Sabr

...Muhammad ibn Ya'qub al-Kulayni - may God be pleased with him - from a group of his teachers, from Ahmad ibn Muhammad ibn Khalid, from his father, from 'Ali ibn al-Nu'man, from 'Abd Allah ibn Muskan, from Abu Basir, who says: "I heard Abu 'Abd Allah (A) say, 'A free human being is free in all circumstances. Should a misfortune befall him he bears it with patience (sabr). If calamities(ruins) strike him, they don't shatter him. If taken captive and subdued; he turns hardship into ease, as was the case of Joseph, the truthful and trustworthy (may God's benedictions be upon him). His freedom saved him from harm, although he was enslaved, subdued, and imprisoned. The darkness of the pit, the dread and whatever befell him did him no harm, until God favoured him and made the insolent tyrant, who had been his master, his slave. Then God made him His apostle and through him was merciful to a people. In this way patience(stamina) is followed by good. So be patient and reconcile yourself to patience in order to be rewarded: " [1]

Exposition:

Naibah' is the singular of nawa'ib, which means `events' and `accidents' and according to al-Sihah means misfortune (musibah). Dakka is synonymous with daqqa, which means `to is conjoined to pound', crush', 'grind', and 'to knock'. Al-Sihah says: . It also remarks, . This world also gives the sense of swarming, crowding and pressing together (ijtima' and izdiham), as mentioned in al-Nihayah. In a hadith, Amir al-Muminin - may peace be upon him - is reported to have said: means . According to al-Nihayah, dakka also means casara (to break). In the present noble tradition, the former meaning is more appropriate in view of the phrase following it, although the second meaning also fits here. The preposition in signifies wusliyyah and is conjoined to it. Al Majlisi - may God's mercy be upon him - states that it is in some manuscripts, and is accordingly conjoined to , thus making it the result of sabr. The phrase is the passive participle and is the active subject of the verbal sentence. In Mir'at al Uqul it is , and appears as in Wasa'il al-Shi'ah. It seems that it is a calligraphers error in the manuscript of the Mir'at , although its meaning is not totally invalid. However, that which is in Wasa'il is more in agreement with the totality and content of the noble tradition. is conjoined to , implying that Joseph was not harmed by that which he suffered at his brothers hands, nor by grief and adversity. As to the phrase, , it appears that it involves the ellipsis of (until) and relates to in two possible yet conflicting ways. Al-Majlisi - may God be merciful to him - has mentioned several possible meanings of it whose description is not devoid of prolixity. The meaning of the master of Joseph (A) becoming his slave is that he became subservient and obedient to him (A).

Desire, the Source of All Bondage:

Let it be known to you that in a man subjugated to the domination of lust and carnal desire, his servitude, servility and indignity increase in proportion to the intensity of their domination; for servitude means complete submission and obedience. The man obedient to lusts and subjugated to the carnal self is their obedient slave. He submissively obeys whatever they command and is a humble and obedient servant and slave in front of them. This obedience reaches a limit when he prefers obedience to them to obedience to the Creator of the heavens and the earth. He prefers their service to the service of the real King of kind. In that state, honour, dignity and freedom depart from his heart on which then settle the dusts of indignity, destitution and servitude. He becomes humble before worldly people and his heart bows down in prostration before them and before the possessors of worldly power and glory. In order to achieve the objects of his carnal desires and to satisfy the craving of his belly and underneath, he submits to all kinds of disgrace and indignities. As long as he remains in the bondage of lust and the carnal self, he does not abstain from violating the demands of honour, freedom and chivalry. He readily submits to the obedience of anyone, and is willing to accept favour from any insignificant person, as soon as he sees the probability of attaining his objective through his means, even if that person is the meanest and basest of all creation and even if the probability involved is something imaginary. And it is said that mere fancy is the proof of the greedy.

The servants of lust and mundane ambition have put on the shackles of slavery to carnal desire. They are ready to be slaves of anyone whom they know or imagine to be of worldly benefit to them. If verbally they declare themselves to be chaste and honourable, such lip service to honour is mere deception, for their words and deeds contradict such a declaration. This servility and captivity(imprisonment) is a thing which always causes man to undergo suffering, pain, dishonour and distress. Hence a man with a sense of honour and dignity should seriously strive to cleanse himself of this abomination by all means and deliver himself from this bondage. Such purification and emancipation can only be attained through a fundamental treatment, which takes place through curative knowledge and action.

As to curative action, it consists of religious exercises and opposition to the carnal self. Over a period of time these free the soul from excessive love of the world and the pursuit of carnal lust and desire, until it becomes accustomed to virtues and moral excellences. As to curative knowledge, it lies in making oneself understand and causing this to enter into his heart that other creatures are as weak, needy, dependent and impoverished as himself. He should tell his heart, "Since all other creatures are, like me, dependent, in matters big and small, on Him Who is absolutely Able and Powerful, they are not capable of fulfilling anyone's needs. They are too insignificant to deserve the soul's attention or the heart's humbleness. The same Powerful Being that has bestowed honour, dignity and riches upon them is capable of bestowing these on anybody. In fact, it is a matter of shame that man should submit so much to dishonour and indignity for the sake of his belly and his lusts as to accept the favour of an insignificant, impoverished, powerless and lowly creature devoid of wisdom and vision. If at all you should seek anyone's favour, then seek the favour of the Absolutely Self-Sufficient, the Creator of the heavens and the earth, for if you pay attention to His sacred Essence and make your heart humble in His presence, that will liberate you from both the worlds and emancipate you from the servitude of creatures, as it has been said: [3]

That is, the inner, invaluable essence of servitude to God is freedom and lordship. Thus servitude to God, attention to the unique focus of all being, and subjugation of all powers and dominations to the Sovereignty of God create such a state in the devotee's heart that he comes to wield power and kingdom over all the worlds. His spirit rises to such heights of sublimity that he does not pay obeisance to anyone except the Sacred Divine Essence, and even if, accidentally, he should be under the domination and power of anyone, that does not shake(vibrate) his heart, which preserves its independence and freedom, as in the case of Joseph (A) and Luqman (A) whose apparent subservience and servitude did not harm their free and freedom-seeking character. And there may be many a powerful despot and king, who having no trace of inner freedom, dignity and honour in their character, are base servants and obedient slaves of lust and carnal desire and who obsequiously ingratiate themselves to creatures.

Al-'Imam `Ali ibn al-Husayn (A) is reported to have said in the course of a discourse:

I am ashamed to ask anything of worldly things from their Creator, so how can I seek them from creatures like myself? [4]

My dear, if you are not ashamed of seeking the world, at least don't ask for it of weak creatures like yourself. Do understand that creatures have no power to do anyone any worldly good. I admit that you might have succeeded in attracting someone's attention through a thousand indignity and cajolery, but his will has no effect in the kingdom of God and no one has any role in the dominion of the King of kings. Hence do not degrade yourself so much by flattering insignificant creatures for the sake of a passing world and for passing and paltry desires. Don't forget your Lord and preserve your freedom. Remove the shackles of servitude and captivity(custody) and never forget Him under any circumstance, for, as stated in the noble tradition:

The freeman is free in all circumstances.

Let it be known to you that contentment comes from the heart and the absence of neediness is a spiritual state, unrelated to external matters that lie outside the human self. I have myself seen certain persons amongst rich and wealthy classes who say thins which no honourable poor man would say and whose statements are shameful. The hearts of those wretches were covered by the dusts of dishonour and destitution. The Jews, who, in proportion to their number, are the richest and wealthiest of all people on the earth, have faces that manifest debasement, poverty, indigence, beggarliness, hunger and wretchedness. They spend all their lives in hardship, indignity, destitution and squalor. This is nothing but their inner poverty and spiritual abasement.

I have seen amongst pious and darvish-like persons some individuals whose hearts are so magnanimously free of want and need that they look at the entire world with indifference and consider none except the Sacred Essence of God Almighty as deserving of making a request. You too study carefully the conditions of worldly and ambitious people and you will find that their lack of self-respect and their degradation in flattering others is greater than that of others and their obsequiousness in front of people is greater. Those (pseudo mystic masters) who are in pursuit of disciples and claim to guide others, suffer indignities and put up with degrading flattery and ingratiation for some day's satisfaction of their carnal lusts. The heart of the seeker of disciples and adherents is humbler in front of the disciple than that of the latter in front of him. This is because of the difference in the character of their respect for one another. While the disciple's humbleness and affection is of a spiritual and godly character, the master's affection has a mundane and satanic character:

These that have been mentioned are the worldly forms of these evils and indignities. But were the curtains to rise, the real spiritual forms of these servitudes, bondages and chains of carnal lusts and desires will reveal themselves. Perhaps the seventy-cubit chain, of which God Almighty has informed us, a chain with which we shall be shackled and bound in that world, is the Hereafterly form of this very servitude and subjugation to the domination of Passion and Anger. And God Almighty declares:

And they shall find all they wrought present .... (18:49)

And He also says:

(God charges no soul save to its capacity;) standing to its account is what it has earned, and against its account what it has merited.(2:286)

That is, that which we obtain in the other world is a form of our own deeds.

Therefore, break away the lengthy chains of lust and desire. Remove the locks that bar the heart's entrance and set yourself free from bondage. Live like a free human being in this world so that you may be free in the other world; otherwise, you will encounter there the intolerable Hereafterly form of this bondage. The hearts of the saints of God, despite their absolute and total freedom from bondage, were so much dreadful of the final outcome and so much full of lamentations that it amazes all minds. I am aware that the matters mentioned in these pages are of a common and repetitive(monotonous) character. However, there is nothing wrong(amiss) in such repetition, for constant reminding of the self and repetition of the truth is a desirable thing. This is why repetition has been considered desirable in prayers, supplications, worship and rituals. The main purpose is to accustom the self by means of repetitive(dull) exercises.

My dear, don't be deluded; understand that as long as man remains in the bondage of the carnal self and its desires and as long as the lengthy chains of Passion and Anger are around his neck, he cannot attain to any of the spiritual stations; the inward authority of the soul and the domination of its higher will shall not manifest itself. Also, the station of spiritual independence and dignity, which is one of the highest of spiritual stations, shall not be realized. Rather, this bondage and slavery restrains man from revolting against the authority of the carnal self. And when the authority of the carnal self and Satan becomes consolidated in the inward realm and all the faculties of the self become their obedient slaves, becoming submissive(meek) and humble in front of them, they do not remain gorged with mere sins. Little by little, they draw man from minor to major sins and from there to weakening of beliefs, from there to darkening of the intellect, from there to the constricted path of denial and contestation (of the truth), and from there to the hostility and enmity of the prophets and the awliya'. Throughout these stages, the self, which is their slave and under their domination, cannot disobey them. At last this obedience and captivity becomes so severe that it may take man to the most dangerous point.

Hence, the intelligent man with sympathy for himself must try by all means to liberate himself from this slavery, and as long as there is opportunity and his powers are intact and his life, health and youth are there and his faculties have not been totally subjugated (by Satan and the carnal self), he must rise to undertake this task. For some time he must exercise vigilance over himself, study his own inner states, reflect about the conditions of those who have passed away and faced an evil fate(destiny), and make his heart understand the passing character of worldly life. He must awaken his heart and inform it of the truth narrated from the Holy Prophet (S) who said:

The world is the farm of the Hereafter. [5]

That is, if we do not sow the seeds of righteous deeds in the few days of our life here, the opportunity will be lost for ever. When we reach the threshold of the other world and death seizes us, deeds come to an end., hopes are extinguished. If, God forbid, we continue to remain in the slavery of lusts and the captivity( of various carnal desires until the Angel of Death arrives, it is possible that Satan may achieve his ultimate objective of wresting away our faith. He may treat us in such a fashion and metamorphose our hearts to such an extent that we may depart from the world as enemies of God and His prophets and awliya'. If that happens, God knows what calamities, what darkness and what terrors await us.

So, O base self! O negligent heart! Awake from thy sleep and arise to confront this enemy who for years has subdued you and made a captive of you, who drags you whenever he wants and commands you to perform every ugly and destructive deed! Arise and bust these bonds! Sever these chains! Seek thy freedom and throw away(get rid off) this disgrace and indignity. Wear the girdle of servitude to God, the Almighty and the Glorious, that you may be free from every kind of servitude and slavery, that you may attain to the absolute kingdom of God in both the worlds.

My dear, although this world - being the believer's prison - is not the abode of Divine award and the place of the manifestation of God's kingdom, but should you come out(loom) from the captivity(detention) of the carnal self and submit to the servitude of God, make your heart a true monotheist and clear the dusts of plurality from the mirror of the spirit, and turn your heart's attention to the focal point of Absolute Perfection, you will witness its effects in this world itself and your heart will attain such an expanse that it will become the realm of the manifestation of God's total sovereignty, thus becoming greater than all the worlds. Hence He has said:

My earth and My heaven do not contain Me, but I am contained in the heart of my faithful slave. [6]

Such richness and contentment will then pervade your heart that all the outward and inward realms will become worthless in your eyes and your will, will become so mighty that it shall not attach itself to the corporeal and the celestial realms; rather it will not even consider them worthy of itself.

You have watched the bird's flight;

But should you remove the shackles of lust,

You will witness the flight of man.

[1]. Al-Kulayni, Usul al-Kafi, ii, Kitab al- iman wa al-kufr, bab al-sabr, 128. hadith No. 6.

[2]. Ibn al-'Athir, al-Nihayah, ii, 128.

[3]. Misbah al-Shariah, bab 100.

[4]. Ilal al-shari'ah, i, 165; Wasa'il al-Shi'ah, x, 29.

[5]. Ihya' al-ulum, iv, 14.

[6]. Ghwali al-lia'ili, iv, 7.