Second Step To Taqwa: Disciplining the self

On The Road To Taqwa: Step Two

Disciplining the self when it has shortcomings

Dear Muslim brother! When a servant engages in obeying his Lord, the servant inevitably has shortcomings. This is why the predecessors punished themselves on those occasions. Although this might seem to be easy, they used to punish themselves quite severely because obedience can be very difficult on oneself.

Umar donated a piece of land worth 200,000 dirhams when he missed Asr prayers in congregation.

Ibn Umar used to stay awake the whole of the night if he missed a prayer in congregation and then he would free two slaves.

Tameem Dari failed to wake up for Tahajjud (pre­ dawn) prayers one night. He stayed awake the whole of the next year.

Talha became preoccupied with a bird on his wall (of an orchard) while in prayer. He donated the wall to charity as compensation for that mistake.

Hassan ibn Abi Sinan passed by an apartment and asked when it was built. He deliberated for a moment and realised he had asked about something that did not concern him. He disciplined himself by fasting for a whole year.

Abdullah ibn Qais says: 'We were in a battle with the enemy in our midst and people screaming (on a very hot day). A man from the tribe of Ummama was talking to himself: 'Did I not witness this battle and that battle. You reminded me about my family so I listened to you and returned home. By Allah' I will punish you by either having you taken to task or leaving you.

I observed this man on that day and saw that he was leading people to the enemy who then dispersed. The enemy countered and we dispersed but this man held his ground the whole time until he was martyred. I found on his body and on the body of his mount more than sixty stab wounds.

Imam Ghazali (rh) says: 'This is how people of determination disciplined themselves. The amazing thing is that you are willing to punish your family members for their blunders and shortcomings on the pretence that if you let them off, they would rebel against you. But then you let yourself off the hook even though it is your biggest enemy and is more likely to rebel against you. The harm it inflicts upon you is far greater than the harm your family can inflict. The most they can do is disturb your worldly life which will perish one day. Yourself, on the other hand, ruffles the everlasting life of the Hereafter. It is much more worthy of punishment. [Ihya: 4/395]

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 Extract from 'The Provision of the Believers'. Originally published in Arabic as: Zadul Mumineen Al-Taqwa, published by Maktabul Sahaba, Egypt.

Compilation of statements on "taqwa" (fear of God), taken from classical Muslim scholars such as al-Ghazali, Ibn al-Qayyim, and Ibn Rajab.

Translated by Maulana Mohammed Amin Kholwadia, compiled by Abu Maryam Majdi Fathi Al-Sayed.

Source http://balagha.net

First Step to Taqwa- Taking account of one's own self (Muhasabah)

On The Road To Taqwa: Step One

O Muslim reader! Reaching the status of the muttaqoon (the one with Taqwa) is not an easy matter. However, for the believer who follows the Prophet and adapts the way of the pious predecessors it is easy with the help of Allah. I will outline for you the steps that will take you to that stage.

STEP ONE

Taking account of one's own self:

When a person takes account of himself in this world, he will be very successful in the Hereafter. The Quran explains this reality:

'O you who believe! Fear Allah and let each soul see what it has sent forward for the morrow.'[Surah Hashr: 18]

In this verse, there is a reference to taking account of past actions.

Umar says: 'Take account of yourselves before you are audited (by someone else). Weigh your deeds before they are weighed (by someone else).'

Maimoon bin Mahran (rh) says: 'No one can be among the muttaqoon until he checks himself more than he checks his (business) partner.'

Hasan Basri (rh) says: 'A believer is a guardian over himself: he audits himself for Allah. Those who take account of themselves in this world will be audited lightly in the Hereafter. Those who take this issue lightly will find their auditing very difficult.'

Anas ibn Malik says that one day Umar went out (for a walk) and reached an orchard. He said: 'There is a wall (the orchard) between me and Him. O Umar, the leader of the believers! You will fear Allah or else I will punish you (O Umar).'

Malik ibn Dinar (rh) says: 'May Allah have mercy on someone who tells himself: 'Is not your companion like that.' Then he reprimands himself and enforces the Book of Allah.'

He also says: 'I heard Hajjaj say: 'May Allah have mercy on the person who audits himself before it reaches someone else's hands. May Allah have mercy on the person who grabs his actions by the reins and sees where they are taking him. May Allah have mercy on the person who looks at his weights and measures (scales and balances).' He continued to say this until he made me weep.'

Hasan Basri (rh) says regarding the verse: 'No. I do swear by the criticising self...' [Surah Qiyamah: 2] : 'A believer will always be critical of himself in his food, his drink and his speech. A sinner will not criticize himself.'

Taubah ibn Samat (rh) used to take account of himself and is reported to have counted the number of days in his life at the age of sixty. He found there were 21,500 days and shrieked: 'What will happen to me if I meet The King with 21,500 sins? What will happen if there are 10,000 sins in each day?

A person from the predecessors said: 'If a man threw a pebble in his house for every sin he had committed, the house would fill up in no time.'

Imam Ahmed (rh) narrates from Wahab ibn Munabbah (rh): 'It is written in the wise sayings of the family of Dawood - peace be upon them : 'An intelligent person should not be distracted on four occasions: when he is supplicating his Lord; when he is auditing himself; when he is being informed by his friends about his shortcomings and when he is alone with himself.'

Umar, wrote to one of his employees: 'Audit yourself in prosperity before the auditing of adversity. Whoever does  this will be pleased and envied. Whoever is distracted from this by his life and fantasies, will face remorse and loss.'

Imam ibn Qayyim (rh) says: 'To summarise, one should take account of the obligations first. lf there are any losses incurred, they should be made up. Then, one should take account of the prohibitions. If there are any violations one should compensate by repentance asking for forgiveness and performing deeds that erase bad deeds. Then one should tum to the moments of oblivion and distraction. If one finds oneself guilty one should resort to remembrance and tum to Allah. Finally, one should audit the tongue, feet, hands, eyes and ears. Why did they do this and that? Allah says: 'By your Lord! We will indeed question all of them as to what they did.'[Surah Al-Hikr: 92-93]

'...So that He (Allah) may ask the truthful about his truthfulness.' [Surah Ahzaab: 8]

So when even the truthful will be questioned one can imagine the questioning the liars the will face.

'Certainly, the ears, eyes and the heart (faculty of understanding) will all be questioned.' [Surah al-Isra: 34]

So when the servant is to be interrogated about his own limbs, he should take account of himself before he confronts the real auditing.

The servant benefits tremendously from this practice. One of these benefits is that he realises his own mistakes. Whoever does not realise his mistakes, cannot reform or correct them. Those who do realise their mistakes condemn themselves in front of Allah.

Abu Darda says: 'No one can achieve complete understanding of Islam until he condemns people for the sake of Allah and then returns home and condemns himself even more.

Ayyub Sakhtiyani (rh) says: 'When pious people are mentioned, I remove myself from them (i.e.: I do not count myself in their ranks).'

Muhammed ibn Wasi' (rh) says: 'If sins had an odour, no one would be able to sit near me.'

Yunus ibn Obaid (rh) says: 'I found that there are a hundred qualities of goodness. I did not find a single one of those qualities in myself.'

Uqbah ibn Sahban (rh) says: 'I asked Ayesha about the verse: 'Then We gave (as inheritance) the Book to those whom We chose from among Our servants. Some of them wronged themselves; some were moderate and others raced towards good deeds with the permission of Allah.' [Surah Fatir: 32]

She replied: 'My son! They are in Paradise. Those who raced towards good deeds are those who lived during the time of the Prophet who testified to their sustenance and Paradise. As for those who were moderate, they followed him among his companions and caught up with him. And as for those who wronged themselves are concerned, they are people like me and you.' Ayesha put herself in our category.'

lbn Qayyim (rh) says: 'Condemning oneself is a practice of the truthful. A servant draws closer to Allah in a moment (when he sincerely condemns himself) much more than he would do so through actions.'

Another benefit on auditing oneself is that one realizes Allah's right. Whoever does not realise Allah's right does not stand to benefit from acts of service and worship.

Imam Ahmed (rh) narrates from Wahab (rh) that Musa - peace be upon him - passed by a man who was crying and asking Allah. Musa said: 'O Allah! Have mercy on him for I feel sorry for him.' Allah revealed to Musa : 'If he calls Me until he loses all his strength, I will not answer him unless he acknowledges My right over him.'

Imam Ibn Qayyim (rh) says: 'A benefit of understanding Allah's right over the servant is that it breeds condemnation of oneself and delivers one from showing off and vanity. It also opens the doors of humbleness in front of Allah and closes the doors of conceit. It allows one to realise that salvation is only through Allah's Grace and Mercy. It is Allah's right that He should be obeyed and not disobeyed; that He should be remembered and not forgotten and that He should be appreciated and not un appreciated.

Whoever ponders over these issues will know with certainty that he cannot fulfil these conditions and , therefore , has to resort to Allah's Mercy. Such a person will be convinced that he cannot rely on his actions, lest he be destroyed. Many people think about their rights over Allah and not about His rights over them. This is how there are detached from Allah and deprived of the desire to meet Him. This is the epitome of ignorance of their Lord and of themselves.

Imam Ghazali (rh) says : 'Whoever audits himself before he is audited will be checked lightly on the Day of Judgement. He will be able to answer (any questions) and thus, his fate will be good. Whoever does not take account of himself and his actions will suffer regret and grope around in the plains of Qiyamah. His mistakes will lead him to disgrace and scorn. [Ihya: 4/381]

O servant of Allah! Measure yourself against these good qualities. If you find yourself among those who take account, then thank Allah. If you find yourself in the other group, then return to Allah with humbleness as an absconded slave returns to his master.

Imam Ghazali (rh) says: 'It is incumbent on every person who believes in Allah and the Last Day that he should not be oblivious of auditing himself. Every breath of life is a precious jewel which can buy eternal treasures. Wasting these breaths or using them for detrimental purposes is such a great loss which no intelligent person could justify. When a person wakes up he tells himself that the only commodity he has is his life. When life perishes all his capital perishes. This is a new day that Allah has given as a further opportunity to make amends. If He had taken his life away he would want to return for just a single day so that he could do good. So one should deem that one has died and has returned to the world for one more day. One should not waste these precious and invaluable jewels of life.

The day has twenty-four hours. One should strive today and not become lazy and lethargic lest one loses the ranks of the 'Illiyeen (the highest rank of those in Paradise) and forever live in regret.' [Ihya: 4/382]

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 Extract from 'The Provision of the Believers'. Originally published in Arabic as: Zadul Mumineen Al-Taqwa, published by Maktabul Sahaba, Egypt.

Compilation of statements on "taqwa" (fear of God), taken from classical Muslim scholars such as al-Ghazali, Ibn al-Qayyim, and Ibn Rajab.

Translated by Maulana Mohammed Amin Kholwadia, compiled by Abu Maryam Majdi Fathi Al-Sayed.

Source http://balagha.net/taqwa-provision-of-believers/road-to-taqwa-step-one

Inner change (Tazkiya) and Political Activism

Inner change (Tazkiya) and Activism:

That Allah never changes the condition of a people unless they change what is in themselves [13:28] enjoins on us, not just some external reform fixated on a few manifestations of outward piety and morality, but instead an inward transformation – a realignment of the soul – which reflects genuine piety and purity of the heart. 

Regrettably, some see in this a call to quietism, while in reality it is a position of empowerment. 

For as we work on our inner world, keeping a keen eye upon the obligations and responsibilities we have in the outer world, we will begin to see the promise of Allah come to fruition in the human saga: "If the people of the cities had but believed and shown piety, We would surely have opened for them blessings from the heaven and from the earth." [7:96]

To think that we should put all or most of our eggs in the basket of political activism, letting spiritual activism play second fiddle, isn’t just religiously naive; it continues to invite humiliation upon this blessed, yet fragile ummah too.

Source: thehumblei.com

Maintaining the family relationships in Islam

Maintaining the bonds of kinship (silatur-rahim) indeed enjoys extraordinary importance in Islam. Conversely, severing the ties (qata-ur-rahim), is very high on the list of enormities/major-sins. 

At two places in the Qur’an, Allah has cursed the one severing family ties.

“And those who break the covenant of Allah, after its ratification, and sever that which Allah has commanded to be joined (i.e. they sever the bond of kinship and are not good to their relatives) and work mischief in the land, on them is the curse, and for them is the unhappy home (i.e. Hell)” [Ar-Rad 13:25. See also Muhammad, 47:22-23].

“There is no sin more deserving of having punishment meted out by Allah to its perpetrator in advance in this world along with what He stores up for him in the next world than oppression and severing ties of family.” [Tirmidhi].

Another hadith highlights the high stakes involved here in a compelling way: “Rahim (family ties) is a word derived fromAr-Rahman (The Compassionate One) And Allah says: ‘I shall keep connection with him who maintains you and sever connection with him who severs you.’” [Bukhari]

“Whoever is likes that he be granted more wealth, and that his lease of life be prolonged, then he should keep good relations with his kith and kin.” (Bukhari) 

"Whoever has poor/feeble kin and does not treat them well and gives his charity to others and neglects them, Allah does not accept his charity and will not look to him on the Day of Judgment.” [Mundhiri]

But whoever is poor should keep good terms with them, visit them and be heedful of them. The Prophet (pbuh) said,

"Maintain family relationships even by just greeting.” [lbn Hajar AI-Hathami mentioned it in Majma' Al-Zawa'id and said it is reported by Al-Bazzar]

“Allah’s mercy will not descend on people among whom there is one who severs ties of kinship.” [Baihaqi, Shuab Al-Iman]

Silatur-rahim has been defined as politeness, kind treatment, and concern for all one’s relatives even if distantly related, corrupt, non-Muslim, or unappreciative. [Shaikh Abdul Wakil Durubi in Reliance of the Traveller].

 While nearly every religion has emphasized good family relations, Islam has taken it to unprecedented heights. It is a duty to be discharged without an eye for reciprocity. A Muslim is required to be kind even to his non-Muslim relatives. Similarly he is required to be kind to even those relatives who are harsh to him.

Maintaining relationships even with those relatives who break the relations & abuse:

Al-Waasil means ‘one who keeps good ties with his blood relatives’.This is a general definition of Al-Waasil. However, Rasool-Allah (PBUH) gave more explained definition for Al-Waasil. Following hadith tells us about this:

Narrated Abdullah bin Amr (RA): The Prophet (PBUH) said, “Al-Waasil is not the one who recompenses the good done to him by his relatives, but Al-Waasil is the one who keeps good relations with those relatives who had severed the bond of kinship with him.” (Bukhari)

It was narrated from Abu Hurayrah (may Allah be pleased with him) that a man said: O Messenger of Allah, I have relatives with whom I try to keep in touch, but they cut me off. I treat them well, but they abuse me. I am patient and kind towards them, but they insult me. He (peace and blessings of Allah be upon him) said: “If you are as you say, then it is as if you are putting hot ashes in their mouths. Allah will continue to support you as long as you continue to do that.” (Muslim)

Someone asked the Holy Prophet (Peace be up on him), “What is the way of saving oneself in the Hereafter?” He replied: “You maintain the ties (of relationship) with the one who severed it with you, you give to the one who deprived you, and you forgive the one who wronged you.” (Tirmidhi)

Islam came to set all our relationships right. This includes our relations with Allah as well as with other human beings. Silat-ur-Rahim is a very important part of the latter.

Today, unfortunately, these teachings can mostly be found in Muslim societies in their violation. The best we do today is reciprocate; more commonly we backbite, cheat, and hurt our relatives and continue the spiral of hurt and humiliation as they respond. And we just abandon those of our relatives who are economically unfortunate.

Reasons for general breaking of relationships today:

There are three reasons for this sad situation. 

First is the widespread ignorance about Islamic teachings in this regard. Even in various Islamic groups the subject hardly gets the attention it deserves. 

Second is the rampant materialism. While materialism hurts all aspects of our life, it is especially damaging to family ties for they require sacrifice of time, money and personal comfort. 

The third reason has to do with recent history. It is a “gift” of the transformation of Muslim societies under colonialism.

Industrial Revolution came at a time when Muslim civilization was in the doldrums. Muslim historians point out very accurately that the genesis of European Renaissance and the Industrial Revolution was in the Golden Age of Muslim Spain. Yet it is also true that it progressed at a time of Muslim decline. And that explains the form it took and the devastation it caused to the family life. Everywhere it disrupted human relations. Poet Iqbal pointed to this when he said in his famous line: The rule of machines is death for the heart.  Machine tools crush compassion. Later, under the influence of colonialism, urban centers throughout the Muslim world faithfully duplicated all of these problems. This was just what a blind following of the West promised. Relations between husband and wife, between parents and children, between workers and managers, between neighbors, between relatives, in other words between all segments of society were dealt a devastating blow.

The process continues in the post industrial, neo-colonial period. To quote one example, television (and, more so today, the internet and mobile phones) is rapidly destroying what was left of human relations, cutting off even members of the same family from each other and engulfing everyone within his or her own pleasure cocoon, oblivious to the world without. It is just one, but probably the most subversive and intrusive tool of our so called postmodern global village. Village of distant neighbors without love and kinship.

-Mostly based on Khalid Baig's article on albalagh.net

Arrogance and Pride According to Quran and Hadith:

Arrogance, Pride, Conceit, Vanity And Haughtiness:

Allah, Most High, says,

"Verily He loveth not the arrogant". (An-Nahl: 23) 

"Allah loves not any arrogant boaster".(Luqman: 18)

The Prophet ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ  said,

"Once a man was walking along in a new set of clothes, with a swagger to his step, pleased with himself, Allah caused the earth to swallow him and he will keep sinking until the Last Day.”1

"Tyrants and the arrogant will be raised on the last Day as grain strewn under feet that the people will walk upon.”2

Arrogance, as early Muslims said, was the first sin against Allah. Allah, the Almighty, says,

"And behold, we said to the angels: bow down to Adam: and they bowed down: not so Iblis: he refused and was haughty: he was of those who reject Faith". (Al-Baqarah: 34)

Therefore, Faith is of no avail if arrogance exists, as seen in the example of Iblis.

The Messenger ﺻﻠﯽ الله ﺗﻌﺎﻟﯽٰ ﻋﻠﯿﮧ ﻭﺍٓﻟﮧ ﻭﺳﻠﻢ  said, "Arrogance is- belittling to admit the truth and considering people inferior.”3

"Arrogance is refusing to acknowledge what is right and considering others to be inferior.” 4

"No one with the slightest particle of arrogance in his heart will enter Paradise.” 5 

Allah, the Almighty, says in a Qudsi hadith,

"Pride is My garment and haughtiness My Mantle: whoever vies with Me for them I will throw them into Hell.”6

Haritha ibn Wahb reported: The Prophet, peace and blessings be upon him, said, “Shall I not tell you about the companions of Paradise? They are every humble person considered weak, but if they gave an oath by Allah it would be fulfilled. Shall I not tell you about the companions of Hellfire? They are every cruel, haughty, and arrogant person.”7

References:

1 Reported by AI-Bukhari.

2 Reported by At- Tirmidhi and Ahmad 

3 Reported by Muslim.

4 Reported by AI-Hakim

5 Reported by AI-Bukhari. 

6 Reported by Muslim. 

7 Sahih Bukhari, Sahih Muslim

(Adapted from 'Al-Kabair' of Imam Dhahabi)

Committing sins when alone can destroy all Deeds:

Some people take care to be pious when in front of others but forget that Allah is watching them when they are alone. Such hidden sins can actually destroy a person's good deeds too.

Allah commands us:

وَذَرُواْ ظَاهِرَ الإِثْمِ وَبَاطِنَهُ إِنَّ الَّذِينَ يَكْسِبُونَ الإِثْمَ سَيُجْزَوْنَ بِمَا كَانُواْ يَقْتَرِفُونَ

And avoid open sins and secret ones. Surely they who earn sin will be rewarded for what they have earned. (6:120)

It has been narrated by Thawban (RA) that the Prophet, may Allah bless him and grant him peace, said:

"Know that some people from my ummah will come on the Day of Judgment with good deeds as (big as) the white mountains of Tihama, but Allah will make them scattered dust." 

Thawban said: O Messenger of Allah! Describe them to us, so that we may not be one of them unknowingly! 

He said: They will be your brothers, and from your people, and they will take from the night as you do (meaning offering Tahajjud prayers, etc.), but they are a people who, when they were alone with the prohibitions of Allah, violated them. (meaning that they would commit sins when alone)"

-[Ibn Majah]

May Allah protect us from such a condition. Ameen.

Those who wear clothes for fame and arrogance

 An important aspect of religion that must be observed is the Islamic code of clothing for both men and women. The appearance is a symbol of what one has in his/her heart.

Sadly today’s modern society is madly and blindly running behind fashion.  In fact, vulgarity and un-Islamic values have been introduced and injected in our society in the name of fashion and style.

The design of our dress must avoid three grave sins: show off, arrogance, and self- indulgence. Also clothing should not be worn for the purpose of gaining reputation or increasing one's status in society.

Ibn 'Abbas RA said, "Eat what you like and wear what you like as but avoid two things: extravagance and arrogance." (Bukhari)

The Quran describes the purpose of clothing:

“O children of Adam! We have bestowed upon you clothing to cover your private parts and as adornment. But the clothing of righteousness - that is best. That is from the signs of Allah that perhaps they will remember”. (Surah Al A’raf  verse 26).

Clothing worn by Muslims should be clean and decent, neither excessively fancy nor ragged. One should not dress in order to increase the admiration or sympathy of others.

The overall appearance of a person should be dignified and modest.

Our clothes should cover the body adequately with dignity and good looks. It should not fail to satisfy the requirements of adequate cover-up of the body. Nor should they be so ugly and awkward that instead of increasing beauty, it grades the person's appearance.

In today's brand and fashion conscious world, where people spend lots of money to make a "fashion statement" and impress others, we are forgetting that we are falling into grave sins and attracting Allah's punishment by trying to impress others.

Allah will punish those who wear clothes for fame and arrogance

Abdullah ibn Umar رضي الله ﺗﻌﺎﻟﯽٰ عنه reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever wears a garment of fame (to show it off), Allah will make him wear a garment of humiliation on the Day of Resurrection and then He will set it ablaze with fire.” - Sunan Ibn Majah 3607 (Hasan)

Umm Salamah (may Allah be pleased with her) narrated that the Prophet (peace be upon him) said,

“Whoever wears a piece of clothing in order to show off and that people look at it, Allah will not look at the person till he takes it off (Allah will not look at him so long as he is wearing them).” -Tabarani

Abu Hurairah رضي الله ﺗﻌﺎﻟﯽٰ عنه related: Messenger of Allah (peace be upon him) said, "While a man was walking, dressed in clothes admiring himself, his hair combed, walking haughtily when Allah caused the earth to swallow him. Now he will continue to go down in it (as a punishment) until the Day of Resurrection.'' [Sahih Muslim].

It has been narrated by Muadh Ibn-Jabal رضي الله ﺗﻌﺎﻟﯽٰ عنه that when the Prophet, may Allah bless him and grant him peace, sent him to Yemen he said to him:

"Beware of luxury, for the slaves of Allah do not live a life of luxury." [Ahmad]

Allah will reward those who abandon fancy, expensive clothing out of Humility

Anas ibn Malik رضي الله ﺗﻌﺎﻟﯽٰ عنه  reported: The Messenger of Allah, peace and blessings be upon him, said, “Whoever gives up fine clothing out of humility for Allah while he is able to wear them, then Allah will call him on the Day of Resurrection in front of all His creation and He will allow him to choose whichever garment of faith he desires.” -Sunan At-Tirmidhi 2481 (Hasan)

Sunnah Duas  while wearing a garment that help to avoid pride and showing off:

Reading the Duas of Sunnah and focussing on their meaning before wearing the clothes can protect us from developing sinful emotions of Arrogance and show-off.

The Prophet (peace be upon him) said, If anyone puts on a garment and says: "Praise be to Allah Who has clothed me with this and provided me with it through no might and power on my part," he will be forgiven his former and later (minor) sins. -Abu Dawud

Abu Sa’eed Al-Khudri رضي الله ﺗﻌﺎﻟﯽٰ عنه  reported: When the Messenger of Allah, peace and blessings be upon him, wore a new garment he would name it, for instance, a turban or a shirt or a cloak, and the Prophet would say, “O Allah, praise is for you that you have dressed me with it. I ask you for its goodness and the goodness for which it was made. I seek refuge in you from its evil and the evil for which it was made.” -Sunan At-Tirmidhi 1767 (Sahih)

We should remember that the type of dress we wear is a personal choice to submit to Allah rather than the fashion of society. It is a choice to be beautiful in front of Allah, rather than to people. And it is a choice to cover and dignify the body Allah has blessed us with, rather than give in to a consumerist culture based on ego-worship, arrogance and self-gratification.