needlessness of this. Now we have removed from thee thy covering and piercing is thy sight this day. ” (50: 22) Therefore, from the above quoted verses it may be inferred that affairs related to the Next World all along did exist within human inner essence right here in this world, but unfortunately man was ignorant to realize it. However, since in the Next World all the materialistic curtains of ignorance shall be removed from his sight, he will be forced to see these realities clearly over there. We may therefore, conclude from the above mentioned verses and traditions that the human-self earns things while living in this world, and these earning shall remain with him eventually determining his ultimate destiny in his eternal abode. Following are some examples: God-Almighty said in the Holy Qur’an: ﻛُﻞﱡﱡ ﻧَﻔْﺲٍ ﺑِﻤَﺎ ﻛَﺴَﺒَﺖْ ﺭَﻫِﻴﻨَﺔٌ “Every soul is a pledge for its own deeds. ” (74: 38) And said: ﺛُﻢﱠﱠ ﺗُﻮَﻓﱠﱠﻰٰ ﻛُﻞﱡﱡ ﻧَﻔْﺲٍ ﻣﱠﱠﺎ ﻛَﺴَﺒَﺖْ ﻭَﻫُﻢْ ﻟَﺎ ﻳُﻈْﻠَﻤُﻮﻥَ “Then every soul will be paid. in full what it hath earned; and they will not be wronged. ” (3: 161) And said: ﻟﱠﱠﺎ ﻳُﺆَﺍﺧِﺬُﻛُﻢُ ﺍﻟﻠﱠﱠﻪُ ﺑِﺎﻟﻠﱠﱠﻐْﻮِ ﻓِﻲ ﺃَﻳْﻤَﺎﻧِﻜُﻢْ ﻭَﻝَٰﻛِﻦ ﻳُﺆَﺍﺧِﺬُﻛُﻢ ﺑِﻤَﺎ ﻛَﺴَﺒَﺖْ ﻗُﻠُﻮﺑُﻜُﻢْ ۗ ﻭَﺍﻟﻠﱠﱠﻪُ ﻏَﻔُﻮﺭٌ ﺣَﻠِﻴﻢٌ “God will not take you to task p: 32 

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for that which is unintentional in your oaths. But He will take you to task for that which your hearts have garnered. God is forgiving, clement. ” (2: 225) And said: ﻭﻋﻠﻴﻬﺎ ﻣﺎ ﺍﻛﺘﺴﺒﺖ. ﻟَﺎ ﻳُﻜَﻠﱢﱢﻒُ ﺍﻟﻠﱠﱠﻪُ ﻧَﻔْﺴًﺎ ﺇِﻟﱠﱠﺎ ﻭُﺳْﻌَﻬَﺎ ۚ ﻟَﻬَﺎ ﻣَﺎ ﻛَﺴَﺒَﺖْ “God tasketh not a soul beyond its scope. For it (is only) that which it hath earned, and against it (only that which it hath deserved. ” (2: 286) And said: ﻳَﻮْﻡَ ﺗَﺠِﺪُ ﻛُﻞﱡﱡ ﻧَﻔْﺲٍ ﻣﱠﱠﺎ ﻋَﻤِﻠَﺖْ ﻣِﻦْ ﺧَﻴْﺮٍ ﻣﱡﱡﺤْﻀَﺮًﺍ ﻭَﻣَﺎ ﻋَﻤِﻠَﺖْ ﻣِﻦ ﺳُﻮﺀٍ ﺗَﻮَﺩﱡﱡ ﻟَﻮْ ﺃَﻥﱠﱠ ﺑَﻴْﻨَﻬَﺎ ﻭَﺑَﻴْﻨَﻪُ ﺃَﻣَﺪًﺍ “On the Day when every soul will find itself confronted With all that it hath done of good and all that it hath done of evil (every soul) will long there might be a mighty space of distance between it and that evil. ” (3: 30) And said: ﺛُﻢﱠﱠ ﺇِﻟَﻰٰ ﺭَﺑﱢﱢﻜُﻢْ ﺗُﺮْﺟَﻌُﻮﻥَ ﻭَﻣَﻦْ ﺃَﺳَﺎﺀَ ﻓَﻌَﻠَﻴْﻬَﺎ ﻣﻦ ﻋﻤﻞ ﺻﺎﻟﺤﺎ ﻓﻠﻨﻔﺴﻪ “Whoso doth right, it is for his soul. and whoso doth wrong, it is against it. And afterward unto your Lord ye will be brought back”. (45: 15) And said: ﻓَﻤَﻦ ﻳَﻌْﻤَﻞْ ﻣِﺜْﻘَﺎﻝَ ﺫَﺭﱠﱠﺓٍ ﺧَﻴْﺮًﺍ ﻳَﺮَﻩُ ﻭَﻣَﻦ ﻳَﻌْﻤَﻞْ ﻣِﺜْﻘَﺎﻝَ ﺫَﺭﱠﱠﺓٍ ﺷَﺮًّﺍ ﻳَﺮَﻩُ “And whoso doth good an atom's weight will see it then, and whoso doth evil an atom's weight will see it then. ” (99: 7-8) And said: ﻭَﺃَﻥ ﻟﱠﱠﻴْﺲَ ﻟِﻠْﺈِﻧﺴَﺎﻥِ ﺇِﻟﱠﱠﺎ ﻣَﺎ ﺳَﻌَﻰٰ ﻭَﺃَﻥﱠﱠ ﺳَﻌْﻴَﻪُ ﺳَﻮْﻑَ ﻳُﺮَﻯٰ “And that man hath only that for which he maketh effort and that his effort will be seen. ” (53: 39-40) And said: ﻭَﻣَﺎ ﺗُﻘَﺪﱢﱢﻣُﻮﺍ ﻟِﺄَﻧﻔُﺴِﻜُﻢ ﻣﱢﱢﻦْ ﺧَﻴْﺮٍ ﺗَﺠِﺪُﻭﻩُ ﻋِﻨﺪَ ﺍﻟﻠﱠﱠﻪِ “And whatever of Good ye send before (you) for your souls, ye will p: 33 

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find it with God. ” (2: 110) And said: ﻳَﻮْﻡَ ﻟَﺎ ﻳَﻨﻔَﻊُ ﻣَﺎﻝٌ ﻭَﻟَﺎ ﺑَﻨُﻮﻥَ ﺇِﻟﱠﱠﺎ ﻣَﻦْ ﺃَﺗَﻰ ﺍﻟﻠﱠﱠﻪَ ﺑِﻘَﻠْﺐٍ ﺳَﻠِﻴﻢٍ “The day when wealth and sons avail not (any man). Save him who bringeth unto God a whole heart. ” (26: 88-89) The Holy Prophet (S) said to one of his companions: ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻳﺎ ﻗﻴﺲ! ﻟﺎ ﺑﺪﻟﻚ ﻣﻦ ﻗﺮﻳﻦ ﻳﺪﻓﻦ ﻣﻌﻚ ﻭﻫﻮ ﺣﻰ ﻭﺗﺪﻓﻦ ﻣﻌﻪ ﻭﺍﻧﺖ ﻣﻴﺖ ﻓﺎﻥ ﻛﺎﻥ ﻛﺮﻳﻤﺎ ﺍﻛﺮﻣﻚ ﻭﺍﻥ ﻛﺎﻥ ﻟﺌﻴﻤﺎ ﺍﻟﻤﻚ ﺛﻢ ﻟﺎ ﻳﺤﺸﺮﺍﻟﺎﻣﻌﻪ ﻭﻟﺎﺗﺴﺎﻝ ﺍﻟﺎﻋﻨﻪ ﻓﻠﺎ ﺗﺠﻌﻠﻪ ﺍﻟﺎ ﺻﺎﻟﺤﺎ ﻓﺎﻧﻪ ﺍﻥ ﺻﻠﺢ ﺁﻧﺴﺖ ﺑﻪ ﻭﺍﻥ ﻓﺴﺪ ﻟﺎ ﺗﺴﺘﻮﺣﺶ ﺃﻟﺎﻣﻨﻪ ﻭﻫﻮ ﻓﻌﻠﻚ “Oh Qais! You will have no other choice except to live with a companion in your grave. He is alive and you will be buried with him. If he is good and honorable, will make you honorable, and if he is low and mean, you will become low and mean as well. After that on that on the Day of Resurrection you will be associated with him and will be reprimanded. Therefore, be careful and try to select a righteous companion for yourself; because if he is righteous -you will develop affection for him. If he is corrupt be assured that all the fear and punishment inflicted upon you will be through his existence. That companion is nothing but your actions and deeds in this life. ” [1] A human being in this same world is continuously occupied in nourishing his self as well as accumulating the provisions of his life in the Next World. Through his belief and p: 34 

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thoughts, habits and virtues, love and liking, interests and desires and by means of actions which affects his self -he gradually nourishes, trains, and builds himself. His ultimate outcome is all related to the above mentioned factors, learning and righteous belief, ethics and good morals, love and association with God-Almighty, obedience and seeking God's Pleasure, and performance of righteous deeds in accordance with Divine Commands etc. are things which are responsible for the ascension of human Celestial Soul towards the stages of perfection, ultimately achieving the highest spiritual station of God's Nearness. A human by means of faith and performance of righteous deeds in this very world discovers a new life and purity which would be manifested in the Next World. God-Almighty said in the Holy Qur’an: ﻣَﻦْ ﻋَﻤِﻞَ ﺻَﺎﻟِﺤًﺎ ﻣﱢﱢﻦ ﺫَﻛَﺮٍ ﺃَﻭْ ﺃُﻧﺜَﻰٰ ﻭَﻫُﻮَ ﻣُﺆْﻣِﻦٌ ﻓَﻠَﻨُﺤْﻴِﻴَﻨﱠﱠﻪُ ﺣَﻴَﺎﺓً ﻃَﻴﱢﱢﺒَﺔً “Whosoever doth right, whether male or female, and is a believer, him verily We shall quicker good life. ” (16: 97) Man in this world in addition of utilizing material blessings for his bodily pleasures could also utilize spiritual blessings for the growth, training and perfection of his soul and innerself, thus, building his Next World's life in such a manner that the desired result would be manifested in the Hereafter. Imam al- Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﻟﻨﺒﻲ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻳﺎ ﻗﻴﺲ! ﻟﺎﺑﺪ ﻟﻚ ﻣﻦ ﻗﺮﻳﻦ ﻳﺪﻓﻦ ﻣﻌﻚ ﻭﻫﻮ ﺣﻰ ﻭﺗﺪﻓﻦ ﻣﻌﻪ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﻜﻢ ﺗﻨﻌﻤﻮﻥ ﺑﻬﺎ ﻓﻲ ﺍﻟﺎﺧﺮﺓ. God-Almighty says to his servants: “Oh my righteous servants! Utilize My worship's blessing in this world so that you could p: 35 

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be benefited with them in the Next World as well. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﺪﺍﻭﻣﺔ ﺍﻟﺬﻛﺮ ﻗﻮﺕ ﺍﻟﺎﺭﻭﺍﺡ. “Continuation of invocation (dhikr) is the nourishment of human souls. ” [2] He also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻋﻠﻴﻚ ﺑﺬﻛﺮ ﺍﻟﻠﻪ ﻓﺎﻧﻪ ﻧﻮﺭ ﺍﻟﻘﻠﻮﺏ. “Don't forget invocation (dhikr) of God-Almighty because, it is the illumination of Hearts. ” [3] Paradise and its blessings or hell and its punishments for a human being are decided in this same world through his beliefs, morals and deeds, even though he might be ignorant of them; but in the next world when the materialistic curtains are rolled up, this reality will be manifested. Imam al-Sajjad (a. s. ) in a narration speaks as follows: “Be aware! That whoever bears enmity with the prophets and saints; accepts religion other than God's religion; disregards Divine Obligations by following his own whims and passions; is indeed engulfed with eternal flames which consumes human bodies -the bodies who have given up their spirituality through domination of cruelty over their inner existence. Alas! They are like dead bodies who do not feel the heat of the fire. Had they been alive they would have felt the pain and torture of burning their bodies. Therefore, oh people of insight! Learn a lesson and be thankful to the Lord of the worlds who has bestowed upon you the blessing of His Guidance. ” [4] God-Almighty said in the Holy Qur’an: ﺍﻟﱠﱠﺬِﻳﻦَ ﻳَﺄْﻛُﻠُﻮﻥَ ﺃَﻣْﻮَﺍﻝَ ﺍﻟْﻴَﺘَﺎﻣَﻰٰ ﻇُﻠْﻤًﺎ ﺇِﻧﱠﱠﻤَﺎ ﻳَﺄْﻛُﻠُﻮﻥَ ﻓِﻲ ﺑُﻄُﻮﻧِﻬِﻢْ ﻧَﺎﺭًﺍ ۖ ﻭَﺳَﻴَﺼْﻠَﻮْﻥَ ﺳَﻌِﻴﺮًﺍ “Lo Those who devour the wealth of orphans wrongfully, they p: 36 

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do but swallow fire into their bellies and they will be exposed to burning flame. ” (4: 10) A human being in this world either accumulates enlightenment and insight or cruelty and darkness for the Next World. If he remained blind and without enlightenment in this world tomorrow he will be raised up in the Next World with the same condition. The Holy Qur’an said: ﻣَﻦ ﻛَﺎﻥَ ﻓِﻲ ﻩَٰﺫِﻩِ ﺃَﻋْﻤَﻰٰ ﻓَﻬُﻮَ ﻓِﻲ ﺍﻟْﺂﺧِﺮَﺓِ ﺃَﻋْﻤَﻰٰ ﻭَﺃَﺿَﻞﱡﱡ ﺳَﺒِﻴﻠًﺎ “Whoso is blind here will be blind in the Hereafter, and yet further from the road. ” (17: 72) The most eminent scholar ‘Allamah Tabatabai (r. a. ) had stated the following interesting story: “Once upon a time there used to live a pious ascetic and saintly personality known as Sheikh Abud in Najaf Ashraf. He was a committed way farer upon the road of gnosticism, continuously worshipping and reciting invocation (dhikr). Sometimes he would visit the grave yard located in the Wadi-us-Salam, spending long hours walking, sitting, pondering, and 

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--------------------

[1]: Jameh al-Sadat, vol. 1, p-17. 

[1]: Bihar al-Anwar, vol. 70, p-253. 

[2]: Ghirar al-Hukm, p-764. 

[3]: Ghirar al-Hukm, p-479. 

[4]: Qurrateh al-Ayoon, Faiz, p-466. 

looking carefully at the old and new graves. One day, while returning from such routine visits he was encountered by a group of curious people, who after offering salutations asked him: 'Sheikh Abud! What is new of Wadi-us- Salam? ' 'There is nothing new'. Replied Sheikh Abud. “But the group insisted to hear some news from the Wadi-us-salam. Then the Sheikh Abud said: “I encountered the most strange thing over there; in spite of careful looking through the new and old graves, I could not discover any traces of snakes, scorpions, and the food stuff consumed by them. p: 37 

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I therefore, asked one of the grave: in narrations it has been described that the human beings inside the graves are tortured by the snakes, scorpions, and other noxious creatures, but I do not see these creatures within these graves. ” “The grave replied to me: 'Yes! It is true that snakes and scorpions do not exist among us, instead, you are the one who bring them with you from the world for your own fortune. ” The internal and spiritual life of a human being is an actual and real life; a human being in his essence travels a real path which either leads him towards prosperity and perfection or terminates into cruelty and total annihilation. For continuation of this action he receives help and strength from his beliefs, morals and deeds. God-Almighty in the Holy Qur’an said: ﻣَﻦ ﻛَﺎﻥَ ﻳُﺮِﻳﺪُ ﺍﻟْﻌِﺰﱠﱠﺓَ ﻓَﻠِﻠﱠﱠﻪِ ﺍﻟْﻌِﺰﱠﱠﺓُ ﺟَﻤِﻴﻌًﺎ ۚ ﺇِﻟَﻴْﻪِ ﻳَﺼْﻌَﺪُ ﺍﻟْﻜَﻠِﻢُ ﺍﻟﻄﱠﱠﻴﱢﱢﺐُ ﻭَﺍﻟْﻌَﻤَﻞُ ﺍﻟﺼﱠﱠﺎﻟِﺢُ ﻳَﺮْﻓَﻌُﻪُ “Whoso desireth power (should knows that) all power belongeth to God. Unto Him good words ascend, and the pious deeds doth He exalt. ” (35: 10) The ultimate status of human self is the outcome of his efforts and endeavors which depends upon his beliefs, morals, characteristics, liking, and deeds; the final result of which, whether good or bad, will be declared in the Next World. 

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5. What to Be? The scientific higher learning had confirmed that the human sprit consists of a physical occurrence and a spiritual eternal dimension. That is, the Celestial Spirit is the same earlier physical form, which after passing gradually through various stages of perfection has p: 38 

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now reached to the level of human soul meaning potential human being. This movement towards perfection never stops rather continues till the end of human life. At the beginning he is a celestial abstract superior than the matter, but at the same time he is not a full or complete abstract because, for his existence, he is related to a physical body. The soul consists of two dimensional existences: The material dimension which is related to body and performs material acts, and because of this consideration the stages of movements towards perfection have been attached to it; the other dimension is an abstract superior than the matter capable of performing non-material acts. One side of his existence is physical and animal while the other side is human and celestial. While he is not more than a single existence, possesses animal passions and desires and accordingly performs animalistic acts, but at the same times also possesses human desires and virtues and performs human obligations. It was because of this wonderful creation that God-Almighty in Holy Qur’an said: ﻓَﺘَﺒَﺎﺭَﻙَ ﺍﻟﻠﱠﱠﻪُ ﺃَﺣْﺴَﻦُ ﺍﻟْﺨَﺎﻟِﻘِﻴﻦَ “So blessed be God -the best of creators” (23: 14) This wonderful creation at the very beginning is not complete, rather nourishes himself gradually towards his ultimate perfection. Beliefs, thoughts, virtues, and desires derived, from his actions and deeds build his real identity, thus gradually completing his perfection. Virtues and characteristics are not the sort of things which could be added to his existence from outside accidentally rather they are the real builders of his existence's p: 39 

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identity from within. Here it is interesting to note that beliefs, thoughts, and characteristics not only exert influence upon human existence but, also are effective in his deciding what to be come? That is, righteous beliefs and thinking together with good morals and virtues as a result of righteous actions gradually ascend a human being towards the path of perfection ultimately his becoming a perfect human being and thus, attaining God's Nearness. Similarly ignorance, false ideologies, immoral deeds, and hard heartedness as a result of evil deeds pull human soul towards weakness and isolation, and after gradually leading him towards various animalistic stages eventually throws him inside the deep valleys of intense darkness. Because of his firmness, influence of animalistic characteristics and accumulation of ignorances and cruelties he turns into an animal form in his esoteric essence. Yes, his essence indeed turns into an animal thus, acquiring an animalistic personality. He no longer remains a human being but is an animal or even worst than an animal because, he is an animal who has acquired his animalism after passing through the superior stage of humanism. Although, outwardly he lives a human life but, in essence has turned into an animal without being aware of this internal change. The animalism of animals is not due to their special faces or features, rather it is because of their animalistic selves and absolute obedience to their animalistic instincts and desires without any limitations and considerations. A wolf is regarded as a wolf not because of his apparent p: 40 

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wolfy face but, it is because of his brutal nature and his absolute obedience to this instinct without any limitations that he is regarded as a wolf. Therefore, if some one is completely subdued by animal brutality in a manner that his senses of seeing and thinking become out of order, then such a person in essence turns into a real wolf- a wolf far brutal as compared to common wild wolfs. Because, now his faculties of wisdom and thinking are being employed and are at the service of his brutal animalistic characteristics. It is because of this reason that there are situations, where human being are charged with brutal crimes for which the wild wolf could not be charged. Are such human being not wolves? Yes! They are indeed true wolves, even though they do not understand and the others regard them as humans. But, on the Day of Resurrection, when the curtains shall be rolled up, their inner essence will be exposed. Obviously Paradise is not a place for wolves, because they can not become companions for saints and righteous servants of God. Such a wolf who has been demoted to lower animal status from the superior human status, deserves to be confined, punished, and tortured inside the dark and horrible environment of Hell. Therefore, a human being in this world is an undetermined existence who builds himself his future personality. Either he becomes human thus, surpassing in excellence even with the most intimate God's angels, or descends whereby his p: 41 

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inner essence turns into an animal. This is something whose authencity have been proved by higher scientific learning as well as confirmed and certified by Divine Prophets. Also, the Holy Prophet (S) and the Infallible Imams (a. s. ) of his Holy Progeny (Ahlul Bayt) have informed about that. Holy Prophet (S) had said: ﻭﻓﻲ ﺍﻟﺤﺪﻳﺚ ﺍﻟﻨﺒﻮﻯ ﻳﺤﺸﺮ ﺑﻌﺾ ﺍﻟﻨﺎﺱ ﻋﻠﻰ ﺻﻮﺭ ﻳﺤﺴﻦ ﻋﻨﺪﻫﺎ ﺍﻟﻘﺮﺩﺓ ﺍﻟﺨﻨﺎﺯﻳﺮ. “On the Day of Resurrection the people will reappear in faces that the faces of monkeys and pigs are far better than theirs. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) about the corrupt scholar, has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻓﺎﻟﺼﻮﺭﺓ ﺻﻮﺭﺓ ﺍﻧﺴﺎﻥ ﺍﻟﻘﻠﺐ ﻗﻠﺐ ﺣﻴﻮﺍﻥ, ﻟﺎ ﻳﻌﺮﻑ ﺑﺎﺏ ﺍﻟﻬﺪﻯ ﻓﻴﺘﺒﻌﻪ ﻭﻟﺎ ﺑﺎﺏ ﺍﻟﻌﻤﻰ ﻓﻴﺼﺪ ﻋﻨﻪ ﻭﺫﺍﻟﻚ ﻣﻴﺖ ﺍﻟﺤﻴﺎ. “Although, his outward appearance is like a human being but his heart is like an animal heart. He does not recognize the path of guidance so that he could follow it, and does not know the path of deviation so that he could avoid it. Such a person is indeed a dead one living among the alive. ” [2] Imam al-Sadiq (a. s. ) had said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻤﺘﻜﺒﺮﻳﻦ ﻳﺠﻌﻠﻮﻥ ﻓﻲ ﺻﻮﺭ ﺍﻟﺬﺭ, ﻳﺘﻮ ﻃﻮﻫﻢ ﺍﻟﻨﺎﺱ ﺣﺘﻰ ﻳﻔﺮﻕ ﺍﻟﻠﻪ ﻣﻦ ﺍﻟﺤﺴﺎﺏ. “The arrogant people on the day of Resurrection will be transformed into tiny ants to be trampled by the people till accounts of all the people are settled. ” [3] God-Almighty in the Holy Qur’an said: ﻭَﺇِﺫَﺍ ﺍﻟْﻮُﺣُﻮﺵُ ﺣُﺸِﺮَﺕْ “And when the wild beasts are herded together. ” (81: 5) Some of the commentators of the Holy Qur’an have interpreted p: 42 

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the phrase “wild animals” in the above verse for human beings who will reappear with animal faces on the Day of Resurrection, because, unlike human beings the animals are not required to be judged for their deeds, hence their appearance does not make any sense. God-Almighty in Holy Qur’an said: ﻳَﻮْﻡَ ﻳُﻨﻔَﺦُ ﻓِﻲ ﺍﻟﺼﱡﱡﻮﺭِ ﻓَﺘَﺄْﺗُﻮﻥَ ﺃَﻓْﻮَﺍﺟًﺎ “A day when the trumplet is blown and ye come in multitudes. ” (78: 18) According to some of the commentators the above verse has been interpreted that on the Day of Judgment, human beings will be separated from each other and will appear in different groups in accordance with their esoteric faces. There is an interesting narration from the Holy prophet (S) regarding the interpretation of the above verse: Ma’z bin Jabal said: “I asked the Holy Prophet (S) about the interpretation of the above verse. He replied: 'Oh! Ma’z you had asked about a very important subject while shedding tears from his eyes the Holy Prophet (S) said: My ummah will reappear in ten different groups on the Day of Judgment as follows: “Some of them will reappear as monkeys while some of them will look like pigs; some of them will reappear while walking up side down,. some will reappear as blind and wandering,. some of them will reappear as deaf and dumb understanding absolutely nothing; some will reappear with chewing their tongues while blood and pus will be coming out of their mouths making the people around them uncomfortable; some of them will reappear with their hands p: 43 

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and feet cut off; some will reappear as being hanged upon branches of fire; and while some of them will reappear with dress of molten lead pressed to their bodies. ’ “Then he explained these ten categories as follows: “Those who will reappear as monkeys are the tale bearers or spies;, those who will reappear as pigs are the ones who accepted bribes and had illegal income those who will be walking up side down are the ones who practiced usury, those who are blind are the judges and officers who oppressed the people, those who are dumb and deaf are the ones who were egotistic and ambitious; those who will reappear with their hands and feet cut off are the ones who pained and troubled their neighbors; those who are hanged upon the branches of fire were the people who indulged in slandering and backbiting against the masses for the pleasure of kings and rulers; those whose odors is worst than dead bodies are the ones who indulged themselves in worldly desires and passions without paying Divine Share from their wealth, and those who are dressed with molten lead dress are the arrogant ones who took pride in themselves. ” [1] In the light of above, the ethical and moral matters cannot be treated as minor and insignificant rather are the most important crucial and determinant matters which build the esoteric and spiritual life of a human being and even influence his “what to become”? Thus, moral education not only teaches how to live, but p: 44 

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also deals with “what to become” for human beings. 

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[1]: Qurrath al-Ayoon, p-479. 

[2]: Nahjul Balagha, sermon 87. 

[3]: Bihar al-Anwar, vol. 7, p-201. 

[1]: Tafsir Majma al-Bayan, vol. 10, p-423, Ruh al-Bayan, vol. 10, p-299 and Nur al-Thaqalain, vol. 5, p-493 

The Heart in Quran 

 point

 The phrase heart carries special importance and has been used extensively in the Holy Qur’an and narrations. But what is meant with this phrase is not the pine-shaped physical heart located in the left side of the chest which supports the animal life system by continuously pumping fresh blood into various parts of the body. Because, the Holy Qur’an relates things to heart which are not comparable with this pine-shaped heart. e. g.: 

1. Reasoning and Comprehension The Holy Qur’an said: ﺃَﻓَﻠَﻢْ ﻳَﺴِﻴﺮُﻭﺍ ﻓِﻲ ﺍﻟْﺄَﺭْﺽِ ﻓَﺘَﻜُﻮﻥَ ﻟَﻬُﻢْ ﻗُﻠُﻮﺏٌ ﻳَﻌْﻘِﻠُﻮﻥَ ﺑِﻬَﺎ “Have they not traveled in the land and have they hearts wherewith to feel and ears wherewith to hear. ” (22: 46) 

2. Un-comprehending and Reasoning The Holy Qur’an said: ﻟَﻬُﻢْ ﻗُﻠُﻮﺏٌ ﻟﱠﱠﺎ ﻳَﻔْﻘَﻬُﻮﻥَ ﺑِﻬَﺎ ﻭَﻟَﻬُﻢْ ﺃَﻋْﻴُﻦٌ ﻟﱠﱠﺎ ﻳُﺒْﺼِﺮُﻭﻥَ ﺑِﻬَﺎ “Having hearts wherewith they understand not, and having eyes wherewith they see not. ” (7: 179) And said: ﻭَﻃُﺒِﻊَ ﻋَﻠَﻰٰ ﻗُﻠُﻮﺑِﻬِﻢْ ﻓَﻬُﻢْ ﻟَﺎ ﻳَﻔْﻘَﻬُﻮﻥَ “And their hearts are sealed, so that they apprehend not. ” (9: 87) 

3. Faith The Holy Qur’an said: ﺃُﻭﻝَٰﺋِﻚَ ﻛَﺘَﺐَ ﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢُ ﺍﻟْﺈِﻳﻤَﺎﻥَ ﻭَﺃَﻳﱠﱠﺪَﻫُﻢ ﺑِﺮُﻭﺡٍ ﻣﱢﱢﻨْﻪُ “These are they into whose hearts He has impressed faith and strengthened them with a spirit from Him. ” (58: 22) 

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4. Blasphemy and Disbelief The Holy Qur’an said: ﻓَﺎﻟﱠﱠﺬِﻳﻦَ ﻟَﺎ ﻳُﺆْﻣِﻨُﻮﻥَ ﺑِﺎﻟْﺂﺧِﺮَﺓِ ﻗُﻠُﻮﺑُﻬُﻢ ﻣﱡﱡﻨﻜِﺮَﺓٌ ﻭَﻫُﻢ ﻣﱡﱡﺴْﺘَﻜْﺒِﺮُﻭﻥَ “And as for those who believe not in the Hereafter there hearts refuse to know, for they are proud. ” (16: 22) And said: ﺃُﻭﻝَٰﺋِﻚَ ﺍﻟﱠﱠﺬِﻳﻦَ ﻃَﺒَﻊَ ﺍﻟﻠﱠﱠﻪُ ﻋَﻠَﻰٰ ﻗُﻠُﻮﺑِﻬِﻢْ ﻭَﺳَﻤْﻌِﻬِﻢْ ﻭَﺃَﺑْﺼَﺎﺭِﻫِﻢْ ۖ ﻭَﺃُﻭﻝَٰﺋِﻚَ ﻫُﻢُ ﺍﻟْﻐَﺎﻓِﻠُﻮﻥَ “Such are they whose hearts and ears and eyes God hath sealed. And such are the heedless. ” (16: 108) 

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5. Dissension God-Almighty said in the Holy Qur’an: 

ﻳَﺤْﺬَﺭُ ﺍﻟْﻤُﻨَﺎﻓِﻘُﻮﻥَ ﺃَﻥ ﺗُﻨَﺰﱠﱠﻝَ ﻋَﻠَﻴْﻬِﻢْ ﺳُﻮﺭَهﺗُﻨَﺒﱢﱢﺌُﻬُﻢ ﺑِﻤَﺎ ﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢْ

“The Hypocrites fear lest a surah should be revealed concerning them, proclaiming what is in their hearts. ” (9: 64) 

6. To Receive Guidance God-Almighty said: ﻭَﻣَﻦ ﻳُﺆْﻣِﻦ ﺑِﺎﻟﻠﱠﱠﻪِ ﻳَﻬْﺪِ ﻗَﻠْﺒَﻪُ ۚ ﻭَﺍﻟﻠﱠﱠﻪُ ﺑِﻜُﻞﱢﱢ ﺷَﻲْﺀٍ ﻋَﻠِﻴﻢٌ “And whosoever believeth in God, He guideth his heart. And God is knower of all things. ” (64: 11) And God said: ﺷﻬﻴﺪﻭَﻫُﻮَ ﺇِﻥﱠﱠ ﻓِﻲ ﺫَٰﻟِﻚَ ﻟَﺬِﻛْﺮَﻯٰ ﻟِﻤَﻦ ﻛَﺎﻥَ ﻟَﻪُ ﻗَﻠْﺐٌ ﺃَﻭْ ﺃَﻟْﻘَﻰ ﺍﻟﺴﱠﱠﻤْﻊَ “Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness. ” (50: 37) 

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7. Negligence God-Almighty said: ﻭَﻟَﺎ ﺗُﻄِﻊْ ﻣَﻦْ ﺃَﻏْﻔَﻠْﻨَﺎ ﻗَﻠْﺒَﻪُ ﻋَﻦ ﺫِﻛْﺮِﻧَﺎ ﻭَﺍﺗﱠﱠﺒَﻊَ ﻫَﻮَﺍﻩُ “And obey not him whose heart we have made heedless of Our Remembrance, who followeth his own lust. ” (18: 28) 

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8. Certainty and Tranquility God-Almighty has said: ﺃَﻟَﺎ ﺑِﺬِﻛْﺮِ ﺍﻟﻠﱠﱠﻪِ ﺗَﻄْﻤَﺌِﻦﱡﱡ ﺍﻟْﻘُﻠُﻮﺏُ “Verily in the remembrance of God do hearts find rest. ” (13: 28) And said: ﻫُﻮَ ﺍﻟﱠﱠﺬِﻱ ﺃَﻧﺰَﻝَ ﺍﻟﺴﱠﱠﻜِﻴﻨَﺔَ ﻓِﻲ ﻗُﻠُﻮﺏِ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ ﻟِﻴَﺰْﺩَﺍﺩُﻭﺍ ﺇِﻳﻤَﺎﻧًﺎ “He it is who sent down peace of reassurance into the hearts of the believers that they might add faith unto their faith. ” (48: 4) 

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9. Anxiety and Conflict God-Almighty has said: ﺇِﻧﱠﱠﻤَﺎ ﻳَﺴْﺘَﺄْﺫِﻧُﻚَ ﺍﻟﱠﱠﺬِﻳﻦَ ﻟَﺎ ﻳُﺆْﻣِﻨُﻮﻥَ ﺑِﺎﻟﻠﱠﱠﻪِ ﻭَﺍﻟْﻴَﻮْﻡِ ﺍﻟْﺂﺧِﺮِ ﻭَﺍﺭْﺗَﺎﺑَﺖْ ﻗُﻠُﻮﺑُﻬُﻢْ ﻓَﻬُﻢْ ﻓِﻲ ﺭَﻳْﺒِﻬِﻢْ ﻳَﺘَﺮَﺩﱠﱠﺩُﻭﻥَ “They alone ask leave of thee who believe not in God and the Last Day, and whose hearts feel doubt, so in their doubt they waver. ” (9: 45) 

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10. Blessing and Kindness God-Almighty has said: ﻭَﺟَﻌَﻠْﻨَﺎ ﻓِﻲ ﻗُﻠُﻮﺏِ ﺍﻟﱠﱠﺬِﻳﻦَ ﺍﺗﱠﱠﺒَﻌُﻮﻩُ ﺭَﺃْﻓَﺔً ﻭَﺭَﺣْﻤَﺔً “And places compassion and mercy in the hearts of those who followed him. ” (57: 27) And said: ﻫُﻮَ ﺍﻟﱠﱠﺬِﻱ ﺃَﻳﱠﱠﺪَﻙَ ﺑِﻨَﺼْﺮِﻩِ ﻭَﺑِﺎﻟْﻤُﺆْﻣِﻨِﻴﻦَ ﻭَﺃَﻟﱠﱠﻒَ ﺑَﻴْﻦَ ﻗُﻠُﻮﺑِﻬِﻢْ “He it is who supporteth thee with His Help and with the believers. And (as for the

believers) hath attuned their hearts. ” (8: 62-63) 

11. Hot-temper and Cruelty God-Almighty said: ﻭَﻟَﻮْ ﻛُﻨﺖَ ﻓَﻈًّﺎ ﻏَﻠِﻴﻆَ ﺍﻟْﻘَﻠْﺐِ ﻟَﺎﻧﻔَﻀﱡﱡﻮﺍ ﻣِﻦْ ﺣَﻮْﻟِﻚَ “If thou hadst been stern and fierce of heart they would have dispersed from round about thee. ” (3: 159) Therefore, heart in the Holy Qur’an has been assigned the most important privileged position, and various psychic tasks have been related to it, namely: faith, blasphemy, hypocrisy, reasoning, understanding, not understanding, acceptance of truth, unacceptance of truth, guidance, deviation, sin, intention, purification, corruption, benevolence, aggravation, love, invocation, negligence, fear, anger, doubt, conflict, mercy, cruelty, regret, assurance, arrogance, jealousy, rebellion, offense, and other similar acts. Since the pine shaped piece of flesh called heart could not be the origin of these effects, instead these effects are the consequences of human self and spirit. Therefore, it could be said: What is meant with heart is the same “Celestial Jewel” which controls the degree of human-ness within a human being: The heart possesses such exalted position in the Holy Qur’an that it is mentioned when the topic of revelation i. e. communication between God and men is discussed. God-Almighty said to Holy Prophet (S): ﻧَﺰَﻝَ ﺑِﻪِ ﺍﻟﺮﱡﱡﻭﺡُ ﺍﻟْﺄَﻣِﻴﻦُ ﻋَﻠَﻰٰ ﻗَﻠْﺒِﻚَ ﻟِﺘَﻜُﻮﻥَ ﻣِﻦَ ﺍﻟْﻤُﻨﺬِﺭِﻳﻦَ “Which is the true spirit hath brought down, upon the heart, that thou mayest be (one) of the warners. ” (26: 193-194) And said: ﻗُﻞْ ﻣَﻦ ﻛَﺎﻥَ ﻋَﺪُﻭًّﺍ ﻟﱢﱢﺠِﺒْﺮِﻳﻞَ ﻓَﺈِﻧﱠﱠﻪُ ﻧَﺰﱠﱠﻟَﻪُ ﻋَﻠَﻰٰ ﻗَﻠْﺒِﻚَ ﺑِﺈِﺫْﻥِ ﺍﻟﻠﱠﱠﻪِ “Say (O Muhammad, to mankind) who is enemy to Gabriel! For he it is who hath revealed (this scripture) to thy heart by God's leave. ” (2: 97) The heart's position is so p: 47 

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eminent that it sees the revealing angel and hears his voice. God-Almighty has said: ﻓَﺄَﻭْﺣَﻰٰ ﺇِﻟَﻰٰ ﻋَﺒْﺪِﻩِ ﻣَﺎ ﺃَﻭْﺣَﻰٰ ﻣَﺎ ﻛَﺬَﺏَ ﺍﻟْﻔُﺆَﺍﺩُ ﻣَﺎ ﺭَﺃَﻯٰ “And He revealed unto His slave (Prophet Muhammad) that which he revealed. The Heart lied not (in seeing the angel) what it saw. ” (53: 10-11) 

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Soundness and Sickness of Heart Our living depends upon spirit and heart because, they are the ones who manage the bodies. All the parts of the body obey their command and all deeds and action initiate from the heart. Therefore, the salvation and cruelty of a person depends upon his hearts condition. It has been inferred from the Holy Qur’an and narrations that like the human bodies which are healthy and sick at different times, his heart's condition may also follow the same cycle (i. e. some times it is healthy while at other times it is sick). God-Almighty in Holy Qur’an said: ﻳَﻮْﻡَ ﻟَﺎ ﻳَﻨﻔَﻊُ ﻣَﺎﻝٌ ﻭَﻟَﺎ ﺑَﻨُﻮﻥَ ﺇِﻟﱠﱠﺎ ﻣَﻦْ ﺃَﺗَﻰ ﺍﻟﻠﱠﱠﻪَ ﺑِﻘَﻠْﺐٍ ﺳَﻠِﻴﻢٍ “The day when wealth and sons avail not (any man). Save him who bringeth unto God a whole heart“ (26: 88-89) And said: ﺇِﻥﱠﱠ ﻓِﻲ ﺫَٰﻟِﻚَ ﻟَﺬِﻛْﺮَﻯٰ ﻟِﻤَﻦ ﻛَﺎﻥَ ﻟَﻪُ ﻗَﻠْﺐٌ “Lo! therein verily is a reminder for him who hath a heart” (50: 37) And said: ﻭَﺃُﺯْﻟِﻔَﺖِ ﺍﻟْﺠَﻨﱠﱠﺔُ ﻟِﻠْﻤُﺘﱠﱠﻘِﻴﻦَ ﻏَﻴْﺮَ ﺑَﻌِﻴﺪٍ ﻩَٰﺫَﺍ ﻣَﺎ ﺗُﻮﻋَﺪُﻭﻥَ ﻟِﻜُﻞﱢﱢ ﺃَﻭﱠﱠﺍﺏٍ ﺣَﻔِﻴﻆٍ ﻣﱠﱠﻦْ ﺧَﺸِﻲَ ﺍﻟﺮﱠﱠﺣْﻢَٰﻥَ ﺑِﺎﻟْﻐَﻴْﺐِ ﻭَﺟَﺎﺀَ ﺑِﻘَﻠْﺐٍ ﻣﱡﱡﻨِﻴﺐٍ “And the Garden is brought nign for those who kept from evil, no longer distant. (And it is said): that is that which ye were promised, (it is) for every pertinent and heedful one, who feareth the Beneficent in p: 48 

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secret and cometh with a contrite heart. ” (50: 31-33) Therefore, the above verses make it explicit that health of a person is related to his heart's condition and his eternal salvation depends upon his return to God-Almighty with a pure and humble heart. On the other side the Holy Qur’an introduces some examples of hearts which are sick as follows: ﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢ ﻣﱠﱠﺮَﺽٌ ﻓَﺰَﺍﺩَﻫُﻢُ ﺍﻟﻠﱠﱠﻪُ ﻣَﺮَﺿًﺎ “In their hearts is a disease, and God increaseth their disease. (2: 10) And said: ﻭَﺃَﻣﱠﱠﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢ ﻣﱠﱠﺮَﺽٌ ﻓَﺰَﺍﺩَﺗْﻬُﻢْ ﺭِﺟْﺴًﺎ ﺇِﻟَﻰٰ ﺭِﺟْﺴِﻬِﻢْ “But as for those in whose hearts is disease, it only addeth wickedness to their wickedness. (9: 125) And said: ﻭَﺇِﺫْ ﻳَﻘُﻮﻝُ ﺍﻟْﻤُﻨَﺎﻓِﻘُﻮﻥَ ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢ ﻣﱠﱠﺮَﺽٌ ﻣﱠﱠﺎ ﻭَﻋَﺪَﻧَﺎ ﺍﻟﻠﱠﱠﻪُ ﻭَﺭَﺳُﻮﻟُﻪُ ﺇِﻟﱠﱠﺎ ﻏُﺮُﻭﺭًﺍ “And when the hypocrites, and those in whose hearts is a disease were saying: God and His Messenger promised us naught but delusion. (33: 12) And said: ﻓَﺘَﺮَﻯ ﺍﻟﱠﱠﺬِﻳﻦَ ﻓِﻲ ﻗُﻠُﻮﺑِﻬِﻢ ﻣﱠﱠﺮَﺽٌ ﻳُﺴَﺎﺭِﻋُﻮﻥَ ﻓِﻴﻬِﻢْ ﻳَﻘُﻮﻟُﻮﻥَ ﻧَﺨْﺸَﻰٰ ﺃَﻥ ﺗُﺼِﻴﺒَﻨَﺎ ﺩَﺍﺋِﺮَﺓٌ “And thou seest those in whose heart is a disease race towards them, saying: We fear lest a change offortune befall us. (5: 52) In these verses the blasphemy, hypocrisy, and friendship with the pagans have been introduced as heart's sicknesses. Similar verses and hundreds of authentic traditions narrated by Holy Prophet (S) and infallible Imams (a. s. ) of his Holy Progeny had stated that human heart and soul are susceptible to sickness like human bodies. God-Almighty the Creator of heart and soul, the Holy Prophet (S) , and Infallible Imams (a. s. ) who are the specialists of human beings and their hearts had informed us about the p: 49 

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sickness of some of the hearts. Why should we ignore this reality? The real human specialists after identifying the symptoms namely: blasphemy, dissension, unacceptance of truth, arrogance, revenge, anger, criticizing, slander, treason, self-conceit, fear, malevolence, defamation, ill-speaking, back-biting, harshness, oppression, felony, misery, avarice, fault-finding, lying, ambitiousness, hypocrisy, deceit, suspicion, cruelty, self- weakness and many other indecent characteristics, have introduced them as the sickness of heart and soul. Therefore, those who leave this world with such contaminated hearts will not be returning to God with a pure and sound heart to be worthy of the verse: ﻳَﻮْﻡَ ﻟَﺎ ﻳَﻨﻔَﻊُ ﻣَﺎﻝٌ ﻭَﻟَﺎ ﺑَﻨُﻮﻥَ ﺇِﻟﱠﱠﺎ ﻣَﻦْ ﺃَﺗَﻰ ﺍﻟﻠﱠﱠﻪَ ﺑِﻘَﻠْﺐٍ ﺳَﻠِﻴﻢٍ “The day when wealth and sons avail not (any man). Save him who bringeth unto God a whole heart. ” (26: 88-89) The sicknesses of heart and self could not be considered as small or insignificant rather they are much more dangerous and incurable as compared to bodily diseases. In case of bodily diseases the physical order of the body looses its equilibrium thus, causing pain, discomfort, and inflicting damage upon a specific part of the body. But this is rather limited and in any case these effects cannot go on beyond the physical life span of the inflicted person. However, the sickness of heart and self are accompanied with continuous anguish, torture, and eternal punishment; the pain and punishment which penetrate until the very depths of heart engulfing the soul with eternal flames. The heart which remained completely ignorant of God’s existence without witnessing His signs by p: 50 

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spending a life of disbelief, deviation, and sins in reality is blind and dark, which will be raised on the Day of Judgment with similar condition, and will have no other choice except to be condemned into Hell to live a painful eternal life full of anguish and torture. God-Almighty in Holy Qur’an said: ﻭَﻣَﻦْ ﺃَﻋْﺮَﺽَ ﻋَﻦ ﺫِﻛْﺮِﻱ ﻓَﺈِﻥﱠﱠ ﻟَﻪُ ﻣَﻌِﻴﺸَﺔً ﺿَﻨﻜًﺎ ﻭَﻧَﺤْﺸُﺮُﻩُ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﺃَﻋْﻤَﻰٰ ﻗَﺎﻝَ ﺭَﺏﱢﱢ ﻟِﻢَ ﺣَﺸَﺮْﺗَﻨِﻲ ﺃَﻋْﻤَﻰٰ ﻭَﻗَﺪْ ﻛُﻨﺖُ ﺑَﺼِﻴﺮًﺍ ﻗَﺎﻝَ ﻛَﺬَٰﻟِﻚَ ﺃَﺗَﺘْﻚَ ﺁﻳَﺎﺗُﻨَﺎ ﻓَﻨَﺴِﻴﺘَﻬَﺎ ۖ ﻭَﻛَﺬَٰﻟِﻚَ ﺍﻟْﻴَﻮْﻡَ ﺗُﻨﺴَﻰٰ “But he who turneth away from remembrance” of Me, his will be a narrow life, and I shall bring him blind to the assembly on the Day of Resurrection. He will say: 'My Lord! wherefore hast thou gathered me (hither) blind, when I was wont to see? ' He will say: 'so (it must be) our revelations come unto thee but thou didst forget them. In like manner thou art forgotten this Day. (20: 124-126) And said: ﻓَﺈِﻧﱠﱠﻬَﺎ ﻟَﺎ ﺗَﻌْﻤَﻰ ﺍﻟْﺄَﺑْﺼَﺎﺭُ ﻭَﻝَٰﻛِﻦ ﺗَﻌْﻤَﻰ ﺃَﻓَﻠَﻢْ ﻳَﺴِﻴﺮُﻭﺍ ﻓِﻲ ﺍﻟْﺄَﺭْﺽِ ﻓَﺘَﻜُﻮﻥَ ﻟَﻬُﻢْ ﻗُﻠُﻮﺏٌ ﻳَﻌْﻘِﻠُﻮﻥَ ﺑِﻬَﺎ ﺃَﻭْ ﺁﺫَﺍﻥٌ ﻳَﺴْﻤَﻌُﻮﻥَ ﺑِﻬَﺎ ﺍﻟْﻘُﻠُﻮﺏُ ﺍﻟﱠﱠﺘِﻲ ﻓِﻲ ﺍﻟﺼﱡﱡﺪُﻭﺭِ “Have they not traveled in the land, and have they hearts where with to feel and ears wherewith to hear? For indeed it is not the eyes that grow blind, but it is the hearts, which are within the bosoms, that grow blind. (22: 46) And said: ﻭَﻣَﻦ ﻛَﺎﻥَ ﻓِﻲ ﻩَٰﺫِﻩِ ﺃَﻋْﻤَﻰٰ ﻓَﻬُﻮَ ﻓِﻲ ﺍﻟْﺂﺧِﺮَﺓِ ﺃَﻋْﻤَﻰٰ ﻭَﺃَﺿَﻞﱡﱡ ﺳَﺒِﻴﻠًﺎ “Whoso is blind in here will be blind in the Hereafter, and yet further from the road. ” (17: 22) And said: ﻭَﻣَﻦ ﻳَﻬْﺪِ ﺍﻟﻠﱠﱠﻪُ p: 51 

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ﻓَﻬُﻮَ ﺍﻟْﻤُﻬْﺘَﺪِ ۖ ﻭَﻣَﻦ ﻳُﻀْﻠِﻞْ ﻓَﻠَﻦ ﺗَﺠِﺪَ ﻟَﻬُﻢْ ﺃَﻭْﻟِﻴَﺎﺀَ ﻣِﻦ ﺩُﻭﻧِﻪِ ۖ ﻭَﻧَﺤْﺸُﺮُﻫُﻢْ ﻳَﻮْﻡَ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﻋَﻠَﻰٰ ﻭُﺟُﻮﻫِﻬِﻢْ ﻋُﻤْﻴًﺎ ﻭَﺑُﻜْﻤًﺎ ﻭَﺻُﻤًّﺎ “And he whom God guideth, he is led aright, while, as for him whom He sendeth astray, for them thou wilt find no protecting friends beside Him, and We shall assemble them on the Day of Resurrection on their faces, blind, dumb, and deaf “ (17: 97) May be you will find the above, something strange and may ask: How the esoteric eyes will become blind on the Day of Judgment? Do we have eyes and ears other than these apparent bodily eyes and ears? The reply is: Yes! The Creator of human beings and Divine human doctors had informed that human heart and also soul, have their own eyes, ears, and tongue but of their own kind. Human self is a mysterious existence possessing a special life in his inner essence. Self has his own world in which there is light as well as darkness, there is purity and cleanliness as well as indignation and contamination, and there is seeing and hearing as well as blindness and deafness. But the light and darkness of that special world is not similar to the light and darkness of this world, rather the belief in God-Almighty, Day of Judgment, Prophethood, and the Holy Qur’an is the illumination for self's world. God-Almighty has said: ﻓَﺎﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺑِﻪِ ﻭَﻋَﺰﱠﱠﺭُﻭﻩُ ﻭَﻧَﺼَﺮُﻭﻩُ ﻭَﺍﺗﱠﱠﺒَﻌُﻮﺍ ﺍﻟﻨﱡﱡﻮﺭَﺍﻟﱠﱠﺬِﻱ ﺃُﻧﺰِﻝَ ﻣَﻌَﻪُ ۙ ﺃُﻭﻝَٰﺋِﻚَ ﻫُﻢُ ﺍﻟْﻤُﻔْﻠِﺤُﻮﻥَ “Then those who believe in him (Muhammad) honor him, help him, and follow p: 52 

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the light which is sent down with him: They are the successful. (7: 157) And said: ﻗَﺪْ ﺟَﺎﺀَﻛُﻢ ﻣﱢﱢﻦَ ﺍﻟﻠﱠﱠﻪِ ﻧُﻮﺭٌ ﻭَﻛِﺘَﺎﺏٌ ﻣﱡﱡﺒِﻴﻦٌ “Now hath come unto you light from God and a plain scripture. (5: 15) And said: ﺃَﻓَﻤَﻦ ﺷَﺮَﺡَ ﺍﻟﻠﱠﱠﻪُ ﺻَﺪْﺭَﻩُ ﻟِﻠْﺈِﺳْﻠَﺎﻡِ ﻓَﻬُﻮَ ﻋَﻠَﻰٰ ﻧُﻮﺭٍ ﻣﱢﱢﻦ ﺭﱠﱠﺑﱢﱢﻪِ ۚ ﻓَﻮَﻳْﻞٌ ﻟﱢﱢﻠْﻘَﺎﺳِﻴَﺔِ ﻗُﻠُﻮﺑُﻬُﻢ ﻣﱢﱢﻦ ﺫِﻛْﺮِ ﺍﻟﻠﱠﱠﻪِ ۚ ﺃُﻭﻝَٰﺋِﻚَ ﻓِﻲ ﺿَﻠَﺎﻝٍ ﻣﱡﱡﺒِﻴﻦٍ “Is he whose bosom God hath expanded for the surrender (unto Him) , so that he followeth a light from His Lord (as he who disbelieveth)? Then woe unto those whose hearts are hardened against remembrance of God. Such are in plain error. (39: 22) God-Almighty has informed that Islam, Qur’an, faith, and Divine obligations are all illumination and their obedience makes the heart enlightened; although, in reality this happens in this same world but its final result is declared in the Next World. Also, He had informed us that blasphemy, hypocrisy, sinning, non-acceptance of truth all are darkness and make the heart dark and contaminated, which would certainly become manifested in the Next World. The Divine Prophets were dispatched by God-Almighty with the mission of leading human beings out of darkness of blasphemy towards the environment of illumination and belief. God-Almighty has said: ﻛِﺘَﺎﺏٌ ﺃَﻧﺰَﻟْﻨَﺎﻩُ ﺇِﻟَﻴْﻚَ ﻟِﺘُﺨْﺮِﺝَ ﺍﻟﻨﱠﱠﺎﺱَ ﻣِﻦَ ﺍﻟﻈﱡﱡﻠُﻤَﺎﺕِ ﺇِﻟَﻰ ﺍﻟﻨﱡﱡﻮﺭِ “We have revealed unto thee (Muhammad) that thereby thou mayst bring forth mankind from darkness unto light. (14: 1) The believers, by means of illumination of faith, self-purification, good moral conducts, God's-Remembrance, and righteous deeds make their heart and souls illuminated; witness the sublime realities through their esoteric eyes and p: 53 

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ears; and ascend toward God's Nearness through various stages of perfection. Such souls when leaving this world will turn into absolute illumination, joy, cheerfulness, beauty, and in the Next World will be utilizing the same illumination accumulated by them in this material world. God-Almighty has said: ﻳَﻮْﻡَ ﺗَﺮَﻯ ﺍﻟْﻤُﺆْﻣِﻨِﻴﻦَ ﻭَﺍﻟْﻤُﺆْﻣِﻨَﺎﺕِ ﻳَﺴْﻌَﻰٰ ﻧُﻮﺭُﻫُﻢ ﺑَﻴْﻦَ ﺃَﻳْﺪِﻳﻬِﻢْ ﻭَﺑِﺄَﻳْﻤَﺎﻧِﻬِﻢ ﺑُﺸْﺮَﺍﻛُﻢُ ﺍﻟْﻴَﻮْﻡَ ﺟَﻨﱠﱠﺎﺕٌ ﺗَﺠْﺮِﻱ ﻣِﻦ ﺗَﺤْﺘِﻬَﺎ ﺍﻟْﺄَﻧْﻬَﺎﺭُ ﺧَﺎﻟِﺪِﻳﻦَ ﻓِﻴﻬَﺎ ۚ ﺫَٰﻟِﻚَ ﻫُﻮَ ﺍﻟْﻔَﻮْﺯُ ﺍﻟْﻌَﻈِﻴﻢُ “On the day when thou (Muhammad) wilt see the believers, men and women, their light shining forth before them and on their right hands (and will hear it said unto them): Glad news for you this day: Gardens underneath which rivers flow, wherein ye are immortal. That is the supreme triumph. (57: 12) Yes! The illumination for the eternal world must be arranged in this world, and it is because of this reason that the pagans and hypocrites do not have illumination in the Next World. God-Almighty has said: ﻳَﻮْﻡَ ﻳَﻘُﻮﻝُ ﺍﻟْﻤُﻨَﺎﻓِﻘُﻮﻥَ ﻭَﺍﻟْﻤُﻨَﺎﻓِﻘَﺎﺕُ ﻟِﻠﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺍﻧﻈُﺮُﻭﻧَﺎ ﻧَﻘْﺘَﺒِﺲْ ﻣِﻦ ﻧﱡﱡﻮﺭِﻛُﻢْ ﻗِﻴﻞَ ﺍﺭْﺟِﻌُﻮﺍ ﻭَﺭَﺍﺀَﻛُﻢْ ﻓَﺎﻟْﺘَﻤِﺴُﻮﺍ ﻧُﻮﺭًﺍ “On the Day when the hypocritical men and the hypocritical women will say unto those who believe, look on us that we may borrow from your light! It will be said: Go back and seek for light! (57: 13) 

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Heart in Traditions point The pioneers of religion and real human specialists have left many interesting narrations about the heart. Following are some of the examples: In some of the narrations the hearts have been classified into three categories: Imam al-Baqir (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻟﻘﻠﻮﺏ ﺛﻠﺎﺛﺔ: ﻗﻠﺐ p: 54 

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ﻣﻨﻜﻮﺱ ﻟﺎﻳﻌﺜﺮﻋﻠﻰ ﺷﻲﺀ ﻣﻦ ﺍﻟﺨﻴﺮ ﻭﻫﻮ ﻗﻠﺐ ﺍﻟﻜﺎﻓﺮ ﻭﻗﻠﺐ ﻓﻴﻪ ﻧﻜﺘﺔ ﺳﻮﺩﺍ ﻓﺎﻟﺨﻴﺮ ﻭﺍﻟﺸﺮ ﻳﻌﺘﻠﺠﺎﻥ, ﻓﻤﺎ ﻛﺎﻥ ﻣﻨﻪ ﺃﻗﻮﻯ ﻏﻠﺐ ﻋﻠﻴﻪ, ﻭﻗﻠﺐ ﻣﻔﺘﻮﺡ ﻓﻴﻪ ﻣﺼﺒﺎﺡ ﻳﺰﻫﺮ ﻓﻠﺎ ﻳﻄﻔﺎ ﻧﻮﺭﻩ ﺍﻟﻰ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻫﻮ ﻗﻠﺐ ﺍﻟﻤﺆﻣﻦ. “There are three kinds of hearts: a: First type: Reversed heart which lacks feelings for any sort of righteous deeds. Such heart is the heart of a unbeliever. b. Second Type: The heart which contains a black spot in which a war is being waged between the truth and falsehood, and whichever becomes victorious will take over the heart's control. c. Third type: The conquered heart in which there is a lighted lamp which is never going to be turned off. Such a heart is the heart of a believer. ” [1] Imam al-Sadiq (a. s. ) has quoted from his learned father: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻛﺎﻥ ﺍﺑﻲ ﻳﻘﻮﻝ: ﻣﺎ ﻣﻦ ﺳﻲﺀ ﺍﻓﺴﺪ ﻟﻠﻘﻠﺐ ﻣﻦ ﺍﻟﺨﻄﻴﺌﺔ, ﺍﻥ ﺍﻟﻘﻠﺐ ﻟﻴﻮﺍﻗﻊ ﺍﻟﺨﻄﻴﺌﺔ ﻓﻤﺎ ﺗﺰﺍﻝ ﺣﺘﻰ ﺗﻐﻠﺐ ﻋﻠﻴﻪ ﻓﻴﺼﻴﺮ ﺍﺳﻔﻠﻪ ﺍﻋﻠﺎﻩ ﻭﺍﻋﻠﺎﻩ ﺃﺳﻔﻠﻪ. “There is nothing worst than sinning for the heart. When the heart is encountered with sin, it struggles against the sin until sin becomes victorious thus, making the heart as a reversed heart. ” [2] Imam al-Sajjad (a. s. ) has said: ﻋﻦ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻓﻲ ﺣﺪﻳﺚ ﻃﻮﻳﻞ ﻳﻘﻮﻝ ﻓﻴﻪ: ﺍﻟﺎﺍﻥ ﻟﻠﻌﺒﺪ ﺍﺭﺑﻊ ﺍﻋﻴﻦ: ﻋﻴﻨﺎﻥ ﻳﺒﺼﺮ ﺑﻬﻤﺎ ﺍﻣﺮ ﺩﻳﻨﻪ ﻭﺩﻧﻴﺎﻩ, ﻭﻋﻴﻨﺎﻥ ﻳﺒﺼﺮ ﺑﻬﻤﺎ ﺍﻣﺮ ﺁﺧﺮﺗﻪ. ﻓﺎﺫﺍ ﺃﺭﺍﺩ ﺍﻟﻠﻪ ﺑﻌﻴﺪ ﺧﻴﺮﺍ ﻓﺘﺢ ﻟﻪ ﺍﻟﻌﻴﻨﻴﻦ ﺍﻟﻠﺘﻴﻦ ﻓﻲ ﻗﻠﺒﻪ ﻓﺎﺑﺼﺮ ﺑﻬﻤﺎ ﺍﻟﻐﻴﺐ ﻭﺍﻣﺮ ﺁﺧﺮﺗﻪ ﻭﺍﺫﺍ ﺍﺭﺍﺩ ﺑﻪ ﻏﻴﺮﺫﺍﻟﻚ ﺗﺮﻙ ﺍﻟﻘﻠﺐ ﺑﻤﺎ ﻓﻴﻪ. “A man possesses four eyes, with two apparent p: 55 

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eyes he sees the affairs relevant to his world, and with two esoteric eyes sees the affairs related to the Next World. Therefore, whenever God-Almighty desired the good for a believer, He opens his heart's eyes to enable him to witness the hidden world and its mysteries. But when He does not desire his welfare, leaves the heart with his esoteric eyes closed. ” [1] Imam al-Sadiq (a. s. ) has said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻥ ﻟﻠﻘﻠﺐ ﺍﺫﻧﻴﻦ، ﺭﻭﺡ ﺍﻟﺎﻳﻤﺎﻥ ﻳﺴﺎﺭﻩ ﺑﺎﻟﺨﻴﺮ ﻭﺍﻟﺸﻴﻄﺎﻥ ﻳﺴﺎﺭﻩ ﺑﺎﻟﺸﺮ ﻓﺎﻳﻬﻤﺎ ﻇﻬﺮ ﻋﻠﻰ ﺻﺎﺣﺒﻪ ﻏﻠﺒﻪ. “The heart possesses two ears, the spirit of belief slowly invites him towards righteous deeds, while the Satan slowly invites him towards evil deeds. Therefore, whoever becomes victorious in this struggle takes over heart's control. ” [2] Imam al-Sadiq (a. s. ) quotes from the Holy Prophet (S) ﻋﻦ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺷﺮ ﺍﻟﻌﻤﻰ ﻋﻤﻰ ﺍﻟﻘﻠﺐ. “The darkness of the heart is the worst kind of darkness. ” [3] Imam al-Baqir (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻣﺎ ﻣﻦ ﻋﺒﺪ ﺍﻟﺎﻭﻓﻰ ﻗﻠﺒﻪ ﻧﻜﺘﺔ ﺑﻴﻀﺎ ﻓﺈﺫﺍ ﺃﺫﻧﺐ ﺫﻧﺒﺎ ﺧﺮﺝ ﻓﻲ ﺍﻟﻨﻜﺘﺔ ﻧﻜﺘﺔ ﺳﻮﺩﺍ. ﻓﺎﻥ ﺗﺎﺏ ﺫﻫﺐ ﺫﺍﻟﻚ ﺍﻟﺴﻮﺍﺩ، ﻭﺍﻥ ﺗﻤﺎﺩﻯ ﻓﻲ ﺍﻟﺬﻧﻮﺏ ﺯﺍﺩ ﺫﺍﻟﻚ ﺍﻟﺴﻮﺍﺩ ﺣﺘﻰ ﻳﻐﻄﻰ ﺍﻟﺒﻴﺎﺽ، ﻓﺈﺫﺍ ﻏﻈﻰ ﺍﻟﺒﻴﺎﺽ ﻟﻢ ﻳﺮﺟﻊ ﺻﺎﺣﺒﻪ ﺍﻟﻰ ﺧﻴﺮ ﺍﺑﺪﺍ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ: ﻛﻠﺎ ﺑﻞ ﺭﺍﻥ ﻋﻠﻰ ﻗﻠﻮﺑﻬﻢ ﻣﺎﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ. “Initially there is a white spot and light within the heart of a human being and as a result of his committing sin, a block spot appears. If the person repents the black spot gets wiped out, but p: 56 

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if he persisted in sinning, the blackness gradually increases ultimately covering the entire white spot, When this happens the owner of such heart will never return towards goodness and become manifestation of the Qur’anic verse: ‘Nay, but that which they have earned is rust upon their hearts. ’” [1] The Commander of the Faithful Imam‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻭﻣﻦ ﻗﻞ ﻭﺭﻋﻪ ﻣﺎﺕ ﻗﻠﺒﻪ ﻭﻣﻦ ﻣﺎﺕ ﻗﻠﺒﻪ ﺩﺧﻞ ﺍﻟﻨﺎﺭ. “Every one who lacks self restraint and piety will have a dead heart; whoever have a dead heart will enter inside the Hell. ” [2] He further emphasized this matter in his last will addressing to his son: ﻓﻴﻤﺎ ﺍﻭﺻﻰ ﺑﻪ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﺍﺑﻨﻪ, ﻗﺎﻝ: ﻳﺎ ﺑﻨﻲ ﺍﻥ ﺍﻟﺒﻠﺎ ﺍﻟﻘﺎﻗﺔ ﻭﺍﺷﺪ ﻣﻦ ﺫﺍﻟﻚ ﻣﺮﺽ ﺍﻟﺒﺪﻥ ﻭﺍﺷﺪ ﻣﻦ ﺫﻟﻚ ﻣﺮﺽ ﺍﻟﻘﻠﺐ. ﻭﺍﻥ ﻣﻦ ﺍﻟﻨﻌﻢ ﺳﻌﺔ ﺍﻟﻤﺎﻝ ﻭﺍﻓﻀﻞ ﻣﻦ ﺫﺍﻟﻚ ﺻﺤﺔ ﺍﻟﺒﺪﻥ ﻭﺍﻓﻀﻞ ﻣﻦ ﺫﺍﻟﻚ ﺗﻘﻮﻯ ﺍﻟﻘﻠﻮﺏ. “Oh my son! The poverty is one of the most horrible calamity,. But still severe than poverty is the bodily sickness; and the sickness of soul is harsher than the bodily sickness. Plenty of wealth is one of the God's blessing, but sound health is better than that, and the piety of heart is even superior than sound health. ” [3] There is a narration quoted from Anas bin Malik from the Holy Prophet (S) who said: ﺍﻧﺲ ﻣﻦ ﻣﺎﻟﻚ ﻗﺎﻝ ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻧﺎﺟﻰ ﺩﺍﻭﺩ ﺭﺑﻪ ﻓﻘﺎﻝ ﺍﻟﻬﻲ ﻟﻜﻞ ﻣﻠﻚ ﺧﺰﺍﻧﺔ ﻓﺎﻳﻦ ﺧﺰﺍﻧﺘﻚ؟ ﻗﺎﻝ ﺟﻞ ﺟﻠﺎﻟﻪ: ﻟﻰ ﺧﺰﻳﻨﺔ ﺍﻋﻈﻢ ﻣﻦ ﺍﻟﻌﺮﺵ ﻭﺍﻭﺳﻊ ﻣﻦ ﺍﻟﻜﺮﺳﻰ ﻭﺍﻃﻴﺐ ﻣﻦ ﺍﻟﺠﻨﺔ ﻭﺍﺯﻳﻦ ﻣﻦ ﺍﻟﻤﻠﻜﻮﺕ. ﺍﺭﺿﻬﺎ p: 57 

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ﺍﻟﻤﻌﺮﻓﺔ ﻭﺍﺳﻤﺄﻫﺎ ﺍﻟﻴﻤﺎﻥ ﻭﺷﻤﺴﻬﺎ ﺍﻟﺸﻮﻕ ﻭﻗﻤﺮﻫﺎ ﺍﻟﻤﺢ ﺑﺔ ﻭﻧﺠﻮﻣﻬﺎ ﺍﻟﺨﻮﺍﻃﺮﻭﺻﺎﺣﺒﻬﺎ ﺍﻟﻌﻘﻞ ﻭﻣﻄﺮﻫﺎ ﺍﻟﺮﺣﻤﺔ ﻭﺍﺛﻤﺮﻫﺎ ﺍﻟﻄﺎﻋﺔ ﻭﺛﻤﺮﻫﺎ ﺍﻟﺤﻜﻤﺔ. ﻭﻟﻬﺎ ﺍﺭﺑﻌﺔ ﺍﺑﻮﺍﺏ: ﺍﻟﻌﻠﻢ ﻭﺍﻟﺤﻠﺐ ﻭﺍﻟﺼﺒﺮ ﻭﺍﻟﺮﺿﺎ. ﻭﺍﻟﺎﻭﻫﻰ ﺍﻟﻘﻠﺐ. “The prophet David (a. s. ) asked God; ‘Oh God! All the emperors possess treasure then where is Your treasure? God-Almighty replied: ‘I possess a treasure which is greater than the sky; vaster than the Heaven's firmaments; smells better than the perfumes of Paradise, and is beautiful than the Celestial Kingdom. Its earth is enlightenment; its sky is belief, its sun is enthusiasm; its moon is love,. its stars are inspiration and attention towards Me; its clouds are reason, its rain is blessing, its fruits are obedience; and its yield is wisdom. My Treasure has four doors, the first one is the door of knowledge, the second one is the door of reason, the third one is the door of patience, and the fourth one is the door of contentment. Know that My Treasure is -the heart of a believer'. ” [1] The Divine Heart Specialists have described many interesting topics in these traditions. They have divided the hearts into following three categories: 1) The Heart of an Unbeliever These Divine Specialists have described that the heart of an infidel is a reversed or over-turned heart which does not contain any goodness in it. Such heart' is deviated from its primordial nature; does not look towards the Upper-Heavens and keeps itself amused and preoccupied into worldly affairs, therefore, it does not witness the existence of God-Almighty and I. Eternal-World. It lacks the proper imagination for p: 58 

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goodness and righteous deeds, because, the righteous deeds reach the perfection stage and Gods-Nearness only in cases when they are performed with the intention of attaining His pleasure. But since an infidel has reversed his heart, he does not see God-Almighty any more, and therefore, does not have any other aim except this world in all his affairs. Such an heart in his primordial nature was blessed with esoteric eyes which now have been blinded because, he cannot witness the most explicit shinning realities i. e. the Creator of the Universe. He is blind and will be raised as blind in the Next World too. In this world he is attached to worldly affairs, and will be raised in the Next World possessed with the same attachment, but since the Eternal-World lacks these worldly amusements, he will burn with the fire of separation. In such heart the light of faith has been extinguished and therefore, it is totally filled with absolute darkness. 2) The Heart of a Believer Just opposite to the heart of an unbeliever is the heart of a perfect righteous believers; whose doors are open towards the Upper-Heaven and Unseen-World; is illuminated with the light of faith which will never be turned off; and through its two esoteric eyes witnesses the mysteries of the Hidden-World. Such a heart continuously strives for achieving absolute t perfection, beauty and salvation and seeks God's Pleasure and Blessing. Since he wants God-Almighty therefore, continuously strives to move in His Direction by means of good moral conduct and righteous deeds. Such p: 59 

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heart is wider than the Celestial Sky and Divine Thrown, beautiful than the Paradise, is the Divine Treasure and center of manifestation of Heavenly Light; his earth is enlightenment, his sky is faith; his sun is enthusiasm for God's countenance; his moon is God's love; where the wisdom rules and absorbs the rain of Divine Blessings for producing the fruits of worship and obedience; is filled with absolute light, joy, cheerfulness, purity, and will be raised in the next world in the similar state. 3) The Heart of a Believer- Occasionally Contaminated The heart of a believer which occasionally gets contaminated with sin is not dark and confined rather is illuminated with the light of faith and remained open for receiving guidance and Divine Blessings. But as a result of sinning it has developed a black spot and Satan has succeeded to make an entry into it. Although, the esoteric eyes are not quite yet blinded but because of sinning have caught a disease which might render them blind. Both angels as well as Satan have access within such heart. The angels enter through the doors of faith and invite him towards goodness while the Satan influences through the black spot inviting him towards evil. In such a heart both Satan and angel are engaged in a continuous confrontation. Angle wants to take over the control of entire heart forcing Satan out through good deeds on the other side Satan through seduction and sins makes the darker heart further darkest and strives to take over the control of entire heart p: 60 

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by forcing out the angel and permanently closing the gateway of belief forever. These two are permanently engaged in a continuous war until one of them become victorious over his opponent, and what is the magnitude of victory achieved. The esoteric life and eternal destination of human being depends upon this struggle. It is here that the struggle with the self becomes of crucial importance, which will be discussed later on in the book. 

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[1]: Bihar al-Anwar, vol. 70, p-51. 

[2]: Bihar al-Anwar, vol. 70, p-54. 

[1]: Bihar al-Anwar, vol. 70, p-53. 

[2]: Bihar al-Anwar vol. 70, p-53. 

[3]: Bihar al-Anwar, vol. 70, p-51. 

[1]: al-Kafi, vol, 2, p-273. 

[2]: Nahjul Balagha, saying 324 

[3]: Bihar al-Anwar, vol. 70, p-51. 

[1]: Bihar al-Anwar, vol. 70, p-59. 

Hard-heartedness In his initial primordial nature the heart is bestowed upon with special virtues such as purity, enlightenment, kindness, and blessing. He is sensitive towards other people's difficulties and feels un-comfortable while seeing others in pain even animals. He desires that others should live a pleasant and comfortable life and takes pleasure in doing favors towards them. In accordance with his pure nature is inclined and pays attention towards God-Almighty; takes pleasure in performing worship, prayer, supplication, and other righteous deeds, while immediately feels ashamed and offer repentance if commits sins. In case the heart accepted invitation of his pure primordial nature and acted accordingly, he becomes purest, kindest, sincerest, and enlightened, because of the effects of worship and prayers his enthusiasm and love for these things increases day by day. But if he neglects and acts against his inner natural feelings and sentiments, they gradually get subdued and eventually become completely silenced and eventually annihilated. If after seeing the horrible tragic scenes involving others does not show any reaction, gradually becomes used to such things to the extent that p: 61 

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further repetition of such encounters will produce least reaction. Also, it is possible that one may reach to a point where seeing the poverty, hunger, and wretchedness involving others not only produce any disturbance with in his conscience on the contrary while seeing the painful scenes of imprisonment, torture, and murders feels happy and pleased. [1] If someone commits a sin for the first time, he feels guilty and ashamed about it, but having committed a sin for the first time, to repeat it for the second and third time relatively becomes easier for him, and in case of his persistence in sinning reaches to a point, where not only he does not feel any sense of guilt and shame, on the contrary considers himself victorious and feels happy. The heart of such persons has become dark and reversed and in the words of the Holy Qur’an and narrations has acquired hard-heartedness. Satan has occupied these hearts forcing the God's Angels out, and the doors of salvation have been closed permanently leaving no hope for repentance and return towards God-Almighty. God-Almighty said in the Holy Qur’an: ﻓَﻠَﻮْﻟَﺎ ﺇِﺫْ ﺟَﺎﺀَﻫُﻢ ﺑَﺄْﺳُﻨَﺎ ﺗَﻀَﺮﱠﱠﻋُﻮﺍ ﻭَﻝَٰﻛِﻦ ﻗَﺴَﺖْ ﻗُﻠُﻮﺑُﻬُﻢْ ﻭَﺯَﻳﱠﱠﻦَ ﻟَﻬُﻢُ ﺍﻟﺸﱠﱠﻴْﻄَﺎﻥُ ﻣَﺎ ﻛَﺎﻧُﻮﺍ ﻳَﻌْﻤَﻠُﻮﻥَ “If only, when our disaster came on them, they had been humble! But their hearts were hardened and the devil made all that they used to do seem fair unto them! (6: 43) And said: ﺃُﻭﻝَٰﺋِﻚَ ﻓِﻲ ﺿَﻠَﺎﻝٍ ﻣﱡﱡﺒِﻴﻦٍ ﻓَﻮَﻳْﻞٌ ﻟﱢﱢﻠْﻘَﺎﺳِﻴَﺔِ ﻗُﻠُﻮﺑُﻬُﻢ ﻣﱢﱢﻦ ﺫِﻛْﺮِ ﺍﻟﻠﱠﱠﻪِ “Then woe unto those whose hearts are hardened against remembrance of God. Such are p: 62 

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in plain error. (39: 22) Imam aI-Baqir (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﺟﻌﻔﺮﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻣﺎ ﻣﻦ ﻋﺒﺪ ﻣﺆﻣﻦ ﺍﻟﺎﻭﻓﻰ ﻗﻠﺒﻪ ﻧﻜﺘﺔ ﺑﻴﻀﺎ ﻓﺎﻥ ﺍﺫﻧﺐ ﻭﺛﻨﻰ ﺧﺮﺝ ﻣﻦ ﺗﻠﻚ ﺍﻟﻨﻜﺘﺔ ﺳﻮﺍﺩ ﻓﺎﻥ ﺗﻤﺎﺩﻯ ﻓﻲ ﺍﻟﺬﻧﻮﺏ ﺍﺗﺴﻊ ﺫﺍﻟﻚ ﺍﻟﺴﻮﺍﺩ ﺣﺘﻰ ﻳﻐﻄﻰ ﺍﻟﺒﻴﻀﺎ ﻓﺎﺫﺍ ﻏﻄﻰ ﺍﻟﺒﻴﻀﺎ ﻟﻢ ﻳﺮﺟﻊ ﺻﺎﺣﺒﻪ ﺍﻟﻰ ﺧﻴﺮﺍ ﺑﺪﺍ ﻭﻫﻮ ﻗﻮﻝ ﺍﻟﻠﻪ ﻛﻠﺎ ﺑﻞ ﺭﺍﻥ ﻋﻠﻰ ﻗﻠﻮﺑﻬﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ. “There is a white spot inside the heart of each believer. Once he commits a sin or repeats it, a black spot appears inside the heart. In case of persistence of sins, the black spot, increases, gradually in size filling the entire heart with blackness. When this happens the owner of such heart never returns towards goodness, and this, is what God meant in the verse: ﻛﻠﺎ ﺑﻞ ﺭﺍﻥ ﻋﻠﻰ ﻗﻠﻮﺑﻬﻢ ﻣﺎ ﻛﺎﻧﻮﺍ ﻳﻜﺴﺒﻮﻥ. “Nay, but that which they have earned is rust upon their hearts. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﺍﻣﻴﺮﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﺎ ﺟﻔﺖ ﺍﻟﺪﻣﻮﻉ ﺍﻟﺎﻟﻘﺴﻮﺓ ﺍﻟﻘﻠﻮﺏ ﻭﻣﺎ ﻗﺴﺖ ﺍﻟﻘﻠﻮﺏ ﺍﻟﺎ ﻟﻜﺜﺮﺓ ﺍﻟﺬﻧﻮﺏ. “The tears of eye never get dried but for the sake of hardheartedness,. the heart never acquires hard-heartedness but for the sake of excess of sins. ” [2] The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻣﻦ ﻋﻠﺎﻣﺎﺕ ﺍﻟﺸﻔﺎ: ﺟﻤﻮﺩ ﺍﻟﻌﻴﻦ ﻭﻗﺴﻮﺓ ﺍﻟﻘﻠﺐ ﻭﺷﺪﺓ ﺍﻟﺤﺮﺹ ﻓﻲ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﺍﻟﺎﺻﺮﺍﺭ ﻋﻠﻰ ﺍﻟﺬﻧﺐ. “The following four things are the indicators of human cruelty: 1) Dryness of eyes (ii) Hard-heartedness (iii) Excessive greed for earning a living (iv) And persistence of sins. ” [3] It was because of this reason that the Infallible Imams (a. s. ) of prophet's p: 63 

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progeny in their supplications took shelter in God-Almighty against hard-heartedness. Imam al-Sajjad (a. s. ) said: ﻗﺎﻝ ﻋﻠﻲ ﺑﻦ ﺍﻟﺤﺴﻴﻦ (ﻉ) ﻓﻲ ﺩﻋﺎﺋﻪ: ﺍﻟﻬﻰ ﺍﻟﻴﻚ ﺃﺷﻜﻮ ﻗﻠﺒﺎ ﻗﺎﺳﻴﺎ، ﻣﻊ ﺍﻟﻮﺳﻮﺍﺱ ﻣﺘﻘﻠﺒﺎ ﻭﺑﺎﻟﺮﻳﻦ ﺍﻟﻄﺒﻊ ﻣﺘﻠﺒﺴﺎ ﻭﻋﻴﻨﺎ ﻋﻦ ﺍﻟﺒﻜﺎ ﻣﻦ ﺧﻮﻓﻚ ﺟﺎﻣﺪﺓ ﻭﺇﻟﻰ ﻣﺎ ﺗﺴﺮﻫﺎ ﻃﺎﻣﺤﻪ. “Oh God! I do complain to you against hard-heartedness –the heart which by means of whims and passions is in the state of continuous revolution and has become contaminated. And I do complain to you against the dryness of eye which does not cry and is not afraid of you, and instead takes pleasure in looking towards whatever makes it pleased. ” [1] Therefore, a human being who desires his own prosperity and soundness of heart must prevent himself from committing any sin however small it might seems; should gradually motivate his self for performing righteous deeds namely: worship, prayer, communications with God, sincerity, kindness and help towards others, defense of oppressed and deprived, benevolence, and cooperation for achieving social welfare and social justice, so that it performs them as a matter of habit. His inner purity and illumination continues striving for perfection and purification fill his heart becomes a special center of God's favorite angels. 

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[1]: The video tapes commercially produced by the Serb criminals showing the most horrible brute crime scenes of mass killings, torture, and raping in recent ethnic cleansing in Bosnia-Herzegovina under the very nose of the United Nations, in the heart-land of civilized Europe, and their welcome by the sadists in the Western countries proves the authenticity of this statement [Tr]. 

[1]: Bihar al-Anwar, vol. 73, p-361. 

[2]: Bihar al-Anwar, vol. 73, p-354. 

[3]: Bihar al-Anwar, vol. 73, p-349. 

[1]: Bihar al-Anwar, vol. 94, p-143. 

Heart's Physicians It has already been explained earlier that like human bodies, hearts could also be healthy and sick, and the eternal prosperity or salvation of a person depends upon his returning to the Next World with a pure and sound heart. It is therefore, important for us to be knowledgeable about the health and sickness of the heart; must p: 64 

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identify the symptoms of the disease; and should understand the causes and factors in order to implement all the health care hygienic measures to prevent its spread. Do we possess self-sufficiency in this matter or do we need the prophets? There is absolutely no doubt that we lack sufficient knowledge about the special creation of human-self and the secrets and mysteries which have been incorporated by the Creator in this Celestial existence. In fact we are ignorant about our psychological and esoteric life; do not well recognize the factors and causes responsible for the self's sickness; cannot properly diagnose the symptoms of the disease; and are not well aware about various kinds of diseases, preventive measures required against their spread, and the available methods of their treatment. Therefore, the presence of Divine Prophets is really required in order to provide guidance and lead us in solving the above mentioned problems. The prophets are the real physicians and specialists of the souls, who through Divine Blessing and revelations understand very well about the pain as well as the treatment of self. They have been educated and trained in various disciplines dealing with human beings and their souls in the school of revelation, and are thoroughly knowledgeable about the secret and mysteries of this special celestial existence. They understand the straight path of guidance and ascend towards God-Almighty as well as the causes and factors of deviations, and therefore, are in a position to help lead the human beings in following the straight path p: 65 

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and can prevent their deviations. Yes! the prophets are God's physicians who have rendered most valuable services for humanity throughout the history, which are relatively more valuable than the services rendered by physicians of the human bodies. The prophets were able to discover the mysterious abstract (i. e. Celestial Spirit) for themselves, and by introducing this “Celestial Jewel” to human beings succeeded in reviving their human personality. They were the ones who introduced and enlightened human beings with learning, spirituality, and moral ethics by showing them the path of journey leading towards God's Nearness. They are the ones who made the humanity familiar with the unseen world and strived for self-purification, self-nourishment and self-refinement of human beings. If there are marks of meaningness, sentiments, love, moral ethics, and other virtues found among human beings it is all due to the blessing of painstaking continuous efforts and endeavors of all God's physicians and specially the Last Divine Messenger Prophet Muhammad (S). If the Divine Prophets would not have been dispatched for human-guidance, certainly the conditions of human beings would have been something different. Yes! The prophets are real distinguished personalities of the humanity, and because of this distinction have been called as physicians of self in the traditions. The Commander of the Faithful Imam ‘Ali (a. s. ) said about the Holy Prophet (S). ﻃﺒﻴﺐ ﺩﻭﺍﺭ ﺑﻄﺒﻪ ﻗﺪ ﺍﺣﻜﻢ ﻣﺮﻫﻤﻪ ﻭﺍﺣﻤﻰ ﻣﻮﺍﺳﻤﻪ ﻳﻀﻊ ﻣﻦ ﺫﺍﻟﻚ ﺣﻴﺚ ﺍﻟﺤﺎﺟﺔ ﺍﻟﻴﻪ, ﻣﻦ ﻗﻠﻮﺏ ﻋﻤﻰ ﻭﺁﺫﺍﻥ ﺻﻢ ﻭﺍﻟﺴﻨﺔ ﺑﻜﻢ. ﻣﺘﺒﻊ ﺑﺪ ﻭﺍﺋﻪ ﻣﻮﺍﺿﻊ ﺍﻟﻐﻔﻠﺔ ﻭﻣﻮﺍﻃﻦ ﺍﻟﺤﻴﺮﺓ ﻟﻢ ﻳﺴﺘﻀﻴﺌﻮﺍ ﺑﺎﺿﻮﺍ ﺍﻟﺤﻜﻤﺔ ﻭﻟﻢ ﻳﻘﺪﺣﻮﺍ p: 66 

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ﺑﺰﻧﺎﺩ ﺍﻟﻌﻠﻮﻡ ﺍﻟﺜﺎﻗﺒﺔ, ﻓﻬﻢ ﻓﻰ ﺫﺍﻟﻚ ﻛﺎﻟﺎﻧﻌﺎﻡ ﺍﻟﺴﺎﺋﻤﺔ ﺍﻟﺼﺨﻮﺭﺍﻟﻘﺎﺳﻴﺔ. “Muhammad (S) was a traveling physician who continuously endeavored for the treatment of souls. He had prepared ready-made ointments and arranged other tools of surgery for the treatment of wounds and disinfecting the diseases at suitable occasions. He cured the heart's blindness, ear's deafness, tongue's dumbness, and prescribed medicine for all those who were living in the state of confusion and wandering because, they did not utilized the light of wisdom for abstraction of realities and thus, were forced to live like grazing animals. ” [1] The Holy Qur’an has been described as a health-giving medicine for the diseased hearts. God-Almighty has said: ﻗَﺪْ ﺟَﺎﺀَﺗْﻜُﻢ ﻣﱠﱠﻮْﻋِﻈَﺔٌ ﻣﱢﱢﻦ ﺭﱠﱠﺑﱢﱢﻜُﻢْ ﻭَﺷِﻔَﺎﺀٌ ﻟﱢﱢﻤَﺎ ﻓِﻲ ﺍﻟﺼﱡﱡﺪُﻭﺭِ “There hath come unto you an exhortation from your Lord. A balm for that which is in the breasts. (10: 57) And said: ﻭَﻧُﻨَﺰﱢﱢﻝُ ﻣِﻦَ ﺍﻟْﻘُﺮْﺁﻥِ ﻣَﺎ ﻫُﻮَ ﺷِﻔَﺎﺀٌ ﻭَﺭَﺣْﻤَﺔٌ ﻟﱢﱢﻠْﻤُﺆْﻣِﻨِﻴﻦَ “And We reveal of the Qur’an that which is a healing and a mercy for believers. (17: 82) The Commander of the Faithful Imam ‘Ali (a. s. ) said about the Holy Qur’an: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻭﺗﻌﻠﻤﻮﺍ ﺍﻟﻘﺮﺁﻥ ﻓﺎﻧﻪ ﺃﺣﺴﻦ ﺍﻟﺤﺪﻳﺚ ﻭﺗﻔﻘﻬﻮﺍ ﻓﻴﻪ ﻓﺎﻧﻪ ﺭﺑﻴﻊ ﺍﻟﻘﻠﻮﺏ ﻭﺍﺳﺘﺸﻔﻮﺍ ﺑﻨﻮﺭﻩ ﻓﺎﻧﻪ ﺷﻔﺎ ﺍﻟﺼﺪﻭﺭ. “Learn the Holy Qur’an because, it is the best of learning; pay attentions towards its verses because they are like the springs rain; its recital revives the heart; and utilize the Qur’anic illumination for the healing of your hearts. ” [2] At some other place he said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻭﺍﻋﻠﻤﻮﺍ ﺍﻧﻪ ﻟﻴﺲ ﻋﻠﻰ ﺍﺣﺪ ﺑﻌﺪ ﺍﻟﻘﺮﺁﻥ ﻣﻦ ﻓﺎﻗﺔ ﻭﻟﺎ ﻟﺎﺣﺪ ﻗﺒﻞ ﺍﻟﻘﺮﺁﻥ ﻣﻦ p: 67 

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ﻏﻨﻰ ﻓﺎﺳﺘﺸﻔﻮﻩ ﻣﻦ ﺍﺩﻭﺍﺋﻜﻢ ﻭﺍﺳﺘﻌﻴﻨﻮﺍ ﺑﻪ ﻋﻠﻰ ﻟﺎﻭﺍﻳﻜﻢ ﻓﺎﻥ ﻓﻴﻪ ﺷﻔﺎ ﻣﻦ ﺍﻛﺒﺮ ﺍﻟﺪﺍ ﻭﻫﻮ ﺍﻟﻜﻔﺮ ﻭﺍﻟﻐﻰ ﻭﺍﻟﻀﻠﺎﻝ. “Know that anyone who possesses the Holy Qur’an would not require any thing else, and whoever is deprived of it will never be free from want. By means of the Holy Qur’an heal the sickness of your hearts and strengthen yourself through it while confronting hardships. Because, it contains the cure for the most severe diseases namely: blasphemy, hypocrisy , and deviations. ” [1] Yes! the Prophet of Islam is the best physician of the souls. He recognized well our pain and its treatment; brought the Holy Qur’an and presented it to us which the best program of healing for our internal pains. Apart from that various kind of psychic disease and their treatments have been explained for us through the Holy Prophet (S) and Infallible Imams (a. s. ) of his Holy progeny Ahlul Bayt which have been preserved for us in the form of traditions. Therefore, if we are interested in the happiness and soundness of our self, we must practice the hygienic measures for the psychic and physical health of our self. We must identify these diseases within our souls through Qur’anic verses and guidelines issued by the Holy Prophet (S) and Infallible Imams (a. s. ) and must seriously strive for their treatments. Any negligence shown in this important and crucial task would result in serious damage inflicted upon ourselves, which will become manifested in the Next World. 

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[1]: Nahjul Balagha, sermon,108. 

[2]: Nahjul al-Balagha, sermon-110. 

[1]: Nahjul al-Balagha, sermon-176. 

Refinement and Perfection of Self It was already discussed that the self-building and self-nourishment are p: 68 

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the most important crucial tasks, because, the happiness and prosperity of both worlds depends upon them. All of the God's Prophets were dispatched for accomplishment of this aim. Self-building must be undertaken into two stages: The first stage of self-refinement consists of cleansing of heart from indecent moral conduct and avoiding sins. This act is called refining and evacuation. The second stage of self-nourishment and perfection consists of acquiring higher learning for abstraction of absolute truth, attaining moral excellence in conduct, and undertaking of righteous deeds. This act is called nourishment and perfection. Both the above mentioned stages are necessary for achieving self-building, because, unless and until the heart's ground is not thoroughly cleansed from evilness, it would not be available for acquiring higher learning, attaining moral excellence, and performance of righteous deeds. A heart which is contaminated with Satan's presence, how could become a center for the manifestation of Divine Light? How can God's intimate angels enter into such a heart? On the other hand if faith, enlightenment, moral excellence, and righteous deeds do not exist, through, which means the human self will attain nourishment and perfection? Therefore, for self building both these stages must be attempted simultaneously. On one side the heart must be thoroughly cleansed and purified from all sort of impurities and falsies, and on the other side it should be encouraged and motivated for performance of righteous and virtuous deeds. Satan must be forced out and God's Intimate Angel should be welcomed. Any sort of foreign material other than p: 69 

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God's should be thrown out from it, and God's Blessing and Illumination must be absorbed. These two stages are complimentary to each other. It is not possible to purify the heart and let postpone the performance of righteous deeds for a later opportunity, and likewise we can not ignore the heart's internal impurities and evilness before undertaking the performance of righteous deeds. Therefore, it is necessary that both of these stages must be coordinated, and should be undertaken simultaneously. Avoiding sins and shameful moral deeds invites human being towards goodness, and similarly performance of righteous and virtuous deeds result in his acquittal of sins and obscene deeds. But in order to continue detailed discussion for the both stages it would be better to divide them into separate chapter. Firstly the stage of self-refinement will be discussed. 

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Evacuation or Self-refinement (Takhliyeh) Self-refinement 

 point

 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 p: 70 

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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 Qur’anic verses and traditions also confirms their ugliness and p: 71 

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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 Qur’an 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. 

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 p: 72 

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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. 

2. Diagnosis of Self-sickness point Here it would be appropriate to describe the ways and means which could be useful for identifying the self-sickness. 

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 Qur’an and traditions has been called by different names such as: spirit, p: 73 

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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. s. ) has said: ﻋﻦ ﺍﺑﻲ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻟﻤﺎ ﺧﻠﻖ ﺍﻟﻠﻪ ﺍﻟﻌﻘﻞ ﺍﺳﺘﻨﻄﻘﻪ. ﺛﻢ ﻗﺎﻝ ﻟﻪ: ﺍﻗﺒﻞ, ﻓﺎﻗﺒﻞ. ﺛﻢ ﻗﺎﻝ ﻟﻪ: ﺍﺩﺑﺮ. ﻓﺎﺩﺑﺮ ﺛﻢ ﻗﺎﻝ: ﻗﻌﺰﺗﻰ ﻭﺟﻠﺎﻟﻰ! ﻣﺎ ﺧﻠﻘﺖ ﺧﻠﻘﺎ ﺍﺣﺐ ﺍﻟﻰ ﻣﻨﻚ ﻭﻟﺎ ﺍﻛﻤﻠﺘﻚ ﺍﻟﺎ ﻓﻴﻤﻦ ﺍﺣﺐ. ﺍﻣﺎ ﺍﻧﻰ ﺍﻳﺎﻙ ﺁﻣﺮ ﻭﺍﻳﺎﻙ ﺍﻧﻬﻰ ﻭﺍﻳﺎﻙ ﺍﺛﻴﺐ. “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. ” [2] Also the Holy Qur’an said: ﻟَﻜُﻢْ ﺁﻳَﺎﺗِﻪِ ﻟَﻌَﻠﱠﱠﻜُﻢْ ﺗَﻌْﻘِﻠُﻮﻥَ ﻛَﺬَٰﻟِﻚَ ﻳُﺒَﻴﱢﱢﻦُ ﺍﻟﻠﱠﱠﻪُ “Thus, God expoundeth unto you His revelations so that ye may understand. p: 74 

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(2: 242) ﺃَﻓَﻠَﻢْ ﻳَﺴِﻴﺮُﻭﺍ ﻓِﻲ ﺍﻟْﺄَﺭْﺽِ ﻓَﺘَﻜُﻮﻥَ ﻟَﻬُﻢْ ﻗُﻠُﻮﺏٌ ﻳَﻌْﻘِﻠُﻮﻥَ ﺑِﻬَﺎ “Have they not traveled in the land, and have they hearts wherewith to feel and ears wherewith to hear. ”the Holy- Qur’an (22: 46) And said: ﻳَﻌْﻘِﻠُﻮﻥَ ﺇِﻥﱠﱠ ﺷَﺮﱠﱠ ﺍﻟﺪﱠﱠﻭَﺍﺏﱢﱢ ﻋِﻨﺪَ ﺍﻟﻠﱠﱠﻪِ ﺍﻟﺼﱡﱡﻢﱡﱡ ﺍﻟْﺒُﻜْﻢُ ﺍﻟﱠﱠﺬِﻳﻦَ ﻟَﺎ “Lo! The worst of beasts in God's Sight are the deaf, the dumb, who have no sense. (8: 22) Those who possess ears, tongue, and reason, but do not utilize them in discovering the realities are introduced by God-Almighty in the Holy Qur’an in the category of beasts and even worst than them, be cause they have not used their minds. God-Almighty said: ﻭَﻳَﺠْﻌَﻞُ ﺍﻟﺮﱢﱢﺟْﺲَ ﻋَﻠَﻰ ﺍﻟﱠﱠﺬِﻳﻦَ ﻟَﺎ ﻳَﻌْﻘِﻠُﻮﻥَ “…He hath set uncleanness upon those who have no sense. (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 Qur’an and traditions e. g. Imam al-Sadiq (a. s. ) replying to a beggar said: ﺑﻌﺾ ﺍﺻﺤﺎﺑﻨﺎ ﺭﻓﻌﻪ ﺍﻟﻰ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻗﻠﺖ ﻟﻪ ﻣﺎ ﺍﻟﻌﻘﻞ؟ ﻗﺎﻝ: ﻣﺎ ﻋﺒﺪ ﺑﻪ ﺍﻟﺮﺣﻤﺎﻥ ﻭﺍﻛﺘﺴﺐ ﺑﻪ ﺍﻟﺠﻨﺎﻥ. “It is because of the existence of reason that God-Almighty gets worshipped, and one makes his entry into Paradise. ” [1] He also said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻛﺎﻥ ﻋﺎﻗﻠﺎ p: 75 

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ﻛﺎﻥ ﻟﻪ ﺩﻳﻦ ﻭﻣﻦ ﻛﺎﻥ ﻟﻪ ﺩﻳﻦ ﺩﺧﻞ ﺍﻟﺠﻨﺔ. “Whoever is wise and intelligent possesses religion, and whoever has religion will enter into the Paradise. ” [1] Imam al-Kadhim (a. s. ) said to Hasham: ﻗﺎﻝ ﺍﺑﻮﺍﻟﺤﺴﻦ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ (ﻓﻲ ﺣﺪﻳﺚ): ﻳﺎ ﻫﺸﺎﻡ! ﺍﻥ ﺍﻟﻠﻪ ﻋﻠﻰ ﺍﻟﻨﺎﺱ ﺣﺠﺘﻴﻦ: ﺣﺠﺔ ﻇﺎﻫﺮﺓ ﻭﺣﺠﺔ ﺑﺎﻃﻨﺔ ﻓﺎﻣﺎ ﺍﻟﻈﺎﻫﺮﺓ ﻓﺎﻟﺮﺳﻞ ﻭﺍﻟﺎﻧﺒﻴﺎ ﻭﺍﻟﺎﻳﻤﻪ. ﻭﺍﻣﺎ ﺍﻟﺒﺎﻃﻨﺔ ﺑﺎﻟﻌﻘﻮﻝ. “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. ” [2] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻛﻤﻞ ﺍﻟﻨﺎﺱ ﻋﻘﻠﺎ ﺍﺣﺴﻨﻬﻢ ﺧﻠﻘﺎ “The most perfect human beings from the point of view of reason are those who are the best in moral conduct. ” [3] ﻗﺎﻝ ﺍﺑﻮﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻌﻘﻞ ﺩﻟﻴﻞ ﺍﻟﻤﺆﻣﻦ “The reason is the guide of a believer. ” [4] Imam al-Ridha’ [5] (a. s. ) said: ﻗﺎﻝ ﺍﻟﺮﺿﺎ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺻﺪﻳﻖ ﻛﻞ ﺍﻣﺮ ﻋﻘﻠﺔ ﻭﻋﺪﻭﻩ ﺟﻬﻠﻪ. “The reason is the friend of everyone and the ignorance is his enemy. ” [6] The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ (ﻉ): ﺍﻋﺠﺎﺏ ﺍﻟﻤﺮ ﺑﻨﻔﺴﻪ ﺩﻟﻴﻞ ﻋﻠﻰ ﺿﻌﻒ ﻋﻘﻠﻪ “Egotism of a person is the indication of his wisdom's weakness. ” [7] Imam al-Kadhim (a. s. ) said to Hasham: ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻳﺎ ﻫﺸﺎﻡ! ﻣﻦ ﺍﺭﺍﺩ ﺍﻟﻐﻨﻰ ﺑﺎﻟﺎﻣﻞ ﻭﺭﺍﺣﺔ ﺍﻟﻘﻠﺐ ﻣﻦ ﺍﻟﺤﺴﺪ ﺍﻟﺴﻠﺎﻣﺔ ﻓﻲ ﺍﻟﺪﻳﻦ ﻓﻠﻴﺘﻀﺮﻉ ﺍﻟﻰ ﺍﻟﻠﻪ ﻓﻲ ﻣﺴﺎﻟﺘﻪ ﺑﺎﻥ ﻳﻜﻤﻞ ﻋﻘﻠﺔ. ﻓﻤﻦ ﻋﻘﻞ ﻗﻨﻊ ﺑﻤﺎ ﻳﻜﻔﻴﻪ ﻭﻣﻦ ﻗﻨﻊ ﺑﻤﺎ ﻳﻜﻔﻴﻪ ﺍﺳﺘﻐﻨﻰ ﻭﻣﻦ ﻟﻢ ﻳﻘﻨﻊ ﺑﻤﺎ ﻳﻜﻘﻴﻪ ﻟﻢ ﻳﺪﺭﻙ ﺍﻟﻐﻨﻰ ﺍﺑﺪﺍ. ﻡ. “Whoever desires to become contented without possessing health, a tranquil heart p: 76 

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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. ” [1] Imam al Kadhim (a. s. ) [2] said: ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻳﺎ ﻫﺸﺎﻡ! ﺍﻥ ﺍﻟﻌﻘﻠﺎ ﺗﺮﻛﻮﺍ ﻓﻀﻮﻝ ﺍﻟﺪﻧﻴﺎ, ﻓﻜﻴﻒ ﺍﻟﺬﻧﻮﺏ, ﻭﺗﺮﻙ ﺍﻟﺪﻧﻴﺎ ﻣﻦ ﺍﻟﻔﻀﻞ ﻭﺗﺮﻙ ﺍﻟﺬﻧﻮﺏ ﻣﻦ ﺍﻟﻔﺮﺽ. “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. ” [3] And said: ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ (ﻉ): ﻳﺎ ﻫﺸﺎﻡ! ﺍﻥ ﺍﻟﻌﻘﺎﻝ ﻟﺎ ﻳﻜﺬﺏ ﻭﺍﻥ ﻛﺎﻥ ﻓﻴﻪ ﻫﻮﺍﻩ. “A wise person will never tell a lie, even if his self is tempted to do so. ” [4] And said: ﻗﺎﻝ ﻣﻮﺳﻰ ﺑﻦ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻳﺎ ﻫﺸﺎﻡ! ﻟﺎ ﺩﻳﻦ ﻟﻤﻦ ﻟﺎﻣﺮﻭﺓ ﻟﻪ ﻭﻟﺎﻣﺮﻭﺓ ﻟﻤﻦ ﻟﺎ ﻋﻘﻞ ﻟﻪ ﻭﺍﻥ ﺍﻋﻄﻬﻢ ﺍﻟﻨﺎﺱ ﻗﺪﺭ ﺍﻟﺬﻯ ﻟﺎ ﻳﺮﻯ ﺍﻟﺪﻧﻴﺎ ﻟﻨﻔﺴﻪ ﺧﻄﺮﺍ. ﺍﻣﺎ ﺍﻥ ﺍﺑﺪﺍﻧﻜﻢ ﻟﻴﺲ ﻟﻬﺎ ﺛﻤﻦ ﺍﻟﺎ ﺍﻟﺠﻨﺔ ﻓﻠﺎ ﺗﺒﻴﻌﻮﻫﺎ ﺑﻐﻴﺮﻫﺎ. “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. ” [5] From the above tradition the preciousness of the reason, its important role in acquiring higher learning and sciences, accepting faith p: 77 

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, 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 p: 78 

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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. 

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[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]: al-Kafi, vol. 1, p-10. 

[1]: al-Kafi, vol. 1, p-11. 

[1]: al-Kafi, vol. 1, p-11. 

[2]: al Kafi, vol. 1, p-16. 

[3]: al-Kafi, vol. 1, p-23. 

[4]: al-Kafi, vol. 1, p-25. 

[5]: Imam ‘Ali ibn Musa al-Ridha’ (a. s. ): 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-Ridha’ (a. s. ) 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. s. ) , 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. 

[6]: al-Kafi, vol. 1, p-11 

[7]: al-Kafi, vol. 1, p-27. 

[1]: al-Kafi, vol. 1, p-18. 

[2]: Imam Musa al-Kadhim (a. s. ): 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 Kadhimayn 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. s. ) and al-Sadiq (a. s. ) [Tr]. 

[3]: al-Kafi, vol. l, p-17. 

[4]: al-Kafi, vol. 1, p-19. 

[5]: al-Kafi, vol. 1, p-19. 

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. s. ) said: ﻛﺎﻥ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻳﻘﻮﻝ: ﻧﺒﻪ ﺑﺎﻟﺘﻔﻜﺮ ﻗﻠﺒﻚ. “By means of pondering deeply, make your heart aware and knowledgeable. ” [1] Also said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﺘﻔﻜﺮ ﻳﺪﻋﻮ ﺍﻟﻰ ﺍﻟﺒﺮ ﻭﺍﻟﻌﻤﻞ ﺑﻪ. “Pondering invites a person towards good works and actions. ” [2] And said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺘﺪﺑﻴﺮ ﻗﺒﻞ ﺍﻟﻌﻤﻞ ﻳﺆﻣﻨﻚ ﻣﻦ ﺍﻟﻨﺪﻡ. “Thinking about the ultimate consequences before action makes you safe against feeling sorry later on. ” [3] A man approached the Holy Prophet (S) and asked him: ﺍﻥ ﺭﺟﻠﺎ ﺍﺗﻰ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻓﻘﺎﻝ: ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺍﻭﺻﻨﻰ. ﻓﻘﺎﻝ ﻟﻪ: ﻓﻬﻞ ﺍﻧﺖ ﻣﺴﺘﻮﺹ ﺍﻥ ﺍﻭﺻﻴﺘﻚ؟ ﺣﺘﻰ ﻗﺎﻝ ﺫﺍﻟﻚ ﺛﺎﻟﺜﺎ ﻓﻲ ﻛﻠﻬﺎ ﻳﻘﻮﻝ ﺍﻟﺮﺟﻞ: ﻧﻌﻢ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ, ﻓﻘﺎﻝ ﻟﻪ ﺭﺳﻮﻝ p: 79 

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ﺍﻟﻠﻪ: ﻓﺎﻧﻰ ﺍﻭﺻﻴﻚ ﺍﺫﺍ ﻫﻤﻤﺖ ﺑﺎﻣﺮ, ﻓﺘﺪﺑﺮ ﻋﺎﻗﺒﺘﻪ, ﻓﺎﻥ ﻳﻚ ﺭﺷﺪﺍ ﻓﺎﻣﻀﻪ ﻭﺍﻥ ﻳﻚ ﻏﻴﺎ ﻓﺎﻧﺘﻪ ﻋﻨﻪ. “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. ” [1] Also, he said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻧﻤﺎ ﺍﻫﻠﻚ ﺍﻟﻨﺎﺱ ﺍﻟﻌﺠﻠﺔ ﻭﻟﻮ ﺍﻥ ﺍﻟﻨﺎﺱ ﺗﺸﺒﺘﻮﺍ ﻟﻢ ﻳﻬﻠﻚ ﺍﺣﺪ. “People were ruined because of being hasty. If they would have pondered about their actions none of them would have been ruined. ” [2] And said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﺎﻧﺎﺓ ﻣﻦ ﺍﻟﻠﻪ ﺍﻟﻌﺠﻠﺔ ﻣﻦ ﺍﻟﺸﻴﻄﺎﻥ. “Delay and thinking about the consequences are blessings from God-Almighty while haste is from Shaitan. ” [3] The following has been quoted from a tradition by the Infallible Imams (a. s. ). ﻭﺍﺭﻭﻯ: ﺍﻟﺘﻜﻔﺮ ﻣﺮﺁﺗﻚ ﺗﺮﺍﻳﻚ ﺳﻴﺄﺗﻚ ﻭﺣﺴﻨﺎﺗﻚ “Pondering is like a mirror which shows your goodness and evilness. ” [4] 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 p: 80 

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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 Qur’anic verses and traditions. 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: ﺑَﻞِ ﺍﻟْﺈِﻧﺴَﺎﻥُ ﻋَﻠَﻰٰ ﻧَﻔْﺴِﻪِ ﺑَﺼِﻴﺮَﺓٌ ﻭَﻟَﻮْ ﺃَﻟْﻘَﻰٰ ﻣَﻌَﺎﺫِﻳﺮَﻩُ “Oh! But man is telling witness against himself, although he tenders his excuses. (75: 14-15) But our problem is that while judging we cannot remain impartial, because, we p: 81 

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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 Qur’an said: ﺃَﻓَﻤَﻦ ﺯُﻳﱢﱢﻦَ ﻟَﻪُ ﺳُﻮﺀُ ﻋَﻤَﻠِﻪِ ﻓَﺮَﺁﻩُ ﺣَﺴَﻨًﺎ ۖ ﻓَﺈِﻥﱠﱠ ﺍﻟﻠﱠﱠﻪَ ﻳُﻀِﻞﱡﱡ ﻣَﻦ ﻳَﺸَﺎﺀُ ﻭَﻳَﻬْﺪِﻱ ﻣَﻦ ﻳَﺸَﺎﺀُ “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. (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. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻤﺆﻣﻦ ﻟﺎﻳﺼﺒﺢ ﻭﻟﺎﻳﻤﺴﻰ ﺍﻟﺎ ﻭﻧﻔﺴﻪ ﻇﻨﻮﻥ ﻋﻨﺪﻩ ﻓﻠﺎ ﻳﺰﺍﻝ ﺯﺍﺭﻳﺎ ﻋﻠﻴﻬﺎ ﻭﻣﺴﺘﺰﻳﺪﺍ ﻟﻬﺎ. “A believer is continuously pessimistic about his self, always criticizes, and demands better deeds from him. ” [1] In praising the characteristics of the pious, he said: ﻗﺎﻝ ﻋﻠﻰ (ﻉ): ﻓﻬﻢ ﻟﺎﻧﻔﺴﻬﻢ ﻣﺘﻬﻤﻮﻥ ﻭﻣﻦ ﺍﻋﻤﺎﻟﻬﻢ ﻣﺸﻔﻘﻮﻥ ﻭﺍﺫﺍﺫﻛﻰ ﺍﺣﺪ ﻣﻨﻬﻢ ﺧﺎﻝ ﻣﻤﺎ ﻳﻘﺎﻝ ﻟﻪ ﻓﻴﻘﻮﻝ: ﺍﻧﺎ ﺍﻋﻠﻢ ﺑﻨﻔﺴﻰ ﻣﻦ ﻏﻴﺮﻯ ﻭﺭﺑﻰ ﺍﻋﻠﻢ ﻣﻨﻰ ﺑﻨﻔﺴﻰ. “Their souls before them are always blamed' and criticized and they are always afraid of their deeds. While one of p: 82 

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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. ” [1] 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. 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 p: 83 

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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. 

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[1]: al-Kafi, vol. 2, p-54. 

[2]: al-Kafi, vol. 2, p-55. 

[3]: Bihar al-Anwar, vol. 71, p-338 

[1]: Bihar al-Anwar, vol. 71, p-339. 

[2]: Bihar al-Anwar, vol. 71, p-340. 

[3]: Bihar al-Anwar, vol. 71, p-340. 

[4]: Bihar al-Anwar, vol. 71, p-325. 

[1]: Nahjul Balagha, sermon 176. 

[1]: Nahjul al-Balagha, sermon 193. 

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 p: 84 

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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 that this, because they sting and continuously p: 85 

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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. s. ) said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﺣﺐ ﺍﺧﻮﺍﻧﻰ ﺍﻟﻰ ﻋﻴﻮﺑﻰ. “The one who points out my faults to me is my best brother. ” [1] 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: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﺴﻌﻴﺪ ﻣﻦ ﻭﻋﻆ ﺑﻐﻴﺮﻩ. “Fortunate is the one who learns a lesson from the faults of others. ” [2] 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 p: 86 

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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 p: 87 

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legal means for dissipating the treacherous enemy plans are concerned. 2. 8. Symptoms of Heart's Sickness One of the best methods 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 p: 88 

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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. 

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[1]: Tohof al-Aqool, p-385. 

[2]: Bihar al-Anwar, vol. 71, p-324. 

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 p: 89 

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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? ﺧﻮﺍﻫﻲ ﻧﺸﻮﻱ ﺭﺳﻮﺍ ﻫﻤﺮﻧﮓ ﺟﻤﺎﻋﺖ ﺑﺎﺵ. “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 p: 90 

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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 p: 91 

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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. s. ) 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 p: 92 

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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. 

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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 al- 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 p: 93 

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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 p: 94 

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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. God-Almighty has said: ﺇِﻥﱠﱠ ﺍﻟﻨﱠﱠﻔْﺲَ ﻟَﺄَﻣﱠﱠﺎﺭَﺓٌ ﺑِﺎﻟﺴﱡﱡﻮﺀِ ﺇِﻟﱠﱠﺎ ﻣَﺎ ﺭَﺣِﻢَ ﺭَﺑﱢﱢﻲ “The (human) soul is certainly prone to evil, unless my Lord do bestow His Mercy. (12: 53) The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻌﻘﻞ ﻭﺍﻟﺸﻬﻮﺓ ﺿﺪﺍﻥ, ﻭﻣﺆﻳﺪ ﺍﻟﻌﻘﻞ ﺍﻟﻌﻠﻢ ﻭﻣﺆﻳﺪ ﻭﺍﻟﺸﻬﻮﺓ ﺍﻟﻬﻮﻯ, ﻭﺍﻟﻨﻔﺲ ﻣﺘﻨﺎﺯﻋﺔ ﺑﻴﻨﻬﻤﺎ. ﻓﺎﻳﻬﻤﺎ ﻗﻬﺮ ﻛﺎﻧﺖ ﻓﻲ ﺟﺎﻧﺒﻪ. “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. ” [1] And, he said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺸﺮ ﻛﺎﻣﻦ ﻓﻲ ﻃﺒﻴﻌﺔ ﻛﻞ ﺍﺣﺪ ﻓﺎﻥ ﻏﻠﺒﻪ ﺻﺎﺣﺒﻪ ﺑﻄﻦ ﻭﺍﻥ ﻟﻢ ﻳﻐﻠﺒﻪ ﻇﻬﺮ. “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. ” [2] 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. p: 95 

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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. s. ) had said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻳﺎﻛﻢ ﻭﻏﻠﺒﺔ ﺍﻟﺸﻬﻮﺍﺕ ﻋﻠﻰ ﻗﻠﻮﺑﻜﻢ ﻓﺎﻥ ﺑﺪﺍﻳﺘﻬﺎ ﻣﻠﻜﺔ ﻭﻧﻬﺎﻳﺘﻬﺎ ﻫﻠﻜﺔ. “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. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻟﻢ ﻳﻤﻠﻚ ﺷﻬﻮﺗﻪ ﻟﻢ ﻳﻤﻠﻚ ﻋﻘﻠﻪ. “Whoever does not take possession of his passions and desires will not be the master of his reason either. ” [2] And said: ﻗﺎﻝ ﻋﻠﻰ (ﻉ): ﻏﻠﺒﺔ ﺍﻟﺸﻬﻮﺓ ﺍﻋﻈﻢ ﻫﻠﻚ ﻭﻣﻠﻜﻬﺎ ﺍﺷﺮﻑ ﻣﻠﻚ. “The domination of passions is the -worst kind of catastrophe, and triumph over them is -one of the most precious possessions. ” [3] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻣﻠﻚ ﻧﻔﺴﻪ ﺍﺫﺍ ﺭﻏﺐ ﻭﺍﺫﺍ ﺭﻫﺐ ﻭﺍﺫﺍ ﺍﺷﺘﻬﻰ ﻭﺍﺫﺍ ﻏﻀﺐ ﻭﺍﺫﺍ ﺭﺿﻰ ﺣﺮﻡ ﺍﻟﻠﻪ ﺟﺴﺪﻩ ﻋﻠﻰ ﺍﻟﻨﺎﺭ. “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. ” [4] The Commander of the Faithful Imam ' ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻏﺎﻟﺒﻮﺍ ﺍﻧﻔﺴﻜﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻤﻌﺎﺻﻰ ﻳﺴﻬﻞ ﻋﻠﻴﻜﻢ ﻣﻘﺎﺩﺗﻬﺎ ﺍﻟﻰ ﺍﻟﻄﺎﻋﺎﺕ. “Take control of your self and do not allow him to indulge in sins, so that it is easier to guide him towards worships. ” [5] Therefore, domination over the self p: 96 

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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. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﺫﺍ ﺻﻌﺐ ﻋﻠﻴﻚ ﻧﻔﺴﻚ ﻓﺎﺻﻌﺐ ﻟﻬﺎ ﺗﺬﻝ ﻟﻚ ﻭﺧﺎﺩﻉ ﻧﻔﺴﻚ ﻋﻦ ﻧﻔﺴﻚ ﺗﻨﻘﺪ ﻟﻚ. “lf self showed stubbornness and did not surrender against you, then deal harshly till be becomes tame. Act deceitfully against him until becomes obedient. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺸﻬﻮﺍﺕ ﺍﻋﻠﺎﻝ ﻗﺎﺗﻠﺎﺕ ﺍﻓﻀﻞ ﺩﻭﺍﺋﻬﺎ ﺍﻗﺘﻨﺎ ﺍﻟﺼﺒﺮ ﻋﻨﻬﺎ. “Lusts and passions of self are most fatal diseases, and the best medicines are patience and perseverance against them. ” [2] 

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[1]: Ghirar al-Hukm, vol. 1, p-96. 

[2]: Ghirar al-Hukm, vol. 1, p-105. 

[1]: Ghirar al-Hukm, p-16. 

[2]: Ghirar al-Hukm, vol. 2, p-702. 

[3]: Ghirar al-Hukm, vol. 2, p-507. 

[4]: Wasail al-Shi'a, vol. 6, p-123. 

[5]: Ghirar al-Hukm, vol. 2, p-5-8. 

[1]: Ghirar al-Hukm, vol. 1, p-319. 

[2]: Ghirar al-Hukm, vol. 1, p-72.