reports that the Prophet was once asked as to where God is found either on earth or in heaven. “He is in the hearts of his faithful servants”, replied the Prophet.
It will not be out of place to throw some light here on the following terms which are often vaguely applied while dealing with the question of human nature.
1. Qalb (heart) has two meanings. (_a_) a conical shaped piece of flesh on the left side of the chest, circulating blood, the source of animal spirits. It is found in all animals. The heart thus belongs to the external world and can be seen with the material eyes. (_b_) A mysterious divine substance which is related to the material heart like the relation between the dweller and the house or the artisan and his implements. It alone is sentient and responsible.
2. Ruh (spirit) means (_a_) a vapoury substance which, issues from the material heart, and quickens every part of the body. It is like a lamp which is placed in a house and sheds its light on all sides. (_b_) The soul which is expressed in the Quran as ‘divine commandment’[17] and is used in the same sense as the second meaning of Qalb, mentioned above.
3. Nafs (self) which means (_a_) the substratum for appetite and passion.
The Sufis call it the embodiment of vices. (_b_) The ego which receives different names in accordance with the qualities acquired from changes in its conditions. When in subjugating passions it acquires mastery over them and feels undisturbed, it is called _the peaceful self_ (Nafsi mutmainna). The Quran says: “Nafs that art at rest. Return to thy Lord well pleased with Him, well pleasing.” When it upbraids man for his actions it is called _conscience_ (Nafsi lauwama). When it freely indulges in the gratification of his passions, it is called _the inordinate self_ (Nafsi ammara).
HUMAN FREEDOM AND RESPONSIBILITY[18] Actions are either voluntary or involuntary. The difference between them is not of kind but of degree. Analyse the process of an involuntary action and you will find that if, for example, a man intends to thrust a needle in your eye or draws a sword to strike on your head, your eye in the former case will at once close and in the latter your hand will suddenly be raised up to shield your head. This prompt action on the part of your eye and hand is due to your consciousness of the evil to be evaded, and this gives rise to volition which moves the eye and the hand without the least delay. There are, however, cases the desirability or rejection of which needs meditation, but the moment mind decides, the decision is carried out as promptly as in the above example. This meditation translated into choice or rejection constitutes will. Now will makes its choice between two alternatives and takes its cue either from imagination or reason. For example, a man may be unable to cut his own throat, not because his hand is weak or a knife is not available, but because will is lacking which would give the stimulus to suicide. For man loves his own life. But suppose he gets tired of his life, owing to having harrowing pains and unbearable mental sufferings. He has now to choose between two alternatives which are both undesirable. A struggle commences and he hangs between life and death. If he thinks that death which will put an end to his sufferings quickly is preferable to life with its lingering intolerable pains, he will choose death although he loves his life. This choice gives rise to will, the command to which, communicated through proper channels, would then be faithfully executed by his hand in the manner of suicide. Thus, though the process from the commencement of mental struggle for the choice between too alternatives down to the stimulus to physical action is uniformly determinate there is at any rate a sort of freedom traceable in the will.
Man holds the balance between determinism and freedom. The uniform succession of events is on the lines of determination but his choice which is an essential element of will is his own. Our Ulamas have therefore coined a separate phrase: _Kasb_ (acquisition), distinguishing it from _Jabr_ (necessity) and _Ikhtiyar_ (freedom) They say that fire burns of necessity (Jabr) but man may acquire fire through the appropriate methods, while in Almighty God is the ultimate cause of fire (_Ikhtiyar_). But it must be noted that when we use the word Ikhtiyar for God, we must exclude the notion of choice, which is an essential element of will in man. Let it be here recognised once for all as a general principle that all the words of man’s vocabulary when used for God’s attributes are similarly metaphorical.[19] The question may be asked: If God is the ultimate cause why should there be a causal connection in the orderly succession of events? The answer to this lies in the correct understanding of the nature of causation.
Nothing causes anything. Antecedents have consequents.[20] God alone is the efficient cause, but the ignorant have misunderstood and misapplied the word _power_. As to the orderly succession of events, let it be understood that the two events are conjoined like the relation between the condition and the conditioned. Now certain conditions are very apparent and can be known easily by people of little understanding, but there are conditions which are understood only by those who see through the light of intuition: hence the common error of miscalculating the uniformity of events. There is a divine purpose linking the antecedents to the consequents and manifesting itself in the existing orderly succession of events, without the least break or irregularity. “Verily”, says the Quran. “We did not create the heavens and the earth and what is between them in sport. We did not create them both but with truth, but most of them do not know”.[21] Surely, there is a set purpose pervading the universe. The uniform succession of events is not at random. There is no such thing as chance.
Here again it may be asked: If God is the efficient cause, how will you account for actions attributed to man in the scriptures? Are we to believe that there are two causes for one effect? My answer to this will be that the word cause is vaguely understood. It can be used in two different senses. Just as we say that the death of A was caused by (1) B. the executioner, and (2) C the king’s order. Both these statements are correct. Similarly God is the cause of actions as He has creative power and efficiency. At the same time man is the cause of actions as he is the source of the manifestation of uniform succession of events. In the former case we have a real causal connection, while in the latter a relation of the antecedent to the consequent after the manner of the connection between the condition and the conditioned. There are passages in the Quran where the word cause is used in different senses.
“The angel of death who is given charge of you shall cause you to die: then to your Lord you shall be brought back”.[22] “Allah takes the souls at the time of their death”.[23] “Have you considered what you sow?”[24] “We pour down the water, pouring it down in abundance. Then we cleave the earth; cleaving it asunder. Then we cause to grow therein the grain”.[25] “Fight them: Allah will chastise them by your hands and bring them to disgrace”.[26] “So you did not slay them, but it was Allah who slew them, and thou didst not smite when thou didst smite, but it was Allah who smote, that he might confer upon the believers a good gift from himself”.[27] These passages show that the word, cause, signifies creative power, and must be applied to God alone. But as man’s power is the image of God’s power the word was applied to him figuratively. Yet, just as the death of a culprit is caused by the actual killing by the hand of the executioner and not the king’s order, so the word cause actually applied to man is contrary to fact. God alone is the real efficient cause, and the word must be applied to him in its root sense of power.
It may be asked then, why man should be rewarded for his good actions and punished for his misdeeds. Let us consider first the nature of reward and punishment. Experience tells us that things have natural properties and that physical laws operate in a uniform manner. Take, for example, the science of medicine. Certain drugs are found to possess certain qualities. If a man swallows poison of his own accord he has no right to ask why poison kills him. Its natural property has simply operated in his system and caused his death. Similarly actions make an impression on mind. Good and bad actions are invariably followed by pleasure and pain respectively. A good action is its own reward of pleasure and a bad one of pain. The former works like an elixir; the latter like poison. The properties of actions have been discovered, like discoveries in medicine, but by the physicians of the heart, the saints and the prophets. If you will not listen to them you must suffer the consequence. Now hear a parable: A certain king sent a horse, a robe of honour, and travelling expenses to one of his suzerains in a distant land. Although the king had no need of his services, the royal gift was a favour shown to his suzerain, so that he might come to the king’s court and be happy in his presence. If the suzerain understands the king’s intention from the nature of the gift and utilizes it properly with a grateful heart, he will wait on the king and live happily, but if he misuses the gift or takes no heed of it, he will prove an ungrateful wretch.
It is thus that the boundless mercy of the omnipotent and omniscient God bestowed on us the gift of life, providing us with bodily organs, mental and moral faculties, so that we uplift ourselves by utilizing them properly, and be worthy of being admitted into his holy presence.
If we misuse them or pay no regard to them, surely we shall be (Kafirs) (literally “ungrateful”) for his blessings bestowed on us for our good, and thus be doomed.
“Verily,” says the Quran, “we created man in the best make. Then we render him the lowest of the low. Except those who believe and do good, so they shall have a reward never to be cut off”.[28].[29].
_The Allegory of the Pen_ A certain devotee who was on the way to illumination saw a piece of paper with lines written on it. “Why”, said the devotee, “hast thou blackened thy bright face?” “It is not fair to take me to task”, replied the paper, “I have done nothing. Ask the ink why she has sallied forth from the inkstand where she was quite at ease, and forcibly blackened my face”. “You are right” said the devotee. Then he turned to the ink and enquired of her. “Why do you ask me”, she said, “I was sitting still in the inkstand and had no mind to come out but this truculent pen rushed at me, drew me out and scattered me over the page. There you see me lying helpless, go to the pen and ask him”. The devotee turned to the pen and interrogated him about his high-handedness. “Why do you trouble me”, answered the pen, “Look, what am I? an insignificant reed. I was growing by the banks of silvery streams amidst shady green trees, when lo: a hand stretched at me. It held a knife, which uprooted me, flayed me and separated my joints, hewed me, cleaved my head then, chopped it off. I was sent headlong towards the ink, and have to serve abjectly. Do not add insult to my injuries, go to the hand and ask him”. The devotee looked at the hand and said: “Is it true? Are you so cruel?” “Do not be angry, Sir” replied the hand “I am a bundle of flesh, bones, and blood. Have you ever seen a piece of flesh exerting power? Can a body move of itself?
I am a vehicle used by one called vitality. He rides on me and forces me round and round. You see, a dead man has hands but cannot use them because vitality has left them. Why should I, a mere vehicle, be blamed?
Go to vitality and ask him why he makes use of me.” “You are right”, said the devotee, and then questioned vitality. “Do not find fault with me”, answered vitality, “Many a time a censurer himself is reproved, while the censured is found faultless. How do you know that I have forced the hand? I was already there before he moved, and had no idea of the motion.
I was unconscious and the on-lookers were also unaware of me. Suddenly an agent came and stirred me. I had neither strength enough to disobey nor willingness to obey him. That for which you would take me to task I had to do according to his wish, I do not know who this agent is. He is called will and I know him by name only. Had the matter been left to me I think I should have done nothing.” “All right”, continued the devotee, “I shall put the question to will, and ask him why he has forcibly employed vitality which of its own accord would have done nothing”. “Do not be in too great a hurry”, exclaimed will, “perchance I may give you sufficient reason. His majesty, the mind, sent an ambassador, named knowledge, who delivered his message to me through reason, saying: ‘Rise up, stir vitality’. I was forced to do so, because I have to obey knowledge and reason, but I know not why. As long as I receive no order I am happy, but the moment an order is delivered I dare not disobey. Whether my monarch be a just ruler or a tyrant, I must obey him. On my oath, as long as the king hesitates or ponders over the matter I stand quiet, ready to serve, but the moment his order is passed my sense of obedience which is innate forces me to stir up vitality. So, you should not blame me. Go to knowledge and get information there”. “You are right,” consented the devotee, and proceeding, asked mind and its ambassador, knowledge and reason, for an explanation. Reason excused himself by saying he was a lamp only, but knew not who had lighted it. Mind pleaded his innocence by calling himself a mere _tabula rasa_. Knowledge maintained that it was simply an inscription on the _tabula rasa_, inscribed after the lamp of reason had been lighted. Thus he could not be considered the author of the inscription which may have been the work of some invisible pen. The devotee was puzzled by the reply, but collecting himself, he spoke thus to knowledge: “I am wandering in the path of my enquiry. To whomsoever I go and ask the reason I am referred to another. Nevertheless, there is pleasure in my quest, for I find that everyone gives me a plausible reason. But pardon me, Sir if I say that your reply, knowledge, fails to satisfy me. You say that you are a mere inscription recorded by a pen. I have seen pen, ink, and tablet. They are of reed, a black mixture, and of wood and iron, respectively. And I have seen lamps lighted with fire. But here I do not see any of these things, and yet you talk of the tablet, the lamp, the pen and the inscription. Surely you are not trifling with me?” “Certainly not”, returned knowledge, “I spoke in right earnest. But I see your difficulty. Your means are scanty, your horse is jaded, and your journey is long and dangerous. Give up this enterprise, as I fear you cannot succeed. If, however you are prepared to run the risk, then listen. Your journey extends through three regions. The first is the terrestrial world. Its objects pen, ink, paper, hand etc. are just what you have seen them to be. The second is the celestial world, which will begin when you have left me behind. There you will come across dense forests, deep wide rivers and high impassable mountains and I know not how you would be able to proceed. Between these two worlds there is a third intermediary region called the phenomenal world. You have crossed three stages of it, vitality, will, and knowledge. To use a simile: a man who is walking is treading the terrestrial world: if he is sailing in a boat he enters the phenomenal world: if he leaves the boat and swims and walks on the waters, he is admitted in the celestial world. If you do not know how to swim, go back. For, the watery region of the celestial world begins now when you can see that pen inscribing on the tablet of the heart. If you are not of whom it was said: ‘O ye of little faith, wherefore didst thou doubt?’[30] prepare thyself. For, by faith you shall not simply walk on the sea but fly in the air”. The wondering devotee stood speechless for awhile, then turning to knowledge, began: “I am in a difficulty. The dangers of the path which you have described unnerve my heart, and I know not whether I have sufficient strength to face them and to succeed in the end”. “There is a test for your strength”, replied knowledge, “Open your eyes and fix your gaze on me. If you see the pen which writes on the heart, you will in my opinion, be able to proceed further on. For he who crosses the phenomenal world, knocks at the door of the celestial world, then sights the pen which writes on hearts”. The devotee did as he was advised, but failed to see that pen, because his notion of pen was no other but of a pen of reed or wood.
Then knowledge drew his attention, saying: “There’s the rub. Do you not know that the furniture of a palace indicates the status of its lord?
Nothing in the universe resembles God,[31] therefore his attributes are also transcendental. He is neither body nor is in space. His hand is not a bundle of flesh, bone, and blood. His pen is not of reed or wood. His writing is not from ink prepared from vitriol and gall. But there are many who ignorantly cling to an anthropomorphic view of Him, there are few who cherish a transcendentally pure conception of Him, and believe that He is not only above all material limitation but even above the limitation of metaphor. You seem to be oscillating between these two views, because on the one hand you think that God is immaterial, that His words have neither sound nor shape; on the other hand you cannot rise to the transcendental conception of His hand, pen and tablet. Do you think that the meaning of the tradition “Verily God created Adam in His own image”[32] is limited to the visible face of man? Certainly not: it is the inward nature of man seen by the inward sight which can be called the image of God. But listen: You are now at the sacred mount, where the invisible voice from the burning bush speaks: “I am that I am;”[33] “Verily I am thy Lord God, put off thy shoes”.[34] The devotee, who listening with rapture, suddenly saw as it were a flash of lightning, there appeared working the pen which writes on hearts-formless. “A thousand blessings on thee, O knowledge, who hast saved me from falling into the abysm of anthropomorphism (Tashbih). I thank thee from the bottom of my heart. I tarried long, but now, adieu”.
The devotee then resumed his journey. Halting in the presence of the invisible pen, politely he asked the same question. “You know my reply” answered the mysterious pen, “You cannot have forgotten the reply given to you by the pen in the terrestrial world”. “Yes, I remember,” replied the devotee, “but how can it be the same reply, because there is no similitude between you and that pen”. “Then it seems you have forgotten the tradition: Verily God created Adam in his own image”. “No, Sir”, interrupted the devotee, “I know it by heart”. “And you have forgotten also that passage in the Quran: “And the heavens rolled up in his right hand.”[35] “Certainly not”, exclaimed the devotee, “I can repeat the whole of the Quran by rote”. “Yes, I know, and as you are now treading the sacred precincts of the celestial world I think I can now safely tell you that you have simply learnt the meaning of these passages from a negative point of view. But they have a positive value, and should be utilised as constructive at this stage.[36] Proceed further and you will understand what I mean”. The devotee looked and found himself reflecting upon the divine attribute omnipotence. At once he realised the force of the mysterious pen’s argument, but goaded by his inquisitive nature he was about to put the question to the holy being, when a voice like the deafening sound of thunder was heard from above, proclaiming: “He is not questioned for his actions but they shall be asked”. Filled with surprize; the devotee bent his head in silent submission.
The hand of the divine mercy stretched towards the helpless devotee; into his ear were whispered in zephyr tones: “Verily those who strive in our way we will certainly show them the path which leads to us”[37]. Opening his eyes, the devotee raised his head and poured forth his heart in silent prayer. “Holy art thou, O God Almighty: blessed is thy name O Lord of the universe. Henceforth I shall fear no mortal: I put my entire trust in thee: thy forgiveness is my solace: thy mercy is my refuge.”
(Light may be thrown on the matter by consideration of the unity of God.[38]) PRIDE AND VANITY[39] When a man feels a superiority over others and with this a sort of inward elation, this is called pride. It differs from vanity in as much as vanity means consciousness of one’s elation while pride requires a subject, an object and a feeling of elation. Suppose a man is born solitary in the world, he may be vain but not proud, because in pride man considers himself superior to others for certain qualities of his self. He allots one position to his self and one to another, and then thinks that his position is higher and is therefore elated. This “puffed up” feeling which imparts a sense of “touch me not” is called pride. The Prophet says: “O God save me from the puffing up of pride”. Ibn Abbas says that the sentence in the Quran “And they have pride in their hearts and will fail to reach it” means that the thought of inward greatness will be denied to them. This thought is the source of inward and outward actions, which are so to speak the fruits of it.
A proud man will not tolerate any other to be on equal terms with himself. In private and in public he expects that all should assume a respectful attitude towards him and acknowledging his superiority treat him as a higher being. They should greet him first, make way for him wherever he walks; when he speaks everyone should listen to him and never try to oppose him. He is a genius and people are like asses. They should be grateful to him seeing that he is so condescending. Such proud men are found especially among ulamas. Sages are ruined by their pride.
The Prophet says: “He who has an atom of pride in his heart will fail to enter paradise.” This saying requires explanation, and should be carefully listened to. Virtues are the doors of Paradise, but pride and self esteem lock them all. So long as man feels elated he will not like for others what he likes for himself. His self esteem will deprive him of humility, which is the essence of righteousness. He will neither be able to discard enmity and envy, resentment and wrath, slander and scorn, nor will he be able to cultivate truth and sincerity, and calmly listen to any advice. In short, there is no evil which a proud man will not inevitably do in order to preserve his elation and self-esteem. Vices are like a chain of rings linked together which entangle his heart.
Therefore, an atom of pride is Satan’s spark, which secretly consumes the nature of the sons of Adam.
Know then that pride is of three kinds: 1. Against God; 2. Against prophets and saints; 3. Against fellowmen.
1. Against God. It is due to mere foolishness when a biped creature considers himself as if Lord of the universe. Namrud and Pharoah were such types, who disdained to be called God’s creatures on earth: “Verily, Verily,” says the Quran, “the Messiah does by no means disdain that he should be a servant of Allah, nor do the angels who are near to Him, and whoever disdains His service and is proud He will gather them all together to Himself.”[40] 2. Against prophets and saints. It is due to unwarranted self esteem when one considers obedience to any mortal being as lowering his own position.
Such a person either fails to reflect on the nature of prophetship and thereby feels proud of himself and does not obey the prophet, or refuses to consider the claims of prophetship as being derogatory to his elated self and therefore pays no regard to the prophet. The Quran quotes the words of such persons:—“And they say: what is the matter with this Apostle that he eats food and goes about in the markets, why has not an angel been sent down to him so that he should have been a warner with him. Or (why is not) a treasure sent down to him or he is made to have a garden from which he should eat”. And those who do not fear our meeting, say: “Why have not angels been sent down to us, or (why) do we not see our Lord? Now certainly they are too proud of themselves and have revolted in great revolt.”[41] Our Prophet Mohammed was an orphan and had scanty means of livelihood, so the Koraishite chief Walid bin Moghera and Abu Masood Sakfi used to speak contemptuously of him.[42] And when people believed in him and accepted Islam, the proud Koraishites used to say: Mohammed is surrounded by poor men, let him send them off and then we of the aristocracy of Mecca will listen to him. But God spoke to Mohammed “And withhold thyself with those who call on their Lord morning and evening, desiring His good will, and let not their eyes pass from them, desiring the beauties of this world’s life, and do not follow him, whose heart we have made unmindful to our resemblance, and he follows his low desires, and his case is one in which due bounds are exceeded.”[43] 3. Against fellowmen. A proud man considers himself a superior being and would like to see everybody humbled before him. He is therefore quarrelling with God, trying to share with Him His attribute omnipotence.
God is spoken of in the Hadith, as saying: “Omnipotence is my mantle, he who quarrels with me for it, him will I crush”. Surely men are all His servants and no servant has a right to treat his fellow servants as their master. But a proud man in the intoxication of his elation takes himself as God on earth. He is too haughty to listen to truth from the lips of any of his fellowmen. Ibn Masud says: “It is enough for sin if a person, who is advised to fear God answers his advisor: Look to thine own self.”
The consciousness of superiority which begets pride is due to certain attributes or accomplishments which can be summed up as: a. Spiritual, divided into (1) knowledge; (2) devotion.
b. Worldly, of five kinds: (3) pedigree; (4) beauty; (5) strength; (6) wealth; (7) kith and kin.
There are thus seven causes in all, and these need some description.
Knowledge is power. Consciousness of power easily elates a man, who considers himself superior to others and treats them in a supercilious manner. If he accepts the greetings or the invitation of his fellowmen or receives them in audience he thinks they should be thankful to him for his condescension. People should obey and serve him, for by virtue of his knowledge he thinks he has a right over them. Such a proud “Alim” is sorry for the sins of others but unmindful of his own condition.
While he freely distributes Heaven and Hell among his fellowmen, he claims salvation and Heaven for himself. The question is whether he is really justified in holding the title of Alim. For an Alim is one who, knowing himself knows God, who fears the Lord most, who holds himself more responsible for his actions for he knows good and evil and feels the awful presence of a mighty and just Being who looks to righteousness alone.
Let us consider why men of knowledge become proud. There are two main causes which should be noted. First there is a false conception about the nature of real knowledge. Devoted to certain sciences and arts such as mathematics, physics, literature, and dialectics, they think that proficiency in them makes a man perfect. But real knowledge means the lifting of the veil from before the eyes of the heart so as to see the mysterious relation between man and his maker and to be filled with a sense of awe and reverence in the presence of an omniscient holy Being who pervades the universe. This attitude of mind, this enlightenment is real knowledge. It produces humility and repels pride.
Secondly, there is an indifference to moral training during student life. Wicked habits thus produce bitter fruits of pride. Wahb has well illustrated this point, when he says: “Knowledge is like rain falling from above, so pure and sweet but the plants when they absorb it, embitter or sweeten it, according to their tastes. Man in acquiring knowledge acquires power, which gives strength to the hidden qualities of his heart. If he was prone towards pride and paid no attention to the subjugation of it, he would prove more proud when he acquires knowledge.” “There will be men,” says the Prophet “who will have the Quran on their lips but it will not go down their throats. They will claim knowledge of it, calling themselves learned Qari. They will be from among you my companions, but woe to them, for they will see the consequence of it in Hell”.[44] Warned by their Prophet, his companions lived a life of humility and their example taught its lesson to their successors. A person came to Khalif Omar after morning prayers and said: “I should like to give public sermons”. “My friend”, said the Khalif, “I am afraid you would soon be puffed up with pride”. Huzaifa, the companion of the Prophet, was a leader of prayer. One day he said to his congregation: “Brethren, have another leader, or go and pray alone, for I begin to feel puffed up with your leadership”.
Thus, the companions of the Prophet lived meekly, the humble servants of God on earth, keenly watching the changing phases of their Hearts and promptly seeking the remedy. But we who call ourselves their followers not only do not try to purify our hearts but do not even think it worth while to consider the means for their purification. How can we expect salvation? But we ought not to lose heart. The apostle of mercy for the worlds (Rahmet ul lilalamin) has said: “Soon a time will come when if any person will do even one tenth of what you are doing now, he will have his salvation”.[45] Devotion and religious service elicit admiration and praise for the devotee, who finding himself respected by the people is elated. This elation quietly develops into pride and then the devotee considers himself a superior being and favoured of God. He despises his fellow men and calls them sinners, who will be doomed for ever. But he does know that he himself will be doomed for despising his fellowmen and thinking too much of himself. The Prophet says: “When you hear any person, saying: ‘Woe to the people they are doomed,’ know that he himself will be doomed first”.
It is recorded that a certain sinner among the Jews passed by a well known Pharisee. Struck with the appearance of the Pharisee’s piety and devotion, the poor sinner sat down by him, believing in the saving grace of his holy touch. But the proud Pharisee disdainfully spoke out: “Touch me not thou filthy sinner, and leave my presence”. Whereupon God sent His word to the prophet of that age: “Go and tell that sinner; thou art forgiven. As for that Pharisee, his devotion is cast aside and he is doomed”.
3. People are usually proud of their lineage, and look down on men of low birth. They refuse to treat them on equal terms, and boastfully speak of their ancestors in the presence of men, who are treated by them in a haughty manner. This evil lurks even in the hearts of good and virtuous men, although their manners and actions throw a veil over it. But in an unguarded moment of excitement and fury, this demon of pedigree is let loose from the innermost corner of the heart.
The Prophet’s companion Abuzar says: “I was quarrelling with someone in the presence of the Prophet when suddenly in a fit of rage I abused the man; Thou son of a negress!” On this the Prophet coaxingly said to me: “Abuzar, both the scales are equal. The white has no preference over the black.” Hearing this I fell and said to the person: “Brother come and trample on my face and then forgive me.”
It is reported in the Hadith that two men were quarrelling before the Prophet. One said to the other; “I am the son of such and such illustrious man, tell me who thy father is?” The Prophet, addressing the boastful man said; “There were two men in the time of Moses who boastfully spoke of their pedigree. One said to the other: “Look how my nine ancestors all in one line were men of renown.” And God said to Moses: “Tell this man: All thy nine ancestors are in Hell and thou art the tenth.”
4. Women generally feel proud of their beauty. This leads to finding fault with others, and this gradually assumes the form of contempt and disdain. Ayesha, the wife of the Prophet, says: “One day a woman came to the Prophet and I said to him: ‘Look at this dwarf.’ The Prophet turned towards me and said: ‘Ayesha, repent of what thou hast said, for it is slander.’”
5, 6, 7. People feel a sort of elation at the sight of their possessions.
A merchant is elated with his stores, a landowner with his fields and groves, and a nobleman with his retinue and riches. In short, every person feels proud of his worldly possessions and looks down on those who are lacking in them. He believes in riches and worships mammon.[46] He has no idea of what is meant by: “Blessed are the poor in spirit: for their’s is the kingdom of Heaven”.[47] We may quote a parable from the Quran. “And set forth to them a parable of two men. For one of them we made two gardens of grape vines, and we surrounded them both with palms, and in the midst of them we made corn-fields. Both these gardens yielded their fruits and failed nothing.
We caused a river to gush forth in their midst. The man possessed much wealth and he said to his companion while he disputed with him: I have greater wealth than you and am mightier in followers. While he entered his garden he was unjust to himself. He said: I do not think that this will ever perish. I do not think the hour will come, yet even if I return to my Lord I shall most certainly find a place better than this. His companion said to him, while disputing with him: Do you disbelieve in Him who created you from dust, then from a small germ life, then he made you a perfect man? But as for me, Allah is my Lord and I do not associate any one with my Lord. When you entered your garden, why did you not say: It is as Allah has pleased. There is no power save Allah. If you consider me to be inferior to you in wealth and children, perhaps my Lord will give me something better than your garden, and send on it a reckoning from heaven, so that it shall become even ground with no living plant. Or the waters may sink into the ground so that you are unable to find them. His wealth was indeed destroyed, and he began to wring his hands for what he had spent on it. While it lay there (for it had fallen down from the