Ill-temper
منذ 3 سنوات
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Ill-temper is a mental aberrance that causes depression and truculence. It is the opposite of moral conduct. Often the repercussions of ill-temper intensify to the degree that it results in a variety of tragedies and physical and mental crises. The meanness of ill-temper appears clearly through God's words addressed to the Prophet (s):
"And had you been rough, hard-hearted, they would certainly have dispersed from around you."
Let us now refer to some texts in this regard:
The Prophet (s) said: "Hold fast on moral conduct, for it will unquestionably be in Paradise. Beware of ill-temper, for it will unquestionably be in Hell."
"Allah does not allow the ill-tempered to repent… Whenever the ill-tempered repents from a sin, he engages himself in another greater one."
Imam as-Sadiq (a) said: "If you want to be respected, you should be lenient, and if you want to be disrespected, you may be severe."
"Ill-temper ruins good works, in the same way as vinegar ruins honey." "The mentality of the ill-mannered individuals is always bad."
In the same way as bodies are subject to illnesses that cause certain symptoms, such as paleness and weakness, morals are subject to definite illnesses that cause certain symptoms in a form of moral frailty and mental collapse that vary according to the dimensions of the symptoms. The ailed bodies are treated so as to regain activity. The ill morals, too, are treated so as to recover and resume moderation.
Had it been impossible to treat the morals, all the efforts of prophets would have been meaningless, and, furthermore, man would have been just like animals or even worse. Animals, in fact, could be tamed. The unruly horse, for instance, could be made docile through taming, and wild beasts could be domesticated by means of taming, too. How is it then impossible for man, who is the noblest creature, to be disciplined? It happens that the moralities of an individual are ailed, and change him into a frowning, quarrelsome person. This occurs because of:
(1) either feebleness that is resulted from a physical ailment or symptoms of senility or the like, and cause the infected person to be weak-nerved, intolerant, and unable to treat people courteously,
(2) griefs and distresses that astound the intelligent and the well-mannered and take them away from noble traits,
(3) poverty that causes frowning and rudeness,
(4) office that may cause loss of good temper and impudence against people, or
(5) isolation that results in feelings of disappointment and humility. Such feelings are the causes of frown and grimace.
The disadvantages and gross damages of ill-temper should be kept in mind. It should be always remembered that ill-temper brings about the wrath of God.
Self-control should also be practiced, and the motives of ill-temper should be suppressed through taking enough time before saying or doing anything. The Prophet (s) said:
"The best jihad 28 is self-control."
Truth stands for the conformity between word and deed. It plays a great role in the lives of both the individuals and communities. Truth is the beauty of speech and ground of success. From this cause, the Islamic Sharia, 29 in both the Quran and Sunna, 30 glorified and urged telling truth:
"Those who have brought the truth and those who have acknowledged it are those who have fear of Allah. They will receive whatever they want from their Lord. Thus is the reward of the righteous ones. (39:33-4)"
"Allah will say, "This is the Day when the truthful ones will benefit from their truthfulness. (5:119)"
"Believers! Have fear of Allah and always be friends with the truthful ones. (9:119)"
The Prophet (s) said: "Truth is the adornment of speech."
Imam as-Sadiq (a) said: "Do not be deceived by their very much offering of prayers and observance of fasting. In fact, prayers and fasting have become habits that they feel desolate if they omit them. You should test them by their truthfulness and fulfillment of trusts."
"The deeds of the truthful are growing."
This means that the deeds of the truthful are ongoing and their rewards are, too, growing. Thus, God accepts only the deeds of the pious ones. Truth, then, is one of the most significant characteristics of piety.
The publicity of mutual understanding between individuals is a social necessity. If they commit themselves to so, they will have the ability to shoulder the burdens of life and enjoy a peaceful coexistence. It goes without saying that tongue is the instrument of mutual understanding and the translator of the various concepts that rove in people's minds. It therefore plays a serious role in the existence of communities and the harmony of individuals' feelings and ideas. The happiness or distress of any society depends upon verbal truthfulness or falsehood. If tongue is truthful in interpreting the emotions, it will fulfill the mission of communication. If it, on the other hand, is characterized by mistranslation and misexpression, it will be the guide to evil and the means of social destruction. Hence, truth, whose effects and reflections play the greatest role in the individuals' lives, is a social necessity.
Parties of transactions, for instance, can save themselves and times from the fatigue of bargain if they adhere to truthfulness. If all people observe truthfulness, they will gain its innumerable benefits and advantages. If untruth, on the other hand, becomes a common phenomenon in a society, the moral principals will be
flimsy, mutual understanding will be missing, and the society will be the subject of disarrangement.
Truth of speech: It stands for telling the very reality of a thing without falsification or concealment.
Truth of deeds: It stands for the conformity of deeds with words, such as the commitment to oath and fulfillment of pledges.
True determination: It stands for the determination to do good.
True intention: It stands for purifying the intent from blemishes of showiness.
Untruth denotes the disconformity of speech with reality. It is surely the source of evils. From this cause, the Islamic Sharia has banned untruth, censured the untruthful, and threatened them through numerous texts in the Quran and Sunna:
"Allah does not guide a transgressing liar. (40:28)" "Woe to every sinful liar! (45:7)"
"Those who do not believe in the miracles of Allah invent lies and they are liars. (16:105)"
In the Farewell Pilgrimage 31, the Prophet (s) said: "Forging lies against me has been common to a great extent. However, it will increase. He who forges lies against me intentionally should find himself a place in Hell. When you receive any hadith, you should first measure it according to the criteria of the Quran and my Sunna. If it conforms to them, you will then adopt it. If not, you should then throw it away." 32
Amir ul-Mu'minin (a) said: "Persistence on telling untruths brings about poverty." 33
Imam al-Baqir (a) said: "Allah has made locks for the evil and made drinking wine the master key of all these evils. Untruth, in fact, is eviler than drinking wines." 34
"Telling untruths is the destruction of faith." 35
"Ali ibn al-Hussein (a) used to say to his sons: Avoid telling untruths, whether they were significant or venial, or in serious or humorous situations, for a man who tells a trivial lie will surely dare to tell a big one. Know that the Prophet (s) said: A servant persists on telling only the truth until Allah records him as truthful. The teller of lies, on the other side, keeps on telling untruths until he is recorded with Allah as liar." 36
Jesus (a) said: "He who tells very much untruth will lose brightness." 37
Untruth brings about ill reputation and indignity. The liar will never be believed even if he tells truths. His testimonies, too, are not admitted, and his promises are not trusted. One of the manners of the liars is that they forget their previous untruths and invent new ones totally contrary to the previous. A liar often invents a number of contrasted untruths as a support of a previous one.
Untruth causes mutual mistrust and creates feelings of apprehension.
Untruth produces waste of time and efforts that are exerted for distinguishing between reality and falsity.
Untruth has many disadvantageous spiritual effects.
Habit: An individual may have the habit of telling untruths because of ignorance, influence of the surroundings, or feebleness of the religious
restraint. A wise man said: "It is so difficult to wean him who found sweet the suckling of untruth."
Greed: It is surely one of the strongest incentives of untruth.
Enmity and envy: These two things have very often induced to invent false accusations and fabricate libels against enemies. The righteous individuals who promote themselves against plunging in the wrong have frequently had to suffer the tragedies of false accusations.
False swearing is the most dangerous sort of untruth, because it is a double crime-it is flagrant daring against the Almighty Lord and a shocking crime that eradicates the rights.
The Prophet (s) said: "Beware of false swearing, for it changes countries into deserted wastelands." 38
Imam as-Sadiq (a) said: "False swearing brings poverty to the descendants." 39
Like the previous, perjury is a serious crime resulting in denial of the rights and commonness of disorder in the society.
The Prophet (a) said: "Before the perjurer finishes his false testimony in front of the judge, his place is Hell is prepared. The same thing is said about him who conceals a testimony." 40
The holy Quran, also, warned against false wording:
"Stay away from wickedness, idols, and false words. (22:30)"
The false swearer and the perjurer do badly to themselves by exposing them to the wrath of God.
The false swearer and the perjurer do badly to those who encourage them to swear falsely, because such persons support in the fields of wronging people's rights and insulting their dignities.
The false swearer and the perjurer do badly to those against whom they swear falsely because they deprive them of their rights.
The false swearer and the perjurer do badly to the community as a whole, because they spread disorder and destroy the religious and moral values.
The false swearer and the perjurer do badly to the Islamic Sharia, because they challenge its sacred constitution.
Fulfillment of promises is one of the noble traits with which the intelligent people adorn themselves:
"Mention in the Book (the Quran) the story of Ishmael; he was true to his promise, a Messengers and a Prophet. (19:54)"
As he promised a man, Ishmael the prophet confined himself in one place for a whole year waiting for him so as to keep his promise.
It is unfortunate that breach of promise, nowadays, has become a common phenomenon among Muslims who neglected its disadvantages that weaken the mutual confidence, corrupt the social relations, and harm the public interests.
Imam as-Sadiq (a) said: "The promise of the believer is a ransomless vow. He who reneges breaks his word with Allah and exposes himself to His dislike. This is the meaning of Allah's saying: Believers, why do you preach what you do not practice? It is most hateful in the sight of Allah if you say something and do not practice it. (61:2-3)" 41
The Prophet (s) once, promised he would wait for a man near a rock. When the heat of the sun became
so intense, the Prophet's companions suggested to him to stand in the shadow until that man would come. "No," said he, "I promised him to wait near this rock. If he does not come, that will be his fault." 42
Some people find nice to invent mocking lies in order to laugh at others.
Imam as-Sadiq (a) said: "For Any one who forges lies against a believer for the purpose of disgracing him, demeaning his personality, and sticking ill reputation to him, Allah will move him from His guardianship to the Shaitan's. The Shaitan43 , however, will not welcome him." 44
The previously mentioned disadvantages of untruth, in addition to the material and ethical inconveniences, should be taken in consideration.
The merits and virtues of truth should be kept in mind.
Mental training on telling truth and avoiding telling lies should be permanently practiced until untruth is completely erased.
Untruth is an unwilling vice that is forbidden by the Islamic law. But, there are certain circumstances in which telling untruths becomes allowable. In case a vital interest cannot be achieved unless untruth is committed, the Islamic Sharia permits it. As an example on such vital interests we cite the salvation of a Muslim individual from killing or capture, the protection of the honor of a Muslim, or the guard of his property. In such cases, untruth becomes obligatory, according to the Islamic law. Correspondingly, when untruth becomes the only means for achieving a more important mission or remedial goal, it is then preponderant or allowed. Reconciliation
between people, the propitiation of wives, and trickeries of wars are matters for which telling untruth is allowable.
Imam as-Sadiq (a) said: "The teller of any untruth will be interrogated on a day -Day of Resurrection- except the untruths that are told in three situations: stratagems of war, reestablishing the ruptured relations between two parties-the reconciler, in this case, tells one party something that was not said about him by the other party and does the same thing with the other party so as to make peace between them-, and promises to the wives. 45
Clemency and suppression of anger stand for self-possession in situations that arouse anger. They are noble traits-they indicate self-excellence and result in affection and amicability:
"(Among) the servants of the Beneficent Allah are those who walk gently on the earth and when addressed by the ignorant ones, their only response is, "Peace be with you." (25:63)"
"Virtue and evil are not equal. If you replace evil habits by virtuous ones, you will certainly find that your enemies will become your intimate friends. Only those who exercise patience and who have been granted a great share of Allah's favor can find such an opportunity (41:34-5)."
"…And who also harness their anger and forgive the people. Allah loves the righteous ones. (3:134)"
Pursing this, The The Ahl ul-Bayt (a) advanced their instructions:
As he noticed that Qanbar was about to answer with revilement the man who had reviled at him, Amir ul-Mu'minin (a) said: "Slow down, Qanbar! Leave him who reviled at you plunging in humility so that you
will please the Beneficent Allah, annoy the Shaitan, and punish your enemy. I swear by Him Who split the seed and made the soul, nothing like clemency for the believers to achieve the satisfaction of the Lord, nothing like silence for them to annoy the Shaitan, and nothing more punishable than leaving the foolish alone." 46
"The first remuneration that one can gain for showing clemency is people's being his supporters against the ignorant." 47
Imam al-Baqir (a) said: "Allah does like the modest and the clement." 48
Imam as-Sadiq (a) said: When a quarrel takes place, two angels attend there. They say to the foolish party, "You have said such and such. You are worthier of that which you have said. You will be punished for it." For the clement party, the angels say, "You have stood and showed clemency. Allah will forgive you if you accomplish it." If the clement party answers the other, the angels leave the place. 49
"Allah will certainly increase (His bestowals to) the servant who suppresses his anger, and will reward him. Allah says: …And who also harness their anger and forgive the people. Allah loves the righteous ones. (3:134)" 50
Imam al-Kadhim (a) said: "Be steadfast against the enemies of the graces, for your best retaliation for those who acted disobediently to Allah against you is to act obediently to Allah with them." 51
Once, he (a) gathered his sons and said: "Sons, I will lead you to an instruction that saves you from deviation if you adhere to it. Accept the apology of him who reviled at you in your right ear, and then turned to your left to make an apology and claim that he had not said anything bad." 52
The foolish may regard clemency as signs of weakness, while the intelligent regard it as signs of nobility, high standards, and honor.
When man's prestige mounts, his traits become nobler-he holds fast on clemency and pardon. Hence, he becomes the matter of admiration and praise.
It is related that a wise man answered those who asked him why he had not replied the one who had reviled at him: "I will not engage myself in a war the triumphant of which is eviler than the loser." When al-Ma'mun, the Abbasid caliph, asked Imam ar-Rida (a) to recite some poetic verses, the Imam composed:
If he whose ignorance befell me is lower than I am in position, I will reject for myself to answer him by means of ignorance.
If he enjoys the same position of intelligence that I have, I will adopt for clemency so that I will not be likened to him.
If he is higher in position than I am, I will respect him from his preference. As he heard these verses, al-Ma'mun showed his admiration and asked about the one who composed them. The Imam (a) answered: "He is one of our men." 53
The Prophet and the immaculate Imams (a) were the ideal examples of clemency:
Imam al-Baqir (a) narrated: When the Jewess who served the Prophet (s) a poisonous meal was brought before him, he asked her a reason for her deed. "Well," she replied, "I said that the poisoned meal would not affect him if he was real prophet. But if he was only an ordinary king, the meal would save people from him." The Prophet pardoned her.
The Prophet (s) also forgave many individuals after he had outlawed and ordered to be killed.
Habbar ibn al-Aswad ibn al-Muttalib was one of those individuals. The Prophet (s) outlawed him after he had frightened Zainab -the Prophet's daughter- and caused her to terminate her pregnancy.
It was related that this man came to the Prophet and said: "We, God's Prophet, were polytheists, and God guided us to the right by you and saved us from perdition. I beseech to you to overlook my ignorance and that which I had committed, for I confess of my ill deeds and sins." The Prophet (s) answered him:
"I will forgive you. Allah has done you a great favor when He guided you to Islam. Islam cancels that which was done before the embracement of it."
Abdullah ibn Az-Zubaari is another one. He used to satirize the Prophet (s) in Mecca so extremely. When the Prophet (s) conquered Mecca, Az-Zubaari fled it. After a period, he came back and apologized for the Prophet who accepted his apology.
Wahshi, the killer of Hamza (a) is a third one. When he declared being Muslim, the Prophet asked him to narrate how he had killed Hamza; his uncle. The man did and caused the Prophet to weep. He (s) then asked Wahshi not to appear before him any longer. 54
Amir ul-Mu'minin (a) was another ideal example of clemency and pardon.
When he captured Abdullah ibn az-Zubair, Marwan ibn al-Hakam, and Saeed ibn al-Aas who were the most mortal enemies that rallied people against him, he pardoned them and did not retaliate.
He (a) also could kill Amr ibn al-Aas who was more dangerous than an equipped army, but he left him because Amr unveiled his anus in order to save himself from the Imam's strike!
During the battle of Siffeen, the troops of Muawiya prevented Amir ul-Mu'minin (a) to reach the springs of water there and told that they would not give him a single drop of water. When he (a) raided on them, he dropped them away from these springs. But he allowed them to drink from them, just like his troops.
After the Battle of the Camel, Amir ul-Mu'minin (a) visited Mistress Aisha 55 and saw her off so honorably and
sent with her caravan a number of individuals whose mission was to serve and protect her. 56
Like his father and grandfather, Imam al-Hasan (a) was another ideal example of clemency.
Al-Mubarrad and Ibn Aisha narrated the following: A Syrian man went on reviling at Imam al-Hasan (a) who was riding an animal. The Imam kept silent until the Syrian man finished. He then approached him and answered with handsome smiling: "Old man! I think you are foreigner. You might have been wrong. If you had admonished us, we would have satisfied you. If you had asked us, we would have given you. If you had sought our guidance, we would have led you. If you had asked us to load something on your riding animal, we would have done. If you had been hungry, we would have supplied you. If you had been naked, we would have dressed you. If you had been needy, we would have given you. If you had been fugitive, we would have succored you. If you had needed something, we would have settled your needs. I now hope you would drive your riding animal towards our residence so that you will be our guest until you determine to leave. This will be better for you. We have a large residence, a remarkable position, and an abundant fortune."
As he heard the words of the Imam, the Syrian man wept and said: "It is surely that God is the most knowledgeable of the worthiest of conveying His message. Previously, your father and you were the most hateful creatures of God to me. But now, you are the dearest creature to me." He then turned towards the residence of the Imam and was his guest until he left. He embraced the affection for The The Ahl ul-Bayt (a).
Thus was al-Hussein ibn Ali (a):
A servant of Imam al-Hussein committed a mistake that caused him to be punished. The Imam therefore gave the orders of beating him.
"Master," said the servant, "(Remember God's saying) those who refrain the anger."
The Imam ordered to release him.
"Master," said the servant, "(Remember God's saying) and those who forgive people."
The Imam forgave him.
"Master," said the servant, "(Remember God's saying) and Allah loves those who do good." The Imam said, "Go, you are free for the sake of Allah. I will also double your payment" 57
As I have read the life accounts of The The Ahl ul-Bayt (a), I found them unique modes and ideal examples in the field of morality.
Narrators reported the following story about the unparalleled scope of Imam as-Sejjad's clemency:
One of the servants of Imam as-Sejjad tried to serve the guests of his master with the grill. He was so hurried that one of the skewers fell down from his hand to kill one of the Imam's sons. The servant was so confused, but the Imam (a) said to him: "Now, I set you free, because you did not intend to kill the boy." Then, the Imam held the funeral ceremonies of the boy. 58
Imam Musa ibn Ja'far (a) was called Al-Kadhim -the one who suppresses his anger--, because of his great clemency for the sake of God.
A narrator reported the following story in this regard:
In Medina, a descendant of one of the caliphs used to hurt Abu al-Hasan Musa (a) whenever he would meet him. Moreover, he used to revile at Ali and the Imam. The Imam's retinue asked him to allow them to kill that man. The Imam ordered them not to do so. As he asked about that man, the Imam was told that he had a ranch in Medina. The Imam rode on a donkey, went to the ranch, saw the man, and entered that ranch with his donkey. "Do not tread on our yields," shouted the man. But the Imam did not pay
attention to his warning, and drove his riding animal to tread on the yields until he approached the man. He, then, rode off, sat with the man, spoke with him kindly, smiled in his face, and asked: "How much did I cause you to lose as a result of treading on your yields?"
"About one hundred dinars," said the man.
"How much do you expect to gain from it?" asked the Imam.
"I cannot tell of the unseen," answered the man.
"I only asked how much do you expect," said the Imam.
"I expect two hundred dinars," answered the man.
The Imam (a) took out a bag of three hundred dinars and said to the man "This is for the yields, and Allah may give you that which you expect."
The man stood up, kissed the Imam on the head, and asked him to forgive his past wrongdoings. The Imam smiled and went away.
When the Imam entered the mosque, that man was sitting there. As soon as he saw him, he shouted: "It is surely that God is the most knowledgeable of the worthiest of conveying His message."
The man's associates jumped to him with astonishment and asked, "What is the matter with you? We used to see the opposite of this."
"Well," said the man, "you have heard my new situation," and went on praising and praying to God for the Imam (a). That situation made him lose those associates.
When the Imam went back home, he said to the company who had asked him to kill that man: "Which one is the best-your intention or my deed? I could guide that man to the right as much as you saw, and I could save myself from his evils." 59
