YOUTH AND MORALS chapter2

YOUTH AND MORALS

Chapter2

10-OPPRESSION

The Role of Justice in Society

A study of the history of revolutions shows important factors worthy of reflecting upon , on which the basis of uprisings and revolutions around the world and between various nations were built. That factor is no other than justice. Many times this word awakened the souls of those whose lives were filled with deprivation , whose rights and honor were encroached upon. The oppressed revolted against the organs of evil , and endeavored to achieve the precious gems of freedom and justice by eradicating the unjust beasts. In most cases the oppressed were willing to sacrifice their lives in the hope of wiping our oppression.

It is unfortunate to say the great majority of revolutions and uprisings were unable to reach their sacred goals , nor did the revolutionaries achieve their hopes of eradicating pain from their lives.

The secret behind their failure becomes apparent with a little reflection on an important issue. That is to say that a society which looses track of the natural course of development and becomes accustomed to failure and backwardness , will be unable to bear a just system and will be unable to tolerate just order. Establishing justice is only possible in appropriate atmospheres , without which justice has no chance of appearing on the horizons of life.

A just law is a basic requirement for any social structure. A just law guarantees the rights of all classes and individuals in

accordance with the welfare of the public , accompanied by behavioral implementation of its various codes.

Justice is a natural law observed in all corners of the universe. Allah , the Almighty , decreed the outline of the world to be dependent on justice , so that it cannot be violated in any possible manner. The astonishing and precise harmonies which exist between the different organs of our bodies are amongst most obvious manifestations of the accurate law of justice in this universe. By observing ourselves we can initiate the understanding of the rest of the universe thereof.

The balance which rules the universe is compulsory in the meaning that it is instinctive. Because man was given the freedom of will and thought , it becomes his duty to establish the pillars of justice in his society. It is true that in some instances , the reasoning power in man needs legislative guidance , but at times it can also do without it: for men realize many facts independently. In some cases , reason can pass judgment as to the goodness or incorrectness of an affair.

Justice enjoys a sensitive position in man’s life , for it is a source of all noble traits. In other words , justice is a motive behind excellent conduct. It also is an element that creates harmony and serenity between human societies. In fact , justice is an essential step towards uniting societies in the path of righteousness.

Plato , the famous Greek philosopher , said:

If justice finds its way into man’s spirit , the bright rays will light all his spiritual powers; because all noble traits and human morals arise from the spring of justice. It grants man the ability to best perform his personal works , which is the ultimate happiness of man and the peak of his closeness to the Almighty Creator.

It is safe enough to say that justice is the basic element in organized social life. With justice a new chapter of life is opened , societies find new spirit in them , and it lights the human life with glory and beauty. A society where life enjoys the beauty of justice finds the necessities of life , and therefore overcomes all its problems.

The Destructive Flames of Oppression

The role of oppression in destroying societies , ruining behavior , and violating social security is undisputable. Even the individuals who aren’t adherent to religion cannot deny this fact. Oppression causes dissension and the devastation of public relations in society. Practicing evil and arrogant powers closes the pages in history of powerful governments and destroys their civilizations.

There are great morals in the lives of the oppressors. For example , Muhammad ibn Abdul Malik enjoyed a special place among the Abbasid caliphates. This minister had an iron oven made , the inside of which was covered with sharp reeds. When a political prisoner was brought to him , he would put the innocent

person inside it and light the flames until the soul of that person departed his body.

When al - Mutawakil reached the office of caliph , he ordered Ibn Malik to be placed in his own prison. Near his death the latter wrote poetry to the affect that in this world he who does something shall be punished for it. When al - Mutawakil read the poetry he ordered him freed , but by the time that the royal decree reached the prison , Ibn Malik was dead in a terrible condition in his own oven. [110]

Indeed , those who claim that life is just a day to day struggle for survival , constantly attempt to destroy the weak with the pressure of deprivation; hoping by doing so to strengthen their power and protect their position. They will commit any crime no matter how inhuman in order to satisfy themselves. But as the days pass , the flames of anger rage in the hearts of the oppressed , who inflict great calamities on the lives of the tyrant.

Oppression , however , is not limited to certain positions or classes. Any person in any position who intentionally or unintentionally attempts to exploit life of others for his own sake , of tries to go beyond the limits of the laws of reason or legislation can be classified as an oppressor.

Unfortunately , today oppression has reached its peak; the flames of oppression and injustice rage through various classes of

societies and threaten the structure of human civilizations with sure destruction. The agents of oppression abuse the rights of human societies and rob them of their resources and wealth with every available means , while the statute of justice appears helpless.

The Role of Religion in Fighting Oppression and the Oppressors

The Holy Qur`an announced the inevitable severe punishment of oppressors when Allah the Almighty said:

”وَتِلْکَ الْقُرَى أَهْلَکْنَاهُمْ لَمَّا ظَلَمُوا وَجَعَلْنَا لِمَهْلِکِهِمْ مَوْعِدًا. “

And (as for) these towns , We destroyed them when they acted unjustly and We have appointed a time for their destruct ion. (18: 59)

The leaders of religion have all believed in the continuity of human society , therefore they made the establishment of justice their main goal in life. Whenever they noticed disarray in human development , they endeavored to change such disarray by revolting against the oppressors misconduct. In many cases , the leaders were able to overpower and eradicate the oppressors.

According to the Holy Qur`an , the conduct of the leaders of religion is an important factor in awakening people against oppression:

”لَقَدْ أَرْسَلْنَا رُسُلَنَا بِالْبَیِّنَاتِ وَأَنْزَلْنَا مَعَهُمْ الْکِتَابَ وَالْمِیزَانَ لِیَقُومَ النَّاسُ بِالْقِسْطِ. “

Certainly We sent Our apostles with clear arguments. And sent down with them the book and the balance that men may conduct themselves with equity. (57: 25)

Since the ultimate goal of Islam is collective justice , it commands all its adherents to implement justice and equality fully amongst them and others regardless of titles or personal considerations. It also prohibits oppression and

depriving any group of people of their rights.

”یَا أَیُّهَا الَّذِینَ آمَنُوا کُونُوا قَوَّامِینَ لِلَّهِ شُهَدَاءَ بِالْقِسْطِ وَلا یَجْرِمَنَّکُمْ شَنَآنُ قَوْمٍ عَلَى أَلاَّ تَعْدِلُوا اعْدِلُوا هُوَ أَقْرَبُ لِلتَّقْوَى. “

O you who believe! Be upright for Allah bears Witness With justice and let not hatred Of a people incite you not to act equitable; act equitably , that is nearer to piety. (5: 8)

And:

”وَإِذَا حَکَمْتُمْ بَیْنَ النَّاسِ أَنْ تَحْکُمُوا بِالْعَدْلِ. “

And that when you judge between people you judge with justice. (4: 58)

Islam gives special importance to justice in that it disqualifies unjust individuals from occupying the position of judge , even if he enjoys all other qualifications. Islam has also made it the duty of the parents to observe justice between their children , so as to condition them to accepting this vital trait and refuse oppression and enmity. Besides , one of the bases for bringing up children is to be just in all circumstances when dealing with them , for when they witness oppression being applied in the father/mother relationship they can not be expected to be just or fair in their conduct with others. If children are exposed to oppression it grows into their natures , thus they become destructive elements in society. The acquired unfairness will eventually affect their societies , or further move their parents.

The Messenger of Allah (s. a. w) brought the attention of his followers to this important point when he said:

إعدِلوا

بین أولادِکم بالنِّحَل کما تحبون أن یعدلوا بینکم فی البِرِّ واللُّطف.

Be just to your children with gifts if you would like them to be just to you in kindliness. [111]

Professor Bertrand Russell said:

The human spirit is like a stream , constantly expanding. And , the purpose of an adequate upbringing is to make external pressure appear in the form of thought , habits and affection , not in the form of torture or punishment. The idea needed here is the matter that we have to gradually implement in the minds and habits of children.

The correct method of teaching children justice is possible when children associate with others. The competition which takes place among children over toys which can be used by only one person at a time (bicycles) can bring us hope of teaching them justice. It is amazing how children abandon their selfishness when the oldest child displays justice by offering his toy to other children. At first I did not believe that justice was a natural or instinctive human feelings , I was surprised to find that the sense of justice can easily be brought about in children When training children , it is essential to implement truthful justice. In other words , not to prefer any child over another. If you love one more than the others , be mindful not to let your preference adversely influence the distribution of happiness and felicity between them.

It is a generally accepted practice

to grant children toys of the same quality.

Any attempt to invalidate children’s want of justice , in any manner , is a mistaken one. [112]

The Messenger of Allah (s. a. w) said:

إتّقوا اللهَ واعدِلوا بین أولادِکم کما تُحبّون أن یبرُّوکم.

Fear Allah and be just between your children as you like them to be kind to you. [113]

Imam Ali (a. s) wrote the following advice to Muhammad ibn Abu Bakr when he appointed him as the governor of Egypt:

فاخفِضْ لهم جناحَک وألِنْ لهم جانبَک وابسُطْ لهم وجهَک وآسِ بینَهم فی اللحظةِ والنظرةِ حتّى لا یطمعَ العُظماءُ فی حَیفِک لهم ولا ییأسَ الضُّعفاءُ مِن عدلِک علیهم.

The Divine ambassadors arc the true establishers of justice in society. They are the ones who have planned the course of human perfection for mankind.

Imam Husain (a. s) also manifested the true meaning of justice and human belief when he rose against oppression. The pages of history still shine on the story of this man’s life as it will be forever.

11-ENMITY AND HATRED

Why Should We Not Forgive?

Man undoubtedly cannot avoid society and live in seclusion. He is a dependent creature whose needs know no limit. The fact that man is socially dependent conforms to his nature and needs , enabling him to live in the shadows of cooperation. Social life has various requirements that limits man to certain rules and duties on which relies success in life.

Social life , the most influential factor in the development of man’s

character , may not be limited to material entities; rather social relations should be the result of a union between the souls , human relations are manifestations of such unions. If a society enjoys apparent and spiritual unity that depends on a collective union of the souls , it is virtually impossible for life to loose its beauty and serenity.

One of our basic duties in the field of relation to others is to be able to forgive the mistakes of others. This duty is dictated to us by the need for continuous human relations.

The best way to peaceful living is simply to live in peace with others.

One should not disregard the fact that no one in this world is flawless , and that people with perfectly stable and normal natures and manners are seldom found. We should also remember that even the noblest of characters are not perfectly infallible. Therefore , it is the duty of everyone to bear with unpredictable errors committed by others. In most cases , confessions are an essential part in finding everlasting and deep - rooted peace.

An old poet says that everyone’s share of his time is what he has accustomed himself to. Yet , what man accustoms himself to arises from his spiritual and behavioral states. Forgiveness is an apparent manifestation of strong will and self - control which are both variations of courage and strength. Individuals who are forgiving enjoy invaluable spiritual tranquility. They inhabit

strong wills and spiritual maturity which are sources of kindness; a determinative factor in freeing man from the chains of spiritual slavery. Overlooking the shortcomings of others is a heavy burden on man’s nature. It is difficult for man to accept resentful characteristics; nevertheless , the more power he acquires in this field , the less he will suffer from psychological unrest. In fact , eventually he will become a mercy to the world.

Another major point regarding this is that forgiveness undoubtedly affects even the enemy’s feelings , which creates speedy transformation in his thinking and conduct. There are many cases when tense relationships improved in the shadow of forgiveness; many are the cases when hatred and deep - rooted enmity changed to serenity and devoutness , and many are the cases when an enemy submitted to a man who equipped himself with kind and forgiving thoughts. According to scholars:

A great talent of man , that animals do not share , is forgiveness and overlooking the mistakes of others. When you are harmed by others you have a good opportunity to forgive and to enjoy the feeling of forgiveness. We were taught to forgive our enemies , but never were we asked to overlook the flaws of our fathers and friends , for it is naturally expected of everyone to forgive mistakes.

When you seek revenge from your enemy , you place yourself in the same position as he , for you have treated him in

the same manner that he has treated you , you would gain nobility if you would have forgiven him for his mistake. When we do seek revenge it is possible for that person to be more powerful than us , but when we forgive our enemy we are definitely triumphant. With forgiveness we are able to defeat our enemies without fighting , and force them to be humble towards us. Abandoning rivals and avoiding encounters with them is the best defensive method we can take against them , for their defeat is eminent.

It is incumbent on us to be kind when others transgress , for kindness is a heavenly policy with which the earth and its dwellers can live in peace and harmony.

Setbacks Caused by Enmity

There is not a heavier burden or more dangerous behavioral or psychological disorder that inflicts man more than enmity and the act of harboring feelings of hatred against others. Hatred is one of the most disadvantageous feelings affecting man’s happiness and tranquility. Hatred stems from the power of anger and destroys man’s spiritual balance. When a man is angeresome reason may cause him to calm down and remove his psychological unrest by extinguishing the flames of rage in his heart.

Acts of revenge occur from the feelings of insignificance an individual may suffer from , as a result of concealed hatred from childhood trauma , or from the social environment where painful events were experienced. In other words , revenge is a method

with which those who suffer from the complex of “insignificance” attempt to mend their sense of failure and humility. These people search for any possible way of harming others and will commit any crime.

Among the effective factors which help such individuals to abandon evilness is the observance of sacred goals in life. Because , he who purifies his soul and manners , and disregards all other goals , will then disregard mistreatment by others.

The extent to which we react to mistreatment by others lies in our hands. It also our choice to change the course of our thoughts; therefore , it is possible for us to willingly change the influence of various factors in strengthening ourselves in the path of eradicating the sense of revenge which pressures our souls. Nevertheless , if we ignore our moral responsibilities others will be unable to help us change our shortcomings.

Revenge takes various forms. Some people enact their foes with matters that have ill fates , pretending to guide them to devoutness and honesty. These revenge seeking people are careful plotters. According to a Western scholar:

Hatred and enmity stem from mental instability , especially when there are no other apparent causes. We can solve most issues in brotherly manners but conceit and arrogance prevent us from doing so. We often abandon our friends and loved ones for , minor mistakes which we experience from them. Sometimes we know that they are innocent but still refuse

to forgive them. I wish we were able to minimize our injustices to them.

Imam Sajjad’s Reaction to Those Who Mistreated Him

The lives of religious leaders are lessons of honor , nobility , forgiveness and humanness. Their spiritual merits were manifested in practical lessons in a most magnificent picture.

One day lmam Ali ibn al - Husain as - Sajjad (a. s) was sitting in the company of his followers when a man , who was related to him , approached and began insulting the lmam (a. s). This man’s name was at Hassan ibn al - Muthanna. Imam Ali (a. s) ignored the man and when he had left said to his companions:

“You heard what that man said to me , I would like you to come with me to hear my reply to him. ”

The companions of Imam Ali (a. s) then said:

“We will come with you , although we wanted you or us to say something (an equal response) to him. ”

The Imam (a. s) proceeded to the man’s home reciting:

”وَالَّذِینَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَکَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ یَغْفِرُ الذُّنُوبَ إِلاَّ اللَّهُ وَلَمْ یُصِرُّوا عَلَى مَا فَعَلُوا وَهُمْ یَعْلَمُونَ. “

And those who when they commit an indecency or do injustice to their souls remember Allah and ask forgiveness for their faults: and who forgives the faults but Allah , and (who) do not knowingly persist in what the have done. (3. 134)

His companions hearing this concluded

that the Imam (a. s) would say only kind words to the man. The Imam (a. s) reached al - Hassan ibn aI Muthanna’s house and said:

“Tell him this is Ali ibn al - Husain. ” The man heard this and came out prepared for an encounter. He was sure that Imam Sajjad (a. s) came only to revenge his actions. When al - Hassan al - Muthanna appeared , Imam Sajjad (a. s) said: “My Brother , you have come to me and have said something. If you have said that which truly lies in me , I seek forgiveness from Allah; and if you have accused me of that which I am innocent , I ask Allah to forgive you!! ”

When the man heard the words of the Imam (a. s) he kissed his

forehead and said: ‘Indeed I accused you of that which you are innocent of. These words describe me. ”[114]

The words of lmam Sajjad (a. s) affected the spirit of this man , they relieved him of his pain arid made apparent to him the gestures of sorrow and repentance.

The Imam taught the lessons of forgiveness and overlooking the mistakes of others to his companions. He also demonstrated the happy repentance which the man experienced as a result of forgiveness. Imam Ali (a. s) said:

قِلّةُ العفوِ أقبحُ العیوبِ والتسرّعُ إلى الإنتقامِ أعظمُ الذنوبِ.

The lack of forgiveness is

the ugliest of all flaws , and haste in seeking revenge is the greatest sin. [115]

Imam Ali (a. s) also said:

مُعاجلةُ الذنوبِ بالغفرانِ مِن أخلاقِ الکِرامِ.

To haste in covering the flaws with forgiveness is one of the traits of the generous people. [116]

The Holy Qur`an has always advised Muslims to be forgiving:

”وَلا یَأْتَلِ أُوْلُوا الْفَضْلِ مِنْکُمْ وَالسَّعَةِ أَنْ یُؤْتُوا أُوْلِی الْقُرْبَى وَالْمَسَاکِینَ وَالْمُهَاجِرِینَ فِی سَبِیلِ اللَّهِ وَلْیَعْفُوا وَلْیَصْفَحُوا، أَلا تُحِبُّونَ أَنْ یَغْفِرَ اللَّهُ لَکُمْ وَاللَّهُ غَفُورٌ رَحِیمٌ. “

And let not those of you who possess grace and abundance swear against giving to the near of kin and the poor and those who have fled in Allah’s way , and they should pardon and turn away. Do you not love that Allah should forgive you? And Allah is Forgiving , Merciful. (24: 22)

Allah , the Almighty , also said:

”وَلا تَسْتَوِی الْحَسَنَةُ وَلا السَّیِّئَةُ ادْفَعْ بِالَّتِی هِیَ أَحْسَنُ فَإِذَا الَّذِی بَیْنَکَ وَبَیْنَهُ عَدَاوَةٌ کَأَنَّهُ وَلِیٌّ حَمِیمٌ. “

And not alike are the good and the evil. Repel (evil) with what is best , when lo! he between whom and you was enmity would be as if he were a warm friend. (41. 34)

When one has the power of revenge , forgiveness is a very valuable trait. Imam Sadiq (a. s) placed it among the merits of prophets and the pious:

العَفوُ عِند المَقدرةِ مِن سُننِ المُرسَلین.

Forgiveness when having the power to revenge is one of the norms of

the Messengers. [117]

Imam Ali (a. s) considered forgiveness to be among the best preventive weapons against the conspiracies of evil doers:

عاتِبْ أخاک بالإحسانِ إلیه واردُدْ شَرَّه بالإنعامِ علیه.

Reprimand your brother by performing good deeds towards him: and divert his evilness by granting him favors. [118]

Imam Ali (a. s) uncovered sensitive facts regarding hatred in a short yet eloquent statement. He implied that spiteful individuals are inflicted with a type of remorselessness and a lack of the sense of mercy:

أشَدُّ القَلبِ غِلاًّ قَلبُ الحَقودِ.

The heart which suffers most from the thirst of revenge is the heart of the spiteful. [119]

It is psychologist’s view that: “A spiteful individual is easily angered and is a merciless foe. ”

Imam Ali (a. s) said ,

الحِقدُ مَثارُ الغَضب.

Spite incites anger. [120]

A psychologist also said:

If you do not fulfill the request of the spiteful , even if it is unreasonable , he will become frustrated and never will he relax until he has sought revenge from him who did not abide by his will. [121]

Man only obtains spiritual , conscience , and mental harmony when he erases the picture of hate from his heart. Imam Ali (a. s) said:

مَن اطَّرَحَ الحِقدَ استَراحَ قلبُه ولُبُّه.

He who eradicates hatred , his heart and reason will be at ease. [122]

According to another psychologist:

The more man distances himself from extravagant and overwhelming anger and hatred , the more he protects himself against

nervous disorders which cause spiritual imbalance. [123]

A lucky person is the one who purifies himself from enmity and revengefulness. Imam Ali (a. s) said:

خِلوُ الصَّدرِ مِن الغِلِّ والحَسدِ مِن سَعادةِ العَبدِ.

A man’s happiness comes when his heart is free of spite and envy. [124]

We conclude on an important point; that is , in some instances Islam prohibits the overlooking of some actions. It is true that Islam made its goal to obtain security and order , but it also considered punishment essential when the action was an encroachment on the affairs of the society or its security. Articles of the penal code are the 

rights of the people that can either be practiced or abandoned by the people themselves. These codes are Allah’s rights on people.

12-ANGER

Advantages of Self - Control

There are many astonishing secrets surrounding the human being which is equipped with two great powers: reason and will. Reason is the light which specifies the fate of the human soul in this life. It is considered the representative of man’s factual personality. and is a shining light that illuminates the pages of life. Therefore , without the guidance and supervision of reason we cannot advance on the ever - complex avenues of life.

Man is required to endeavor to control the various feelings which he finds in himself , thus preventing excessiveness or under estimation of these feelings. Reason is the power that demonstrates to us the reasonable method of applying healthy

feelings , and from allowing the mighty lusts to lead us into obeying their orders. In reality , if the light of reason shines on our feelings’ hemisphere it is then guaranteed that the rays of happiness will illuminate the heavens of our live. On the contrary , if we are enslaved by our cravings and captives of our lusts we will be weakened , which would result in our defeat in all walks of life.

As for man’s will , which is one of the most influential moral factors and the strongest way of achieving good intentions and noble hopes , it has strong correlation to the basis of man’s happiness. Man’s will also protects his personality from the reach of filth and the lowliness of life. A strong will is a determining factor in a happy life , it allows man to resist events which can have influential consequences on his life. The more effort we implement toward strengthening this vital power , the more vigor we achieve in order to obtain moral excellence and to avoid corruption. Our souls , then , become tranquil and protected from disarray. A western thinker commented on this subject with the following:

‘There is a beautiful definition of reason , that also implies its balance. This definition is: Reason is the organizing power. This power which like a new type of steering mechanism for cars , prevents both men and women from colliding with each other

. It is a system which absorbs great shocks which result from sudden collisions or road irregularities; it offers passengers comfort and assurance even on the toughest roads.

Crimes are manifestations of unbalanced personalities. When an individual looses control over his reason; he also looses control of his will and over himself. Not only does a person , not ruled by reason lose his role as a productive element in life , but he also turns into a dangerous social member.

Anger makes man like a small stream running between mighty mountains making loud noises Noble men , who enjoy moral excellence , are like great rivers running between swamps and into seas without creating turbulence.

Rough natures need strong wills in order to prevent them from overpowering the soul; or they can force the individual to make hasty decisions at moments of pain or when under pressure , hence leading him into an unnecessary fate.

The Diverse Consequences of Anger

A psychological state which leads one’s nature to divert from its natural path is anger. When it controls and besieges man , anger takes the form of arrogance and removes the barriers which prevent it from entering into man’s will , hence instigating him to harm his opponent without any considerations. The veil of anger blinds the mind and can turn a man into an animal which lacks any realization of reality. This allows him to commit crimes then have everlasting consequences on his life. Yet , when he realizes his mistakes

, it is usually when he faces uncalled results and falls in the hole of misery.

This evil trait leads only to sorrow , for its peak does not recede save when the “Blaming Soul” prevails , and turns the person’s lowly deeds into the rage of anger thus causing him to lose his credibility with the judgment of reason and conscience. When the consequences of the judgment of reason appear on an angered man , waves of sorrow coupled with intense pain appear in the heart. Even the body is vulnerable to the adverse consequences of anger , because it is the abode of comfort for the soul.

It should be understood that the power of anger is essential in its correct proportions. Within those proportions , anger is an element of strength and young age. The type of anger which allows man to resist oppression and defend his rights is a humanistic characteristic.

Seeking revenge , which is often associated with anger , fills life with gloominess. If we intend to treat evil with evil at all instances , and revenge from our foes by uttering impolite insults , we would have to waste most of our lives in arguments and controversies. We moreover loose the power of will and bear the humility of weakness.

Man is always subject to error and forgetfulness. Therefore , if our actions instigate someone to become angry , then the best method to obtain his forgiveness is by admitting our

mistakes to him. According to Dr. Dale Carnegie:

If it becomes clear to us that we deserve punishment or reprehension , then isn’t it better for us to admit our mistakes? Is the reprehension which we direct at ourselves more appropriate and bearable than that which others direct at us? Thus , let us start by admitting our reprehendable actions so as to deprive our foes of their weapons. In this manner , we can guarantee up to ninety percent that we will obtain forgiveness and willingness to overlook our mistakes. Everyone can easily conceal his shortcomings , but it is a noble man who finds a unique sense of honor and pride when he willingly admits his errors; When we are sure that righteousness is on our side , it becomes incumbent on us to prepare a suitable atmosphere to win others to our side. On the other hand , if we are in error , it is our moral obligation to immediately and clearly admit so. After we admit our mistakes , not only do we obtain the excellent results of doing so , but acquire more of a sense of enjoyment than if we had sought revenge.

Man’s heart inherits the light of real happiness and waves of noble feelings from forgiveness. We even prevail over our foes and force them to submit by forgiving their mistakes. It also grants us confidence in ourselves and others , and the light of love

and harmony shine from it. Forgiveness leads archenemies to harmonize with each other and overlook disagreement and dissension.

Knowledge is a mean of reducing violence and improving manners. The more a man’s circle of knowledge increases the more the horizon of this thinking increases , giving him more power to resist the traps of lusts. So he becomes patient and more forgiving.

Guidance from the Leaders of Religion

The most effective cure for the disorder known as anger is adherence to the teachings of the Prophets and Imams. The conclusions and studies conducted by physicians , psychologists and philosophers are not totally useless , but they are not comprehensive in removing this disorder.

The leaders of religion have brought our attention , through their wise words , to the dangerous consequences of anger , and the fantastic advantages of suppressing it. Imam Sadiq (a. s) said:

إتّقوا الغضبَ فإنّه یجرُّ العتبَ.

Avoid anger for it brings about reprehension.

Dr. Marden has elaborated on this point by saying:

An angry man (whatever the reason for his anger) realizes the meaningless of his anger after he calms down , and in most cases he feels that he should apologize to those he has insulted. If you accustom yourselves to admitting the uselessness of anger when it occurs , you will reduce the degree of its unwanted consequences. [125]

Imam Sadiq (a. s) has said:

الغَضبُ مُمحِقةٌ لِقلبِ الحِکیمِ؛ مَن لم یَملکْ غَضبَه لَم یملِک عقلَه.

Anger is annihilation of the heart of the wise

, he who can not control his anger cannot control his mind. [126]

Anger and the frustration which occurs as a result of it have dangerous effects on one’s health. According to health specialists anger can cause sudden death if it reaches certain levels of intensity. Imam All (a. s) said:

مَن أطلقَ غضَبَه تَعجَّلَ حتفَه.

He who does not restrain his anger , speeds his death. [127]

Dr. Mardin says:

Do those with weak hearts realize that some frustration can cost them their lives? They may not know it , but should realize that many healthy individuals are victims of instances of intense anger which caused them to die of heart attacks.

Anger also causes loss of appetite , indigestion , and disturbs both the muscle and the nervous systems for hours or even days. Anger adversely affects all bodily and spiritual functions of the body. Even the nursing mother’s anger can cause dangerous poisoning of her milk. [128]

Dr. Mann says:

Scientific investigation regarding the philosophical effect on anxiety revealed changes in all the body members; the heart , veins , stomach , brain , and internal glands all change their natural course of functioning during moments of anger. Adrenalin plays the role of burning fuel in moments of anger instead of other hormones. [129]

Imam Ali (a. s) said:

إیّاک وَالغضبَ فأوَّلُه جُنونٌ وآخرُه نَدمٌ.

Avoid anger , for its beginning is ludicrous , and its end is sorrow.

الغَضبُ نارٌ موقَدةٌ؛

مَن کظَمهُ أطفأَها، وَمَن أطلَقهُ کانَ أوَّلَ مُحترِقٍ بَها.

Anger is a raging fire , he who suppresses it extinguishes the fire , and hewho sets it free is the first to burn in it. [130]

The Commander of the Faithful , Imam Ali (a. s) recommended patience as a tool for resisting anger and avoiding its harmful consequences. He said:

إحترِسوا مِن سَورةِ الغضبِ وأعِدّوا له ما تُجاهِدونَه مِن الکَظمِ والحِلْمِ.

Guard against the severity of anger , and equip yourselves with patience so as to counter it. [131]

ضَبطُ النّفسِ عندَ حادثِ الغَضبِ یُؤمِنُ مِن مَواقِع العَطْبِ.

Self - control at the moments of anger safeguards you from moments of perdition. [132]

It is even possible for a person to commit murder during moments of anger. Imam Baqir (a. s) said:

أیُّ شیءٍ أشدُّ مِن الغضبِ؟ إنَّ الرجُلَ لَیغضَبُ وَیقتُلُ النّفسَ الّتی حرَّمَ اللهُ.

What is more evil than anger? Surely man can be angered and in turn kill a soul which is prohibited by Allah. [133]

According to John Markoist:

Some individuals (with certain psychological problems) minds encounter crime scenes as fast as cinema films. A characteristic of such patients is that in one instant they are thinking about committing a crime and the next they have committed it without hesitation. They are , in other words , instant killers. [134]

The Messenger of Allah (s. a. w) commanded the following at moments of anger:

فإذا وَجدَ أحدُکم مِن ذلکَ شیئاً فإنْ کانَ

قائِماً فلْیجلِسْ، وإنْ کانَ جالِساً فلْیَنَمْ، فإنْ لَم یزَلْ کَذلِک فَلْیتوضّأْ بِالماءِ البارِدِ أو یَغْتَسلْ، فإنَّ النّارَ لا یُطفِئُها إلاّ الماءَ.

... Therefore , if one of you finds some of this (anger) in himself , if he is standing he should sit , and if he was sitting he should lay down. If he is still angry , he should perform ablution with cold water or bath , for fire can only be extinguished with water. [135]

Dr. Victor Pashi says:

If a child gets frustrated without you harshly reprehending him , you can suppress his anger by washing him with cold water or wrapping him in a wet or damp cloth. [136]

Dr. C. Robbin has also said:

Cleanliness of the body has great effect on behavior. Bathing with warm water every morning and evening cleans and relaxes the body and removes boredom and the loss of appetite. It also suppresses any anger which might have been caused by the daily routine. Thus , we may stress the importance of it for the body and for the mind. [137]

As we have previously stated , the leaders of religion have set great examples for us in the following story which was narrated by Ibn Ashoub in his book.

Mubarad and Ibn Aisha narrated that a man from Syria saw lmam Hassan (a. s) riding a horse and started insulting him. Imam Hassan (a. s) did not reply to the man.

When the Syrian stopped , Imam Hassan (a. s) proceeded towards him and after cheerfully greeting him said:

“Old man , I believe you are a stranger. Maybe you have confused me with another person. If you ask forgiveness , it is granted to you. If you ask for a means of transportation , we shall provide it for you. If you are hungry , we shall feed you. If you are in need of clothes , we shall cloth you. If you are deprived , we shall grant you. if you are being sought , we shall give you refuge. if you have any need , we shall fulfill it for you. And if you wish to proceed with your caravan be our guest until you leave , it would be more useful to you , for we hold a good position , great dignity and vast belongings. ”

When the man heard the words of al - Hassan he cried and said:

“I testify that you are Allah’s heir on His earth. Allah surely knows to whom He assigns His Message. You and your Father were the most resented of Allah’s creatures to me , but now you are the most beloved of Allah’s creatures to me.

The man then directed his caravan and became their guest of the town until he departed while believing in their love. [138]

13-BREACH OF PROMISE

Various Responsibilities.

Man comes to realize his responsibilities only when he reaches the

stage of distinguishing between right and wrong. It is then that he can bear to observe the commands of the system of life and adhere to the chain of decisive decisions on which man’s happiness and integrity depend. In other words , he is able to create harmony between his behavior and his bodily and spiritual needs.

Performing one’s material and spiritual responsibilities is a necessity attested to by both reason and conscience , which call on man to steadfastly pursue advancement , and condemn such factors that cause disturbances in the system of living. Performing one’s responsibilities plays a great role in furthering good manners and spirituality. Despite some beliefs , responsibility is not slavery but real freedom. Responsibility draws for man the behavioral order that conforms to the most adequate system of living. Man’s responsibilities exist as long as man exists but in varying forms. It is only appropriate to expect a person to fulfill his responsibilities if he is able and willing to do so.

Irresponsibility and violation of the rules is just ignorance of the fundamentals of life and an introduction to misery and destruction. There is not a greater mistake than carelessness about members of society. Therefore , we must prevent the process of eliminating individual duties for the sake of fulfilling our lusts. People who are captives of their own lusts prefer their own wishes and personal interests over their duties , which is the root of their failure

and inability to reach human integrity at all. According to Dr. Carl:

A man who considers himself free to do anything is not like an eagle that roams the endless heavens but is like a runaway dog that finds himself in the middle of a street crowded with cars. This man can be compared to the dog that does whatever its cravings dictate , yet the man is more misguided than the dog for he does not know where to go or how to rid himself of the many dangers that surround him.

We all agree that nature is subjected to certain laws. We must also realize that man’s life must contain a sequence of laws and regulations. We imagine ourselves as being totally independent of nature , and do whatever we wish. We do not want to admit that controlling our lives is not any different than driving cars from the viewpoint that both need adherence to certain rules. It is as if we think that the real goal for man is to eat , drink , sleep have sexual intercourse , and own a car , radio , etc...

Obeying the rules is essential for human society , and this cannot be done without constantly observing the rules. Those who rely on their personal abilities can observe the facts of life with the light of reason and logic; and therefore , can bear to under - take various duties. They organize their

lives according to the fundamentals of righteousness and truth and accept their duties without complaining. If a person fails in anyway , he still can find reason to be proud , for such failure comes not but after fulfilling his responsibilities.

We must search for happiness in real felicity. Felicity together with tranquility provide those who adhere to the calls of their conscience with success. The reward of those who observe their responsibilities is self - confidence and the harmony of both the mind and the conscience. This comforting feeling stems from the soul of those who carry out their responsibilities in life.

The Importance of Vows and Disadvantages of Violating Them

One of man’s vital duties in life is observing his vows. It is man’s nature to feel resentful for violating his vows and to feel satisfaction and goodness when fulfilling them in both individual and social cases , regardless of his religion. The fundamentals on which a person is brought up play a tremendous role in his future conduct. Thus , the necessity of an adequate upbringing and the development of its fruitfulness , and refraining from the things which damage man’s nature become readily obvious. Proper upbringing is the key to behavioral perfection.

Morality deems it necessary to observe and respect all verbal vows (agreements) that are contracted between parties , even it they lack legal guarantees. Violation of vows is considered as abandoning the rules of honor and dignity. According to Buzarjumehr:

The violation of vows isolates honor.

He

who diverts himself from the right path by violating his vows (agreements) plants the seeds of refusal and resentment in the hearts of others. Eventually the violator’s actions will bring shame on him , he will then attempt to cover up his actions beneath excuses and contradictions and finally the people who know this person will see that he is a misguided hypocrite.

Violation of oaths is surely among the most active elements in creating social dissention and weakening ties between people. Undoubtedly , a society that is overwhelmed by dissention and mistrust will eventually loose the balance of its social life and as a result its members will not be able to trust anyone not even the closest of relatives.

There is a type of individual who is not only careless about keeping his promises but he considers treason (betrayal of trust) to be cleaver and good management; these people even brag about their actions to others.

Fulfilling promises is essential for a person who wishes to live a social life; it is the basis for social happiness , development , and success.

It is narrated that a group of Khawarij were captured during the time of Hajjaj , who reviewed their cases and sentenced them as he wished. When the last man was standing in front of Hajjaj waiting for his sentence , time for prayer arrived. Hajjaj heard the call for prayer and turned the prisoner over to a noble and told him to bring him back in

the morning. The noble man left the palace with the prisoner. As they were walking the prisoner said: “I am not one of the Khawarij. I ask Allah by His Mercy to prove my innocence , for I am an innocent hostage in their hands. I ask you to let me spend the night with my wife and children so I can leave my will with them. I promise that I will return before the roaster crows in the morning. ” After a moment of silence , the noble man agreed to the man’s insistence and permitted him to go home for the night. A short time later the noble man fell victim to his fear and imagined that he would be the subject of Hajjaj’s fury. That night the man woke up terrified and was astonished to hear the prisoner , who he had given permission to go home , knocking at his door as he had promised. This noble man was overwhelmed with surprise and could not help but exclaim:

“Why have you come to my door’? ”

The prisoner replied: “He who recognizes Allah’s greatness and power , and makes Him a witness to his oath , must fulfill his promise.

The noble man proceeded with the prisoner to the palace of Hajjaj , and narrated to him the complete story. Hajjaj , who is known for his ruthlessness , was so moved by the man’s honesty that he allowed

him to go free.

Now suppose that a commercial establishment disregarded its commitment in fulfilling its duties and regulations. Would this behavior lead anywhere but down , for the establishment would lose its credibility among the people.

There is not a more stabilizing factor than exchanged trust between members of a society. Interpersonal relations would not become stable , nor would trust become manifested in any society unless everyone gave as much importance to their verbal commitments as he does to his official and legal contracts. For example , a merchant should transfer goods on time to his clients , a borrower should pay his debts to his lenders... etc. It is then that disputes can be eliminated , and life can reach its ultimate goal.

It is essential for a person to review his capabilities before making any promises , and to refrain from commitments that are outside his reach. Even if a person cannot fulfill his promises or meet his commitments he is responsible for them. Thus , if a person is not careful of what he says , he makes himself subject to blame and criticism.

Islam Prohibits Breach of Promises

Man is bound to behave reasonably so as to be considered a human being. The success of human societies is totally dependent upon the unity of its members. Therefore , it is of special importance that every person conduct his life according to the fundamentals of truth and righteousness , and wholeheartedly endeavors to

refrain from any action that may cause dissention or disunity. Furthermore , if the sanctity of oaths and promises stem from one’s faith and morality they are more likely to be observed. Islam so greatly condemns the violation of promises that it has made it illegal and unethical for its followers to violate their oaths even if they were made with tyrants and desolates. Imam Baqir (a. s) said:

ثلاثٌ لم یجعلِ اللهُ لأحدٍ فیهِنّ رُخصةً: أداءُ الأمانةِ إلى البرِّ والفاجِرِ، وَالوفاءُ بالعهدِ للبرِّ وَالفاجِرِ، وبَرُّ الوالدَین برَّینِ کانا أو فاجرَین.

There are three affairs for which Allah gave no license (permission to violate): Conveyance of trust to both the righteous and the fallacious; Fulfillment of promises to both the righteous and the fallacious; And kindness to the parents whether they are righteous or sinful. [139]

The Holy Qur`an describes the believers in the following way:

”وَالَّذِینَ هُمْ لأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ. “

“And those who are keepers of their trusts and their covenants. 23: 8”

Furthermore , the Messenger of Allah (s. a. w) counted breach of promises among the signs of hypocrisy. He said:

أربَعٌ مَن کُنَّ فیه فهو مُنافقٌ، وإنْ کانت فیهِ واحدةٌ منهنَّ کانت فیه خصلَةٌ من النفاقِ حتّى یدَعَها: مَن إذا حدَّثَ کذِبَ، وإذا وعدَ أخلفَ، وإذا عاهدَ غَدرَ، وإذا خاصَم فجَرَ.

There are four traits that if one possess he is considered a hypocrite. If one of them is found in a person he has the characteristics of

hypocrite unless he abandons it: (The four characteristics are) He who lies when he speaks; He who breaks his promises; He who betrays when he makes a vow; and He who erupts when he quarrels (with someone). [140]

Imam Ali (a. s) wrote the following to Malik al - Ashtar:

وَإیّاکَ وَﭐلْمَنَّ عَلى رَعِیَّتِکَ بِإحْسانِکَ، أَوِ التَّزَیُّدَ فِیما کانَ مِنْ فِعْلِکَ، أَوْ أَنْ تَعِدَهُمْ فَتُتْبِعَ مَوْعِدَکَ بِخُلْفِکَ، فَإنَّ ﭐلْمَنَّ یُبْطِلُ ﭐلإحْسانَ، وَﭐلتَّزَیُّدَ یَذْهَبُ بَنُورِ الْحَقِّ، وَﭐلْخُلْفَ یُوجِبُ ﭐلْمَقْتَ عِنْدَ اللهِ وَﭐلنّاسِ. قالَ اللهُ تَعالى: (یَا أَیُّهَا الَّذِینَ آمَنُوا لِمَ تَقُولُونَ مَا لا تَفْعَلُونَ. الصف/2).

Refrain from bragging to your subjects about your kindness (to them) , and from preferring yourself (as governor) to your subjects , or to promise them and follow your promises with betrayal: for bragging thwarts kindness , preference conceals the light of righteousness , and betrayal deserves Allah’s and people’s resentment. Allah. Glory be to Him , said: it is a great resentment to Allah that you say that which you do not do. [141]

Imam Ali (a. s) said:

إنّ الوفاءَ توأمُ الصِّدقِ، وما أعرِفُ جُنَّةً أوقَى منه.

Fulfillment (of promises) is twin to truthfulness , and I know of no shield better than (truthfulness). [142]

Islam gives special importance to the raising of children. It has clarified to parents their moral duties towards their children through strict and comprehensive commands. Unless parents perform their duties in accordance to these moral principles , they cannot teach their children

to adherence to moral excellence.

This is because actions speak louder than words. Therefore , the Messenger of Allah (s. a. w) prohibited men from breaking promises to their children. He said:

وَلا یعدِ الرجُلُ صبیَّهُ ثُمّ لا یفی له.

And a man shall not make a promise to his child and not fulfill it. [143]

Dr. Alindi said:

A sixteen old boy who robbed a car every day was brought to me for treatment. I discovered that when the boy was seven or eight years old , his father had forced him to give his toy to an aristocrats daughter , for whom his father worked. That toy , to the boy , represented an ultimate dream for he had worked hard to get it. The boy’s father promised to buy a substitute toy but had unintentionally forgot. The hopeless boy sought revenge by stealing a piece of candy from his father’s pocket. A day later the boy broke into a house and stole some items.

It was not difficult to treat the boy when he was brought to me. It is possible that the boy would have come to be a dangerous criminal if he was not properly treated. But now his chances of becoming a reasonable and self - confident individual are much greater. [144]

Imam Ali (a. s) emphasizes the way one should behave with his friends. He said:

إذا اتّخَذْتَ ولیَّکَ فکُن لهُ عَبداً وامنحْهُ صِدقَ

الوفاءِ وحُسنَ الصَّفاءِ.

If you adopt an intimate friend , be his servant and grant him authentic faith and true sincerity. [145]

Only people who possess excellent qualities and good morals are eligible for love and relationships. The Messenger of Allah (s. a. w) said:

أسعَدُ الناسِ مَن خالطَ کِرامَ النّاسِ، مَن عامَلَ النّاسَ فلم یَظلمْهُم، وحدَّثَهُم فلم یکذِبْهُم، ووَعَدهُم فَلم یُخلِفْهم، فَهو مِمَّن کمُلَتْ مُروؤَتُه وظَهرتْ عدالتُهُ ووجَبَت أُخُوّتُه.

The happiest among people is he who associates with kind people; he who does not oppress people when he deals with them; he who when he speaks does not lie; and he who when lie promises does not betray. He is of those whose valor is perfected , whose justness is manifest , and whose brotherhood is essential.

According to Dr. Smiles:

When you associate with spiritual people who possess noble traits , you feel an invincible power calling your souls and manners to excellence and majesty. Friendship with those who holstrong reason , noble traits , and more experience is a very valuable matter for such a relationship gives an opportunity to achieve high spirits , teach us new ways of appropriate behavior and direct our views about others to the righteous paths.

Associating with kind people teaches us goodness and kindness , for good manners are like a light which lights that which is around it and all that is near it. In conclusion , all men should know their responsibilities towards vows and promises.

14-TREACHERY

Mutual Trust and Performing Duties

Mutual trust is an essential element for the survival of a healthy and united society. A society is considered happy and tranquil if the relations between its members are based on trust. Thus , if people violate the borders of their duties and become disloyal to other’s rights , they then start to descend on the slope of social destruction.

There are various laws which rule mankind’s different affairs. Every man has his share of these laws which he is compelled by reason , nature and religion to follow. The purpose of these laws is to manifest the lights of trust and harmony in man’s life. Without these laws man would ignore or become careless about his debt to Allah and society. Man , as a social being , has no choice but to interact with his atmosphere; hence , creating countless social relationships. As a result of these relationships a chain of rights and duties stem. These rights and duties safeguard society from dissention , and pave the way for solving any possible problems which naturally occur with any relationship.

Regardless of the difficulty and inevitable sacrifices which come with social duties , they must be fulfilled in order to grant man comfort and happiness. Yes , it is in mans nature to seek happiness and wish to do so without bearing any hardships , but he must realize that happiness cannot happen be simply performing his duties towards the children of his kind.

It was once said that:

Happiness is the reward for performing one’s duties.

Not only is the happiness of a society more important than individual happiness , but individual happiness is totally reliant on social tranquility. It is also clear that treason of social rights violates the spirit of social justice and create disorder in the social system. It is every man’s responsibility to respect the lives and freedom of others.

Those who accustom themselves to the serious fulfillment of their duties and take their obligations to Allah and society seriously , add to the happiness of others and help them succeed in their affairs. They also acquire the trust of others and triumph in the field of life. Dr. S. Smiles says:

Duties are man’s debts. He who intends to upkeep himself from discreditable and immoral values in the eyes of others must pay off his debt. Yet , such actions can only be performed by continuous and serious struggle. Undertaking one’s duties is the principal matter which occupies man from the first day he enters this world until the day on which he departs it.

Consequently , the more power and capabilities one possesses , the more he is required to perform his duties; for man is like a clerk whose duty is to serve children of his kind. This duty is based on the love of justice and is not only an ideological obligation but , also a basic necessity of man’s

life. Yet , both traits manifest their affects in his words and actions.

The sense of responsibility is a great talent of nations; and a nation has hope of success if its members enjoy the noble sense of responsibility with conceit , arrogance and selfishness. This type of action deserves only condolences , for nature will deem it unfit to continue to survive sooner or later.

Treachery and its Faults

No one doubts that there are many factors which greatly influence the spread of corruption. When a thorough investigation is carried out regarding the factors which cause immorality and social lowliness , it becomes evident that the most influential factor of all is the prevalence of treason on men’s minds and reasons. We also discover that the danger which is inflicted on society from treachery and its devastating effects on social spirituality , exceed all other factors.

Treachery makes man’s spirit gloomy and leads his thoughts and affections to misguidance and total loss. This threat arises from the prevalence of lusts , when evil thoughts dictate acceptance of lowliness , and humiliation instead of receiving inspirations from reason and faith.

Everyone needs others to trust in him. A worker or a merchant can make some material gains through various types of treachery , and perhaps he may be able to conceal his plots and fabrication for a short period of time , but one day the matter will be uncovered causing him to loose his credibility which is his main capital.

He also will tarnish the dignity of his social class by such actions. The treacherous people live in constant fear. They fear anxiety and instability and are usually pessimists.

It is a given fact that public tranquility and order depend on public security. Since the insecurity and deadly anxiety which batters the social environment is caused by treachery , it threatens the essence of social life. Indeed , where there is no security from treason there can be no freedom , brotherhood , or humanity.

Treason is not limited to certain affairs , but comprehends all of man’s actions. When we examine words , and/or deeds we discover precise and vivid limits to it , and if anyone slightly strays from such borders he abandons trustworthiness and enters the field of treachery and falsehood.

It is reported that a great man gave the following advice to his son:

Son , be poor and deprived while people become rich and wealthy from treachery and betrayal. Live without fame and position and let people reach high positions by insistence and struggle. Bear with pain , exhaustion , and deprivation and let people reach their goals and hopes by bragging and solicitation. Refrain from association with the prominent to whom people compete to be close to. Adopt the garment of piety and morals until your hairs turn gray , but never let gloomy shame tarnish you. Then thank your Lord and submit to Him with an innocent heart

and an optimistic conscience.

Honesty is man’s capital in life. People trust and rely on the honest which allows him (the honest) to lead a clean and honorable life. When we rely on the honest , we observe honesty in every sector of life and may reach many conclusions and have many learning experiences; hence advancing in life feeling secure and happy.

Religion Condemns Treason

Allah , the Almighty , referred to the laws which He legislated for His creatures as “The Trust”. He , Glory be to Him , also warned against treachery in many instances in the Holy Qur`an:

”لا تَخُونُوا اللَّهَ وَالرَّسُولَ وَتَخُونُوا أَمَانَاتِکُمْ وَأَنْتُمْ تَعْلَمُونَ. “

Be not unfaithful to Allah and the apostle , nor be unfaithful to your trusts while you know. 8: 27

”إِنَّ اللَّهَ یَأْمُرُکُمْ أَنْ تُؤَدُّوا الأَمَانَاتِ إِلَى أَهْلِهَا. “

Surely Allah commands you to make over trusts to their owners. 4. 58

The Commander of the Faithful , Imam Ali (a. s) said:

غایَةُ الخِیانَةِ خِیانَةُ الخِلِّ الوَدودِ وَنقضُ العُهودِ.

The worst from of treachery is betraying the intimate and faithful (friend) , and breach of promises. [146]

He is also quoted as saying:

شَرُّ النّاسِ مَن لا یعتقدُ الأمانةَ ولا یجتنبُ الخِیانةَ.

The worst of people is he who believes not in trust and refrains not from treachery. [147]

And:

إیّاک وَالخِیانةَ فإنّها شَرُّ مَعصیةٍ، وإنّ الخائنَ لَمُعذَّبٌ بِالنارِ على خِیانتِه.

Avoid treason for it is the worst of sins; surely the treacherous will be tortured in the fire for

their treason. [148]

lmam Sadiq (a. s) advised one of his a companions:

ما وَدَّعَنا قطُّ إلاّ أوصانا بخصلَتینِ؛ یقولُ: عَلیکُم بِصِدقِ الحَدیثِ وأدَاءِ الأمانَةِ إلى البرِّ والفاجِرِ فإنَّهُما مِفتاحُ الرّزقِ.

Never say farewell to us without advising us of two traits: Adhere to uttering the truth , and convey trusts to both the righteous and sinful for they (the two traits) are the key to sustenance. [149]

Islam calls all people to a stable and happy life under the rule of performing assigned duties according to its exalted commands. It also stressed the importance of conveying trusts. Imam Sadiq (a. s) said:

عَلیکُم بأداءِ الأمانةِ، فَوَالذی بعثَ محمّداً 0 نبیّاً لَو أنَّ قاتِلَ أبِی، الحُسینَ بنَ علیّ، ائتَمَنَنی على السیفِ الذی قتلهُ بهِ لأدَّیتُه إلیه.

Adhere to conveyance of trusts. For , by Him Who sent Muhammad (s. a. w) as a righteous Prophet , even if the one who killed my Father entrusted me with the sword he used kill him. I would give it back to him. [150]

There is no consideration in Islam for the treacherous. Under certain circumstances it even legislates the amputation of the hand of he who embezzles the property of Muslims. Islam severely implements the penal law against the treacherous so as to protect the social rights and preserve public safety. This procedure places the sense of responsibility in society , and helps bring about a righteous community.

Every wrong done has its bad

consequences in this world and the hereafter , in addition to being a factor in the downfall of humanity. The Messenger of Allah (s. a. w) said:

مَن عمِلَ سوءاً یُجْزَ بهِ فِی الدّنیا.

He who does evil shall be punished for it in this world. [151]

According to Dr. Rose Keen:

Every error I made in my life will stand in my way and deprive me of happiness , it will distract my understanding and realization. The opposite is also true; every attempt , truth , or righteous act accompanies and motivates me to reach all goals and hopes.

The Mechanical Theory which says that:

Action and reaction are equal applies to behavioral psychology too. Good and bad actions have equal opposite affects on individuals and those who surround or imitate them.

Imam Ali (a. s) said:

صِحَّةُ الأمانةِ عُنوانُ حُسنِ المُعتقَدِ.

Conveyance of trusts is the title of the true believers. [152]

الخِیانةُ دلیلٌ على قِلّة الوَرعِ وعدمِ الدّیانةِ.

Treachery is a sign of lack of piety and irreligiousness. [153]

Faith is the spirit’s defensive weapon. It is one of the more important factors which can reach deep to the soul , it organizes man’s deeds and conduct with precise order. Faith also re - establishes the sense of individual and social responsibility , warns man against the influence of social corruption , and guides society to righteousness and truth.

Faith prevents corruption and treachery. It holds parents responsible for paving the way

for their children to live happy lives by carefully examining their children’s early habits , implementing faith in their hearts and supporting praiseworthy traits in them. Imam Zain al - Abideen (a. s) said:

إنّک مسؤولُ عمّا وُلِّیتَهُ مِن حُسنِ الأدبِ والدلالةِ على ربِّهِ عزَّ وجَلَّ والمَعونةِ له على طاعتِه.

You are responsible for him to whom you are granted guardianship; his manners , guidance to his Lord , Glory be to Him , and helping him to obey (his Lord). [154]

Dr. Raymund Peach said:

lt is not sufficient to generally adhere to the rules of religion. For only constant and precise attention to every detail regarding the children’s behavioral conduct and emotions in relation to religion can be enough to implement faith in their hearts. Implement the fundamentals of religion and its exalted holdings in their pure and kind hearts which are ready to receive your advice and admonition. Do that without the added restriction to religion. This will protect their faith and confidence and guard them from straying and destruction.

Imam Ali (a. s) said:

إنّ بِذَوی العُقولِ مِن الحاجةِ إلى الأدبِ کَما یظمأُ الزَّرْعُ إلى المَطرِ.

Surely in men of reason there is a need for moral as much as crops need rain. [155]

Dr. C. Robbin said:

Some may dispute the fact that manners like walking and talking are natural actions. In other words , they are among the initial matters which we learn in life.

It should be

known that reason does not help man to learn good manners; rather , manners rule man before he realizes the importance of them , prior to any signs of mental maturity. In other words , manners are not dependant on reason but are advantageous to them. I therefore , feel bad when I hear a mother saying about her son’s behavior: ‘He will grow to learn the right thing. ’ If children do not get used to good manners (behavior) at a young age they will be unable to acquire them by reason and understanding. Yes , we can say that manners are the practical reason which guides us and opens the gates to the shortest way to righteousness. This practical reason protects us from idleness in the same way that it opposes extravagant lusts and cravings , reason guards us against enmity , hatred and resentment. In other words , it makes us sociable and warns us against ignoring others and selfishness.

Well - mannered individuals are never lonely; they can represent societies and help awaken people to the truth. [156]

Despite all attempts being made to legislate strict laws to reduce crimes of treachery and the educational programs to make people aware of their consequences , and despite the many judicial and administrative establishments that fight treachery , treacherous acts are constantly increasing in number and are becoming a horrifying fact.

15-MISERL INESS

Cooperation and Assistance

Naturally every man has special talents and we need the cooperation of others in

order to perfect and make our talents productive. Cooperation is an effective element in the process , advancement and success of both the individual and his society.

Allah created man as a social being; therefore it is in man’s nature to participate with the children of his kind in the task of solving the problems of life.

Both natural events and desire create a number of problems for man; hence subjecting him to various types of difficulties where he is in constant need of help from others. In light of this natural law , people’s duties are not limited to any one individual but are spread to different social classes. Aiding an individual , no matter how small and minor the task may be it is very advantageous to the development of society and fulfills one of its needs.

Since social states are manifested in members of the society from many points , we may compare the social structure to the human body. For just as the human body consists of various members that are naturally related to each other and on which the survival of man relies , society also consists of different parts which make it whole. Thus , each member of a society should know his vital basic duties and perform them to the best of his ability so that society can flourish. The members should explore all their material and spiritual talents , and exploit them for the sake of his society , all the

time remembering to keep in the framework of abilities and social rule.

Nevertheless , collective tranquility and security for the society , and overcoming difficulties can be achieved only if a sense of cooperation prevails over people’s relations with each other. Life is sweeter , actions are fruitful , and the wagon of society advances on the path of excellence , only with cooperation.

Miserliness Annihilates Affections

There are certain feelings which originate deep in the hearts of men , the fruits of these feelings being invaluable; these are the roots of man’s cooperation. These feelings which are manifested in helping needy individuals , are among the special spiritual and excellent traits of man. These are feelings that make man react when he sees pain or suffering that the another experiences; inspiring him to offer all types of sacrifices and over looking personal wants for the sake of reducing the pain of others. Man does this without expecting any reward. Dr. Carl said:

Advancement in any field needs a certain degree of sacrifice , greatness , and sincerely; purity of the soul can be achieved only by sacrificing material gains and fame for the sake of one’s country or a greater goal.

Self - sacrifice is the habit of those who understand the beauty of righteousness and truly believe in Allah. These are the people who sacrifice their souls in order to implement justice , love and harmony all over the world.

Reason alone does not lead man to perfection

. Love and affection are also important factors in this field. This is true because the soul excels through feelings more than it does through reason and reflection.

Everyone can advance on this path passing the clouds into peak of light and reach the truth.

There is a characteristic that may destroy the roots of affection , which can conceal itself in man’s subconscious. It known as miserliness. Miserliness paves the way for man’s nature to abandon his good morals.

Miserliness is an evil characteristic that is always associated with the breach of all moral and spiritual commitments. It subjects man to humiliation and public resentment , in addition to leading the miser to narrow mindedness. As a result of miserliness and selfishness , the misers’ minds are centered around materialism and wealth. They are , therefore , deprived of the freedom of thought and subsequently from the facts of life and spiritual and moral values. The miser ignores the fact that wealth is a method of securing material need in life. After securing the basic necessities of life in comfort , harmony or in treating anxieties and psychological pains , there is not a role for wealth.

Fear of imaginative poverty is an illness that affects the minds of the miser. For this reason a miser person can never rid himself of worry and depression. Despite the wealth a miser may have , he is deprived of comfort and ease. According to a

British scholar:

Some people hope for wealth as if there is nothing else worth hoping for. There are even some people who deprive themselves of knowledge and sleep because their primary goal is to acquire wealth. Individuals like this deprive themselves of the truth for they imagine wealth to be a goal and not a means.

Wealth is like a bridge that rescues us from destruction. How wrong are those who spend their live strengthening the bridge itself while ignoring its purpose. We should not give ourselves up for the sake of money , instead we should give up money for our sake... Many people spend their whole lives searching for money and by the time they find it they need another life to spend it... but the days they long for shall never come.

There seems to be direct relationship between wealth and miserliness. Most wealthy people are misers. A survey would reveal that helping the poor is usually done by the middle - class and not the rich.

The miser rich , who fall victim to the frustration and anger of the poor , are the subject of some social corruption. The pressure which is put on the poor , and the subsequent psychological complication which befall them are factors in spreading corruption and disarray. No one denies the devastating role which this problem has in causing crimes and dissention.

There are many wealthy people who abandon the borders

of humanity as a result of their intense inclination towards acquiring wealth to the point that they add to their oppression the act of depriving the poor of their rights. Such oppressors have certainly lost the human light in them. On the other hand , we have generosity , a factor of human integrity. It is a manifestation of the originality of human feelings and a sign of stable thinking. Generosity is also the best trait among all authentic characteristics.

Generosity enjoys a very high place among all traits. Hatim Tai’s name still shines throughout the centuries because of his well - known generosity.

It is evident that generosity can only be praiseworthy , if nearness to Allah is sought in reducing the suffering of the poor as its only aim. Bragging and fame should not play a role in generosity.

A Glance at Leaders’ Views on Miserliness

Islam has stressed all aspects of human society. It recommends sacrifices and abundant giving so as to strengthen the ties of love and mercy between the rich and poor. Islam also greatly resents miserliness and immorality.

Islam deepens the roots of love in the Islamic society by implementing human feelings and the sense of cooperation between Muslims. It prohibits the rich Muslims from being indifferent to the condition of the poor , it also prohibits stinginess which prevents Muslims from paying the dues which Islam levied on them for the deprived Muslims.

Confirming this fact , the Holy Qur’an reads ,

”وَلا یَحْسَبَنَّ الَّذِینَ یَبْخَلُونَ

بِمَا آتَاهُمْ اللَّهُ مِنْ فَضْلِهِ هُوَ خَیْرًا لَهُمْ بَلْ هُوَ شَرٌّ لَهُمْ سَیُطَوَّقُونَ مَا بَخِلُوا بِهِ یَوْمَ الْقِیَامَةِ وَلِلَّهِ مِیرَاثُ السَّمَاوَاتِ وَالْأَرْضِ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِیرٌ. “

And let not those deem , who are niggardly in giving away that which Allah has granted them out of His grace , that it is good for them; nay , it is worse for them; they shall have that whereof they were niggardly made to cleave to their necks on the resurrection day; and Allah's is the heritage of the heavens and the earth; and Allah is aware of what you do.

The Messenger of Allah (s. a. w) said:

ما مَحَقَ الإسلامُ مَحْقَ الشُّحِّ شَیئاً.

Islam does not resent a thing more than miserliness. [157]

Miserliness is an evil trait which deprives the individual of happiness and tranquility and leaves him in pain. The Messenger of Allah (s. a. w) also said:

أقَلُّ النّاسِ راحةً البَخیلُ.

The least harmonious among people are the misers. [158]

A Western scholar is known to have said:

He who lacks love and seeks it (even subconsciously) always blames himself and is never satisfied with it: for this reason most of us lust the lives of others and are greatly envious of them. This feeling is not limited to the poor toward the rich: envy effects all of us for there is an element in everyone’s life that they feel weak in , for instance , a man who has a wife ,

children , and a good position feels greedy over those who are deprived of such things.

Individuals like this consider their clothes , for example , as evidence of their superiority , or a man may see another man who is dressed better and thinks that the well dressed man is happier then he for if he wasn’t happier he would not have better clothes... [159]

The Messenger of Allah (s. a. w) besought Allah to have mercy on those who do not love wealth for its self but spend their surplus (wealth) on the deprived. He said:

رحِمَ اللهُ مَن أمسکَ الفضلَ مِن قولِه وأنفقَ الفضلَ مِن مالِه.

May Allah have mercy on him who restrains the unnecessary word and who spends the surplus of his belongings. [160]

The Prophet (a. s) also said:

إتَّقوا الشُّحَّ، فإنّ الشحَّ أهلَکَ مَن کانَ قَبلَکم وحَمَلهُم على أن سفَکوا دِمائَهُم واستحلُّوا مَحارمَهُم.

Avoid stinginess for stinginess caused those who proceeded you to perish and lead them to shed their blood and violate their sanctities. [161]

Imam Ali (a. s) said:

عَجِبتُ لِلشقیِّ البَخیلِ! یتعَجَّلُ الفقرَ الذی مِنه هَربَ ویَفوتُه الغِنى الّذی إیّاهُ طلبَ فَیعیشُ فی الدنیا عَیشَ الفقراءِ ویُحاسَبُ فی الآخِرة حِسابَ الأغنِیاء.

I am amazed at the miserable misers , for they cause the poverty from which they run to come faster , and miss the wealth which they sought. In this life they live the life of the poor and will be judged in the hereafter

the judgment of the rich. [162]

A British scholar stated:

Some people appear rich but are actually poor. They possess money but cannot even spend it on themselves. Their wealth becomes like a chain of gold tied around their neck from which they gain nothing save pain and torture. Here money becomes an affliction and wealth a disaster. [163]

Even the children of the misers complain about their fathers. This fact is clarified by Imam Ali (a. s) who said:

جُودُ الرجُلِ یُحبِّبُه إلى أضدادِه، وبُخلُهُ یُبغِّضُه إلى أولادِه.

A man’s generosity makes his foes love him , and his miserliness makes his children hate him. [164]

He also said:

عَلى الشّکِّ وَقلةِ الثقةِ مَبنى الحُرصِ والبُخلِ.

Greed and stinginess arc built on doubt and lack of confidence. [165]

Dr. Farmer is known to have said:

The traits generosity and self - confidence which arise from harmony and trusting yourself and others , when found together in an individual , perfect social manners and allow perfect enjoyment of social life. The opposite is also true for when these traits are lacking , integrity of social manners is impossible , hence , an individual is unable to enjoy a social life. Raz Khushbakhti.

Imam Musa al - Kadhim (a. s) explains the value of generosity by saying:

السَّخیُّ الحَسنُ الخُلُقِ فی کَنَفِ الله، لا یَستخْلی اللهُ مِنهُ حتّى یُدخلَهُ الجَنةَ، وما بَعثَ اللهُ عزَّ وجَلَّ نَبیّاً وَلا وصِیّاً إلا سخِیّاً، وما کان أحدٌ مِن الصّالحینَ إلاّ سخِیاً،

وما زال أبی یُوصِینی بِالسّخاءِ حتّى مضَى.

The generous and the well - mannered are always under the protection of Allah. Allah does not abandon them but leads them to Paradise. Allah , Glory be to Him , did not send a prophet or a successor save a generous one; nor was there a righteous man who was not generous. Up to the day that he died , my Father commanded me to be generous. [166]

Once when Imam Ali (a. s) was fighting in a battle , the man that he was fighting asked him for his sword. Imam Ali (a. s) handed his sword to him which amazed the man. Imam All (a. s) then stated that the miser are in urgent need of ideological guidance and if they are deprived of that guidance will remain in the trap of materialism , deprivation and misery.

16-GREED

On the Necessities of Life

In this life our existence is surrounded by certain necessities which hold a tight grip on us from the day that we are born. Some of these necessities such as food , clothes and shelter are basic and the preservation of life’s system depends on them. Needs of this type are natural and cannot be taken care of permanently. The other type of needs are non - essential and are constantly changing and can never be totally fulfilled.

According to natural motives and the sense of need , man seeks money and struggles with all his

might against all problems and difficulties which may stand in his way to make more money for to most people wealth is the beauty of life.

It is natural for the condition of men to vary in this field. For instance , if a man is surrounby poverty and weakness , he starts to seek sustenance by all means possible trying to eradicate the poverty which surrounded him. If a man has acquired wealth , he becomes inflicted with conceit and arrogance as if there was a direct relationship between wealth and the latter traits. Finally , if a man acquires wealth and security for himself , he becomes intoxicated with conceit and arrogance and evil inspirations endlessly battle his mind.

Life takes various forms depending on how every individual views it and because the reasoning ability differs from person to person. For example there are many people who have not realized the truth or reached the stage where they can distinguish between places of safety and danger. Realization of the facts of life , and reaching the state of happiness requires precision in the secrets of existence , especially the secret of “knowing one’s self which can only be done in the domain of reason and logic. ”

Man must understand why he is in this world in order to start his search for happiness. He must choose the method with which he can advance according to his natural and spiritual needs while refraining from shortcomings that separate

the soul from the realistic growth of one’s personality.

Yet , success and happiness do not mean that man must constantly excel over others in exploiting material resources , for material matters are not the main goal in life and man should not violate the borders of morality and piety to make material gains. According to Dr. Carl:

Personal interests overtake our minds in the ideological atmosphere which liberal materialism founded. Wealth has come to be the greatest talent in our eyes and success is now measured by currency bills.

A society which gives priority to economical affairs can never be inclined to morality which requires complete obedience to the laws of life. An individual who excludes all affairs but the economical ones from his day - to - day struggle cannot adhere to the natural laws of life. Morality. undoubtedly , leads us to the truth and organizes all our physical and psychological activities in accordance to the human system. Moral excellence may be compared to strong engines which function properly. Dissention in a society is not but a consequence of immorality

The authentic aim of life is to achieve spirituality. Spirituality is the most important and valuable matter which man can achieve. He who keeps his soul confined to spiritual treasures seldom needs this world , for he gains spiritual satisfaction in the shadow of spirituality which accompanies him for the rest of his life. Such an individual would not exchange his spiritual

wealth for material gains under any conditions.

A Greedy Person is Never Satisfied

Coveting the belongings of others is a psychological state that forces the individual to pursue materialism in a matter that makes material gains an axis on which the mind rotates.

Material inclination arises from uncontrollable greed. Because of the imaginary happiness that it creates , greed is considered a factor which brings misery into the lives of men. As a result man disregards everything and sacrifices all moral traits in his quest towards gathering wealth until finally the feelings of want become rooted deep in his soul. Dr. Schopenhauer said:

It is rather difficult to define the inclinations which are related to acquiring wealth because individual’s satisfaction varies greatly and there is not a defined scale by which people’s wants can be judged. Some people are satisfied with small amounts of money that meet their necessities while others com - plain about their unhappiness despite their abundant wealth (which vastly surpasses their needs). Therefore , everyone has certain limits to his wants by which he fulfills his hopes. Yet , when man experiences difficulties on this path he complains and may give up.

The vast wealth of the rich does not deceive the poor. Wealth is like salt water the more you drink the thirstier you become.

Indeed , the greedy will never be satisfied with all the sustenance of the world just as fire burns all the fuel that it is given!!

When greediness rules a nation

, it transforms its social life into a field of disputes and dissention in the place of justice , security and stability. Naturally , in such a society moral excellence and spirituality do not stand a chance.

It should be noted , however , that there is a great difference between money worship and the desire for advancement , including that of material features. Hence , it is important to draw a line between these two aspects for there is no righteous justification preventing human societies from seeking advancement and excellence in the shadows of nature and talents.

The endeavor of the greedy creates a chain of miseries for his society , for he intends to acquire his lusts with unjust methods including methods which may bring poverty to others. One who covets seizes the sources of wealth in order to acquire more for himself and consequently creating acute economical problems.

Some people claim that wealth is a source that fulfills many desires , so they give it their greatest attention. In fact , it is the poor who have excelled in the most honorable and greatest fields in history. Writers , inventors and scientists were mainly from the poor class.

Furthermore , vast wealth is destructive to many people. For example , when youth inherit large sums of money they generally disregard all avenues of education and knowledge drowning themselves in sin and lusts because they feel no need for work or development.

Once a wealthy man visited

a famous Greek philosopher. The latter did not trust the wealthy man so he did not make any special arrangements for his visit. The philosopher said to the wealthy man:

“Surely you have not come to learn from me but to put me down for my financial situation , am I not right?

The wealthy man replied: “Had I followed your path in acquiring knowledge 1 would not have had wealth , a palace , servants , etc. ”

At this the philosopher said: “Regardless of Your material belongings , I am richer than you. I do not need servants to protect me , for I fear no - one including Caesar. Because you are dependent on others you will always be poor. I possess reason , satisfaction and the freedom to think instead of gold and silver , while you waste your time thinking about silver plates.

My ideas are my vast empire where I live happily , while you spend your lifetime in anxiety and unrest. All that which you possess is worthless to me , but what I possess is abundant for you will never fulfill all your hopes and wants , hut my needs are always fulfilled by using my reason.

Surely everyone should rely on knowledge and not on gold and silver; for only the ignorant rely on them.

Felicity and dissatisfaction undoubtedly are a part of everyone’s life; each having its place in the events of life. Everyone who enters

this world shall experience a portion of both regardless of his material condition. Here we can safely say that wealth , which exceeds one’s needs is useless in finding happiness. According to Socrates many individuals do not possess money , gems , fancy garments , or palaces , yet their lives are a thousand times happier than the lives of the wealthy.

Surely the greedy is a humiliated , poor slave to the world and its money. He has surrendered his neck to the chains of wealth and has submitted to immature thoughts. The greedy imagines that his wealth , which is enough for generations of his descendants , is not but a reserve for his gloomy days. Only when the bells of danger and death ring does a greedy man realizes his mistakes. When the bell rings to announce the final seconds of his life , he looks at his wealth , for which he has wasted all 

his life , with sorrow and disappointment knowing that it is useless to him in his grave - the grave to which he carries sorrows for the many errors he has committed throughout his life.

Fair Distribution in Islam

Along with its call upon people to struggle and advance Islam included a strong warning against fanatical adherence to materialism. Islam declares that such adherence deprives man from seeking the real goal of lif , the eternal happiness. Imam Baqir (a. s) gave the following description of the greedy man:

مثَلُ

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الحَریصِ فی الدّنیا کمَثَلِ دودَةِ القَزِّ، کلَّما ازدادتْ مِن القزِّ على نفسِها لفّاً کانَ أبْعدَ مِن الخُروجِ حتّى تموتَ غمّاً.

An example of the greedy man of this world is that of the silkworm. The more silk that it spins around itself , the less of a chance it has to survive until it finally suffocates itself. [167]

The Messenger of Allah (s. a. w) said:

إیّاکُم والشُّحَّ، فإنَّما هلَکَ مَن کانَ قبلَکم بِالشُّحِّ؛ أمَرَهُم بالبُخْلِ فبَخِلوا، وأمَرَهُم بالقَطیعةِ فقَطَعوا، وأمَرَهُم بالفُجُورِ ففَجَروا.

Refrain from greed for those who were before you perished as a result of greed. Greed commanded them to be stingy and they obeyed: it ordered them into alienation and they obeyed; and it commanded them to sin and they sinned. [168]

Imam Ali (a. s) pointed out the misery which results from coveting when he said:

إتَّقوا الحِرصَ، فإنّ مُصاحِبَه رَهینُ ذُلٍّ وعَناءٍ.

Avoid greed for its champion is the captor of humiliation and exhaustion , [169]

Dr. Mardin said:

Wealth is not everything in man’s life , nor does his real happiness lie in collecting money. Nevertheless , many young people make the mistake of believing that money is the most important matter in life. They , therefore , waste the primes of their life seeking wealth while depriving themselves of everything else. This is a very mistaken way of thinking and it is one of the reasons behind many people’s miseries.

We struggle to acquire grand clothes , etc thinking

that they are the ways to happiness: while in fact they only bring - disappointment and deprivation to us. [170]

Imam Ali (a. s) said:

الحَریصُ أسِیرُ مَهانةٍ لا یُفَکُّ أسرُه.

A greedy person is a captor of humiliation , whose captivity does not cease. [171]

The righteous religion of Islam , which conforms to mans nature , equally distributes between materialism and spirituality. It has , therefore , chosen a path for its followers that guarantees healthy spirits and bodies. Religious individuals possess wise and righteous spirits for they understand divine facts.

Satisfaction is a unceasing treasure , for its possessors endeavor to acquire only what they have a need for. Those with reason organize their lives and avoid polluting their spiritual happiness with mistaken attempts to collect wealth and lowliness. An individual who is satisfied is happy with what he ethically acquires. This sufficient method allows him to reach the real goal of life (moral excellence) ; in this matter he achieves real wealth (that is satisfaction) which brings him harmony and does not need to ask for that which is in the hands of others. Imam Ali (a. s) said:

إنّ أکْیَسَ الکیِّسِ مَن اقتَنى الیأسَ ولزِمَ القُنوعَ وَالورعَ وَبَرِئَ مِن الحِرصِ والطَّمَعِ، فإنّ الطَّمعَ والحِرصَ الفقرُ الحاضِرُ وإنَّ الیأسَ والقَناعةَ الغِنى الظاهِرُ.

It is best to submit and adhere to satisfaction and piety , and to relieve one’s self from covetousness and greed; for greed and covetousness are present poverty and submission and

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satisfaction are apparent wealth. [172]

He also pointed out the spiritual and psychological disorders which affect the covetous when he said:

کُلُّ شَرَهٍ مَعنیٌّ.

One who covets brings illness. [173]

Dr. Mardin said:

Certain thoughts which arise from greed , covetousness , and all other psychological reactions not only adversely affect the body but also the soul. They , therefore , deprive us of a good living and change the path of harmonious living. Greed and covetousness destroy all natural human traits in us. [174]

Imam Ali (a. s) is quoted as saying:

الشَّرَهُ یَشینُ النَّفسَ ویُفسِدُ الدّینَ ویُزری بالفُتوَّةِ.

Greed pollutes the soul , corrupts religion and destroys youthfulness. [175]

The Messenger of Allah (s. a. w) explained the afflictions and calamities which arise from greediness. He said:

الحَریصُ بَین سَبعِ آفاتٍ صَعبةٍ: فِکرٍ یَضُرُّ بَدَنَه ولا ینفَعُه، وهَمٍّ لا یَتمُّ أقْصاهُ، وتَعَبٍ لا یَستریحُ منهُ إلاّ عِندَ المَوتِ ویَکونُ عِندَ الرّاحَةِ أشَدَّ تَعباً، وخَوفٍ لا یُورِّثُّه إلاّ الوُقوعَ فیهِ، وحُزْنٍ قَدْ کَدَّرَ علیهِ عَیشَهُ بِلا فائِدةٍ، وَحِسابٍ لا یُخلِّصُه مِن عذابِ اللهِ إلاّ أن یَعفُوَ اللهُ عنهُ، وَعِقابٍ لا مَفَرَّ منهُ ولا حِیلةَ.

A greedy person faces seven acute problems:

I) Worrying , which harms his body and is disadvantageous to him;

2) Depression , which is endless;

3) Exhaustion , from which death is the only relief - and with that relief the greed shall be more exhausted;

4) Fear , which uselessly disturbs his life;

5) Sadness , which uselessly disturbs his life;

6) Judgment , which does

not save him from Allah’s torture unless Allah forgives him.

7) Punishment , from which there is no escape or avoidance. [176]

Greediness: is surely an evil desire which leads man to humiliation and sin. Imam Ali (a. s) said:

الشَّرَهُ داعِیةُ الشَّرِّ.

Greed is a motive for evil. [177]

He (a. s) also said:

ثَمرَةُ الشَّرَهِ التَّهجُّمُ على العُیوبِ.

The fruit of covetousness is complaining about shortcomings. [178]

Dr. S. M. Caughaust said:

Stealing stems from greed. Thieves steal that which they do not own because they covet it. He who steals a pair of socks from a merchant , or a bicycle entrusted to him , only does so because of the influence of covetousness to possess things. Thus , the thieves motive for stealing is covetousness. [179]

Here we conclude that greed - this dangerous spiritual disorder - can be treated by believing in Allah and the Last Day. Satisfaction can only be achieved by strengthening one’s spirituality and developing moral excellence.

17-DISPUTING

Radical Self - Love

Coveting material things is a basic human nature. It is an instinct that was implemented in man on the day he was born. It is the motive which allows him to struggle continuously and preserve himself. As a result of this instinct , we notice that man avoids that which harms him and is attracted by advantageous matters. Therefore , he is a hostage of the psychological phenomenon when he advances. This phenomenon

plays a great role in advancing the level of human civilization.

Yet , human happiness can only be achieved if men when struggling towards it , protect themselves from immoderation and carelessness; and at the same time refrain from the slavery of wants. Thereupon , in order for one to fulfill the needs of his instincts in an appropriate manner , wherein praiseworthy traits and excellent morals can develop , he must use his reason in every field of life. This is because reason guides man not his instincts. Reason is what prevents instincts from both excessiveness and under development. It is the element which makes us face the realities of truth and falsehood. The power of reason , which has the greatest duty in developing man’s personality , is what possess the ability to protect us from going astray and grants us scrutiny in our affairs.

If the instinct of self - love violates the limits of moderation and ventures into the territory of extravagance , it adversely affects man’s reasoning system; hence preventing him from realizing the realities of life. Those who fall victim to such a disorder will eventually drown in the swamp of misguidance and corruption. Yet , the said instinct can be criticized for its harmfulness only when it is within the boundaries of extravagance. Therefore , the only goal of criticizing self - love is to point out the disadvantages of allowing this instinct to violate the limits of reason.

Both

the success and failure of an individual correlate to their spiritual and moral condition. Moral disorders , which are spread through various stages of life , often stem from problems that arise form our unruly and unjustifiable wants.

Man has been given abundant talents and capabilities. Everyone has the power to follow his authentic and reasonable affection. Nevertheless , it is apparent that nothing is more of a harder for man than to adjust his instincts or wants including self - love conceit and arrogance.

Therefore , we are compelled to make more of an effort to adjust this instinct or we will be unable to adopt excellent manners. Without self - control , we cannot lead an acceptable and praiseworthy life.

What Do We Achieve from Arguments

Success in social behavior directly relates to certain rules which we must learn and build our conduct upon. For man’s role in his relationships with others and his knowledge of the limits of his duties are among the issues which are determinative to his/her misery or happiness.

The need for harmony and establishing relationships is a trait deeply implemented in man’s nature. Everyone is inclined to love and harmony; hence resents loneliness and secluded ness. However , unless a person reaches peace of mind and soul , he will be incapable of living in peace with others , or with himself.

Peace , harmony and cooperation are essential factors for a healthy and peaceful social life; and respecting other’s rights and feelings is the first

condition to be observed in the art on constructive interaction. In this case , interpersonal relationships enjoy strength and continuity. Those who lack the foresaid traits are naturally deprived of balanced relationships with others , and the basis of love and harmony are weakened in them. They cannot , under the circumstances , keep their relationships with others at an acceptable level.

One of the evil traits which severely hurts the feelings of others and destroys the ties of love between people is disputing with them. Arguing individuals should realize that excessive self - love is one of the main factors which create this evil trait; it grows only when irrigated by the flow of this treacherous instinct.

A disputatious person , in order to quench the thirst of his conceit , opposes every opinion that may be brought up in any gathering , not to present a righteous idea or eradicate a mistaken concept , but to destroy his opponent’s personality by false accusations. He attempts to create a sense of false excellence for himself by doing so. Such a person might conceal his aims under exclamatory or wondering vocabulary. In this manner , the disputatious looses the spirit of a just judge , and dares to commit all kinds of oppression and encroachments upon other’s rights.

Furthermore , the opponent’s reaction , in this case , should not be disregarded for when an individual’s pride is violated , it is inevitable that he reacts to the

cause. Therefore , he may exploit the appropriate opportunity to revenge , using all his powers to do so. Thus , if this trait is widespread in any given nation , it can result in disunity in both the way of thinking and the manner of conduct.

A scholar commented on this subject by saying:

“Reason is a shinning light that guides mankind away from the darkness of ignorance and relieves him from his problems. We boast about the fact that we are the only creatures to possess reason saying that with reason we have come to understand matters , their causes , results , and their relations to other entities. Yet , woe unto us if we attempt to unveil the truth by means of discussion and argumentations; for disputing results is nothing save mental anxiety. Disputing also reveals the ignorance of the disputants and their errors in scientific fields; it never changes the way others think nor makes them adopt our ideologies.

A Glance at the Words of Leaders

Islam has closely considered all aspects of social life , and scrutinized every element of love and harmony , hence it strongly condemns all that creates dissention among Muslims and shakes the foundation of their unity. The leaders of religion have shown their followers how to follow the path of purity and protect their hearts from the filth of all obscurities. The Messenger of Allah (s. a. w) said:

مِن المُروؤَةِ أنْ یُنصِتَ الأخُ لأخیهِ إذا حدَّثهُ.

“It is a virtue

that a man hastens to his brother when the latter speaks to him. ”[180]

Imam Baqir (a. s) said:

وتَعَلَّمْ حُسنَ الإستِماعِ کَما تتعلَّمُ حُسنَ القَولِ، ولا تقطَعْ على أحدٍ حَدیثَه.

And learn good listening just as you learn good speech; and do not interrupt another’s words.

The leaders of religion have repeatedly criticized disputation , and reminded people of its evil results up to the point that they prohibited their followers from disputations even in righteous issues. Imam Sadiq (a. s) said:

لا یَستَکمِلُ عَبدٌ حَقیقَةَ الإیمانِ حتّى یدعَ المِراءَ وإنْ کان حقّاً.

A worshipper does not reach the essence of belief until he abandons boasting even when right. [181]

No one becomes victorious in the arena of disputation. Imam Hadi (a. s) gave the following advice to those who advocate defeating their opponents by means of disputation:

المِراءُ یُفسدُ الصَّداقةَ القَدیمَةَ وَیَحلُّ العُقدَةَ الوَثیقَةَ وأقَلُّ ما فیهِ أنْ تکونَ فِیهِ المُغالبَةُ، وَالمُغالبَةُ أُسُّ أسَاسِ القَطِیعَةِ.

Boasting ruins long - standing relationships; ends strong relations , and the least of its evils is competition (trying to excel over one s foes) , and competition is the main (factor in) alienation.

Dr. Dale Carnegie wrote:

In every ten verbal disputes , the disputant comes out in nine out of ten cases believing more in their opinions and claiming that their opponents are wrong. There is not a winner in these disputes where the one defeated runs away. Yes , you crack your fingers in happiness over your

victory; but you think about the condition of your opponent! You made him feel ignorant and hurt his feelings leaving a scar on his heart.

Disputing is an inappropriate way to convince others , and to influence the way that other’s think. In fact , there is no relationship between convincing and disputing , nor can misunderstandings be removed by disputing. Selected advice and a peaceful approach are the elements needed in this case. It is incumbent on man to 

sympathize with his opponent.

The Messenger of Allah (s. a. w) said:

ذَروا المِراءَ لِقِلَّةِ خَیرهِ، وَذَروا المِراءَ فإنَّ نَفعَه قلیلٌ وإنّه یُهیجُ العَداوةَ بَین الإخوانِ.

Avoid bragging for the lack of its goodness; and avoid bragging for its advantages are few and it instigates enmity between brothers.

A famous doctor once said:

There are not many advantages to disputing. The intention for the disputant can turn on the side of his foe , for feelings can erupt during arguments. No matter how calm conversations are , they still have adverse affects on the opponent’s heart. Thus , whenever we attempt to outsmart him he insists on his opinion. One word can destroy a love relationship forever. Furthermore , disputes never cause others to adopt our way of thinking. [182]

Disputants always have a sense of anxiety in their hearts. Imam Sadiq (a. s) said:

إیّاکُم وَالخُصومَةَ فإنّها تُشغِلُ القلبَ وتُورِثُ النّفاقَ وتُکسِبُ الضَّغائنَ.

Avoid disputing for it occupies the heart ,

results in hypocrisy , and creates hard feelings. [183]

Therefore , by observing the divine Islamic teachings we can pave the way for ourselves to create a spiritual revolution in our spiritual characteristics in an attempt achieve excellent human morals. Allah is the Best Helper and on Him do we depend.

endnote

1-100

[1] (a. s) is the abbreviation of the Arabic phrase ̒alayhi/̒ alayha/̒ alayhimu's - salam (may peace be upon him/her/them).

[2] (s. a. w) is the abbreviation of the Arabic phrase şalla 'l - lāhu alayhi wa - ālih (may Allah's peace and blessing be upon him and his Progeny).

[3] Rawđah al - Kāfī , p. 268.

[4] Nahj al - Fasahah , p. 371.

[5] Wasā´il ash - Shī`ah , vol. 2 , p. 222.

[6] Fađā´il al - Khamsah , vol. 1 , p. 119.

[7] Wasā´il ash - Shī`ah , vol. 2 , p. 221.

[8] Pīrōzī Fikr.

[9] Mustadrak al - Wasā´il , vol. 2 , p. 83.

[10] Akhlāq.

[11] Ghurar al - Hikam , p. 279.

[12] Khīshtan Sāzī.

[13] Wasā´il ash - Shī`ah , vol. 2 , p. 221.

[14] Akhlāq.

[15] Wasā´il ash - Shī`ah , vol. 2 , p. 221.

[16] Jāmi` as - Sa`ādāt , vol. 2 , p. 28.

[17] Ghurar al - Hikam.

[18] Pīrōzī Fik , the Persian version of The Victorious Attitude.

[19] Ghurar al - Hikam

, 687.

[20] How to Win Friends and Influence People.

[21] How to Win Friends and Influence People.

[22] Ghurar al - Hikam , p. 276.

[23] Ghurar al - Hikam , p. 277.

[24] Pīrōzī Fikr.

[25] Ghurar al - Hikam , p. 680.

[26] Ghurar al - Hikam , p. 474.

[27] Ghurar al - Hikam , p. 676.

[28] Akhlaq.

[29] Uşūl al - Kāfī , vol. 1 , p. 394.

[30] Jāmi` al - Șaħīħ of al - Tirmidhī , ch. 18; al - Sunan of Ibn Majah , ch. 2; al - Șaħīħ of Muslim , ch. 32 , al - Musnad of Ahmad ibn Ħanbal , vol. 2 , p. 277 and vol. 3 , p. 491.

[31] Nahj al - Balaghah p. 174.

[32] Ghurar al - Hikam , p. 154.

[33] Ghurar al - Hikam , p. 434.

[34] Ghurar al - Hikam , p. 698.

[35] Ghurar al - Hikam , p. 433.

[36] Pīrōzī Fikr.

[37] Ghurar al - Hikam , p. 152.

[38] Ghurar al - Hikam , p. 835.

[39] Rāh Wa Rasm Zindagī.

[40] Pīrōzī Fikr.

[41] Ghurar al - Hikam , p. 712.

[42] Rāz - e Khoshbakhtī.

[43] Ghurar al - Hikam p. 29.

[44] Roshd - e Shakhsiyyat.

[45] Ghurar al - Hikam , p. 80.

[46] Uşūl - e Ravanshināsī.

[47] Kīmīyā - e

Sa`ādāt.

[48] Nahj al - Fasahah , p. 418.

[49] Nahj al - Fasahah , p. 4118.

[50] Ghurar al - Hikam , p. 605.

[51] Mā Wa Farzandān - e Mā.

[52] Ghurar al - Hikam , p. 876.

[53] Uşūl al - Kāfī , vol. 1 , p. 460.

[54] Ghurar al - Hikam , p. 175.

[55] Akhlāq.

[56] Jāmi` as - Sa`ādāt , vol. 2 , p. 318.

[57] Ghurar al - Hikam , p. 146.

[58] Roshd - e Shakhsiyyat.

[59] Ghurar al - Hikam , p. 60.

[60] Nahj al - Faşāħah , p. 562.

[61] Biħār al - Anwār , vol. 15 , p. 30.

[62] Biħār al - Anwār , vol. 15 , p. 172.

[63] Ghurar al - Hikam , p. 88.

[64] Akhlāq.

[65] Biħār al - Anwār , vol. 15 , p. 30.

[66] Al - Wāfī , vol. 3 , p. 106.

[67] Pīrōzī Fikr.

[68] Ghurar al - Hikam , p. 105.

[69] Makarim al - Akhlaq , p. 14.

[70] Nahj al - Faşāħah , p. 48.

[71] Nahj al - Faşāħah , p. 613.

[72] Biħār al - Anwār , vol. 16 , p. 179.

[73] Biħār al - Anwār , vol. 16 , p. 179.

[74] Ghurar al - Hikam , p. 36.

[75] Roshd - e Shakhsiyyat.

[76]

al - Kāfī , vol. 2 , p. 247.

[77] al - Kāfī , vol. 2 , p. 459.

[78] Ghurar al - Hikam , p. 148.

[79] Ghurar al - Hikam , p. 558.

[80] Ghurar al - Hikam , p. 659.

[81] Roshd - e Shakhşiyyat.

[82] Ghurar al - Hikam , p. 559.

[83] Dar Jostojūy - e Khoshbakhtī.

[84] Ghurar al - Hikam , p. 448.

[85] Ravankāvī.

[86] Mişbāħ al - Shari’ah , p. 104.

[87] Nahj al - Faşāħah , p. 366.

[88] Ghurar al - Hikam , p. 494.

[89] Pīrōzī Fikr.

[90] Ghurar al - Hikam , p. 32.

[91] Ghurar al - Hikam , p. 141.

[92] Ravankāvī.

[93] Ghurar al - Hikam , p. 355.

[94] Pīrōzī Fikr.

[95] Uşūl - e Ravānshināsī.

[96] Nahj al - Balaghah 2: 143.

[97] Nahj al - Faşāħah , p. 12.

[98] al - Kāfī , vol. 3 , p. 461.

[99] ‘Uqda - e Ħiqārat.

[100] Wasā´il al - Shī̀ah , vol. 1 , p. 74.

101-183

[101] Ravankāvī.

[102] Ghurar al - Hikam , p. 147.

[103] Ghurar al - Hikam , p. 28.

[104] Ghurar al - Hikam , p. 102.

[105] Ghurar al - Hikam , p. 678.

[106] Ghurar al - Hikam , p. 677.

[107] Roshd - e Shakhşiyyat.

[108] Ghurar al - Hikam , p

. 95.

[109] Ghurar al - Hikam , p. 138.

[110] Muruj adh - Dhahab v. 4 , p. 88.

[111] Nahj al - Fasahah p. 66.

[112] On Education.

[113] Nahj al - Fasahah.

[114] Irshad al - Mufid p. 257.

[115] Ghurar al - Hikam p. 537.

[116] Ghurar al - Hikam p. 768.

[117] Safinah al - Bihar v. 2 , p. 702.

[118] Nahj al - Balaghah p. 115.

[119] Ghurar al - Hikam p. 178.

[120] Ghurar al - Hikam p. 21.

[121] Ravankavi.

[122] Ghurar al - Hikam p. 666.

[123] Selection Journal: Psychosocial Section.

[124] Ghurar al - Hikam p. 399.

[125] Pirozi Fikr.

[126] Usule Kafi v. 2 , p. 305.

[127] Ghurar al - Hikam p. 625.

[128] Pirozi Fikr.

[129] Usule Ravanshinasi.

[130] Ghurar al - Hikam p. 71.

[131] Ghurar al - Hikam p. 131.

[132] Ghurar al - Hikam p. 462.

[133] Al - Wafi 3: 148.

[134] Chi Midanam.

[135] Ihyä’ al - Ulum v. 2 , p. 151.

[136] Rahi Khoshbakhti.

[137] Chi Midanam.

[138] al - Manaqib v. 4 , p. 19

[139] al - Kafi v. 2 , p. 162.

[140] Bihar al - Anwar v. 15 , p. 234.

[141] Mustadrak al - Wasa’il v. 2 , p. 85.

[142] Ghurar al - Hikam p. 228

.

[143] Nahj al - Fasahah p. 201.

[144] Ma Wa Farzandane Ma.

[145] Ghurar al - Hikam p. 223.

[146] Ghurar al - Hikam p. 50.

[147] Ghurar al - Hikam p. 446.

[148] Ghurar al - Hikam p. 150.

[149] Safinah al - Bihar v. 1 , p. 41.

[150] Amali as - Saduq , p. 149.

[151] Nahj al - Fasahah.

[152] Ghurar al - Hikam p. 453.

[153] Ghurar al - Hikam p. 53.

[154] Al - Wafi 127.

[155] Ghurar al - Hikam p. 224.

[156] Chi Madanam.

[157] Nahj al - Fasahah , p. 549.

[158] Nahj al - Fasahah , p. 549.

[159] Ravankavi.

[160] Nahj al - Fasahah , p. 81.

[161] Nahj al - Fasahah , p. 8.

[162] Ghurar al - Hikam , p. 497.

[163] Dar Aghushe Khush Bakhti.

[164] Ghurar al - Hikam p. 368.

[165] Ghurar al - Hikam p. 488.

[166] Furu al - Kafi v. 4 , p. 38.

[167] Usul al - Fasahah.

[168] Nahj al - Fasahah p. 199.

[169] Ghurar al - Hikam ; p. 135.

[170] Khishtan Sazi.

[171] Ghurar al - Hikam p. 50.

[172] Ghurar al - Hikam p. 255.

[173] Ghurar al - Hikam p. 544.

[174] Pirozi Fikr.

[175] Ghurar al - Hikam p. 77.

[176] Mustadrak al - Wasã’iI v. 2 , p. 435

.

[177] Ghurar al - Hikam p. 16.

[178] Ghurar al - Hikam p. 16.

[179] Chi Midanam.

[180] Nahj al - Fasahah p. 633.

[181] Safinah al - Bihar v. 2 , p. 522.

[182] Dar Jostojui Kushbakhti.

[183] Usul al - Kafi p. 452. - - YOUTH AND MORALS

YOUTH AND MORALSYOUTH AND MORALSYOUTH AND MORALSYOUTH YOUTH AND MORALSYOUTH AND MORALSYOUTH AND MORALSYOUTH AND MORALSYOUTH AND MORALSAND MORALS