How to wipe out the love for the world?

There are only two ways of getting rid of the worldly love:

Unflinching faith in the Last Day

Decrease in worldly desires.

We have had a detailed discussion about the ways of strengthening faith in the Day of Aakhirat in the chapter of beliefs. Here we present its summary in brief. What is needed is that more and more attention should be paid to those verses of the holy Quran and those narrations which describe features of the permanent and everlasting life after dath so that man way be affected by them and he may long for reaching the high world. The main aim of the Prophethood of the Messenger of Allah Muhammad (s.a.w.s.) and the revelation of the Holy Quran is that Muslims should hear that news and have trust in them thereby becoming hopeless about that world and become fond of God and the Last Day. In this way man should do those gooddeeds as recommended by the verses and narrations and thereby prepare himself for the evelasting world. But what is sorrowful is that, alas, the Muslim has detached himself from Quran. Majority of them does not care to read or hear even one Surah of the Holy Quran in months, even years. Yes, of course, he hears some of it on radion or in meetings of eesaale Sawaab or on the brinks of graves, as if the holy book was revealed only for the dead. The truth is that the holy Quran has been revealed to enlighten the living people and to awaken them from the slumber of carelessness, to free them from ignorance and to make them attain high ranks of perfection and nobility. Rather, it will not be improper to say that to read and hear in the current manner is like humiliating it.

(Abul Wafaa Hirvi says: Once I was reciting the Quran in the court of the king, when no one was paying any attention and all were busy talking with one another. During my sleep at night I saw the Holy Prophet (s.a.w.s.) who seemed very angry. He said: A taq raul Quran … Allah? “Are you reciting the Holy Quran before a group which is not listeing to it? Henceforth you will not be able to recite until Allah so wills.” When I woke up I had become dumb. Since the narration had ended with the words Maa Shaa Allah (God Willing) the experts of hadiths reassured me that some day my tongue might open up at last. I kept sleeping at the spot where I had seen that vision for the next four months. At last one night I visioned the Holy Prophet once again. He said: You have repented? I replied: Of course O Holy messenger of God. He said: Man taa ba … izzat “when you recite in front of such people, stop reciting till the time they are ready to listen to the Word of their Lord. When I woke up my tongue too had opened up.)

(Gulzaar-e-Akbari Gulshan 52)

Ahmad bin Toloon was ruling Egypt in the year 270 He H.E. Thereafter his kingdom spread upto Syria and Saghoor. The total length of his rule had been 17 or 26 years. It is said that he was very brave, humble and had learnt the holy Quran by heart (was a Haafiz0. Moreover he was also famous for his generosity and warrior ship. The number of people killed either by him or by his order were 18000. A Qaari (recitor of Quran) wqas appointed to recite Quran on his grave. After some days that Qari ran away from there. He was not prepared to come back. When asked about reason he replied: the man in the grave threatened me in my dream saying he did not want that Quran be recited on his grave because the verse you recite is being hit on my head in the form of a slash and I am being said that despite hearing this verse you did such and such things in the world.

(Hayaat ul Naivaan)

What is meant to being conveyed is that there is an element of selfishness in the way Quran is often heard being recited from mimbers. What is lacking in such recitation is that no pondering is being done in the words of Allah and it doe not create any effect because the motto of the recitor is either money or a show of his art of recitation. On the other hand the aim of the listener also is only to be engaged, especially when it is melodious.

Is Quran revealed for Tabarruk (Good Luck Gift)?

Among Muslims there are people who receive the Holy Quran as a gift and then place it ceremoniously in a shelf or keep it with themselves as a means of protection. No doubt the use of the Holy Quran for such purposes is a good and also effective deed. But the problem is the Quran has not come exclusively for such purposes and which are secondary. It will be an insult of Quran if it is accepted that Quran was revealed only for these petty purposes.

Its example is like that of a man who gets an invitation from the king. That unwise fellow neither opens that royal letter not reads it. Even if he opens it he only looks at the written thing and even if he reads the words he does not know its meaning. He simply utters them orally. Even if he undersatands it he gets no inspiration to see the king. He is not prepared to attend the royal court. He merely kisses the kings’ letter and then either puts it in his pocket or in a shelf of his house. In this way, has he not insulted the royal invitation? Will he not make the king frown on him?

The condition of most of the Muslims is like this. Only a few people keep any spirited connection with the Holy Quran. A majority of them, in order to get reward or Sawaab are content with mere recitation of the Divine Words.

No doubt the Words of Allah are in themselves radiance and there is reward in merely reading, writing or even looking at it. But the original and main purpose of the revelation of the Holy Quran is that man must think over its verses so that his heart may turn toward the higher universe. His heart my not entertain hopes from the world but may become inclined toward the Hereafter. The study of Quranic verses makes the heart warm and then man becomes ever ready to act according to its commandments.

The Lord of the universe has ordered man to think and ponder at many places including verse 29 of Surat 38 where He ordains:

كِتَابٌ أَنزَلْنَاهُ إِلَيْكَ مُبَارَكٌ لِّيَدَّبَّرُوا آيَاتِهِ وَلِيَتَذَكَّرَ أُوْلُوا الْأَلْبَابِ

“O Prophet! The Book (Quran) which We have revealed to you is very blissful so that people may ponder over its verses and those who have intellect may gain admonition.”

(Surah Sad 29:38)

In Surah Zumar (39) verse 23 He says about the effectiveness of the verses of Quran:

اللَّهُ نَزَّلَ أَحْسَنَ الْحَدِيثِ كِتَابًا مُّتَشَابِهًا مَّثَانِيَ تَقْشَعِرُّ مِنْهُ جُلُودُ الَّذِينَ يَخْشَوْنَ رَبَّهُمْ ثُمَّ تَلِينُ جُلُودُهُمْ وَقُلُوبُهُمْ إِلَى ذِكْرِ اللَّهِ ذَلِكَ هُدَى اللَّهِ يَهْدِي بِهِ مَنْ يَشَاء وَمَن يُضْلِلْ اللَّهُ فَمَا لَهُ مِنْ هَادٍ

“God has sent down the Best Word (Quran) the verses of which are similar to one another and (one thing has been said on a number of occasions) repeated. Its hearing makes hair stand on ends in case of those people who fear their Lord. Then their bodies become mild and their souls get restfully and peacefully attentive to the remembrance of their Lord.”

(Surah Zumar 32:23)

What is meant to convey is that the verses describing the punishment of the Hereafter make the recitor fearful and those promising Mercy make hearts happy and satisfied. Therefore if a man does not get affected by reciting Quran then know that he read the Quran in a state of mind when both his heart and mind were involved in their love for the material world. In his lecture 221, Amirul Mominin (a.s.) says about the virtues of the pious people: “These people recite the chapters of the Holy Quran with intense thought. They make their hearts melancholic by its recitation. They remedy their troubles and illnesses with the same verses of Quran. When they read verses relating to Divine Mercy their hearts incline to it with intense desire to get the same. When they hear verses mentioning God’s chastisement both their ears and hearts so much attentive to them too as if they hear the horrible roar of Hellfire.

There are hundreds of verses in the Holy Quran wherein the punishments of the Aakhirat (Hereafter) as well as the niceties of paradise have been detailed at length and then its followers have been invited to make attainment of the centre of their efforts. It has also condemned the worldly life and revealed its defects and drawbacks. The Surah Ankaboot (29) verse 64 mentions:

وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ

“And this worldly life is nothing but a plaything and showbusiness and if these people think and understand, there is no doubt that the everlasting life is only the house of the Hereafter.” In other words it is like the example of children gathering, playing for a while and returing back to their homes.

(Surah Ankaboot 29:64)

The fact is that only the life of the Hereafter is the real and the everlasting life. Now the question which inevitably arises is, after reading and hearing all these verses, have the hearts of Muslims turned away from this world and inclined toward the Hereafter orthey are mere orally and apparently expressing their belief in Quran and Islam while their thoughts and deeds, just like the materialists, have discarded the though of the Hereafter altogether?

As regards the Muslim faith in Aakhirat, there are innumerable events. But to be brief we point to only three in short:

Anas bin Nazar came to fight in the battle of Uhad. Thereafter no one could get his whereabouts. All Muslims began to search for him. At last Saad bin Muaaz found him out. Addresing Saad, he (Anas) said: By the Lord of Kaabaa, I am observing paradise with my own eyes, I can smell its fragrance. Saad says: I could see more than seventy (70) wounds on his body. Thereafter, when I once again went to look for him, I could not find him. But his sister saw his fingers lying on the ground and we knew that he wad already martyred.

During the battle of Badr, Umair bin Humaam Ansari heard the Holy Prophet saying: O Muslims! Get up and rush towards the Jannat (paradise) the area of which id equal to the sky and the earth. Umair asked amazingly: Is it so large? The Holy Prophet (s.a.w.s.) replied: Yes, of course. Mair expresses much happiness. When the Holy Prophet (s.a.w.s.) asked for the reason, Umair replied: Perhaps I may also get admission to it. The Holy Prophet assured him: Your entry is certain it. Then Umair picked up some dates and began eating. Then all of a sudden he said: It will be too late if I remain alive to finish all these dates. He put down dates and started battling unitl he attained martyrdom.

Amr bin Jamooh had four sons. He entered battlefield of Uhad with a lame leg. He also took all of his four sons with him. His sons told him: Since you have a significant physical defect, God has not made Jihaad compulsory for you. Amr went to the Holy Prophet (s.a.w.s.) and complained that his sons were preventing from fighting in the path of God. He emphatically said that: It is my strong desire and ambition that I should be killed in this Holy war and enters Paradise with this defective leg. The Holy Prophet told him thato f course Jihaad was not incumbent on his but at the same he also asked his sons not to prevent the enthusiastic old fellow from fighting against the enemies, may be Allah grant him the high status of a martyr (Shaheed). Amr entered the battlefield along with the Holy Prophet and got martyred.

(Duniyaa dar Khatare Suqoot – World in Zanger of Collapsing)

The adventures of bravery and courage shown by Amirul Mominin (a.s.) in his desire for Hereafter, during the battle of ‘Lailat al Mabit’ and similar war have been recorded in history books. So much so that after returing from every battle he used to complain to the Holy Prophet (s.a.w.s.): I am afraid I may miss martyrdom in the path of Allah. In reply the Holy Prophet (s.a.w.s.) gave him good tidings of martyrdom in mosque. Similarly the life giving sacrifices of his beloved son Imam Husein (a.s.) and his companions and the virtues of his Shias (companions) are also recorded in history books.

Love for Hereafter and Negligence cannot go side by side

It must be born in mind that loves for Hereafter and carelessness (gaflat) cannot go side by side. Since the world-lovers remain engaged all the time in earning worldly material benefits their entire attachment is only with the world. Similarly who lone for Aakhirat also remember only the Hereafter and their love and affection is reserved for the other world only. Therefore the only way of loving Aakhirat is to remember the life after death constantly. Negligence toward it must be decreased. This is why the Holy Shariat has made it Mustahab (desirable) to remember death again and again, to keep one’s will and coffin cloth ready and also to look at it often, to attend funerals, to participate in the burial of other Muslims, to remember the dead and to give charity on their behalf. The aim of all these deeds is to make the living remembering their death constantly.

It is necessary for a faithful the time and which he spends for the world should be used for his Aakhirat so that the love for the world in his heart may be replaced by the love for the Hereafter. Here an objection is likely to be raised and that is what has been said above does not apply to the man of today. His life is different. Now he is so busy that at every moment he is short of time. A number of his jobs remain unattended even after sunset. This is the only point that makes some think that the ignorants have also some point and so they say that our statement does not apply to the modern age.

In this connection our reply is that, first of all, today’s man has made it his aim of life to gather worldly material benefits and so also irrationality. In order to gain wealth and luxury and comforts and tasty things he has deprived himself of genuine and natural rest, keeping himself engaged in a hot persuit for twentyfour hours. Such continuous struggle affects his nerves very adversely and makes him ill and shortens his life span.

Secondly, the focus of our talk was on thoughts, not on work and effort. What we said was that man must always keep thinking how can be, in a short span of this worldly life, beautify his eternal life of the Hereafter. So far as effort and work and business is concerned, there are innumerable narrations telling us that God does not like a lazy, inactive and self-indulgent fellow. Similarly God also dislikes one who goes too far in loving worldly comforts and who become almost and after them. A man who keeps himself engaged in his genuine worldly needs and works and also is moderate in his life along with making his aim the obedience of God will be the beloved of God. The worldly looking deeds of such a man will become the means of bettering his Hereafter. For example, if one is a soldier, his aim will be maintenance of public peace and of protecting Muslims from enemies. If he is an office employee, his aim ought to be service to public and to help the weak. If he is a teacher, he must always keep the instruction of the youth and their religious instruction before his eyes. Likewise if he is connected with trade and industry, then his goal should be public welfare. Shariat has put emphasis on each and every point and has also insisted that one must earn a lawful income and maintain his family members. (See Wasaail-e-Tijaarat). If his aim is to please God then the same worldly-looking work will, since it will be in obedience of God, be regarded as an act of worship which will benefit him in the Hereafter. Thirdly, we have not said that it is essential that the worry for the Aakhirat should be more than that about the worldly life. What we said is that one who has a powerful Faith and wants to be benefited by it should do so.

It should be understood that just as the friendship with world-lovers proves very harmful, similarly, sitting with the Aakhirat-lovers plays a very important role in strengthening the Faith.

Lessening the love of the world

The following things should be kept in mind in order to divert the heart from the worldly love, to inculcate the love of God, the prophet and the Holy Progeny and the Hereafater:

It is necessary to study deeply the verses of the Holy Quran and other narrations quoted in this discussion and which condemn world-love so that the severity of the sin of world-love can be understood, as it deserves to be understood. The root cause of all sins relating to body and soul is this love for world, because if this fountainhead of sins is nipped in the bud man will remain protected from the whims of satan. Man can practice good deeds as a provision for his Hereafter only when he clears his heart of worldly love because until he remains captive of the worldly love neither his Faith will be strong and steady nor can he be expected to do good deeds which can benefit him in the Hereafter. If man’s intentions are pure and selfless, sometimes the results of his good deeds show permanence whereas a man whose heart is full of the dirt of worldly love remains empty of truth and selflessness.

Worldly love comes in the way of Gathering provision for the Hereafter

To understand the severity of the sin of world-love, it is enough to mention that it prevents man from making provision for the life after death, that is, Aakhirat or Hereafter. The reason is that one will reap in the Hereafter only that which he has sown in this world. This world is the market place of trade whereas the Aakhirat is the place of enjoying the fruits of this business. It is compulsory for man to refrain from things that prevents him from realizing the soverity of the sin which forces him to enter a life of bankruptcy in the Hereafter. This should be regarded as the biggest of all dangerous things.

The summary of the talk is that the importance seriousness of the sin of world-love must be exposed fully because it is the root cause of all spiritual and physical illnesses. If illnesses like TB and cancer cut off man’s physical life, the worldly love also brings man’s spiritual life to an end. Such man is from the viewpoint of the permanent abode, a walking corpse who, becoming deprived of the successes of the everlasting life gets entangled in worldly troubles and chastise – chastisement.

This Illness must be remedied

Let it be understood there is no man whose heart is empty of love for this world because the moment he comes here and attains instinctive conscience he gets inclined toward the world around him. During this journey toward perfection, there comes a stage when the human conscience become ripe and he becomes aware of his eternal life. This exactly is the time when he should divert his attractions from this world and connect himself with the eternal world after death, i.e. the Aakhirat or the Hereafter.

There fore it is a must for man to ponder over all the three stages of worldly love mentioned above and decide for himself as to in which stage he finds himself and then try his best to reform himself.

Dangers upto the brink of grave

So long as man is in this world be ffases the danger of his conditions being changed or altered. For example, it is possible that a man remains in the third stage of worldly love for one month or for one year, but, thereafter, due to carelessness he may come up to the second stage and finally even at the first one which is kufr or blasphemy. So it is absolutely essential for man to look attentively to the condition of his heart and the circumstances and must never remain carefree.

Excessiveness of lust and intensity of anxiety

The man who gets himself imprisoned in the love of world not only makes himself liable to eternal punishment in the Hereafter but also gets entangled in trouble and difficulties in this worldly life too, so much that a time comes when e desires death. Here we enumerate some such difficulties and worries.

Increase in Greed:

This is a conditinm of the mind and heart of man wherein if he has nothing of the worldly wealth, he tries to earn it. When he gets it, he does not restcontented but struggles to increase it. This is the condition about which the Holy Prophet (s.a.w.s.) says, “If man has two valleys full of gold he will remain anxious to acquire a third one.”

Growing anxieties:

Such a man always remains full of anxieties about the future. He feels terribly worried about his empty handedness and failure in his alms. When he loses any worldly thing he becomes so gloomy that he finds it unbearable to remain alive. NO other thing gives him satisfaction.

Anvy, anger and fearlessness

A world-loving man cannot see his beloved in the possession of others. He burns himself internally seeing the other one enjoying its benefits. Even if he enjoys the world he does not like that others too should benefit from it (worldly possessions).

Annoyance

In the life of a world-lover, if anything happens which is against his liking it becomes unbearable for him. He expresses his frowning and burns himself in fury.

Fearlessness

A world-lover does not care about his Hereafter when he runs after his worldly wishes. He rushes toward it becoming fearless of the future. As a consequence, he has to suffer difficulty, competition and a tag of war so much so that finally he even loses his life.

The difficulty of death

When it become clear to the lover of this world that the moment has come when a barrier is to come up between him and his beloved permanently, the death will become difficult for him to the extent of his love for the world. About such fellows, the Holy Quran says:

وَحِيلَ بَيْنَهُمْ وَبَيْنَ مَا يَشْتَهُونَ كَمَا فُعِلَ بِأَشْيَاعِهِم مِّن قَبْلُ إِنَّهُمْ كَانُوا فِي شَكٍّ مُّرِيبٍ

“Now a curtain has been drawn between him and his longings.”

(Surah Sabaa 34:54)

In short, the death is a point of separation for world-lovers and the first step toward meeting the beloved for those who love the Hereafter.

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“And these people will forever remain (satisfactorily) enjoying their longings. Obviously the more one will have tasted the sweetness of worldly drinks and the more wealth he will have gathered the more difficult and regretful will be the death for him.

It is said that Sultan Mehmood Gaznavi was very fond of jewelry. He remained on deathbed continuously for three days. He ordered that all the precious stones brought from India should be heaped up before his eyes. So boxes full of jewelry were brought before him. He was looking at them and weeping. Signs went off his heart. Finally he had to breth his last with a heart full of ungratified intense desires. What is all the more strange is that even at that stage he was not ready to give some of the wealth to the needy.

(Zeenat-ul-Majaalis).

Imam Ja’far as-Sadiq (a.s.) says: The more a man is attached to this world, the more difficult will death seem to him.

(Kaafee Mutarjim: V: 3, p. 473)

If a man is longing for the worldly life and he comes to know definitely that death will separate him from his beloved for ever and he also knows that death comes only by the Command of God, from which he can never escape, he becomes an enemy of the angel of death. The condition of a man who enters the other world in a state of anger and frowning is obvious. According to the testimony of the holy Quran and authentic narration, such a fellow will never come out of the Hell and will remain eternally in the chastisement. Sometimes it also no happens that Satan brings before the eyes of a world-lover at the last moment, things intensely loved by the departing soul and compels him to commit blasphemy (Kufr). There are innumerable examples of such tragic ends. Here we present only two.

Last moments of Aboo Zakeria

Aboo Zakeira was a very pious and virtuous worshipper fellow. When he was in his death bed a friend of him came to him and advised him to recite Kalima-e-Taiyabah (testimonial words confirming oneness of God). But Aboo Zakeira turned his face away. His friend repeated his request to say Laa ilaah Illallah (There is no God but Allah). But he again turned his face and said: ‘I will not recite’, and then he fainted. After some moments when he came to his senses he opened his eyes and asked his friend: Did you ask me something? That man said: Yes, I had requested you thrice to recite Kalima but you turned away your face and on the third occasion also replied that you would not. Aboo Zakeria replied: In fact satan came to me twice and showing me a glass of water asked: would you like to drink? When I said: Yes. He said: First you should say that Jesus (Isa a.s.) is the son of God. I turned away my face. He asked me to do so twice but I refused. On the third occasion he said: Say there is no God at all. I said: I will not say even that. Then he threw away the glass and flew away. On every occasion I was saying ‘no’. But now I confess that ash hadu al laa ilaah illal laah wa an na muhammadar rasoolullah wa an na aliyun waliyyullah

(Layali al-Akhbaar)

Gold coins and a creditor

A man on his death bed was being advised to say words of Faith but he was turing away his face. After becoming conscious he was asked about the reason. He said: I am very fond of gold coins. A man had come to me with a plate full of god coins and said if you will not recite Kalima, I will give this plate to you. As soon as I began to look at those gold coins, I forget how to recite Kalima a Shahaadat.

Another man had given some money as loan to some one. He had a recipt for it. When the creditor reached his time of death, the devil threatned saying that if he would recite the Kaima he would tear up that receipt. “Thus he prevented me from reciting the Testimony to Truth.”

(Muntakhibaat ut Tawaareekh, p.g 854)

It must be understood that satan gets control over man only through the latter’s love for this material world. Therefore, if one has, like Aboo Zakeira, a heart full of love for God, the Holy Prophet and the Day of Judgement (Hereafter), God helps him and the devil cannot harm him.

(Doubtlesly, God does not cause your deeds to go in vain. Verily Allah is Kind and Merciful for His slaves).

Flight from good advice

The world-lovers always run away from hearing the defects, drawbacks and unreliability of the world. They avoid reading books condemning the world and praising the Hereafter. They do not attend meetings in which people are asked to remember God. Such people become fearful on hearing even a word about death and grave. They ridicule the lovers of Akhirat. Obviously the love of a beloved becomes thin when the drawbacks of the latter are mentioned before the former. Therefore a lover never likes to hear the defects of the object of his admiration. The cure for world-love is extremely difficult because an illness can be remedied only when the man concerned realizes that he is ill and is prepared for treatment.

It is definite that if an attempt to make a world-lover be afraid of his sin by reciting the verses condemning world-love that fellow will never accept. On the contrary he will make several excuses to defend his stand and to refute relevant arguments. In short, when one is not prepared to realize that he has done any thing wrong how will he be ready to repent? If the details of the painful consequences of world-love and the spiritual and physical illnesses resulting from his world-love are described before him he will never believe all that. When he does not realize that he is ill how will he get ready to remove world-love from his heart and to gain a healthy soul?

Heedlessness of admonition and hatred for remembrance of God are the signs of the world-lovers. Contrary to it, the signs of those who love Aakhirat are that they hate to remember material world and its passions. Their heart gets peace in the remembrance of God and the Hereafter as is mentioned in the Holy Quran:

الَّذِينَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللّهِ أَلاَ بِذِكْرِ اللّهِ تَطْمَئِنُّ الْقُلُوبُ

“Beware, the remembrance of Allah gives peace to hearts.”

(Surah Ra’d 13:28)

It is regarding this topic that the innocent says in Duaa e Abee Hamzah: Yaa Mualla… meaning ‘O Master! My soul found life by Your Remembrance and my silent talk with You resulted in the flight of my fear and in cooling of heat.”

It is said that once a tannery worker who had become accustomed to constant bad smell of leather once was passing through a perfume market. The fragrance and which he had never smelled made him faint. People were trying to bring him back to consciousness by spraying rose water on his face but his condition worsened. Then one of his companions who were aware of the situation asked the gathering to leaved him. He inserted some dirty bad smelling thing into that man’s nostrils and he recovered and soon ran away from perfume sellers.

Verily, how a man who has made his mouth sweet with worldly tastes and passions can feel the sweetness of remembering God and Hereafter? As such remembrance hinders his worldly desires bitterly he runs away from it.

This fact makes us understand the wisdom (Hikmat) hidden behind the Faithful’s worldly failures and his sufferings so that one may taste the bitterness of world and obtain the sweetness of remembering God and Hereafter. Its example is like that of a mother who applies something bitter to her breast in order to make her baby giveup suckling and to make it turn toward food.

Ponder over the Holy Quran

In order to make man realize the irreliability and perishableness of this world the Holy Quran has given many examples for guidance so that who have faith and trust in this Divine Book and its followers may protect themselves from the destructive love of the world. Therefore it is the duty of every Muslim to think deeply over such verses (Aayaat) and to recite them repeatedly. Thus he can obtain the aim of losing interest in the world and attraction for the Hereafter. For example, see how nicely the Almighty Allah has explained the unreliability of the world in verse 20 of Surah Hadeed (57):

اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ وَتَكَاثُرٌ فِي الْأَمْوَالِ وَالْأَوْلَادِ كَمَثَلِ غَيْثٍ أَعْجَبَ الْكُفَّارَ نَبَاتُهُ ثُمَّ يَهِيجُ فَتَرَاهُ مُصْفَرًّا ثُمَّ يَكُونُ حُطَامًا وَفِي الْآخِرَةِ عَذَابٌ شَدِيدٌ وَمَغْفِرَةٌ مِّنَ اللَّهِ وَرِضْوَانٌ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ

“Know that the worldly life is a mere play of show and outward adoration (and beautification) and to be proud of having more wealth and children than others. The example (of worldly life) is like rain which makes the farmer happy by growing their agricultural produce. Then it dries up. Then you see it becoming yellow and then being crushed and in the Hereafter is a severe punishment (for the deniers) and for believers there reward and pleasure and the worldly life is merely a means of ego and deceit.”

(Surah Hadeed 57:20)

This Holy verse explains the world-loving people’s life. It can be said that the mankind is divided into two groups ever since its creation. The first group which is major (more in number) is that of the worldly people who do not believe in any life except this apparent worldly life. Therefore their only endeavour is that they should not miss the worldly delights and tastes. Another group is small in number. It is called the people of Aakhirat (Hereafter). This group believes that the worldly life is but a means of ensuring another permanent life (after death). Their life is based on thought and reason, not a passionate and devilish one. There aim is to know their Lord Creator, to have Faith in Him and to do deeds and which can prove useful in the Hereafter. In view of this aim each and every one of their movement or act or deed is forgetting the pleasure of God. As we have said earlier, when a man does any thing merely to please Allah, though that deed ends it’s result which is based on Divine Light is retained in his self and he gets its benefits throughout his life. Thus it can be seen that the life of the men of Aakhirat is not an aimless play. But since the men of this world never care for God and the Hereafter they does not do any such thing which has everlasting effects. Consequently all their deeds prove fruitless and hollow. The truth is that their entire lifespan from birth to death remains limited to only these five things: (1) La’b (play), (2) Lahv (vain), (3) Adoration (4) Ego and (5) abundance of wealth and children. Each one of them is explained briefly below:

(1) La’b (play)

Every act of man which is not based on good intention and therefore, which does not give good results will be called La’b (play). For example, the gathering of children at a place, their running or making toys of earth which is a mere pastime. It gives no fruit.

Therefore those youths and old people who do not have any divine aim in their deeds and mostly whose deeds are subservient to their desires, are just like children because the connection or relation of all their efforts and endeavours are only with imaginery and superstitious things be they about wealth-seeking or chair-seeking. They want everything for their own self-interest. In short, spending entire life in play and show and to enter the Hereafter empty-handed is called La’b. The only difference between such men and children is that the play of children is for a short time whereas that of the old world-seekers is for a log period. Just as the arrival of night stops the play of children, the arrival of death ends the play (la’b) of the world-lovers.

(2) Lahv

Every engagement which prevents any one from a more serious activity is called Lahv. It is like a child who stops from going to school because of his engagement in play. According to this logic all activities of world lovers are Lahv because they prevent them from thinking about a more important matter, that is, about the permanent life and abdoe of the Hereafter.

The life span of every man, even if it extends upto a hundred years, is after all to end and his happinesses will be finished. Hence every one who engages in the activities of this short-living worldly life and becomes careless about the unending eternal life of the Hereafter (after death) will be called a man of Lahv. But the men of Aakhirat, in whatever work they may be engaged for pleasing God and in obedience to Him, remain always thinking about strengthening their Faith. They do good deeds considering them as their capital for the life after death. Only they are wise people and who will attain salvation.

(3) Adoration and beautification

Whatever a man does to beautify hi body, dress, house, furniture and other materials and to make them attractive for others is called adoration and beautification. For example, women, who concealing their apparent defects, are trying to please men, but who forget that, in fact, their said effort is a draw back which points out toward some of their illness, want or agedness, the biggest being the death of which they show their fear.

If one thinks over the affairs of the worldly people it will be understood that their life is made up of only a superfluous covering. They make their houses strong just to hide their nature of falling down. They adorn and beautify body, dress, house and housing materials and they imitate every modern fashion so that they may make themselves look like civilized, culture, honest and needless of everything. In order to make a show of their richness they make every effort to increase their wealth. They make a show of their knowledge and intelligence for hiding their unawareness of the Truth about the Hereafter. They sing songs of their honesty and welfare activities just to coneceal, from others, their dishonesty and selfishness. They are not tired of repeating the name of God orallty with their tongue so that making a show of their religiousness they may conceal their worldly-love and passion worship. In short, the darker their inside is, the more they make a show of their outward brightness. But the affairs of the Ahl-e-Akhirat or the people of the Hereafter are totally different from it. They, by beautifying their internal soul through total obedience to God’s commands and adorn their Faith, the graceful jewel of humanity. They also pay attention to their outward beauty but only to the extent it does not come into conflict with humanity and God-fearingness and righteousness and only upto the limit fixed by Shariat. For example a woman who makes herself attractive with beauty for her husband or a man who looks into a mirror just to ensure that there is nothing in his appearance or dress that can make people abhor him or the one who wants to keep his dress always clean and who intends to expose God’s blessing on him. If he has money, he may spend it in constructed his house and also in such other works which are permitted by Islam. In short, wise people beautify themselves and their possessions in obedience of God, not for self-showing.

Self Glorification

Those who are not aware of the truth become proud of their worldly wealth, power, fame, race and lineage and then show arrogance to others, So much so that the white-skinned shows his pride to the black-skinned. In short, today’s man shows his superiority over others on the basis of imaginary and illusive things. Be he is a head of a state or a common man, by becoming egoist, he forgets the truth about his existence and so also his everlasting spiritual life. He does not try to extend the progress of his spiritual path toward perfection, the path which does not end at death. The truth is that had such people not forgotten their death and had they remembered that they have to become dust after entering their graves they would have been ashamed of their egotism and false pride.

But since the knowledgeable people are aware of the truth about their worldly life and regard their entire material life as illusory they consider false pride a foolish thing which is contrary to wisdom and intelligence.

These are the people who, apart from, faith and righteousness which is the barometer of their graceful humanity, consider all people equal. They are of firm opinion that no body has a right to show pride on the basis of his short living worldly possessions and illusive things because, according to the Divine Quranic verse:

يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ

“Verily, in the sight of God, the most respectable is the one who, among you is most God-fearing.”

(Surah Hujuraart 49:13)

Abundance of wealth and children

Those people who keep the view of existence limited only to this worldly life and who have no faith in the words of the prophets about the Hereafter have, in fact, forgotten the very aim of life. Day in and day out, they keep struggling only for increasing their wealth and property. This way of working of the theirs, is in truth, contrary to hum intelligence and wisdom because man needs wealth only for meeting with the needs of his worldly life which is of course temporary. For example, he needs a house for living in it. He requires dress to protect him from cold and heat and to protect his honour. He wants food to keep the strength of his body. He has a longing for a wife for gratifying his sexual instinct of cohabiting with her, for gratifying his sexual instinct and for preserving the human race and so on and so forth. Therefore, a man who gathers wealth more than necessary is behaving like the Hell-fire and which always cries for more and more fuel, or he acquires the habit of Qaaroon, which is of course, against wisdom and intelligence and reason.

Does human intelligence not tell us that so far as collection or gathering is concerned, stone and coin both are equal. The question is what benefits the gathered wealth and property will give after death. It cannot be denied that wise and intelligent and reasonable people do not keep trying only for wealth and property, nor do they push it away when available. But, in truth, they do endeavour to earn money to meet the necessities of their lives and they use it as a means of beautifying their Hereafter. They do not love wealth for the sake of wealth. Theyacquire it only in the way and manner permitted by God and also spend it only in the manner ordered by God. In this way, they aorn both their world and the Hereafter.

It contrast with this, the group of the world-lovers is greedy of their worldly wealth. Their effort is to acquire money by every, any means even if the rights of the poor and the weak are trampled. As they have no faith in the Hereafter, they also do not spend it in the path of God. In short, it can be said that the sign of world-lovers is greed and stinginess whereas the sign of the Aakhirat-lovers is contentedness and generosity.

Do not pass on cursorily but ponder

After reading what has been mentioned in this holy verse about the five specialities of the worldly life, do not pass on cursorily but think deeply about it. The first word of the verse is ‘I’lamoo meaning know, that is, know that the worldly life is only like this. Hence it is the responsibility of those who believe in the Holy Quran to ponder over these words, to analyse them to be acquainted with it and to get rid of the illness of world-love. It is also essential to pondr over other similar verses too and get them applied to their lives. Briefly speaking, in these verses, the worldly life has been compared with a fertile agricultural land in which seeds have been dropped and that raining clouds have turned it into a flowering field, that it gives coolness to eyes. Then because of burning heat or for any other reason it becomes dry and yellow, then it is scattered away into pieces and finally either winter winds or any other calamity removes its existence.

Youth also was spring which passed away

The human life is also liable to such rise and fall. If on the one hand, there is the heat and freshness of youth, on the other slackness and old age infirmities are awaiting him. If there is, on the one hand safety, healthiness and rest, on the other he has to face illness, disability and unpalatable conditions. If he sometimes gets power and leadership, powerty and alienness too is also targeting him. Along with name and fame defamation is also is destined for him. If on the one hand there is enthusiasm, stagnation and despair is also very likely to visit him. In order to understand the truth about all this thoughtful look at the graves of those who have passed away is quite enough.

This world is a place of warning

Amirul Mominin (a.s.), giving details of the worldly life, says:

“This world is a transient abode, a place of troubles, a venue of changes and a location of warning. It is because of the perishableness of the world that time has took up it bow. Its aim never fails. There is no refuge from the hits of its troubles. The wounds inflicted by it drive or push the injured toward death, the healthy toward illness and calm and peace towards restlessness and troubles. It is like an eater who is never gratified, such a drinker whose thirst is never quenched. It is only because of the wordly anxieties due to which man gathers a thing which he himself does not eat. He constructs an abode in which he does not reside. When he reaches his Lord. He has neither any wealth nor any building. One of the signs of world’s changes is weakeness and agedness which is being pitied by everyone. Some times a popper suddenly becomes rich. You also see that sometimes a wealthy fellow turns at once poor in such a way that all pity him. One of the lessons worth taking from the world is that man almost reaches his aim and suddenly death arrives and draws a curtain between him and his goals.”

Several historical events testify to each one of the abovementioned four specialties of this world. We give only two, considering them enough:

Amir Ismail took his ten thousand mounted soldiers with him and rushed to encounter Amr bin Lais Safaar who had seventy thousand experienced warriors. When both armies came face to face and the ward drum sounded, suddenly the horse of Amr revolted. It became uncontrollable and hetook Amr right in the midst of the enemy lines. Thus Amir Ismail won even without fighting. He took Amr as a captive and imprisoned him in a tent. It is said that Amr saw his old (one time) servant who was passing from there. Amr called him and said that he was hungry. The servant had some meat. But since he had no vessel to cook, he put that meat in the bucked from which a horse used to drink water, lighted fire beneath it and busied himself in his work. In the mean time there came up a dog. It pushed its mouth in that bucket. The hot material burned its mouth. It tried to take out it out but failed and the handle of the bucket trapped its neck and the dog ran with that bucket. Seeing this Amr smiled. Onlookers asked him what was there to smile at? Amr replied: Today the man in charge of my canteen was complaining that the load of the royal canteen was proving heavy even for 300 animals beasts of burden. But now I am seeing that a single dog is carrying it away so easily! Fa’ tabiroo yaa oolil absaar (take a lesson o, wise people!)

(Courtesy: Habeeb as Sair).

Abbasi caliph Qaahir billaah had ruled for one year, five months and eight days. During this period he gathered a lot of wealth. He was infamous for his dishonesty, corruption, destruction, bloodshed and oppression. At last the Turks captured him blinded him with a hot needle then drow him out of his kingdom. History has recorded that he was beggising like other blind people sitting near Masjids telling people: ‘Please give me some charity because some time age I was your ruler’s

Wise words of Amirul Mominin (a.s.) about instability of the world

Amirul Mominin (a.s.) says in his Nahaj al Balagah lecture No. 111: “Do not run after the worldly fame and honours because the worldly fame and honour and beauty, adoration etc all will end. Its hardships and troubles will also end. The days of man’s life will end. Whatever is living it will be destroyed. Will you not seethe signs (remnants) of your deceased with an eye of wisdom? Do not you see that who pass away do not come back and those who remained will also not last long. Do you not look at the worldly people very morning and evening that their conditions do change? Somewhere somebody dies and his near and dear ones mourn him. On the other hand others give solace to the mourners. Somewhere some one is ill and someone else visits him and takes care of him. This is to say that one is on a death bed and another one is busy earning the worldly things though the shade of death is constantly lurking behind him. One is unaware of death but the death is not aware of him.”

Those who are blind in seeing the hereafter run after the world

Likewise he says in Nahjul Balagha, lecture 157:

‘Verily this world is the extreme limit to which one who is blind of Hereafter can see. He is unableto see any thing which is beyond this world. But the one whose eyes can see the Hereafter do not focus their eyes on the world. Thus a seeing fellow does not fix his sight on the world and does not get attached to it. But the one whoseeyes are blind fixes both his eyes and his heart on this world.

Therefore the one who is seeing makes provision for the Hereafter from this world. Ut a blind fellow works only for this world and makes only his world provision. Know that there is nothing which does not gratify man except this worldly life. The worldly people never become disgusted with this world. His heart remains captive of love for this world. He never likes that his life should come to an end because he does not know that there is a provision for his peace which is hidden in his death.”

When Will the time be available for the works of Hereafter?

Da kha la ……maavaa.

(Bihaar, Vol. 17, p. 156, Courtesy: Majlise Mufeed)

Once Amirul Mominin (a.s.) entered the bazaar of Koofa. Looking around he found that every one was busy in buying and selling. He wept profusely and said: O slaves of the world! O those who work only for it! You spend your day in trade and business and your night in sleeping. You neglect the Hereafter due to your business and sleep. When will you get time to gather a provision for the Hereafter? When will you think over your Aakhirat?

A man said: O Amirul Mominin! We are obliged to earn money for our living. What else can we do? The Amir (a.s.) replied: Seeking livelihood through permissible (halaal) means does not come in the way of Hereafter. But if you say that we are obliged to gather money, then you have no excuse. That man began to sweep and ran away. The Amir (a.s.) said: Come back so that I may explain the matter further. When he returned the Amir (a.s.) said: O Slave of God! Be aware that the one who works for hereafter in this world will surely get its reward in the Hereafter and the one who will work in this world only for this world will get its reward in the form of Hellfire. Then he recited thisverse. “So who prefers only this world for him will have his abode in hell.”

Amirul Momin (a.s.) forbids excessiveness

Alaa bin Ziyaad Harisi was one of the companions of Amirul Mominin (a.s.). He was living in Basra. He had constructed a very big and spacious grand house to live in. When he fell ill the Holy Imam (a.s.) went to see him. Seeing his house the Imam (a.s.) said: O Alaa! What will you do with such a big house in this world when you will need it in the Hereafter. Yes, if you want such a grand house in the Hereafter ten host guests in this house. Provide assistance to near and dear ones in this house and observe its religious rights (requirements). If you will be able to do so then this house will become a means to your Hereafter.

Alaa said: O Amirul Mominin! I have a complained against my brother Aasim bin Ziyaa. The Imam (a.s.) asked what was the matter. He replied: he is wearing rough jute like cloth and has taken himself away from the society. The Holy Imam (a.s.) said: Bring him to me. When that fellow arrived the Imam (a.s.) said: O enemy of your own self! The devil has decived you and has made you mad after him. Do you not have any feeling of kindness for your wife and children? Do you think that God do not want you to benefit from even those things which He has made lawful for you?

Aasim replied: O Amirul Mominin! You always wear such thick and rough clothes and eat very simple food while you are our leader. I intended to imitate your honour. The Imam (a.s.) said: Woe unto you. I am not just like you because God has ordered the leader and the true guide of people to lead a life like that of the poor and the needy so that they may not consider their lives in unbearably difficult calamity.

(Nahajul Balagah: Lecture 237)

Success in this world is defeat in hereafter

Imam Ja’far as Sadiq (a.s.) has said: We Muslims, prefer the world for us whereas it is better if it is not given to us. No man has ever been given any thing in this world without diminishing his share in the Hereafter.

A man said: By God, we prefer this world for us. The Imam (a.s.) said: what will you do with it? That fellow replied: I will spend it on my family members and myself. I will give charity from it. I will do good deeds and will perform Hajj. Imam (a.s.) said: This is no love for world. It is love for the Hereafter.

(Bihaar, vol. 16, p. 99.)

Light of wisdom – the result of worldly piety

Imam Ja’far as-Sadiq (a.s.) has also said: A man who adopts zuhd (piety) in this world and his heart is empty of worldly love God pour wisdom in his heart. He gives the power of speaking to his tongue. He shows the defects of this world before his eyes. He gives him the knowledge of worldly anxieties and their remedies. Then He frees him from the bondages of this world and admits him to Jannat.

Imam (a.s.) says: All good has been locked up in a house. The worldly Zuhd (piety) is its key. Then he narrated a word of the Holy Prophet (s.a.w.s.): A (faithful man does not heartily taste the sweetness of Imam so that he may liberate himself from the anxiety as to who owns it and benefits from it. The Holy Imam (a.s.) added: It is prohibited for your hearts to taste the sweetness of Imam so that you may not adopt Zuhd (aloofness) from it and may not express total disinterest in it.

(Usoole Kaafi, Baab Zammidduniyaa waz Zuhd fihaa).

What is zuhd and who is Zaahid?

Zuhd is to keep distance from the world in the context of the meaning of Duniyaa-parasti (world-worship). Explaining Zuhd, Allaamah Majlisi (a.r.) quotes a hadith of the Holy Prophet: “I asked the meaning of Zuhd from Jibril (a.s.) who replied: a zaahid likes e very thing which his Creator has liked and abhors every thing which his Lord hates. He avoids permissible things in this world while he does not even look at the prohibited things. This is because he will haveto account for using the permissible things whereas he will have to suffer chastisement for using a forbidden thing. He loves all Muslims just as he loves himself. He avoids saying things and which are useless just as he abhors the nauseating meat of a dead animal. Similarly he avoids overeating. He does not like worldly means and ornaments because they will turn into burning ambers in the Hereafter. His ambitions are short because death is always before his eyes.

(Kafi, translation, Vol. 3, p.g 198)

Examples of worldly life

Imam Ja’far as-Sadiq (a.s.) said:

“The example of the world is like the salty water of the sea. The more a thirsty man will drink the more will increase his thirst until death will take him.”

(Kaafibaab Zammid Duniyaa)

It is true that the more a man’s greed for this world the more his thirst increases. As be begins to attain his aims his lust multiplies.

Imam Muhammad Baqir (a.s.) said:

“A greedy man of this world is like a silk worm which is entangled in the cobweb manufactured by it. If the heat of the sun does not kill it, it does not die. It gradually pushes itself to tear the threads. Sometimes it also so happens that he frees itself from the threads like a bird. But a man who has greed for this world never tries to free himself from that web until death overtakes him and hellfire burns him.”

(Ibid)

A goodlooking yet dreadful snake

Imam Sadiq (a.s.) says: Hazrat Ali (a.s.) has written in his book:

“Doubtlessly the example of the world is like a snake which is very smooth if touched though it contains deadly poison. A wise man refrains from both whereas a senseless child rushes toward it.”

(Ibid)

The truth is that the outwardly brightness and beauty deceives those who are short of sight. But wise and intelligent people know very well that the love for this world is like a deadly poison and which drags down a man from the state of humanity. It makes life extremely difficult for him. The more he runs after it and the more he loves it the more his problems and anxities multiply.

This is why it is said that the world is worse than a snake, because thoug there is a deadly poison in it, it also has its antidote. It is a black bead which, if put at the spot of snakebite sucks up the poison. Secondly it is commonly seen that the snake does not harm a man who dies not harass it. But the world harms more those who are its friends.

A strange story about snake

The author of Anwaar-e-Nomaaniyah writes that once a reliable man told him “A snake gave birth to many snakes in his house. Once on One day when that snake was not there I put a vessel on the baby snakes and hid them. Then I sat to see what happens, hiding myself in a corner of the house. After some time when the snake returned and did not find its babies it ran here and there in anxiety. When it could not find its babies it became despaired. There was a vessel full of milk nearby. The snake drank some of that milk and then vomited it out in that vessel. He did this deed twice until the whole quantity of milk got fully poisoned and turned yellow. Then the snake returned.

We understood that the snake would surely take a revenged from us. Then, in the absence of the snake I removed the vessel from over its babies and kept them at their place where they were earlier. Then when the snake returned it found its offspirings there. Then he entered the aforesaid vessel of milk, came out of it, moved itself in dust then entered the milk vesses and repeated this act until the milk became dark coloured to make it unworthy of drinking.

In spite of all this the behaviour of man is wonderful. Despite being hurt by the world and the poisonous stinging of the world-worshippers and seeing all kinds of failure he is not prepared to give up his love for the world. If any well wisher admonishes him and makes him aware of harms of world-love and reminds him of the Hereafter he feels ill and is not ready to heed.

Luqmaan’s Admonition to his son

Giving a golden admonition to his son Hakim Luqman says:

“The world is a very deep ocean. Many worlds have drowned in it. So it is essential for you to sit in the ship of Godfearingness (Taqwaa) for crossing it. Fill up that ship with the wealth of Faith (Imaan). Attach the sail of Tawakkul (relieance only on God) to it. Make intelligence its captain and knowledge its guard and patience (Sabr) its anchor.”

(Usool-e-Kaafi, Kitaab al Aql)

The late Aakhoon Mulla Husein Hamadani who died in Karbala in 1311 H.E and is buried in a ball in the holy courtyard says this about the above advice:

“O those who are playing with children! O carriers of burden! O captives of the well of position, O the people who have been bitten by the snake of money, O those who have drowned yourselves in the deep ocean of the world! O the prisoners of deceptive ambitions! Have you not read and heard “in na mad dniyaa lahvun va la’b.” Did you not notice the knower of the unseen, Hakim Luqman telling his son “Yaa bunia ya …… kaseeroon”? Now this humble fellow says that verily, we too are among those who are to be drowned. If you want to fathom the depth of the ocean of wisdom then ponder over the meaning of the word ‘Bahr-e-Ameeq’ and observe how many precious jewels of wisdom are kept in this box. It is enough to know that there are both Sharks and crocodiles along with innumerable dangerous animals in the ocean of the world. Its frightening isles make even lion’s tremble extremely dangerous sea animals have swallowed countless people. This ocean is based on darknesses which trap the hearts of the unaware people. The waves of ambitions have pushed many life bots into the valley of destruction. The underwater rocks have piled up innumerable dead bodies. The poisonous snakes of sin have bitten many people to death. How many have been swallowed by its crocodiles of vice. The salty water of worldly love has taken away the sight of many people. Whoever has drowned in this deep ocean has never come out of hellfire and will burn in it forever. Residents of this ocean are animals in human form whose journeys are based only on deception. Its depth is fathomless. If you have any doubt about this then look at the divers or the world-worshippers of yesterday and today. You will find that all of them have been drowned and yet none of them has reached its bottom. If you require more explanation then ponder over your own condition. You will find that the more wealth you earn the more your endless greed multiplies.

O my master! This world has destroyed the people in such a way that they are nowhere. Their hearts which were created for love and knowledge have been converted into stables of horses and donkeys. Their limbs have become dirty. Their hearts have been emptied of humility and Godfearingness. They did not taste the sweetness of obedience to Allah. No room for repentance nor for remembrance of God is in their minds. Day in and day out weapons of tongues are busy tearing off the cover of honour and possession of fellow Muslims. Their souls are empty of meditation and full of conspiracies. These are the people who have chained the hands of reason and wisdom and let loose the fingers lust, greed, passion, desire and sin. How many wounds have these five fingers meted out to the body of religion? How many calamities have they brought on holy shariat!

They have discarded the dress of God-lovers and adorned the designs of the English. They have displaced the nice Islamic manners of dining and drinking by the deadly poison of the Nasaara and atheists. They have given up their religious responsibilities and taken up the etiquettes of Kufr or blasphemy. The worst thing is that the armies of Kufr have entered our territories as conquerors while the army of Islam stands defeated!

We neither worry about end nor do we take any lesson from the condition of the earlier people who tasted divine chastisement. We mocked the event of Abaabeel and laughed at the stories of Faroah and Qaabeel, the earth which had gobbled up Qaaroon along with his huge treasure is still existing along with its dangerous snakes of wealth. My dear! The winds which had fatally punished the strong people of Hud are still under the control of Almighty Allah. If you have any guts to disobey God then remember that the dust, water, wind, stones and pebbles are even today submissive to the Command of the Almighty. Yes, these are the people who were deceived by His Forbearance and Tolerance. Becoming negligent of His Grand Kingdom, they have thrown away their dress of morality and chastity. By their revolting bahaviour they have disobeyed the divine Commands and have drowned themselves in the ocean of sins. Do you not see how His Unflinching Command rules over the skies and the earth? Have you not read that this sky and this earth all will be scattered on the Day of Judgement?

Aah, what should I say and how can I say about that Frightening Day? Fearful hearts will melt because of that fear. Why not, when the earth will be hotter than fire and edge of the Path will be sharper than the sharpest sword. Minds will be bogged down and eyes will release countless tears. Stars will fly hither thither and people will be scattered like flying ants. The dread of that Day will be unimaginable and even prophets will be extremely restless. The rich, the leader all will look like tumbling intoxicated fellows. Calamities will be both unbearable and innumerable. Sun will be just above head and the earth will be red hot like an oven of the ironsmith. Body will be bathed in perspiration and flesh and bones will be frying in heat. The hell will close from all directions closing every point of escape. It will be the Day when oppressors will be shameful, the just will be full of tears and people will be anxiously waiting to see to whom his worksheet will be given in his right and to whom in his left.

What kind of a scene will it being when some will be dressed in the best of clothing and escorted toward the gardens of paradise and some will be scornfully dragged toward hell. One group will be enjoying the sweet and delightful drink of Tahoor and another will be vomiting torn up pieces of kidney and liver because of the thorny food forced into his stomach.

We are puzzled. Should we talk of divine anger and wrath or praise the bounties of paradise. Those who stuck with earth will be punished while those who opted for the heavenly wealth will earn God’s mercy and kindliness. What we mean to say is that High will be those who would have always looked at the high point of righteousness, who would have kept their eyes only on the pleasure of their Lord and would have thought only about Him. Enviable indeeded are those hearts which are full of divine radiance and who disconnected themselves from world and got a attached to the Radiant world of Hereafter, whose hearts are lit up with divine light and whose dress is dazzling with the cover of divine love. They care the least for worldly wealth. Their reliance is a mirror of their faith in Only one God. They have established their relation with God after disassociating themselves from material world. Their thoughts are bright, their exterior is bright, their interior is bright, their body, soul everything is bright rather an ocean of brightness.

It is enough now. Who am I, how can I praise the holy spirits, as I am quite an unholy and dirty fellow. If we can consolidate the base of our Faith then this world will not be able to deceive us. But alas, we have become both blind and deaf and that is why such admonitions do not leave any lasting effects on our dark souls!

Niyyat (Intention)

Intention for sinning and remaining pleased with it

To intend for a sin and to be or to remain pleased with that idea is one of the sins relating to heart (Gunaah e Qalbi)

It is compulsory (obligatory) for every Muslim to control his desires, that is, he should make a firm decision that he will always desist from every sin. It also means that whenever his wish tilts towards a sin he should employ “Kaff e nafs” (self restrain). He must control his self and stop that desire.

If one intends to commit a sin and desires to fulfil it then this desire (decision) is a sin of the heart and which will draw divine anger and will result in a punishment that is always awarded to those who disobey God’s commandments. But, furthering it, if one also actually acts and commits a sin then one also become liable to God’s punishment in addition to His anger. For example, if some one intends to kill an innocent fellow, this wish of his will be a sin of heart. It is incumbent on him to remove that idea or thought from his heart and also it is his duty to repent over it. But if he continues that thought he is liable to punishment. If he dies in that state (of having an oppressive thought in heart and mind) his death will be considered as death while in sin which attracts chastisement. But even if, for some other hindering reason, he is unable to enact that sinful deed, he will get the punishment of a sin of heart and he must repent.

This shows that, in all these instances of stepping forward there is the existence of sin of heart and hence it is also compulsory to repent over it (Tawbah).

Instances of sinful advances

Suppose someone knows that a certain fellow is innocent and yet, with an intention of killing him unreasonably, actually kills him. But thereafter, he comes to know that the killed one was a “Kaafir-e-Harabi” or a “Murtad.” Or, for example, somebody indulges in a sex act with an intention of making love with an alien (unlawful) lady but thereafter comes to know that that woman was his lawful wife. Or, suppose someone gobbles up a cupful of liquid with an intention of drinking wine but afterwards comes to know that it was not wine but a permissible drink. Or, for instance, somebody steals or grabs something from somebody but thereafter comes to know that the grabbed thing was his own property or, for example, haves a sexual intercourse (knowing that his wife was in mensus) but afterwards comes to know that she had already entered the state of purity. In all such instances, since the fellow who had made such a foolish and sinful intention he did commit a sin of heart (Qalabi Gunaah) and hence has become liable to its punishment. Therefore, it is incumbent on him to do Tawbah (repentance.)

Aayaat (verses) and Rivaayaat (Narrations)

It has been commanded in verse 37 of Surah Bani Israil (17):

وَلاَ تَمْشِ فِي الأَرْضِ مَرَحًا إِنَّكَ لَن تَخْرِقَ الأَرْضَ وَلَن تَبْلُغَ الْجِبَالَ طُولاً

1- “Verily the eye, the ear and the heart all will be asked (about their deeds).”

(Surah Bani Israil 17:37)

It means, on the Day of Judgement, man will be asked: Why did you hear a thing the hearing of which was not allowed; why did you look at a scene which was prohibited; why did you intend to do a thing which was not permissible for you?”

(Tafseer Majma al-Byaan we Javaame wa Kashshaaf)

In the opinion of Baizaavi and other scholars this verse shows that if a man makes an intention of doing a wrong (sinful) thing he will be questioned about it.

Deeds will be questioned about, may they be open or hidden

The Lord of the worlds says in the verse 284 of Surah Baqarah (2) :

لِّلَّهِ ما فِي السَّمَاواتِ وَمَا فِي الأَرْضِ وَإِن تُبْدُواْ مَا فِي أَنفُسِكُمْ أَوْ تُخْفُوهُ يُحَاسِبْكُم بِهِ اللّهُ فَيَغْفِرُ لِمَن يَشَاء وَيُعَذِّبُ مَن يَشَاء وَاللّهُ عَلَى كُلِّ شَيْءٍ قَدِيرٌ

2-“And whatever is in your hearts will be asked about, may you reveal it or hide it.”

(Surah Baqarah 2:284)

This holy verse had a wideranging scope which includes man’s beliefs, faculties and intentions. It means that be the belief and intention good or bad, if you have kept it in your heart and have decided to act upon it, Almighty God will surely ask you to account for it. But as regards the thoughts coming to mind not accompanied by heart’s intention will not be questions as they are not intentional.

Good intention too will be rewarded

The author of Tafseer ‘Majma al-Bayaan’ says that man’s intention is the only thing, which if intended by heart, and which man continues to entertain, will have to be accounted for. So it is understood that intention belongs to Qalabi Afaal (heart’s actions0 which will be rewarded, that is, if it is aggressive, then punishment will be awarded but with a difference that an intention will attract a punishment only for that intention not for that bad deed which was not actually done. For example, if a man intends to kill some one but is not able to kill, then the punishment will be only for entertaining that intention, not for killing (murder), because the act of killing did not take place. But in the matter of obeying God’s Commandments, the reward will be for the exact act of obedience. This has been mentioned in narrations. For example, a man who is waiting for the arrival of prayer time, will be considered as in prayer, that is, he will be given the Sawaab (reward) of performing namaaz. (But when that good deed is actually done, the performer will be given a tenfold reward).

Threat of punishment for spreading shamelessness

Almighty Allah says in verse 19 of the holy Surah Noor:-

إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ وَاللَّهُ يَعْلَمُ وَأَنتُمْ لَا تَعْلَمُونَ

3- “Those who intend to spread evil among the faithful (misdeeds like adultery Qazaf (libel) or defamation), and such other bad deeds, will surely taste a painful punishment both in this world and in the Hereafter.” In this verse Hubbe Gunaah (liking for spreading shamelessness) has been considered a sin for which divine punishmenth as been warned of.”

(Surah Noor 24:19)

Who will get admission to Paradise?

The Almighty Lord, in aayat 83 of Chapter Qasas (28) explains:-

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ

4- “This abode of the Hereafter (the grand paradise) will be reserved by Us only for those who, in the earth, neither wish to rebel nor to spread corruption (mischief) and then it is also true that (good) end is only for the doers of good deeds.”

(Surah Qasas 28:83)

In this verse, fassad (corruption) means every sin because every sin, be it carried out directly or indirectly does create trouble on earth. Therefore giving room to any sin in the heart or to maintain it in heart does obstruct entry to paradise.

Though this word ‘fasaad’ has a common connotation which covers every sin, it has been applied to greater sins (gunaahaan-e-kabeerah) as seen in this verse:

“If you will refrain from those greater sins which have been prohibited, we will overlook your little sins (gunaahaan-e-sagheerah).” What is intended to be conveyed through this aayat is that to entertain a wish to commit a gunaah-e-ekabeerah, which also includes, to show oneself higher than others, comes in the way of reaching paradise.

Why did they kill Prophets?

It is mentioned in verse 183 of chapter Aale Imraan (3) of Holy Quran:-

“If you are true in your claim then why did you kill the messengers?”

In this aayat, addressing the Jews of thetime of the Holy Prophet (s.a.w.s.), it is asked: why did you kill the prophets? Though those who murdered messengers were the Jews of the earlier times, not the addresses, they were pleased and happy at the misdeeds of their predecessors they too ware considered as killers. This shows that a man’s feeling happy at a sin also draws punishment to him.

Allah will catch on the basis of intention

“God will certainly catch hold of you because of those of your vows which you had taken from heart.” It is mentioned in Tafseer-e-Jawaame that here (“kasabe qalb” means intention.

Imam Sadiq (a.s.) says: In namaa……’ (Vasaail, Kitaab tahaarah, chapter 5): ‘On the day of judgement people will be gathered on the basis of intentions.’ He adds: ‘In na maa …… niyyatih.’

(kaafi, translation. Vol. 3, p. 128)

 ‘The people of hell will remain therein for ever because, in the world, their intention was to disobey God for ever if they were to live there forever. But the people of paradise will remain in paradise forever because, in the world, their intention was to obey Allah forever if they were to live there forever. Thus the people of hell and the people of paradise will live their respective abodes because of their own intentions and then he read this verse in which it is mentioned that whatever a man does shows his intention.

Is intention better or worse than the deed itself?

The Holy Prophet (s.a.w.s.) has said: ‘Niyyatul mumin…’

(Kafi, Bad Niyyah)

‘A believer’s intention is better than his deed and a kaafir’s (denier’s) intention is worse than his deed.’

Shaikh Sadooq (a.r.) narrates from Imam Baqir (a.s.) in Ilal was sharaaih: A believer’s niyyat is better than his amal because a believer intends to do many good deeds which he cannot perform and a denier wants to do a big number of bad deeds which he is not able to do.

The killer and the killed, both in Hell

The Holy Prophet (s.a.w.s.) is reported to have said: ‘Izal taqal……’

(Rasaail Shaikh):

“If two Muslims draw daggers against one another and intend to kill one another and consequently if one of the two gets killed, then both will go to hell. Someone asked: O Messenger of God! The killer’s going to hell can be understood but how that of the killed? The Holy Prophet replied: It is because he too had already intended to murder his Muslim brother. So though he could not enact his will he will go to hell on account of his intention.

Those who have been cursed

Imam Muhammad Baqir (a.s.) is reported to have said: ‘La anar rasool…’

(Vasaail, Kitaabul At-imah, Baab 33).

The Holy Prophet (s.a.w.s.) has cursed ten fellows in connection with wine:

1 – The one who implants a tree for win-producing

2 – Whoever guards it.

3 – One who extracts it (wine).

4 – The drinker,

5 – Whoever supplies the drink (intoxicant).

6 – The carried of such drink.

7 – Whoever supplies it to others.

8 – Wine seller.

9 – Wine purchaser.

10 – Who eats wine trade income.

The point for pondering more in this hadith is that hadith is that here most of the cursed people have been cursed on the basis of their intention.

Whoever threatens a believer will go to Hell

Imam Sadiq (a.s.) says: A man who threatens a believer of the anger of the oppressor king with an intention of harming him but without success then his penalty is hell. But the one who frightens a believer with an intention of harming him and also succeeds in harming him then his abode in hell will be with Phiraun and his people.

(Kaafi, Baab Man akhhafu Mominan)

Thus we come to know that if somebody tries to attack this life, property and honour of a believer through a king (dictator ruler) then, even if that believer is not harmed, the one whose intention was to see the believer at a loss will go to hell on the basis of his intention.

One who is pleased with a performance is a companion of the performer

Amirul Mominin (a.s.) says ‘Ar raazi …… rizaayah.’

(Vasaail as-Shia, Kitaab al-amr bil maaroof, chapter 5)

 ‘A fellow who felt happy with the deed of a group is just like the one who is a partner in that performance. A man who intends to commit a sin will be burdended with the punishment of two sins: one for committing a sin and the other for being pleased with an act of sinning. But the one who feels happy at a sin will get the punishment of liking that sin.

Most of the Fuqahaa (religious jurisprudents) say about ‘Amr bil Maaroof wan Nahya anil Munkar’ that every responsible fellow must deny (disown) a sin in his heart. It is explained in the Allaamah’s Qawaaid, Sharhe Irsaad Urdbili, Jawaahir and other books that denial by hearts means being unhappy with a sin.

The author of jawaahir says it is haraam (prohibited) to be pleased over a bad deed and according to other hadiths in this connection it is compulsory to express a disgusted from heart for very sin. Therefore, to be happy over one’s sin and to intend for it is all the more haraam and sinful. Here, let us pay more attention to this saying of Amirul Muminin (a.s.): May God curse every caller for good who does not act accordingly himself and may He also curse the one who prohibits others from sinning but indulges in that sin himself.

(Nahaj al-Balaagah)

 Hence, one who is unhappy over the sinning of others but is himself pleased with his own sin and also intends to do that deed deserves a curse. There are other narrations too regarding this topic. Athought over this brief sentence exposes the prohibition of the intention of sinning. It is said: ‘Laa Khilaaf ……’ which means’ There is no disagreement regarding the fact that to make an intention of sinning is also haraam (impermissible).’

Imam-e-Zamana (afs) will avenge

Abdus Salaam bin Swaalih Harvi has reported that he said to Imam Reza (a.s.): O son of the Messenger of God! It is mentioned in a hadith of Imam Sadiq (a.s.) that when our Qaim (afs) will appear he will kill the progeny of the killers of Husein (a.s.) on account of the sins of their predecessors.

Imam Reza (a.s.) said: It is correct. I said: The Holy Quran says: “Laa taziroo……ukhraa” = “Nobody will carry the burden of sins committed by others.” So what is its meaning? The Imam (a.s.) replied: god has said the Truth. But since the successors of the killers of Husein (a.s.) are not only happy over the misdeed of their predecessors but are also proud of it, they also will be killed One who is happy with another one’s deed is also his accomplice. If some one is killed in the east and another one living in the west is happy over that killing then, in the sight of God, the latter is also a partner in that crime. This is the reason why their will be killed by Hazrat Qaim (a.f.s.).

The Killer of Shoeb’s she camel was an individual But…?

Amirul Muminin (a.s.) says in Nahjul Balagha, sermon 229, that:

‘O people, to be pleased with evils and to be angry with good deeds is what makes people liable to divine chastisement. Verily, the she camel of Shoeb was killed by one man but God destroyed the entire community as the whole community was pleased with that fellow’s deed. That is why God said that all killed the animal jointly. Then all were put to shame. Then all were subjected to God’s wrath.’

It becomes quite clear from the above narration and many such other narrations which have not been quoted here to be brief that it is a sin to be pleased with a haram act, because a thing which follows a sin is all the more haraam and sinful.

Reason supports such narrations

It is noteworthy that what has been stated quoting verses and narrations is enough to prove the entitlement (liability) to divine wrath because of the religious ban on an intention of sinning. The one who makes an intention to commit a sin, makes himself subject to the order of reasoning (rationality) that he should be made to account for it and given a fixed punishment as it is the time when he leaves obedience of God and adopts rebellion. But if he goes one step further to commit that particular sin, then he will be entitled to a severer punishment. One who asks for the judgement of his mind (reason) will not differ with this. Aayaat and Rivaayaat also support it.

Statements of Shaikh Bahaai (r.a.)

This is why Shaikh Bahaai (a.r.) says in the opinion of our (Imamiyah) jurisprudents an intention of sinning is definitely haraam. Similarly a lot has been written about this in books of tafsir and fiqh of both Sunnis and Shias. It would be better to say that this topic is one of the necessities of religion. Hazrat Shaikh has quoted from books of Sunnis and shias also and he concludes that Syed Murtuza (a.r.) writes in his book Tanzeehul Anbiyaa that to make an intention of sin or disobedience too is a sin in itself. Yet another group says that intention of a greater sin is a greater sin and that intended kufr is also kufr (blasphemy). Moreover fuqaha are also of the opinion that to continue an intention of committing a small sin becomes a greater sin and that this includes both the actual deed and an intention of doing that deed.

Commentators and scholars have given many explanations for this. Any one who studies books of both Sunnis and Shias on this matter will not remain in any doubt in this connection.

(Miratul Uqool, Vol. 2, p. 416)

There have been two objections to this stand. First, an intention to sin is a thing, which is out of control of man and hence to catch and to punish one on account of it is unwise. Secondly, there are several narrations saying that intention of sin is a pardonable offence.

Imam Ja’far as-Sadiq (a.s.) has said: “In nal momin……”

(Kafi, translation, Vol. 4, p.g 174)

Verily if a believer intends to do a good deed and does not yet act for it one good (reward) is being recorded in his sheet. But if a believer also carries out his intention in practice, ten goods are entered in his account. Verily, if a momin intends to do wrong but does not carry out that intention then it will not be entrered in his account sheet.

Three more rivaayaat are available on this subject. Similarly Shahid has, in Qawaaid as well as two more scholars have expressed the same view that mere making an intention to sin, without carrying out that intention, is not a cognizable offence.

The reply to the first objection is that though the inclination of heart, desire or wish is certainly a thing beyond control but, so far as the intention to commit an offence is concerned it is not so uncontrollable. That is, if a wish to do a sin takes place in somebody’s heart, it is quite possible that he may not do so due to either a feeling of shame or for fear of God.

This thing can be further explained. Four things are necessary to come to the heart of a man before he does something possible: (Mabaadiye Arbaa – four preliminaries): (1) Khutoor (coming of an idea to mind), (2) Raghbat (inclination) (3) Etequaad (belief or trust) and (4) Niyyat (intention). For example, one gets a though of a sin in his mind. Then he inclines toward doing that sin. Thereafter his heart says that this sin should be committed. Now, if there is nothing like exterior element liken or interior deterring element like modesty or fear then only he makes an intention or decision to do that work and thereafter he commits it actually.

The first condition is called tasavvure (idea), Khaahish (desire), hadeese nafs call of heart and waswasaa (enticing). The name of the second condition or state is Raghabt (inclination), Mailaan (tilting) and Shauq (longing). The third state is known as etequaad (belief or trust) and that of the fourth is Iraadah or Niyaat (intention or decision). Now that all the four states have been explained it should also become clear that the first and the second condition is Izteraari (uncontrollable) and Gair-iraadi (un-intentional) because sometimes, to stop unwise thoughts coming to mind is not only very difficult but also impossible. There fore it is not congnisable. From the viewpoint of reason also it cannot be considered a desirable action to catch hold of someone for it.

So far as the third condition is concerned, that is, to order to heart to carry out that wish, this thing too can happen unintentionally for which no action can be taken against it and hence non-cognisable. Sometimes it is intentional that is, one may issue order to the heart for it or may not issue. In that case it becomes a congnisable thing. The fourth condition is clearly a controllable matter because in the first three states of mind intention is not yet final. It is quite possible that the idea may be removed because of an inward or outward influence. Of course, if intention is made then commitment becomes practicable and final. Therefore, making of an intention is an act which is cognizable. Reason also does not rule out such cognisation and punishment.

Intention of sin has been pardoned

It we think over narrations we will come to know that an intention of sin is such an offence which has been pardoned and which will not be recorded in the sheet of deeds. But it should not mean that it is not a sin. Ponder over the following narrations:

“Abdullah bin Moosa bin Ja’far (a.s.) asked his respected father: “If a man makes an intention of doing some thing good or something bad will the angel appointed over him will become aware of that intention? The Imam (a.s.) asked: Is good smell and a bad smell similar? I replied: No. He said: Verily, When a man intends to do a good deed his breath gives out a good smell. So the right side angel (who records good deeds) tells the leftsider (who has to record sins): Just wait (do not record) this fellow intends to do a good thing. When that man carries out that good deed, his tongue becomes a pen and his saliva serves as ink. Then he records that deed likewise when a person intends to commit a sin his breath gives out a bad smell. At that moment the rightside angel will tell the leftside angel: Just a moment, this fellow intends to do something bad. Then he commits that sin, his tongues turns into a pen and his saliva into ink and that bad deed is then noted down in his scroll of deeds.”

In short when a man intends to do something bad a bad smell of his sinful desire will reach the nose of the angel. But if he does not actually sin his fault is pardoned and nothing is added to his scroll. It is mentioned in yet another tradition (hadith): ‘Wa Izaa…’ meaning: ‘If there arises a desire to sin, unless iti s carried out, it is forgiven.’

(Mahjatul Baizaa, Vol. 5, p. 74).

Obviously the mention of ‘forgiven’ itself shows that to wish for a sin is a sin. Now when, on the basis of reason and tradition, a wish to sin is a sin, then it is also necessary to explain the meaning of the tradition about forgivance. The traditions about AFV (forgivance or pardoning) are Mujmal (brief). Several meanings have been extracted there from. Therefore first there will be a description of the possibilities of meanings and thereafter the exact meaning will be arrived at first meaning: The narrations about AFV relating to desire, inclination and belief which do not encompass intention. For elaboration of this point it can be said that suppose a man has a wish about sinning then he gets inclined toward that wish then he thinks of carrying out that wish but he is unable to do so due to a feeling of shame or modesty or any such deterrent. Thereafter he puts off that idea. In this case though his intention or desire makes a sin yet, as per narrations, he can get pardon. In truth, to give up the intention of sinning is in itself a Kaffarah (penalty or atonement or expiation). But if he gave up the intention of sinning due to fear of God or because of his fear of chastisement in Hereafter, then, in addition of pardon of his intention of sinning, a good (neki) will also be noted in his scroll of deeds because he changed his intention for the sake of God. To suppress passion or desire because of God is also wise from the viewpoint of reason. Just look at these narrations.

Addition of a Good (Neki)

The Holy Prophet (s.a.w.s.) is reported to have said:

“When a slave intends to commit a sin, the angels say: O God! This slave of Yours intends to commit a sin (meaning an inclination toward sin has taken place in his heart) and God is the better observer. God will say: Just keep a watch over him. If he acts upon that foul desire, the punishment on account of that sin will be recorded in his account. But if he puts off that intention, then a good deed should be added to his account because he has put off a sin for My sake.

This narration makes it clear that only having an idea of sinning when it is not actually carried out is worth forgivance. But if he changes his intention for the sake of God then he will earn a reward (neki). But, in the light of previous arguments, mere making an intention of sinning, notwithstanding his carrying out that intention or being unable to carry it out due to external or internal causes, is a cognizable offence and it draws punishment.

A sin which has not been actually done will not be recorded

Second meaning: The narrations relating to AFV (pardon) are about a sin for which intention was made. But since it was not actually carried out, that intention is not included in sin. For example, someone makes an intention to commit a sin like adultery but does not commit it. According to narrations that sin will not be noted in his scroll of deeds and he will not be liable to punishment. But the sin of the intention to commit a sin and the liability of being caught do not come in the scope of these narrations. Therefore, it is compulsory to repent for intention. Shaikh Bahai has also recorded this argument.

Cancelling of intention is the expiation for a sinful wish

Third Meaning: The narrations relating to AFV apply only to that man who gives up the intention after having an idea of sinning. In this case the giving up of the sin will be considered as repentance for his desire to sin and nothing will be recorded in his scroll of deeds. But if he sticks to his intention till the time no internal or external deterrent comes in his way, his intention of sinning is not pardonable. This sin will be recorded in his scroll of deeds. This sin must be repented for. The difference between this argument and the first argument is that, according to the first argument, the coming up of an intention to sin is in itself a sin which is unpardonable while according to this argument to maintain sinfulness and to stick to it is a sin.

Intention of sinning – Without preliminaries of the act

The fourth meaning: The narrations regarding pardon apply only to that fellow who keeps himself limited only to the intention of sinning and does not try to enact that sin. But if he also tries to commit that sin then he will be a sinner and will not be pardoned. For example, someone intends to drink wine. So long as he does not try to implement his wish his intention is pardonable. But if he tries to catch hols of a glass for drinking, then, even if he is not able to drink or he does not find a glass or after drinking finds that what he drank was not wine but some permissible beverage or someone prevents him from drinking or he dies before drinking then his condition will not be pardonable. In all these states wherein he remained engaged in the preliminaries, that intention will be Haraam (prohibited) and that fellow will be considered a sinner. Shaikh Ansari (a.s.) has mentioned these two arguments in his Wasaail.

One should at least be cautions

After gaining knowledge about several different narrations concerning AFV there remains no scope not to consider an intention to sin a sin. Cautiousness demands that, considering an intention to sin as a sin, man must refrain from it (making any intention to sin). He must control his soul (nafs). If he happens to intend a sin, he must repent at once. But if he remains careless (gaafil) and entertains that intention, then too is compulsory to repent for that continuation of intention. But if he also indulges into the preliminaries of that sin then his intention is definitely haraam (illegal) and it is incumbent on him to repent forthwith.

Intention to obey (God)

Just as it is proved that the sin of making of an intention to sin and the liability of its punishment and the following states are forgivable, the states of making an intention of a good deed and the stages following that intention to are definitely rewardable. Of course difference is that if the intention to sin is not enacted there is no punishment. The only punishment will be the chastisement due to intention of sin. But in case o making an intention to do a good deed (neki) then, if one cannot act upon that good intention then also he will get a reward of that good. This distinction is a special favour (grace) for a Momin (who believes in Allah). There are numerous narrations regarding this subject. We quoted only a few of them. Here are a few more which can make the faithful hop God’s favour:

For a poor fellow only an intention to donate to donate is charity

Imam Ja’far as-Sadiq (a.s.) says: ‘Innal abd……’ meaning ‘a penniless faithful slave says: O God, give me money so that I may spend it in such and such good deed. Since God is aware of the piety of his intention He enters that neki (good deed) in his scroll of deeds as it is written after actually doing that good deed. Verily, God’s Grace is spacious and He is Merciful.’ He also sayd: - ‘Innal Momi na …’ meaning ‘Verily a faithful fellow intends to do a good deed but is unable to do it. God enters his good deed for him in his account. But if he also carries out that good deed then ten nekis are entered in his account. Verily a Momin sometimes makes an intention of sinning but does not carry out that bad deed. In this case that baddeed is not entered in his scroll.

(Vasaail, Kitaab at Tahaarat, Baab 6).

The reward of night prayer is being entered in scroll

Imam Ja’far as-Sadiq (a.s.) says: ‘Innal abd …’ meaning ‘A slave makes an intention during day time to offer prayer in night. Then sleep overtakes him and he cannot offer that prayer. In this case God enters the reward of that prayer in his account. And for his breathing (nafs) the reward (savaab) of tasbeeh (praising God) is recorded and his sleep also is considered as Sadaqah (charity). ‘Ali bin Hamza says: that Imam Musa bin Ja’far (a.s.) said: ‘Rahimallaahu fulaanan…’ meaning ‘May God shed His Mercy on such and such fellow, O Ali, did you not participate in his funeral? I replied: I did not participate. I intended to participate but could not for some reason. Imam (a.s.) said: God has, because of your intention, given you the reward of participating in that funeral.’

(Ibid)

A faithful fellow and the good deeds which he could not do

Explaing the verse ‘Qul Kullun Ya’ Malu alaa shaakilathi’, the author of Tafseere Qumi quotes Imam Reza (a.s.) that God will take an account of the deeds of a faithful. He will be shown the record of his bad deeds so he will become very sorrowful and tremble because of fear. Then his good deeds also will be brought before his eyes. So he will become happy. Then God will say: Let him see that book in which the reward for those of his good deeds has been recorded which he did not actually perform. Looking at it he will say: By Your Might, O Merciful God! I did not enact these good deeds. God will say: You are right that you did not do these good deeds but as you did intend to carry them out We have entered their reward in your scroll.

He is with us Because of his intention!

When God of the worlds gave victory to Amirul Mominin (a.s.) in the battle of Jamal, one of his companions, came to him saying: I wished such and such of my brother should have taken part with us in this battle. The Imam (a.s.) said: Did he wish to participate in the battle with us? He replied: ‘Fa qaala……’ Of course, it was so. The Amir (a.s.) said: ‘Fa qaal……’ meaning ‘Amirul Muminin (a.s.) said: Doubtlessly he was with us and those people are also with us in this war who are yet in the spines of their fathers and wombs of their mothers. Very soon, time will bring them forth. Faith will gain strength through them and mischiefmakers will be defeated by them.’

(Nahaj al-Balagh, Sermon 13)

Those who were with the martyrs of Karbala

Shaikh Sadooq (a.s.), in Uyoon al akhbaar ar rezaa, quotes Imam Reza (a.s.) that he told Rayaan bin Shabeeb: ‘In sar rak ka ……’ meaning ‘If you want to get the reward which is reserved for the companions of Imam Husain (a.s.) in Karbala, then whenever you remember the Imam (a.s.) do say: ‘Alas, would that we had accompanied him in Kerbala, ‘so as to attain the supreme victory.’

Addressing the self sacrificing companions of Syedus Shuhadaa (a.s.), Jaabir bin Abdullah Ansari said in Ziyaarte Arbaeen: By God, we are with you where you had entered. Atiyaa says: How are we with them when we have not done any work nor did we suffer any troubles whereas they were separated from their near and dear ones and they were massacred after cut into pieces. Jaabir said: I have heard the Holy Prophet saying: A man is with the group which he loves and so he will be raised with that group on the Day of Judgement Man is with a group the deeds of which are liked by him. By God, the intention of me and of my companions is the same and which was of the Imam Husain (a.s.) and his companions.

(Nafsul Mahmoom).

Quoting some narrations from the Holy Prophet (s.a.w.s.) and the innocent Imams (a.s.), Allah Majlisi (a.r.) writes in Bihaar al-Anwaar, Vol. 13, Chapter 27: The best deed of the Ummah (community) is to await the appearance of Imam-e-Zamana (a.s.). The one who dies waiting for the appearance of Mahdi (a.f.s.) is like the one who is participating in the Jihaad with him. Its reward is like that of twenty-five martyrs.

The wound of the battle of siffen lasted for several years

Muhiyyuddin Arbali says that one day I was with my father. I saw that a man was dosing sitting near him. Suddenly his head cloth fell down. There was a wound on his head. My father asked him about that wound. He replied: This is the mark of wound inflicted in the battle of Siffeen. My father asked: Where are you and when was the battle of Siffeen fought! What is the matter He replied: I was traveling toward Egypt when a man from Gazzah also joined us in the journey. The talk of Siffeen came up for discussion during the journey. My fellow traveler said: Had I been in the battle of Shiffeen I would have dripped my sword in the blood of Ali and his companions. I also retorted in reply: Had I been there I would have quenched the thirst of my sword with the blood of Muaaviyah and his companions. Now you and we are among the companions of Ali (as.) and Muaviyah (a.h.) respectively. Why not fight it out? Then we fought for quite a long time. Suddenly I felt that I had received a wound on my head and I fainted. At that time I felt (visioned) that a fellow was awakening me with the point of his spear. When I opened my eyes that fellow got down from his horse, passed his hand over my head. My will healed. Then that fellow said: stay put here and he disappeared. I could see that the head of my fellow traveler was in his and so also that fellow’s (my companion’s) cattle. Then he returned and told me: This is the head of your enemy. You fought in favour of us (to help us) so we also helped you. Whoever helps God, God of the universe also helps him. I asked him who he was? He replied I am the Saahib al-Amr, the Imam of your time.” Then he said: If somebody asks about this would tell that is the will of the battle of Siffeen.

Wa aakhiru daawaanaa anil hamdo lillaahi rabbil aalameen