It is narrated that Imam Ali (a.s.) said: “The intellect and lust are opposite to each other; knowledge supports the intellect while the lust is supported by the passions and inordinate desires. The self is a battlefield where a war is waged between the intellect and lust; whoever becomes victorious in this fight takes control of the self.”
The Battle Between the Intellect and Lust
This hadith by Imam Ali depicts the psychological struggle between intellect and lust. The mind can distinguish between beneficial and harmful things. Lust is aroused by instincts and bodily desires. A strong struggle breaks out at the level of one’s free will. If the will is strong, reason prevails. If it is weak, lust takes over.
The hadith also reflects that knowledge supports the intellect in making choices. It widens horizons and identifies advantages and disadvantages. It urges the will to follow the intellect. Whims that arouse the senses support lust. They pressure man to satisfy that lust unlawfully. This can make him unmindful of the repercussions. Man ought to recall his knowledge. He should let the mind be in control through strong awareness. This vanquishes or governs lust. It establishes balance in man’s life.
In the same context, it is also narrated that Imam Ali (a.s.) says: “When one loves a thing, it blinds him and sickens his heart. Then he sees but with a diseased eye, hears but with unhearing ears. Desires have cut asunder his wit, and the world has made his heart dead, while his mind is all longing for it. Consequently, he is a slave of it and of everyone who has any share in it. Wherever it turns, he turns towards it, and wherever it proceeds, he proceeds towards it.” In this hadith, the Imam discusses lusts when they overwhelm the mind. They blur one's sight and insight. They lure him into a state of complete obsession. He would look without actually seeing and listen without actually hearing. He would imagine that he owns something while he actually does not. He would have no willpower. His refusal and acceptance would be under the control of his obsession. This is how lust overwhelms and confiscates the intellect.
Self-Admiration Hinders the Intellect
In another hadith, Imam Ali (a.s.) says: “Self-admiration of a person is one of the enviers of his intellect.” In the same context, he says: “Self-admiration of a person is proof of the weakness of his intellect.” These two hadiths discuss the relation between self-admiration and the intellect negatively. Self-admiration hinders the intellect's ability to develop. It prevents accurate pondering over life's issues. It impedes learning from new or repeated experiences. It stops man from knowing where he went wrong. Self-admiration does not enable man to increase his knowledge. A man who admires himself imagines he is perfect. He sees the beautiful as ugly and the ugly as beautiful. He denies the accomplishments of others. This is what is intended by the verses: Is he to whom the evil of his deed is made attractive so he considers it good? Surah Fatir (35:8). And: Say, "Shall we inform you of the greatest losers as to their deeds? They are those whose effort is lost in worldly life, while they think that they are doing well in work." Surah Al-Kahf (18:103-104).
It is also narrated that Imam Ali (a.s.) said: “Self-admiration prevents progress.” A self-admired person thinks he has reached the utmost level of knowledge. He feels no need for more effort. He imagines he has achieved perfection. It is also narrated that he (a.s.) said: “The one who admires his good condition becomes neglectful of good planning.” Moreover, Imam Ali Bin Muhammad, Al-Hadi (a.s.), said: “Self-admiration keeps (a person) away from seeking knowledge and brings about scorn and ignorance.” The main cause of self-admiration is a false belief in one's status.
Self-admiration is an "envier" of the intellect because it freezes and paralyzes it. It prevents the intellect from developing and progressing. It stops man from benefitting from any good. It stands between man and creativity. The relation between the intellect and self-admiration is like the relation between the envied and the envier.
This makes self-admiration proof of a weak intellect. A strong intellect leads its owner to good and progress. It urges him to attain more knowledge and experience. Self-admiration constitutes a barrier to all that. It limits one to his current position.
There are many sayings by Imam Ali (a.s.) on this. He said: “Self-admiration corrupts the intellect,” “your satisfaction with your self is the proof of corruption of your intellect,” and: “A person’s belief that he can commit errors is a sign of his sound intellect and its enlightenment, whereas self-admiration of a person is a proof of deficiency of his intellect.”
To handle self-admiration, there are hadiths from the Imams. Imam Ali (a.s.) said: “Should you be elated by power and ever feel in your mind the slightest symptoms of pride and arrogance, then look at the power and majesty of the Divine governance of the Universe over which you have absolutely no control. It will restore the sense of balance to your wayward intelligence.” He also said: “What has the son of Adam to do with self-admiration when his beginning is with a sperm, his end is a stinky corpse, and he carries filth with him all the time?” Imam Muhammad Al-Baqir (a.s.) said: “Blocking the way of self-admiration is through the true knowledge of oneself.”
Clarity and Reforming Oneself
We have examined how negative psychological inclinations influence the intellect. A sound intellect deals with points of weakness. It engages in a reform operation. This process is the path towards perfection.
Another saying by Imam Ali (a.s.) is: “The ultimate wisdom for man is to know himself; and so, the one who knows his own self attains wisdom and the one who does not shall be misguided.” The intellect has wide horizons to acquire facts. However, knowing oneself remains the basis. It governs one's awareness of his own potentials.
Knowing oneself reveals practical plans for dealing with others. The outside is a reflected image of the inside. If man has a clear vision of his internal elements, he will follow the right path. It will show him good as good and evil as evil. Things will be settled and balanced. Man would know Allah better through knowing His creativity. This is implied by the saying: “Know yourself and you will know your Lord.” The verse That is because Allah would not change a favor which He had bestowed upon a people until they change what is within themselves Surah Al-Anfal (8:53) touches on this. The same applies to the saying: “Change yourself and you will change reality; change yourself and you will change history.”
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