The meaning of the world
If the world would be smallest by force then it’s meaning is clearly known. If the meaning of this word known. If the meaning of this word would accept in both then its importunity would be of the Hereafter of that its mean in low sense. But if its intention would of meanness then its importunity would be very high. There is no capacity of doubt that worldly life is very low then the life of Hereafter due to many reasons. For that very reason this is the fact that the place after life is very high in excellency and virtuous character. This is the period of man’s life that during this period that a child borns from the belly of his mother and sets his feet on the earth and then his soul seperates from the body of his mother. The world provides all necessaries such as food, clothes, and house and many other comforts like health, children, property, honour, reputation, power, gaiety and happy social life. In short, the life of a man from birth to last breathe of death, necessaries and all things are included in praise of world’s category.
“ Only Good Virtues will be left behind.”
But namaz, fasting, Haj, poor-rate and other worships are voluntary actions of man that are performed to obey Allah’s commands. In the same way, drunkenness, fornication, gambling and others crimes are forbidden by Allah. Though all these things are related with worldly affairs but Allah The Almighty is Ever-lasting and the effect of his work is always remaining till lasts. If a man performs all these works remembering His name and His rememberance or to say in simple words that need of prayer and desire to protect from sin for Allah only. Though all these external worldly deeds are perishable but as a fact its effects remain for lasts. This is the reason that these deeds are remembering by the name of deeds of the Hereafter and not worldly. Thus if all introductions would be for Allah only, it will be included in the deeds of the Hereafter.
4. Worship is an excluded deed from worldly love.
For example if a man obtains wealth and decides that he would spend his wealth in the way of Allah and then he will spend after his children and family and pay poor rate or perform his rights and duties towards others, perform Haj or not but if he is true to one’s words then this deed would be included as his capital of his life after death. On the whole it can be said that worship is an excluded deed from worldly love whereas all know the reason the fondness of world but as a result of the fondness of world enforced the perpetration of crime. That is why to become an object of Allah’s wrath is unintelligible and for this reason it is necessary to hate it. In this way this topic is expelled from our argument. In short that fondness of worldly means to invoke ourselve in the worldly life and its all pleasures but worship and sin are different acts and strengthening of each is also clear.
5. For eternal world
As we have written in detail on this topic of faith that a man should believe that his existence does not persih from the death. A man is created from the dust like others animals and he has to be perished in the dust only. He has not been created only for the worldly life but human being is such creation that he has to remain forever. One who born once never perish. Only the death creates a distance between his soul and body. Its example is like a bird who becomes free from the cage. After the death he settles in the invisible world where he has no difficulty. He will be in rest and peace without any sorrow or anger. He will be out of worry and sorrow. . That is the best achievement of his life, we cannot guess of failure. Death is the fountain head of honour and power that he does not gain indignity and disgrace. The moral is that life is the period of full of happiness that never dies.
“ Develop intimacy with Hereafter.”
But to achieve succession eternal life is that to die with faith and fear of God. The faith and fear of God are like wings to take you in the invisible world where dependence of success will be on the height of his faith and fear of God. it is clear that achievement of faith and fear of God and bring it to perfection is possible only in the life because we have to suffer the result of our deeds after the death. As you sow, so shall you reap here? In fact a man is a traveller in the world and he has to supply all goods for his deliverance in his life only. This is the thing that makes conspicious the importance of his worldly life.
“ Love of world for the sake of the Hereafter.”
Every wise and prudent person loves his life and he prays for his long life. This is the reason that he is forbidden to pray for his death. On the contrary, he is ordered to pray Allah for the long life, so that your good deeds increase and faith strengthen and be afraid of death because he knows very well that faith and good deeds that are dependence of his future life can obtain only in this world that the door of the good deeds closed after the death. In short that that worldly life is the source of future life and the wise person prefers for himself for this reason. Our Holy Quran and in other traditions have been narrated on many occasions about the importance of life. Our Holy Quran has stated in Sura Qasas Ayat no 77 that
وَابْتَغِ فِيمَا آتَاكَ اللَّهُ الدَّارَ الْآخِرَةَ وَلَا تَنسَ نَصِيبَكَ مِنَ الدُّنْيَا وَأَحْسِن كَمَا أَحْسَنَ اللَّهُ إِلَيْكَ وَلَا تَبْغِ الْفَسَادَ فِي الْأَرْضِ إِنَّ اللَّهَ لَا يُحِبُّ الْمُفْسِدِينَ
“ And seek by means of what Allah has given you the future abode and do not neglect your portion of this world.” In the same way our Holy Quran has stated in auspicious Sura Mominun Ayat no 98-99 that “ And I seek refuge in Thee! O my Lord! From their presence. Until when death over takes one of them, he says: Send me back my Lord, send me back.”
(Surah Qasas 28:77)
“ Worldly delicacy for Allah’s pleasure”
Attainment of worldly delicacy and pleasure is the cause of increment of mystic knowledge and a man becomes attentive towards Allah, getting all these fineness. A devoted person prefers original of delicacy for himself. Or Holy Quran has stated in Sura A’le Imran Ayat 51
إِنَّ اللّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ هَـذَا صِرَاطٌ مُّسْتَقِيمٌ
Who has prohibited the embellishment of Allah which He has brought forth for His servants and the good provisions?
(Surah A’le Imran 3:51)
and Sura A’raf Ayat no 32 that “ Say:
قُلْ مَنْ حَرَّمَ زِينَةَ اللّهِ الَّتِيَ أَخْرَجَ لِعِبَادِهِ وَالْطَّيِّبَاتِ مِنَ الرِّزْقِ قُلْ هِي لِلَّذِينَ آمَنُواْ فِي الْحَيَاةِ الدُّنْيَا خَالِصَةً يَوْمَ الْقِيَامَةِ كَذَلِكَ نُفَصِّلُ الآيَاتِ لِقَوْمٍ يَعْلَمُونَ
Say: These are for the believers in the life of this world, purely (theirs) on the resurrection day.” But as far as this is concerned, infidels are not included with the true believers and this is peculiar for the believers only.
(Surah A’raf 7:32)
9. “If it is for the hereafter is much better”
An explanation is that elegance, rest, comforts and various kinds of worldly things would lawful and would not be waste by using it then its utilization is lawful for him. But if he has hearty attachment with all these things and intends that his good deeds will remain forever then this act will be praise worthy and preferable. Such as one who loves his wife and thinks that his religion is safe then this deed is not involved in unlawfulness. If guesses that love with wife is a bounty of God and his mind gets all kinds of comforts. And she is the life partner and the source of child’s birth and future generation. Therefore, it is essential to love our children because it is the gift from Allah. If they are brought up properly and become virtuous having a good character then his parents will also include in his virtuous deeds.
If he loves wealth and riches and thinks that his is bestowed by Allah and can obtain success in the hereafter by means of this and all these various good things are the natural phenomena of Allah’s power, grace and perfection and by means of this only enhance Allah’s love and mystic knowledge and they spur on the desire of the nearness of Allah. If he would obtain power, honour, wealth, official position, grandeur and reputation that he can put into effect and Allah likes it. Such as to help oppressed persons and take an account from the cruel persons of their cruelty and help poor and weak people.
10. “Temporary love of the world is not blamable”
As a whole the love of the world relating to other things for Allah and resurrection day will not consider as in the fondness of world as we are talking about it. And according to the Holy Quran and Hadith it is also worthy considering. Because as a fact, this kind of a man does not anything in his personal status. Such a man is like a traveller whose intention would up till his motherland access and to fulfil needs of his life and whenever he comes under the influence with anything and which can be useful to him in his native place, he tries to get it and sends to his native place. The crux of the question of discussion is that fondness of world is not contemptible but according to the Holy Quran and Hadith the remarkable deed is that he should love the world independently (Arabic Hadith) An explanation is – Once Hazrat Ali (a.s.) saw that a man was giving derogatory remark to the world in ignorance Hazrat Ali (a.s.) said a few words about the world to give him a lesson and praised the world and said -–The world is a place of truth that one can take a lesson from it. Grave and graveyard are the examples of it. The world is a place to remain safe from the punishment but to whom who can understand. This is the place of protection from him that he can obtain the provision for hereafter. This is the place of advice for him that he can accept it.
The world is a mosque for the believers of Alah and it is the place of namaz for Allah’s angels. This is the place where Allah sent His revelation on His Apostles. This is the business place for the friends of Allah that people can buy and sell. People can buy His rectitude and bounties. As in the result, heaven is the profit of his business. One who keeps friendship with the world on this basis, believe it, he kept friendship with Allah and the hereafter. Such people who loves the world that the world is the way of getting nearness of Allah and to make his future life prosperous.
11. “There are some signs of love of world for hereafter”
It is necessary to say that sometimes a man becomes doubtful that his love for the world is for Allah and the hereafter and he himself does not keep friendship with it. As a fact he is completely bound in love of the world. Because if his fondness of world is for Allah and the hereafter, he would hate to commit a sin. He will not look at others properties. He will not be greedy and jealous and his heart will be pure from miserliness, pride, enmity, self-complacent and would be pure from the desire of subversion.
12. “Permanent Love of the world.”
To know the difference of love for the Holy Prophet (s.a.w.s.)’s decedents and love for freedom we will have to consider some strange saying of Hazrat Ali (a.s.). He has been stated in Nehjul Balagdh sermon No.38 that one who will read it is to take a lesson he will get eyes sight. Therefore, see the references of world’s mortality. Do not expect from it. Only the hereafter is immortal, love it. The world is the media to achieve of the hereafter. If a person looks at the world firmly with loving eyes and tries to obtain it, the world will make him blind. That means he cannot find out its mortality and other faults and will become ignorant from the hereafter, such person will be disappoint from the matter of fact.
One who makes friendship with the world for worldly pleasure and prefers its happiness and pleasures and consider him self-fortunate, he is surely unaware of Allah. He thinks himself the dependent of worldly things that these all things will remain everlasting. This is the reason that he raises big questions about his expectation and renounced himself for its achievement. Such person becomes neglect for hereafter or refused it every time. Being neglect from every sin and unlawful things makes all worldly achievements surety for his pleasure and if he does not get he becomes very sad and disappoint. This is the meaning of the love for the world. Wisdom and religious both have give derogatory remark.
13. “Stages of Worldly love.”
There are three stages for the world and fondness of the world.
I stage:
This is the stage that person should not love anything except the world and its things. He should not be desirous except materialism and considers Allah and the hereafter as useless and imaginary and say (Sura Jasiyah Ayat 24).
وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ
“There is nothing but our life in this world. We live and die and nothing destroys us but time” — That is to say that a man comes into existence like an animal and death perish him. As far as it is necessary a man should be completed his desires.
(Surah Jasiyah 45:24)
14. “One who loves the world more”
II stage:
One who loves the world and along with it he would be the seeker of the life after death and seek deliverance for both and tries hard for both, but loves heartily with the world and gives more importance to the world than the hereafter and when the time comes for calling account, sacrifice the hereafter for the world, such as Umar Bin Sa’ad, for the sake of achievement during his reign martyred Sayyadus Shohda (a.s.).
This example is applicable to all worldly mind persons, who become ready to commit sin for rank and position, let it be harmful for him for the next world or take another example of wealth. A man is so greedy, he does not hesitate to commit a sin and to give his dues of others and harm his future life. In short this kind of person does not give importance of loss of the hereafter. If his worldly life incurs a loss, he becomes perplexed. There are some people who believe on the hereafter and tries also for themselves for their future life. But if a mortal sin is committed by them and destroys their future life, they will not regret but if they suffer in their worldly life they become perplexed very much. In other words such people become more impressed of his disappointment of his world than the disappointment of the hereafter. This is the proof of this that he loves the world more than the hereafter.
15 “One whose heart is filled with Allah’s love is emptied from world love”
But here worldly love, Allah and believe on the resurrection day are different things. It is necessary to forget the worldly love for giving support to Allah and the resurrection day.
This can be clarified this way that Allah has created the resurrection day very great important and everlasting. Therefore, Allah has warned on this importance and interpreted in Sura Yasin Ayat 14
إِذْ أَرْسَلْنَا إِلَيْهِمُ اثْنَيْنِ فَكَذَّبُوهُمَا فَعَزَّزْنَا بِثَالِثٍ فَقَالُوا إِنَّا إِلَيْكُم مُّرْسَلُونَ
“Allah has stated – so announce to him forgiveness and an honourable reward.”
(Surah Ya-Sin 36:14)
People are warned by Allah to remember the day of resurrection and make haste to obtain it.
Our Holy Quran has stated in Surah A’le Imran Ayat 132 also.
وَأَطِيعُواْ اللّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
“And hasten to forgiveness from your Lord, and a Garden, the extensiveness of which is (a.s.) the heavens and the earth; it is prepared for those who guard (against evil).”
(Surah A’le Imran 3:132)
In the Sura Hadid Ayat 21 Allah have warned people
سَابِقُوا إِلَى مَغْفِرَةٍ مِّن رَّبِّكُمْ وَجَنَّةٍ عَرْضُهَا كَعَرْضِ السَّمَاء وَالْأَرْضِ أُعِدَّتْ لِلَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ ذَلِكَ فَضْلُ اللَّهِ يُؤْتِيهِ مَن يَشَاء وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
“Hasten to forgiveness from your Lord and to a Garden the extensiveness of which is as extensiveness of the heaven and the earth.
(Surah Hadid 57:21)
Allah has stated in Sura Mutaffin Ayat 26
خِتَامُهُ مِسْكٌ وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُونَ
“The sealing of it is (with) musk; and for that let the aspirers aspire.”
(Surah Mutaffin 45:24)
In compare of it, Allah created the world as mortal and created the life of a man hard and inform him from world’s inferiority and ill-time and acquainted them the importance of the resurrection day. Sura Ankabut Ayat 64 states
وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ
“And this life of the world is nothing but a sport and a play”
(Surah Jasiyah 45:24)
Allah states in Sura Nisa Ayat 77
أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِّنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللّهِ أَوْ أَشَدَّ خَشْيَةً وَقَالُواْ رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلا أَخَّرْتَنَا إِلَى أَجَلٍ قَرِيبٍ قُلْ مَتَاعُ الدَّنْيَا قَلِيلٌ وَالآخِرَةُ خَيْرٌ لِّمَنِ اتَّقَى وَلاَ تُظْلَمُونَ فَتِيلاً
“Say; The provision of this world is short” And Allah ordered His people the world is very short and not eternal. Do not love the world heartily. But look at it that it is the support of your next life. Do not pay attention towards its condition and colourfulness. Sura Hadid Ayat No.23 also states that “So that you may not grieve for what escaped you,nor be exaltant at what He has given you; and Allah does not love any arrogant boaster.”
(Surah Nisa 4:77)
Do not lead astray yourself in the pleasure of the world that you cannot make arrangement for the hereafter.
Only claim makes man a true believer? O readers of the book! You yourself do justice that are who is a claimant of his faith on Allah, Rasul (s.a.w.s.) and the hereafter but do not obey the commands and gives importance to the world than the hereafter and loves the world more, so he would be a sincere in his claim of his faith? If his sin is forgive and due to this he proves faithless and made mistake in performing good deeds would be recompensed?
Hazrat Amirul Mo-mineen (a.s.) has stated in Nahjul Balagah, if we would have no fault besides this we would be on friendly term with it, which was hatred by Allah and Rasul (s.a.w.s.), (the world) and would consider it honourable. The things that Allah settled it mean and disgraced, would be sufficient for the war.
16. “Why is worldly love sinful?”
Here the question arises that how can worldly love be sinful when this peculiarity is under hearty desire and as long as our hearty inclination would not come to know, no sin up till that time. Secondly the worldly love is involuntary then due to this to inclined towards the pleasure and happiness is natural inherent for a man then only troubles incumbent on people?
Our answer is then when desire of blasphemy, polytheism, hypocrisy, pride, jealousness and other sins create; the worldly love also become intimate and this is the reason that the worldly fondness is forbidden. But as long as the commitment of sins are concerned by means of bodily. Though it is forbidden those sins by means of bodily and it is not sinful to form an idea in the mind. As we have clarified this topic in detail in the book.
17. “Is worldly love natural inherent”
If we think about the worldly love involuntary that it is natural inherent for a man and he has no control over them then it is manifests that this meaning is not correct because from birth till youth he would not have suitability in this circumstance that he can identify the lust and pleasure and gets benefit from them. Being empty hand and disappoint from it, he loves them.
18. “To expel the worldly love from the heart.”
If it is said that if the love of the world is not personal and inborn but when the wisdom of a man firm and strong, his desires, pleasures, passions the fondness of the world well established in his mind and to separate this love from his heart is very difficult. Allah is just so Allah does not put anyone to inconvenience if the thing is out of his control.
19. “Hence, give up worldly love brings poverty, so it is not obligatory to do so..”
In reply we will say that to expel love of the world completely from the heart is not difficult for him and he can do so but this would be the cause of his poverty to do so. That is why it is not obligatory but it is desirable. Such as details will be given next time. It is necessary on every intellectual persons to lessen the worldly love from the heart and love Allah and the day of resurrection more instead of it, so that the love of resurrection day would increase in his heart and whatever the sin or things that have been settled unlawful are against of it. It means to increase the worldly love more than the love of the hereafter.
20. “To love too much the hereafter is optional”
This is the truth that to give preference the hereafter more than the fondness of the world and it is in the control of a man. It can be explained that men from the birth till youth (means a boy till 15 years of age and a girl till 9 years) remain unknown about the next world after the death. He thinks that a life suffering from disease ends with the death but he does not know about the new life after the death. That is why, he loves the worldly life and makes friendly terms with the worldly pleasures and sensual desired and gives more preference to worldly life. But when the religious formality incumbent on him then becomes compulsory to bring faith on the hereafter. Means according to the Holy Quran becomes necessary to bring faith on the resurrection day that a new eternal life starts after the death. According to life, happiness and success we cannot estimate on the worldly life. That is the same place that Allah has given detail in the Holy Quran that Allah show His kindness by reward and blessing to virtuous people. It is obligatory of mankind to make an attempt to success in the hereafter with worldly love. This is the meaning of to bring faith on the hereafter. In this way when faith on the hereafter would be strong, the love of the world would be decreased especially if defects of life and its result and future trouble keep in sight. If only delivering, mortality and untrustworthiness of the world keep in view, the heart would be inclined towards the hereafter.
In short in the same manner the faith on the hereafter would be strong and consider more about the defect of the world, the severance of relation of the world will be increase. Though faith and consideration is acquired power, therefore to give up the worldly love and making the heart pure from the riots of this disease is also an optional deed. Worldly love is forbidden in the Holy Quran and Hadith-E-Mutawatir then how can we say that love of the world is non-optional deed.
Arobeli and Jawahar the research scholars have also included the love of the world in unlawful things. In the same way Hazrat Shaikh Hoor Amli has written in his book Bidayatul Hadaya (Arabic Hadith) that rank and dignity of the world and speak in favour of it is unlawful. He says (Arabic Hadith) the love of the world and keep an eye of greed is not permissible. He has also written in a book `Jehad’ “chapter Hubbe Duniya” regarding its honour, has written many traditions.
21. “The Universe would be scattered if you have no love of the world.”
If it is asked that how can Islam settle the love of the world unlawful? If there is no love and interest from the world then no one will go in search of livelihood or to learn any work. He will have no connection, with pleasure, lustfulness and adornment of the world. Up to this place that marriage, the link of generation will also be finished and system of universe will be scattered.
22. “Worldly love is not completely unlawful”
Then we will say that Islam has not prohibited the worldly love. Yes of course. Islam has prohibited to gives more preference to it. It means if to love the world more than the hereafter is unlawful. But if the topic is as against of it, means if the love of the hereafter is more predominant on worldly love is not unlawful. But do not love with Allah and Rasul (s.a.w.s.) and his progeny and with the hereafter or has insignificant love with them would be an unlawful deed. The intention of mysticism is that the heart should be free from the worldly love.
Imam Ja’far as-Sadiq (a.s.) has stated in `Usule-Kafi Asbah Zaran Duniya’ that Islam is opposed the worldly love that people’s heart should be desirous for the hereafter and free from the worldly love.
Again we will discuss on this matter that we are forbidden from that thing is a real love. But if love would be of short time and for Allah’s pleasure as mentioned above is praise worthy and this deed is sufficient for prosperity and safe for the system of universe. Commonly we can say that to give up the worldly love does not mean that worldly affair and responsibility of life and to keep aloof from the pleasure and lust. On the contrary it means that love of Allah and the hereafter should be firm in the heart, so that worldly affairs can perform for the sake of hereafter. It is clear that if the work is performed for Allah’s pleasure, and obey this order, would be the cause of reward of worldly life and beneficial.
23. “To accomplish the work for Allah is more beneficial”
For example if marriage and being a family member for Allah’s pleasure then surely it would be fully supported from all troubles and full of comforts and rest. But if this act would be for sensual desires, would not gain anything except troubles and perplexity. Or take an example of a building that intentions of building the structure for obey to Allah will be durable and profitable.
If one who dispose, built it again for getting benefits. Think deeply about it, you will come to know that he has built it beautifully from the outside but laid the foundation of the structure very carelessly. But if there should be Allah’s intention in the construction of the building, means the creator should not facing for his benefits. On the contrary it should be beneficial for the people so obviously Allah loves him Allah says he is the best among people who would be beneficial to others. According to other tradition that this kind of a man is the friend of Allah. If he keeps in view Allah’s will in this work, then surely the best of one’s ability will try for strength and durability. If such a man wants to build a grave for the dead person, he would build it strong.
When Saeed Bin Moa’az died, The Messenger of Allah (s.a.w.s.) himself buried him and made his grave strong and said – I know that dead body is decomposed in the grave and his body will also decompose in this way but Allah likes this whatever is done should be strong. (Tohfa tul Ahbab)
In short if a man would follow the instruction of Prophet (a.s.) and would not gall in love with the world and keep in view Allah and the hereafter and whatever he would be done, his personal and materialism need would not be included. He will try to be useful to the creation of Allah and he would be successful in both the worlds. Here by chance we write a short incident.
Noshirwan the King of Iran was passing by a village. He saw an old man planting an olive tree. He said O oldman! Your time has gone to planting a sapling because you have become an old and weak and olive tree bear fruit very late. An old man replied our ancestors planted a tree before us and we ate fruits of it. Now we are planting and our generation will get benefit from it.
Nosherwan became happy and praised him and gave him four thousand Dirhams. The old man said – every tree bear fruits once in a year and I got the fruits twice at a time. Nosherwan praised him again and gave him 4000 Dirhams again and moved away from them and said to himself, if I would wait more my whole treasure would be empty
(Anisul Darbar pg 307).
The fact of the matter is that to do good acts for Allah is an example of a farmer who sow the seeds of wheat and when the crop is ready, he gets grass along with the crop. Now if he refuses to take grass along with the crop but his godowns are filled with grass. In this way one who does any deed for Allah, Allah give him?
Reward in the hereafter and life also becomes happy. In the same way take another example of jurisdiction. If it is for the sake of Allah, it would be like the jurisdiction of Hazrat Ali (a.s.) which was full praise and justice and incidents of help of oppressed people, where took an account of their tyranny from them and gave justice to the rightful persons. But if jurisdiction would in the control of sensual and devilish desires then it would like the jurisdiction of Muaviya where people were suffering injustice usurp the rights of oppressed people. Wicked people became unrestrained and usurp the rights from the rightful persons.
إِيَّاكَ نَعْبُدُ وإِيَّاكَ نَسْتَعِينُ {5} اهدِنَــــا???
24. Worldly love is the fountain head of all evils
If we search out the reasons of all evils disturbance, destructions, war, quarrels, bloodshed, dishonesty, separation, we will come to know that the reason of all these is the real love of the world only and not any other things. In opposite of this, the truth and purity of speech and character, all virtuous deeds would be implemended by any source and usable all comforts and foundation of rest, faith on Allah and the hereafter are the temporary love of the world. How nice it was that if Muslims would make their faith strong and firm on Allah and hereafter and perform their work for the sake of Allah’s pleasure, they would available comforts and ease and would get pleasure from the world. One who being disappoint from the world and make his relation firm with Allah, because the life is chaste, means his life would be an example of success and honour and virtuous character. This kind of a man never raise his hands to any one besides Allah and never afraid of any one except Allah.
25. “ Friendship of world creates evil.”
One who spends his life free from be wilderment with his intellect and knows perfectly the intention of life and very callously work day and night to obtain it. Allah points out towards his deed and states in Sure- Naml Ayat no 97 that:
???
“Whoever does good whether male or female and he is a believer, we will most certainly make him live a happy life and we will most certainly give them their reward for the best of what they did.”
(Surah Naml 27:???)
In reply of the previous question that if there is no real love of the world then system of universe will be scattered. This is against the reality, when the fact of this matter is different. In the sense that real love of the world becomes the cause of evil but the temperory love from the world becomes necessary of the faith, and makes a man happy, prosperous and peaceful.
26. “ An explanation of previous topic.”
Whatever has mentioned in the last line of previous topic has clarified that it is necessary to love to worship and hate the sin, and have temporary love with the world is the part of the faith. Secondly there are three stages of true love of the world. 1. Feel satiated from worldly love and feeled enervated from love of Allah and hereafter. This thing is completely included in the boundary infidelity and unlawfulness. 2. To love very much with the world and to be disgraced with Allah and the hereafter id prohibited by Islam. 3. This stage is the opposite of second stage. Means to be disgraced from the wordly love and to love Allah and hereafter. So this stage is also disapproved to the point of being forbidden. According to the Holy Quran and Hadith, the first and the second stages are unlawful and the third is unbecoming thing because all relevant Ayats and mentioning of Hadith would be lengthy, that is way points out towards some of them.
27.” A promise of chastisement for worshippers of the world.”
Allah has stated in the Holy Quran in Sura Yunus Ayat no 7 and 8.
إَنَّ الَّذِينَ لاَ يَرْجُونَ لِقَاءنَا وَرَضُواْ بِالْحَياةِ الدُّنْيَا وَاطْمَأَنُّواْ بِهَا وَالَّذِينَ هُمْ عَنْ آيَاتِنَا غَافِلُونَ أُوْلَـئِكَ مَأْوَاهُمُ النُّارُ بِمَا كَانُواْ يَكْسِبُونَ
“Surely those who do not hope in Our meting and are pleased with this world’s life and are content with it, and those who are heedless of Our communications.” “As for those, their abode is the fire because of what they earned.”
(Surah Yunus 10:7-8)
28. “ Four Hidden Subtle points in this Verse.”
1st point:
There are four such words in this auspicious verse that are connected with each other and also clarify about the worldly love and the reason of burning in the fire of the hell. 1. La-Yarjeoon: Raja means hope, expectation and to get it for pleasure. If a man is aware of anything and likes it and also intends to obtain it, then this intention makes him eagar and if he will wait to get it, this anxiety is called hope if there is no expectation and no interest then this condition is called disappointment. But if has a little interest and tries to get it, then this condition is called pride. That is why La-yarjeoon means people, after the death are not convinced of eternal life in nearness of Allah. They are not the believers that they will get reward of their virtuous deeds; because they did not do any good deeds and had no hope for reward and they did not do any good work and did not expect to do it.
II Points
29. “Became happy from the worldly Life.”
A man and a live existence love the life and wants to be successful in life therefore if he becomes sure about the next life after death, he would certainly tries for his success, and he loves his short worldly life and tries for his success but according to his needs. Such a man would not satisfy on his success of his short life, on the contrary he tries for the success of his next life.
30. “Remember the native land of the traveller.”
For example the traveler means one who has to stay at some place for a long time. Now he is helpless to get all his needs here whatever he was getting in his own motherland. But he would try hard to get all his needs of his life in this country. But he will not ready to try for the success of his remaining life. on the contrary he would prefer to spend his life in his own mother land and try to get all the things that would be useful in his own native place and send it there.
This is an example of that man who believes on the hereafter. But one who is not convinced of the death after his life, he thinks that the death means to die perishes. Such a man would make all his attempts particular for the short life and would happy on his success in his short life. The moral conclusion is that to become happy on mortal life is a proof that he is disappointed from his eternal life.
31. “Respite of the worldly man.”
One who is waiting of Allah’s reward he is restless as long as he live and always tries to make preparation for the hereafter for himself. His all happiness and restlessness are temporary. He is always enthusiastic about to fulfill his desires. But those who are the seeker of pleasure of short time and do not hope for the future life, the secret of his happiness is hidden in the worldly pleasure and this is his desire and expectation.
(IV point)
32. “Ignorance from the signs of God.”
Disappointment from the hereafter and intimacy with the world is the proof that he has been forgotten the signs of Allah. The fact that if he would not be ignored from the signs of God that are the evidences of the hereafter and also the Holy Quran has sucutioned on many places then surely he would not forget the life after the death and worldly pleasure cannot convey dignity and he always remain in search of success of eternity.
33. “ Abode in fire for the worldly worshippers.”
The explanation of an auspicious verse of the Holy Quran is that one who is the seeker of the world instead of the hereafter and loves the world only and gets comforts and rest from it and forgets the hereafter, his abode is in the hell and he would be burnt in the fire, whatever has earned by means of body and soul’s sins.
34. “ Disaffection from remembrance of Allah”
Our Holy Quran states in Sura Najm Ayat no 29-30.
فَأَعْرِضْ عَن مَّن تَوَلَّى عَن ذِكْرِنَا وَلَمْ يُرِدْ إِلَّا الْحَيَاةَ الدُّنْيَا
“Therefore in turn aside from him who turns his back upon Our reminder and does not desire any thing but this worldly life.”
(Surah Najm 53:29)
ذَلِكَ مَبْلَغُهُم مِّنَ الْعِلْمِ إِنَّ رَبَّكَ هُوَ أَعْلَمُ بِمَن ضَلَّ عَن سَبِيلِهِ وَهُوَ أَعْلَمُ بِمَنِ اهْتَدَى
“That is their goal of knowledge. Surely you Lord knows best him who goes astray from His path.”
(Surah Najm 53:30)
Again Allah states Sura Suad Ayat 26. that
إِنَّ الَّذِينَ يَضِلُّونَ عَن سَبِيلِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ بِمَا نَسُوا يَوْمَ الْحِسَابِ
“Those who go astray from the path of Allah, they shall surely have a severe punishment because they forget the day of reckoning.”
(Surah Saud 38:26)
The explanation of both these ayats that those who go astray and forget about Allah and the day of reckoning and his interest and love is attached to the world, he is surely lose his way from the right path. One who deviates from the way of Allah and forget the rewards of the hereafter and becomes pleased with the worldly life, the severe punishment is fixed for him. This is worthy considering that depend of this matter is secure on the truth because one who turn away from the fact of Allah and the hereafter, and not desirous of seeking for help and only dependent of the worldly life and love the world by heart instead of the hereafter and make all his abode is in the hell, whether he refuses verbally Allah and the reckoning day and say that he does not believe in any life except the life of the world or if he agrees of Allah and the hereafter with his tongue. As we have thrown light while discussing the topic of faith in detail. That benefit of confessing by the tongue, purity, marriage, inheritance and besides others worldly strengthening is not effective for the hereafter. No any other things can save from the chastisement of the hereafter except pure belief.
35. “ Love of the world has been sealed the hearts.”
Our Holy Quran has stated in Sura Naml Ayat no 107 to 109.???
“This is because they love this world’s life more than the hereafter, and because Allah does not guide the unbelieving people” “These are they on whose hearts and hearing and their eyes Allah has set a seal, and these are the heedless ones” “No doubt that in the hereafter they will be the losers.”
(Surah Naml 27:)
An explanation of these auspicious ayats is that these people loved only the worldly life and gave preference more than the hereafter and deprived of divine help, that is why they hacked completely from the hereafter and became worldly. Therefore their heart set a seal means their understanding perception restricted up till the world only and could not obtain consciousness of Allah and the hereafter. Their ears became deaf hearing the guidance and they became blind to see all that things that can remind them of the hereafter. Now they have no ability of understanding perception and no ability of response to sell or vision. They absorbed in deep sleep, that they deprived from the faith and deeds that can be assurance for the success in the hereafter. No doubt these people would be in great loss.
36. “The last limit of misleading.”
Our Holy Quran states in Sura Ibrahim Ayat no.3.
الَّذِينَ يَسْتَحِبُّونَ الْحَيَاةَ الدُّنْيَا عَلَى الآخِرَةِ وَيَصُدُّونَ عَن سَبِيلِ اللّهِ وَيَبْغُونَهَا عِوَجًا أُوْلَـئِكَ فِي ضَلاَلٍ بَعِيدٍ
“And woe to the unbelievers on account of the severe chastisement (To) those who love this world’s life more than the hereafter, and turn away from Allah’s path and desire to make it crooked; these are in a great error.”
(Surah Ibrahim 3:3)
37. “Neglect a grievous day before them.”
إِنَّ هَؤُلَاء يُحِبُّونَ الْعَاجِلَةَ وَيَذَرُونَ وَرَاءهُمْ يَوْمًا ثَقِيلًا
“Surely these love the transitory and neglect a grievous day before them.”
(Surah Dahr Ayat 27)
فَإِنَّ الْجَحِيمَ هِيَ الْمَأْوَى
“Then as for him who is inordinate, And prefers the life of this world, Then surely the hell, that is the abode.”
(Surah Naziyat Ayat 39)
وَالْآخِرَةُ خَيْرٌ وَأَبْقَى
“While the hereafter is better and more lasting.”
(Sura Ala Ayat no 17)
Sura Bani Israel Ayat no 18-19
مَّن كَانَ يُرِيدُ الْعَاجِلَةَ عَجَّلْنَا لَهُ فِيهَا مَا نَشَاء لِمَن نُّرِيدُ ثُمَّ جَعَلْنَا لَهُ جَهَنَّمَ يَصْلاهَا مَذْمُومًا مَّدْحُورًا وَمَنْ أَرَادَ الآخِرَةَ وَسَعَى لَهَا سَعْيَهَا وَهُوَ مُؤْمِنٌ فَأُولَئِكَ كَانَ سَعْيُهُم مَّشْكُورًا
“Who ever desires this present life, We hasten to him therein what We please for whomsoever We desire then We assign to him the hell; he shall enter it dispised, driven away.
(Surah Bani Isreal Ayat 39)
And whoever desires the hereafter and strives for it as he ought to strive and he is a believer, (as for) these, their striving shall surely be accepted.”
38. “On converging way of the world and the hereafter.”
An explanation of this auspicious verse of the Holy Quran that a man is standing on the converging way and he has to select one way whether he adopt the faith to intimacy of the world or he loves the world or belief on the hereafter. To believe in one means he refuses another. This is the reason that the world and the hereafter are interpreted as opposite of each other, East and West and water and fire. But as it is mentioned that faith on the hereafter or temporary love of the world cannot collect on one place, on the contrary they are also closely related to each other.
39. “ Three Groups.”
People can be divided into three groups. One group is firm on the faith of the hereafter till the last breathe. The second group love the world only and strange of the hereafter and remain on this same belief till last. The third group select the worldly love refused of the hereafter or sometimes against of it. The first group is in the companions of the right wing of army as Allah has interpreted. The second group has admitted in the companions of North and many ayats have revelaed. The decision of the third group is in the hand of Allah, when good and evil will be weigh and Allah the Almighty will decide Allah the Almighty states in Sura Baraat Ayat no 102 that- “And others have confessed their faults, they have mingled a good deed and an evil one; may be Allah will turn to them (mercifully); surely Allah is Forgiving, Merciful.”
40. “Worldly Love is the source of all evils.”
Imam Ja’far-us-Sadiq (a.s.) quotes that worldly love is the source of all evils (Uoole Kafi, Chapter Love of the world).
If we consider carefully on the since such as infidelity, polytheism, hypocrisy, pride, haughtiness, jealousy etc. we will come to know that these all are related with the worldly love as our head is connected with the body. Because if the head separates from the body. The body becomes motionless. In the same way if worldly love would come to end then the sins that will manifest would be finished by itself.
41. “Perplexity at the time of death”
Hazrat The Messenger of Allah (s.a.w.s.) stated Be mindful of the death. Aware of this, that there is no remedy of the death. Death and whatever is in it came with pleasure and comforts. And those who love the hereafter, their return is towards the garden. They are the people whose attempts are peculiar for the hereafter. Their inclination and love is also for the hereafter. And those who were fond of deceitful world and their efforts were for this world, the death whatever so in it brought misfortune along with it and they were turned back to the hell of fire. This is clarified from this Hadith that people who are fond of world involved in perplexity and fear at the time of death. These are same people their inclination and love of the world is peculiar for the world and are busy in the worldly life, their hearts are emptied from the love of the hereafter and they do not try by virtuous deeds for the hereafter.
42. “A story of Hazrat Isa (a.s.) and his companions”
His narration has been quoted by Imam Ja’far as-Sadiq(a.s.) (from Usul al-Kafi) that Hazrat Janabe Isa Bin Marium (a.s.) was passing through a city where all people and animals and birds were dead at one place. Hazrat Isa (a.s.) said: No doubt in it that this is the result of Allah’s wrath and they all have died because if they would die naturally then certainly the others would have buried them.
His companion said-O Ruhullah! Pray to Allah to make them alive again so that they show us what was their fault. And we can take a lesson from them and we will remain aloof from them.
Therefore, Hazrat Isa (a.s.) prayed to Allah. Allah said: O Isa! Call them. When the sun sets, Hazarat Isa (a.s.) went to the hillock and called them loudly, O people of this city! One of them deceased replied at once. “I am here O Ruhullah” – Hazrat Isa (a.s.) said, Alas what was your behaviour in the world? He said “Idol worshipping, worldly love and fear of old age, boasting and becoming neglect in fun and sport.”
Shaikh bhai (r.a.) has written this Hadith in his book ‘Arbaeen’ and also gave details and reports briefly that idol means transgression means to exceed the limit. There are many meanings of this word such as “soothsayer”, “devil”, “beloved”, etc. A man who is ahead in misleading or he prevents other people worshipping to Allah or he worships the idols. But according to this Hadith idol means the chief of the tribes, who invites people towards the misleading. The word ‘idol’ used by decease in reply to Hazrat Isa (a.s.), clarifies the truth that one who obeys the idol means he has worshipped the idols. Imam Ja’far as-Sadiq (a.s.) has stated, one who obeys the other God then as a fact he has been worshipped him. Shaikh bhai has proved this matter from the verses of the Holy Quran and traditions and states that now when we came to know that worship in the place of obedience is humility. In the present time many people are engaged in soothing their mean and beastly lustfulness. As a matter of fact this beastly lusts are in their beloved idols that they worship and it is strange that they do not understand that what they are doing. Hence, O people, leaving the Almighty aside and made many Gods for yourself and worship them. This is very strange that still you claim for His oneness. Allah says, O Muhammad (s.a.w.s.) have you seen these men have made their carnality their Gods. Be it known that in reply of Hazrat Isa (a.s.)’s call the decease made him count their attributes that worship of idols, worldly love, less fear of God, fun and sport, worldly comforts and more desires of worldly pleasures are all suitable to people of that era. If consider carefully, will come to know that most people have no fear of God and are completely careless from the chastisement of Allah. Hence this Hadith points out towards the chastisement of Allah (means the duration between the death of sinners and the day of reckoning). As, this subject based on consensus. Many ayats of the Holy Quran and repeatedly Hadith are the proof of this affair and it is obligatory to keep a little faith but its detail means how and when will occur? We know it but not entrusted. On the contrary the fact is that mostly the part of this belief is higher than our sense and wisdom. But the command that is obligatory on us is that to keep aloof from the sins that become the reason of coming chastisement. Therefore, we should adopt the good virtuous deeds and character that can become surety of the success in the hereafter. Hazrat Shaikh has copied out a tradition from Imam Ja’far as-Sadiq (a.s.) that there are one thousand valleys between the world and the hereafter and the death is the easiest way among them.
In reply, the decease has to say, I was with them but I was not participate in their deeds and behaviour. This is worth considering matter because it is incumbent on every believers to prevent the guilty persons from evil and if he does not agree, he should keep aloof from them otherwise their end would be like them [Shaikh bhai (r.a.) has taken a support of the Holy Quran and Hadith. Refer the book Arbaeen].
Hazrat Isa (a.s.) said, what was the condition of your love with the world. The decease said we loved the world so much as much as a child loves his mother when the world show favour on us, we come happy and when the world turns face from us we become sad. Hazrat Janab-e-Isa (a.s.) asked how did you worship your idol? The decease said – we obeyed the sinner people. Hazrat Isa (a.s.) said – what was your result and what about your future life? He said we passed the night happily but we seized into the prison in the morning. Hazrat Isa (a.s.) asked him, what is this prison? He said- these are the mountains full of fire, and its flame and it will enrage till the day of reckoning. Janabe Isa (a.s.) said – what did you say in this state of affairs? He answered we said – send us again in the world so that we do some virtuous deeds. We were answered – you are telling alie. Hazrat Isa (a.s.) said – curse on you, why have not the other people discussed with me? He said – Ya, Ruhullah! Our mouth is tied with the fire chain and angry angels give them punishment. I was passing my life among them but I was not from them. But when the punishment descended on them, I was also involved in the torment. I am hanging with my hair at the side of the hell. I don’t know, I will be hang like this or will be delivered.
Hazrat Janabe Isa (a.s.) turned his face towards his companions and said, O the believers of Allah! Eat the dry bread with salt and sleep on the dust is a great virtue and there are safety and welfare of the world and the hereafter is hidden. This incident clarifies that how worldly love is a mortal sin. According to this tradition, the whole community and worldly love destroyed because of punishment from Allah.
43. “Friendship of world makes sense paralytic”
Hazrat Amirul Mo-mineen (a.s.) says, friendship of the world makes the sense paralytic. Because one who loves anything he can’t see its faults. In the same way one who loves the world heartily, he cannot feel its mortality and declining, calamities and pleasures. Even its friendship makes ears deaf and for this reason ears cannot hear the truth and fact and do not accept the guidance and even this affair is suitable for the descending punishment and destruction.
44. “The world and the hereafter are the worst enemies of each other”
(Arabic Ayat from Nahjul Balagah and Gurul-ul-Hukm)
No doubt, that the world and the hereafter are two enemies far off each other at a distant. These are two such ways that they go to their limits. Those who love the world could follow it and they will be enemies of the hereafter. They both are different like East and West. One who will near one of them would be far from another. They both are like two women whose husband is one. Means the world and the hereafter are at the far distance but both are like co-wife of each other. Because most people gave status to both of them as there wive. They need both of them and always try to obtain both but they are unknown that both cannot be at one place. This has to be declared that worldly love is synonymous like to separate from the hereafter. If to give importance to any one is like to degrade another one.
Hazrat Janabe Risalat Ma’ab (s.a.w.s.) states in (Behar Vol16) the life of the next world are bitter than the comforts and pleasures of the worldly life. Future life is sweeter than to bear tornaments of the worldly life. In short, the explanation of the command of Imam (a.s.) is that worldly love is malice something going along with the hereafter. This is clarified from this manner that worldly love not only a mortal sin but it is also infidelity.
Group of people have been divided into three groups. The first group that does not have interest of the world and second group has love with the world, but when the truth approach before their eyes, they bow down their heads. They eat subsistence of Allah and also fear of Allah. Allah will forgive this group because of the first group. The third group is very affectionate with the world. They pick up whatever comes in front of them. They burn dry and wet together to fulfil their wish and do not care of the truth. This group is going to be destroyed and there is no remedy for their deliverance. Now you should try to include yourself with the first group and if cannot, then you should be join in the second group.
(From Maktoob pg.no.167)
The verification of above record this detail is enough and if needs a lengthy tradition, you can refer the books
(“Kafi and Beharul Anwaar Vol.16.”)
Second stage – where love of the world would be given priority.
If the love of the world and its support increased from the love of Allah and Rasul (s.a.w.s.), the day of resurrection and Ahlebait (a.s.) and religion then be it known that in this condition love of the world is unlawful and a mortal sin. Repentance is obligatory for it and it is necessary to act oppositely of it, means give more priority of the love of Allah and the hereafter instead of love of the world. Our Holy Quran has pointed out in many places about this. For instance, we get opportunity to present some points.
Allah, the Almighty, states in Sura Tauba Ayat no.24,
قُلْ إِن كَانَ آبَاؤُكُمْ وَأَبْنَآؤُكُمْ وَإِخْوَانُكُمْ وَأَزْوَاجُكُمْ وَعَشِيرَتُكُمْ وَأَمْوَالٌ اقْتَرَفْتُمُوهَا وَتِجَارَةٌ تَخْشَوْنَ كَسَادَهَا وَمَسَاكِنُ تَرْضَوْنَهَا أَحَبَّ إِلَيْكُم مِّنَ اللّهِ وَرَسُولِهِ وَجِهَادٍ فِي سَبِيلِهِ فَتَرَبَّصُواْ حَتَّى يَأْتِيَ اللّهُ بِأَمْرِهِ وَاللّهُ لاَ يَهْدِي الْقَوْمَ الْفَاسِقِينَ
“Say; if your fathers and your sons and your brethren and your mates and your kinsfolk and property which you have acquired, and the slackness of trade which you fear and dwellings which you like are dearer to you then Allah and His Apostles and striving in His way, then wait till Allah brings about His command; and Allah does not guide the transgressing people.”
(Surah Tauba 9:24)
45. “An explanation of the verse”
One who recognise his True Benefactor and put himself under His obligation and believe that whatever he has are all granted by Allah and all worldly things are subdued for him then love of Allah will win his heart and this recognition would as much as deep in his heart, and heart would be as much as pure, he loves him more thus for a day will come that he would not give meriting to love anyone besides Allah and thus for he would not have predilection for himself besides Allah. He would love anything he would love for the sake of his love. This would be the stage when he and all the things relating him he would like to sacrifice in the way of Allah. (If consider the faithfulness of a dog for his master, it will sacrifice his life on his master. This example is enough to be ashamed the wise man that his love from Allah is very less than a dog. Some incidents are mentioned about faithful dog in a book Dastan-E-Hami Shaghuft).
46. “Love of God is closely related to his friends”
Love of God means to show affection to His Apostle and His chosen people. Janab Sarwar-E-Kounain (s.a.w.s.) states
“Love Allah for His bounties and love me for the sake of Allah and be friendly with my progeny because of me.”
(From Beharaj 7 pg.529 – Sahih Tirmidhi Vol.13 pg. 201).
It is narrated in Tirmidhi that,
“Love Allah because He grants you sustenance. Be friendly with me because of Allah and love my Ahlebait (a.s.) because of me.”
Because love with Rasul (s.a.w.s.) is love of Allah. In the same way the sign of love with Janabe The Messenger of Allah (s.a.w.s.) that to love his progeny and his relatives. It is essential that true love with Rasul (s.a.w.s.) should be more than love of your relatives. Allah states in Sura Shura Ayat no.23
ذَلِكَ الَّذِي يُبَشِّرُ اللَّهُ عِبَادَهُ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ قُل لَّا أَسْأَلُكُمْ عَلَيْهِ أَجْرًا إِلَّا الْمَوَدَّةَ فِي الْقُرْبَى وَمَن يَقْتَرِفْ حَسَنَةً نَّزِدْ لَهُ فِيهَا حُسْنًا إِنَّ اللَّهَ غَفُورٌ شَكُورٌ
“Say; I do not ask of you any reward for it but love for my near relatives.”
(Surah Shura 42:23)
Refer Beharul Anwaar Vol.7 for more details. Here at this place we content on a few Hadith of Shia and Sunni.
“The Messenger of Allah (s.a.w.s.) stated, I swear of Him no one of you can a true believer until he loves me more than his father, children and all others.
(From Beharaj 7, pg.529, Masuad Dalmi, Favard Nashi Shahbul Imam Behaqi).
No one can bring faith on Allah until he loves me more than his soul, more than his family and children and does not love his own dignity more than my dignity
(Kanzul Amal Vol. 1 pg.11)
The Messenger of Allah (s.a.w.s.) said - None could take a step ahead until he wouldn’t be asked about four things on the day of resurrection. (1) How did you pass your life? (2) How did you spend your time when you were young? (3) From where did you obtain your property and where did you spend it? (4) What was your position in the love of Ahlebait (a.s.)? This is the reason that our ancestors believed that they have become neglect instead of extreme love with Ahlebait (a.s.) and they were afraid that perhaps they had no conjecture of their love that they can give superiority to any other love on this love.
Sura Momenin Ayat 60. Our Holy Quran states that
وَالَّذِينَ يُؤْتُونَ مَا آتَوا وَّقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَى رَبِّهِمْ رَاجِعُونَ
“And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return.”
(Surah Momineen 23:60)
Amirul Mo-mineen (a.s.) stated, swear of Allah, these people think they have become neglect in their love and obediency besides their extreme love and obediency.
47. “Love of religion is the love of Allah”
It is necessary to love with Allah and His religion and to obey His commands should be fulfil in this way that one should be happy on the loss of worldly life instead of religion and faith and lay down his short life for the sake of future life and incur the worldly loss to protect himself from sustain of the hereafter so as long as the worldly desire vanish from his heart friendship of world only is the beginning of the love of the hereafter.
This is the fact of belief. One who is the bearer of this attribute will surely get deliverance. His connection will be with the companions of the Holy Prophet (s.a.w.s.) but one who will be of opposite attribute, according to his view, the worldly life, property, rank and dignity and worldly comforts will be very much dear from the love of Allah, Rasul (s.a.w.s.) Ahle-bait (a.s.) and religion of Islam. He would be ignoring them easily for the sake of world. In oppose of worldly loss he will give more priority to the religious loss. He will love perishable life of the world than the life of the next world.
This kind of a man would be more anxious of his long and comfortable life and being careful from the next world and try hard for the world. If he incurs a loss in the worldly life, he would left with no choice and will try to compense for it. But if he is sustaining a loss in the remaining life such as if he commits a sin he would not care for it. In short such people are always ready to lay down his future life for the sake of world and this is the sign of sinful person. Means he who is the sinner who turns away from the right path of his deliverance and success and disobey the commands of Allah and Rasul (s.a.w.s.). It is clear that one who becames a sinner, he is disappointed from the guidance, favour, divine help and it is true that Allah does not give guidance to the sinful community. Therefore it is necessary for the sinner that he should await for the punishment in the world and in hereafter.
48. “ Therefore check your own account.”
Hence it is necessary to all who believe in Allah and Rasul (s.a.w.s.) to search their heart and deduce that his love for Allah and his Apostles is more stranger from the love of the world and thanks Allah and tries hard to increase more love for Allah. But if state of affairs is different then it is obligatory to mourn for his condition and tries to reform and should not sit idle unless he would not confident that his love is stronger for Allah and the hereafter.
49. “Are we the seekers of the happiness of Ahle-bait (a.s.)?”
It is obligatory on every Muslims that they should give more priority to the love for Ahle-bait (a.s.) than the worldly love. The demand of justice is that he should deduce his heart that how much he has completed his duty. Does he love Ahle-bait (a.s.)? or the worldly pleasure? Is he the seeker of the higher authority or besides the displeasure of Ahle-bait (a.s.) does he want to fulfil his desire? If after the consideration comes to know that he is fond of worldly love more than the love of Ahle-bait (a.s.) then he should understands that he has become neglect to done his duty for Allah. It is necessary that he should work hard to change his attribute and should not be proud of the Hadith like love for Ali (a.s.), the status of Ali (a.s.)’s companions and their rank and dignity. This Hadith are for whom, whose love is stronger for the world than love of the progeny of Muhammad (s.a.w.s.). This kind of a man can be the lover of the world but not the true believer of Ahle-bait (a.s.). It happens sometimes that present hearty love for the world makes man hatred from Allah, Rasul (s.a.w.s.) and Ahle-bait (a.s.). We are related two Hadithes regarding this argument.
50. “Ahle-bait (a.s.) consider them their enemies.”
(From Tehzib Babul- Mukatib vol. 6, pg 376- Wafi Bab-al-Sharaet Lazan and Ala Kamta-un Tehzib Waqfiya wa-ul Kafi.)
Shaikh Toosi has copied out from Zaid Bin Ali that a man came to Janab Amirul Mo-mineen (a.s.) and said O Amirul Mo-mineen (a.s.) swear of Allah, I am your friend for the sake of Allah. Hazrat Ali (a.s.) said but I consider you an enemy of Allah. He said why do you do like this? Hazrat Ali (a.s.) said you have taken out contract to give the call for prayers and you are taking wages to recite the Holy Quran. I have heard from Janabe Risalat-Ma’ab (s.a.w.s.) that one who takes wages for reciting for the Holy Quran, his reward would be the same as he has collected in the world.
51. “Friendship of Ahle-Bait (a.s.) is the obediency of Allah”
(From Nahjul Balagah) Hazrat Amirul Mo-mineen (a.s.) said – one he who is the friend of Allah who obeys Him. If he has no relationship from Him (such as Salman (r.a.) and Abu Zar (r.a.) and he is the enemy of Hazrat Muhammad (s.a.w.s.) who do not obey Allah whether why not he would be of the near relative such as (Abu Jahal and Abu Lahab) Imam Mohamed Baqir (a.s.) addressed to Janab-e-Jabir and said – One who pay homage to Allah is our friend and one who disobey Allah is our enemy and he cannot obtain our guardianship without virtuous deed and fear of God.
52. “ Love of Allah is the motive of all good Virtues.”
An explanation of this discussion is that Allah, A’le Muhammad (s.a.w.s.) and love of the hereafter is opposed of worldly love. One to be stronger than other is the proof. To give importance to one is the mismanagement for other. Such as the love of the world is the foundation of every sin. In the same way the love of Allah and His believers is the motive of every virtuous deeds. Because if the love of the world banish from the heart completely and love of Allah win the heart, he will not commit a sin and he will not debarred from any virtuous deeds. He will be always safe and respectable from all bad deeds.
53. “ Twenty peculiarities of love of Ahle-bait (a.s.).”
Hazrat Saduq (r.a.) has copied out from The Messenger of Allah (s.a.w.s.) that Hazrat (s.a.w.s.) said- One who gets love from Imams from my Ahle-bait (a.s.), no doubt he is fortunate to get rewards from the world and the hereafter. Because their is twenty peculiarities in the love of Ahle-bait (a.s.) ten from the world and ten from the hereafter. The worldly peculiarities are as under:
Annoyance from the world.
Temptation on the good deeds.
Keep aloof from the sin.
Love of devotion.
Repent before the death.
Fondness of waking all night in worship.
Disappointment from the things that are under control of others.
To obey Allah’s commands and save oneself from that is forbidden.
Hate the world.
Generosity.
Ten Peculiarities of the hereafter
Records of deeds will not check.
Records of deeds will not weigh.
Records of deeds will be given in the right hand.
Deliverance from the hell will be written for him.
His faces will become bright.
He will be blessed person.
He will intercess for his 100 relatives.
Allah’s mercy will be accompanied with him.
Heavenly crown will be on his head.
He will be enter in the Garden without checking an account.
If asks that the love is a delicate perception and a man after being an intelligent, becomes capable to understand the delicacy and hardship of the life and his love increases by the natural feelings and this love having a separate home in his heart because of this reason. In this way be reduced up to this, it becomes very difficult to banish from the heart. Therefore in this state of affairs how is it possible to impose him to banish love from the heart. Secondly Allah, Rasul (s.a.w.s.) Masoomins (a.s.) and the day of reckoning all these things are interpretation of human beings and beyond his feelings. Because the human has not seen this thing and not felt then how can it be possible to compeled him for this love?
4. “Wisdom draws his attention towards his errors.”
His answer has been given in the previous chapter but the importance of this topic will be narrated in other words. A man being and intelligent and responsible when he can make distinction between the perishable things with the help of instruction of the Holy Quran and can find the truth of eternity and does not pay attention to the worldly life due to its mortality then this kind of a man can feel his previous errors and tries to remove from his mind and try to search his worldly pleasure and comforts in his eternal life. This is the reasons that in many Suras of the Holy Quran have reminded about the perisable of the world, declination and inferority and many examples are given about this so that the muslims can understand the truth of life and being unrelated with the perishable world and loves eternal life. As we have mentioned this truth in the previous chapters in details that to banish the world love from the heart is in the control of a wise man.
55. “The standard of Allah’s love is mystic knowledge and not consideration.”
This is not correct to say that a man cannot love the things and which he has not seen him. There are so many people who have not seen a man with his own eyes or they were not his companions but only heard about him and became enamoured of him. Due to this came to know that a man liked natural inherent perfection. If a man considers about creation of universe and feels that there are uncountable devices, bounties and eternal blessings of life then surely the love will create for his heart for Almighty. This is the reason that our Holy Quran has mentioned about Allah’s blessings in many places. So that, a man can recognize his True Benefactor and appriciate His blessings and becomes captivated of Him. This is the path where fruits of pure life are available to him.
56. “Then why not Allah’s love accommodate in the heart?”
Now, the question is that what is the reason that why the hearts are emptied from Allah’s love. The reason is that many people have not turn out from beastly nature, lustfulness and selfishness. They cannot take a lesson from any thing because they have not recognized their True benefactor therefore it is manifests that they cannot love Him. Allah has stated in Sura Muhammad (s.a.w.s.) Ayat no 12 that
وَالَّذِينَ كَفَرُوا يَتَمَتَّعُونَ وَيَأْكُلُونَ كَمَا تَأْكُلُ الْأَنْعَامُ وَالنَّارُ مَثْوًى لَّهُمْ
“And those who disbelieve enjoy themselves and eat as the beasts eat, and the fire is their abode.”
(Surah Muhammad 47:23)
Then consider about love for Muhammad and Ale Muhammad (s.a.w.s.). Who is the wise man who knowns the personality of Holy Prophet’s human ethics and spiritual perfection and besides more than wisdom. Consider them as incomparable beings. Hearing their uncountable miracles and pay homage to them but then also does not love them?
One whose heart is free from their love, his existence is emptied from humanity or he is deprived from the ability of recognition. One who has more capacity to understand humanity and recognition, his love and his connection would more deep also.
7. “Recognition of the Hereafter and his affection.”
Love of the next world is also like it. Now if a man considers on a few verses of the Holy Quran that are concearned with the moral and uncountable blessings of the hereafter there certainly he would be fond of it. But as a term his heart should be pure from the worldly desires, such a man would be desirous of the death because he thinks the death is the source of fulfill the promise of Allah. Hazrat Amirul Mo-mineen (a.s.) cause to count the good qualities of the virtuous people, says- “ If there would no existence of the death that has been settled by Allah for them then their souls would not be satisfied in fear of punishment and desire for the reward for a moment.”
(From Nahjul Balaga)
The commands of Amirul Mo-mineen (a.s.) regarding Paradise and virtues of people are as under:
(From Nahjul Balagha Khutba 129)
O Allah! You have created the next world and settled a guest where food and drink are available there are beautiful houries and lovely young male servants in paradise. There are palaces and flowing canals, fields are fruits in paradise. Then you sent Your Apostle (Hazrat Muhammad (s.a.w.s.) to call people towards Him, but people did not give answer on his invitation You showed inclination to it but they didn’t agree and also increased their courage but did not be fond of and on the contrary opposed of it they turned towards the deceitful world. No doubt they became disgraced eating carrion. They made peace with each other on the basis of friendship of the world. One who loved the things it made him blind and weaked the heart. He sees whole with his strange eyes and he hears with the ears that has no ability to hear.. No doubt that worldly lustfulness has made him foolish. He loses his wits and made his mind captured of it. Hence he becomes the slave of the world as well as its lustfulness.”
There is a lengthy discussion to obtain the love from Allah and His dependents and their status. If Allah grants His help and guidance. We will publish a separate book of this subject.
58. “ Greatest verse on dignity of worldly Love.”
Allah the Almighty states in sura Wal-Fajr Ayat 20.
وَتُحِبُّونَ الْمَالَ حُبًّا جَمًّا
“And you love wealth with exceeding love.”
(Surah Wal-Fajr 89:20)
Allah rebuke those people through this auspicious verse, who love extremely with the property and worry about it every time that how can they increase their wealth and how can they keep safe for them, whether it is unlawful and they do not like to spend it besides it is obligatory, they feel hard to spend from it. Their behaviour is the proof of their worldly love and lack of interest from Allah, and are always ready to sacrifices their life of the next world for the sake of world.
This auspicious Ayat argues on this matter that ordinary love of the world is not unlawful that obtain mastery over the love of the hereafter. Excellency of a man is that he does not keep eternal love of the world.
59. “Those who have given priority to worldly comforts on the tranquility of the hereafter.”
Allah states in Sura Tauba in Ayat 38.
يَا أَيُّهَا الَّذِينَ آمَنُواْ مَا لَكُمْ إِذَا قِيلَ لَكُمُ انفِرُواْ فِي سَبِيلِ اللّهِ اثَّاقَلْتُمْ إِلَى الأَرْضِ أَرَضِيتُم بِالْحَيَاةِ الدُّنْيَا مِنَ الآخِرَةِ فَمَا مَتَاعُ الْحَيَاةِ الدُّنْيَا فِي الآخِرَةِ إِلاَّ قَلِيلٌ
“O you who believe! What (excuse) have you that when is said to you, Go forth in Allah’s way, you should incline heavily to earth* (This refers to the Tabuk Expedition) are you converted with this world’s life instead of the hereafter? But the provision of this world’s life compared with the hereafter is but little.”
(Surah Taubah 9:38)
Allah has given strict warning to muslims those who love extremely with the world and its comforts and do not give priority to the life of the next world. This is the condition of their world’s love that they themselves reliquish from the hereafter and they are the seekers of worldly pleasure only whether why not the preparations of the hereafter for his distruction. Though it is obligatory to bring faith on Allah and on the day of reckoning that his condition should be opposite. Love of hereafter should be predominant so much that he would ignore from the worldly life for the sake of the hereafter and lay down their life in the way of Allah. It is clear that in this states of affair no question arises to love the wealth and worldly pleasures.
60. “A verse of requiring attention.”
Sura Qasa Ayat 76.
إِذْ قَالَ لَهُ قَوْمُهُ لَا تَفْرَحْ إِنَّ اللَّهَ لَا يُحِبُّ الْفَرِحِينَ
“When his people said to him; Do not exult, Surely Allah does not love the exultant.”
(Surah Qasas 28:76)
Sura Moamin Ayat 75.
???ذَلِكُم بِمَا كُنتُمْ تَفْرَحُونَ فِي الْأَرْضِ بِغَيْرِ الْحَقِّ وَبِمَا كُنتُمْ تَمْرَحُونَ
“That is because you exulted in the land unjustly and because you behave insolently.”
(Surah Moamin 40:75)
Raghib the writer in Mufradat that Farah means cheerful. Be happy for sake of worldly pleasure. Applicable of happiness depends on eating, drinking, wearing and other pleasure, and not on bad pleasures Marah means excess in happiness.
Sura Luqman Ayat 18 Allah says:
وَلَا تُصَعِّرْ خَدَّكَ لِلنَّاسِ وَلَا تَمْشِ فِي الْأَرْضِ مَرَحًا إِنَّ اللَّهَ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
“Nor go about in the land exulting over much.”
(Surah Luqman 31:18)
Sura Anam Ayat 44. Allah says:
فَلَمَّا نَسُواْ مَا ذُكِّرُواْ بِهِ فَتَحْنَا عَلَيْهِمْ أَبْوَابَ كُلِّ شَيْءٍ حَتَّى إِذَا فَرِحُواْ بِمَا أُوتُواْ أَخَذْنَاهُم بَغْتَةً فَإِذَا هُم مُّبْلِسُونَ
“But when they neglect that which they had been admonished. We opened for them the doors of all things, until when they rejoiced in what they were given We seized them suddenly; then lo! They were in utter despair”
(Surah Anam 6:44)
Surah Ale Imran Ayat 187. Allah says:
وَإِذَ أَخَذَ اللّهُ مِيثَاقَ الَّذِينَ أُوتُواْ الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلاَ تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاء ظُهُورِهِمْ وَاشْتَرَوْاْ بِهِ ثَمَناً قَلِيلاً فَبِئْسَ مَا يَشْتَرُونَ
“Do not think those who rejoice for what they have done and love that they should be praised for what they have not done-so do by no means think them to be safe from the chastisement and they shall have a painful chastisement.”
(Surah Ale Imran 3:187)
Two attributes of infidels and hypocrites are mentioned in this verse and have promised for the chastisement from Allah. That is why it is obligatory on every muslims that they should abstain from these two attributes.
One of them is to behave boastfully it is good completing the work, whether it is good or bed and has completed for the worldly desires. Secondly, he should prefer the attribute for himself of which he is not suitable for it or whatever he has not done and then also people praise him and honour him.
Shaikh Tibri states in Jamul-Jawama that this ayat can be suitable for that man who did the good deeds and then behave boastfully. One who prefers this for him that people praise him.
This is recorded in Tafsir Muqatenat-ur Durar that this ayat is suitable for all, who have done virtuous deeds and behave boastfully on it. He likes this for himself that people praise his deeds that are not suitable for him.
Fakhruddin Razi states in his Tafsire Kabira that this ayat has revealed because the Jews made changes in Tavret and gave wrong explanation and made people go astray. They were not happy only on their behaviour but they wanted that people praised their religiousness, truthfulness and their exalt behaviour.
Allamah Razi states that this is true that majority of people is dependent of this temperaments because majority of people try to obtain the world by lame excuses and when they succeed they become happy and like that people appreciate their religiousness, truthfulness and good virtues.
Aradbeli quotes in his book Zabdatul Bayan Bab-al-zakat pg. 207.it is not improbable that this ayat argues about praising of any person’s deeds whether he did it or not or on the contrary happiness is settled unlawful in both conditions. Though this ayat is common and does not point out towards particular thing because exulting after accomplish the work is unlawful. But to become happy is not the part of boastfulness, so this is rejected.
According to the Hadith boastfulness is forbidden and this auspicious ayat also points out towards it. Such as Janabe The Messenger of Allah (s.a.w.s.) said one who praises the world would be mourn. According to the tradition of Idat-al-Da’i that to behave boastfully is one of the perishable things. Janabe The Messenger of Allah (s.a.w.s.) said- three things are the causes of destruction:
To follow miserliness.
Sensuality to satisfy one’s desire.
Behave boastfully.
To behave boastfully makes his deeds wasted and to be happy of one’s deed and thinks ourselves free from sins is boastfulness that becomes the cause of destruction. But if to becomes happy on his good deeds and seek with humility and lowliness in Allah’s court and also thanks to Allah, is a good and lawful deed. Janab-E-Amirul Mominin (a.s.) stated one who is a true believer who becomes happy for his good virtue and becomes sad on his bad deeds. Aradbeli the scholars says that Gazali has narrated a tradition that if it is correct then we are in destruction. That tradition is that some one praised about a man in the presence of Janabe The Messenger of Allah (s.a.w.s.). Hazrat (s.a.w.s.) said — if he is happy and agree on your praise, and then he is one of the hellish people. The scholar says, this auspicious verse is enough to prove this Hadith’s correctness.
61. “Allah does not like the proud persons.”
Allah says in Sura Hadid Ayat no 22-23.
مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ
“ No evil befalls on the earth nor in your own souls, but it is in a book before We bring it into existence; surely that is easy to Allah.”
(Surah Hadid 57:22)
لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
“So that you may not grieve for what has escaped you, nor be exultant at what He has given you; and Allah does not love any arrogant boaster.”
(Surah Hadid 57:23)
62. “ Which happiness is forbidden.”
We come to know from above mentioned ayat after considering the narration of exegetical Quranic writers and cursed people that this ayat has pointed out the happiness which is disliked by Allah, we understand its form and manner means extreme happiness from which the pride, boastfulness are seen. We take the help of the following examples for more details.
Suppose if somebody needs a house to live in and if he gets it, though he knows that this is temporary and he has to pay rent every month but besides this he is happy that a house is available to him to stay. His short happiness is reasonable and not blame-worthy and it is not forbidden for it. But if the same person after taking a possession tries to take by force and does not give importance to the owner and thinks that this house is the reward of his hardworking and thinks that he is the master of this house and nobody has right on this house. Being a master of this house he becomes not happy only but also becomes proud and fly into a passion in happiness. Intelligent people have always contempted of this extremely endless happiness.
After this example it is right to say that if somebody gets property and thinks that this is a gift from Allah and believe that its original master is Allah only and has to give his dues to Allah from it. Hence this property is temporary and this will be snatch away before or after his death. And he would be happy of this command that he can fulfill his necessities for a few days from this property then certainly this limit of his happiness would be with Allah’s gratitude.
Allah says in Sura Yunus Ayat no 58.
قُلْ بِفَضْلِ اللّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ
“Say: In the grace of Allah and in is mercy, in that they should rejoice.”
(Surah Hadid 10:58)
If after getting all these and forgotten Allah and thinks that His wealth is the result of his own hardworking and he is the real owner of it and nobody has right in his property and think himself independent and would not guess that it is temporary for a short time. Then this is the immoderate happiness that Islam has forbidden and has given derogatory remark.
According to the details of worldly love means extremely love with the world. The same topic is under our discussion at present. According to the religious law, to prove its unlawfulness we copied out some ayats from the Holy Quran.
If he fears for the next world then Allah makes his heart rich and independent. Explanation of Hadith is this that one who gives priority to worldly love on the hereafter and thinks to completion of worldly desires is more important than the life of the next world and remain independently depend on this desires then Allah involves him in poverty for ever. Such person obtains as much as wealth of the world, his greediness and desires increase day by day. Until he cannot be independent himself and he will be attached with the world and will run after the worldly desires. Though he will not succeed more over to get it because his perplexity will be increased. Hence fear of Allah will be decreased along with it. He will be miser to spend money for his children and spend his life like a poor man. This is called the real beggar. Hence such person is not convinced of the importance of the hereafter and does not spend his wealth for sake of good virtuous deeds in the way of Allah. That is why he will be going to his destination with empty hands. If he is busy in worldly pleasures, a greatest sin incumbent on him because of his carelessness. This ayat has pointed out towards this command and disappoint. From Allah’s mercy is another sin.
63. “More clarification”
One who obtains the wealth, children and other worldly desires and becomes happy very much and also does not convince that this is the bounties of Allah and does not convince to give his dues and avoids from his responsibilities that Allah incumbent in him then such person is an infidel of Allah’s bounties. It is clear that one who adopts an infidelity on Allah’s bounties then he is entitled of Allah’s chastisement. It is obligatory on him to fear of Allah’s anger. This fearlessness and extreme happiness is a mortal sin.
In short that if he is extremely happy and proud also then surely is unconscious from Allah’s chastisement and this act is a mortal sin. The fact of the matter is that Allah grants him bounties and then takes trial. He knows whether he will be satisfied or infidels.
Allah states in Sura Naml Ayat no 40 regarding Hazrat Sulaiman (a.s.)’s promise.
قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَآهُ مُسْتَقِرًّا عِندَهُ قَالَ هَذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ
“ This is of the grace of my Lord that he may try me whether I am grateful or ungrateful; and who ever is grateful; he is grateful only for his own soul, and whoever is ungrateful, then surely my Lord is self-sufficient, Honoured.”
(Surah Naml 27:40)
64. “The sign of grateful and ungrateful person.”
The sign of grateful person is that after getting divine help, his love should increase more in his heart for Allah, He should be thankful to Allah for blessings and fears for his deficiency. The sign of ungrateful person is that he should keep aloof from Allah, love the world heartily, make customary the pride and way-wardness, and does not fear of God’s anger.
Those who adopt the greater misleading should know he is arrested in the wrath of Allah due to these blessings. It is pointed out towards this in Surah Tauba Ayat 55.
فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ
“Let not then their property and their children excite your admiration; Allah only wishes to chastise them with these in this world’s life and (that) their souls”
(Surah Taubah 9:55)
One who becomes earnest in world’s love and comes under corrupting influences of the world and becomes neglect in the love of children and his property, worldly desires would make him unaware from his soul and always worries about his rest and comforts of his body and falls in love of worldly pleasures, such person who thought himself successful by means of these things, involves in painful chastisement. This matter is in our observation that the world that shows more favour and a man would be prosperous with his children and property, he gets away more from Allah and makes preparation for his spiritual punishment. Such person always remains in between the worldly pleasure and spiritual punishment. This happiness becomes intercessor of his hardship and poverty.
65. “Gratefulness on blessings is much better than blessings.”
Sanan Bin tariff says, he asked Imam Ja’far as-Sadiq (a.s.) that I fear that I should not become a victim of Allah’s wrath. Imam (a.s.) asked,
“What is the reason of your fear?”
He said, “I pray Allah to give me a house, Allah gave me. Then I seek thousand dirham from him, I got it. Then I express a desire for servants, I got it.” Imam (a.s.) asked what were you doing when you got all these blessings? He said- I was saying Al Hamdo lillah. Imam (a.s.) said –Your thanks giving is much better than these blessings (because thanks remains till lasts when blessings waste.)
(From Safinatul Behar Vol1 p.g 442) An explanation of this saying is if. Happiness of blessings would along with thanks is the cause of reward and preferable deed: But if blessings becomes the cause of pride, ungratefulness and carelessness from Allah’s wrath is the object if Allah’s wrath and sin.
66. “To be proud ourselves, turns out from Allah”
As long as disappointment or hopelessness is concerned is like to turns away from Allah. One who gains one’s worldly wish and does not consider it as Allah’s gift but thinks it is the result of his efforts. In their presence he thinks himself indifferent from others and becomes proud of himself then know it that such person is unrelated from Allah and he is attached to his property and riches. Where as being unconnected from Allah is his infidelity. Because as a fact he thought that his wealth and riches is his deliverance and indifferent from others and was very happy for it, so he settled his riches as his master. Such person and idolator both are same.
Allah states in Sura Ale Imran Ayat 9
رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَادَ
“(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah, and these it is who are the fuel of the fire.”
(Surah Ale Imran 3:9)
67. “Unlawful disappointment of the world”
We came to know from the discussed till now that many times to grieve on the trouble and failure of the world are unlawful that becomes the cause of divine wrath and curse. This topic can be clarified by giving examples as follows:-
A man is honoured from Haj along with his relatives. Now if the owner of the caravan, to save his son from the tire some journey, make some arrangement of swift conveyance and send him early to the native place before him then naturally father will be shocked for his son’s separation when this shock is not penalize according to the intelligent people. But if father becomes angry and displeased and raise an objection on the owner of caravan and he think he has suffered injustice, though as a fact he has done a favour on his son then his act is contemptable in the sight of wise people. In the same way if any one becomes sad and cry on the death of his relative then this act with not be contemptable but preferable. But if he becomes angry on God’s power and forget the truth that decease has becomes free from the worldly troubles and he himself will go to meet him after a few days. If he interprets his death with the tyranny and accident then this matter of sorrow and grief is unlawful.
Our Holy Quran says in Surah Hadid Ayat no 23
لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ
“So that you may not grieve for what has escaped you”
(Surah Hadid 57:23)
The detail of this topic has mentioned in previous chapters.
Baizavi writes in explanation of this ayat that to remove sorrow and grief from the heart. Raghib says sorrow and anger both are together. Some times we have to regret for both of them. The fact of this is that a man is anxious to take revenge of it. So if the desire of taking revenge for the weak person, it becomes very severe. This is the reason that when asked to Ibne Abbas the meaning of sorrow and anger, he replied that the foundation of both is same. But words are different. One who quarrel with such person who is much stronger than him, he will surely show his ire and fury and if quarrel with a weak he will show his sorrow. It means sorrow means you may not grieve what has escaped from you.
68. “ Do not keep an eye on others property”
Allah states in Sura Taha Ayat no 131.
وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى
“And do not stretch your eyes after that with which We have provided different classes of them of the splendour of this world’s life, that We may thereby try them; and the sustenance (given) by your Lord is better and more abiding.”
(Surah Taha 20:131)
According to the exegetical Quranic writer, disturbance means chastisement by means of world’s adornment because wealth, status and children are the reason of perplexity. According to the Kashful Asrar that Zahra means bud or the bunch of flowers Allah has remembered the world by name of the bunch of flowers because the freshness of the bunch does not remain fresh more than two or three days. It fads very early.
69. “The commands of the scholar Ardabeli”
The scholar Ardabeli says that Allah has forbidden His Apostle (s.a.w.s.) to show inclination for the world. That is why it was settled unlawful for Janab Risalat Ma’ab (s.a.w.s.) that he should not see the world with love and interest. Therefore, according to this command The Messenger of Allah (s.a.w.s.) did not show regard for the world so it is obligatory for the believers also to accept the leadership of The Messenger of Allah (s.a.w.s.). As a result the love of world and its elegant manners are unlawful for the people of The Messenger of Allah (s.a.w.s.).
This is different that this command is only for Rasul (s.a.w.s.) but this is not proved. Even in Islamic books have not discussed on Hazrat (s.a.w.s.)’s peculiarities.
To see the world by greed and inclination is disliked by Allah as it is narrated in Tafsir-E-Kashahf. It is also possible that to see the world with wistful eyes means to be connected with the world to do the wrong act. Certainly this act is unlawful.
(From Zobatul Bayan Kitabul Kasab Pg 407).
According to some exegetical Quranic writers that if The Messenger of Allah (s.a.w.s.) is addressing in this ayat but it means it is addressed the believers of rasul (s.a.w.s.) and love of the world, greed and dependence all are unlawful.
70. The Result coming out from the previous ayats.
Those who are fond of understanding the Quran know very well that one real portion of the Holy Quran has connected with derogatory remarks. The hidden secret in it that world’s love only an interruption in the way of Allah and the hereafter and to bring faith on them. This is the fountained head of every sin and due to this his both lives ruined. Therefore it is the duty of the true believer is that he improves himself. He should remove the friendship of the world from his heart or decrease it. In the opposite of it he should love Allah and His Apostles heartily and think deeply on a few ayats of the Holy Quran. To keep in view this summarizes, we present a few reasonable traditions through verses.
71. “Perplexity is the result of worldly desire”
Imam Ja’far as-Sadiq (a.s.) says. One who spends his time from morning to evening that achievement of the world is his greatest intention and anxiety then Allah settles the poverty and perplexity between his two eyes and makes his work difficult. He would get his share from the world whatever is fixed for him (From Kafi chapter Hubbe Duniya)
72. “Necessity of worldly love means fearlessness and disappointment from Allah”
Worldly love to be a mortal sin and to prove religious dignity what ever is mentioned it is necessary to know besides it that there are two cordial mortal sins along with worldly love (whose details is mentioned in a book ‘Gunahane Kabira’ Vol 1) one of them in fearlessness from Allah’s wrath. (Means not to fear of Allah’s secret punishment).
Allah says in Sura Aaraf Ayat no 99.
أَفَأَمِنُواْ مَكْرَ اللّهِ فَلاَ يَأْمَنُ مَكْرَ اللّهِ إِلاَّ الْقَوْمُ الْخَاسِرُونَ
“What ! Do they then feel secure from Allah’s plan? But none feels secure from Allah’s plan except the people who shall perish.”
(Surah Aaraf 7:99)
In praise of craftiness to harm a man seeing him unmindful but to take the initiative in cheating is unlawful. But if to give punishment necessary or claim them it is lawful. If a man commits for his sin and would deserve for the chastisement and Allah would involve in punishment in such a way that he cannot understand the reason of it. This is named the wrath of Allah. Therefore one who is ungratitude to Allah should afraid of the chastisement of Allah but one who thinks he himself is free from all kinds of calamities and occupied himself in worldly pleasure, a greatest sin incumbent on him from his carelessness. This act is pointed out in this ayat and another sin is to be disappointed from Allah’s mercy.
73. “ Anxiety of the world and the hereafter”
When such a man after consecutively attempts cannot complete his desires and expectation and caught in troubles created by his comparisons then this time anxiety and uneasiness and condition of unsatisfaction comes to light.
As long as deprivation of the hereafter and helplessness are connected than Allah has pointed out in Sura Shura Ayat no 20 in details.
مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِن نَّصِيبٍ
“Whoever desires the gain of the hereafter, We will give him more of that again; and whoever desires the gain of this world, We give him of it, and in the hereafter he had no portion.”
(Surah Shura 42:20)
In the opposite of one he who is in always worry of the hereafter and tries conscentively to improve his life of the next world and becomes independent from the worldly greed and spends his life satisfactorily in the world. He has no need of anyone and no expectation of any thing. He does not raisehis question before any one. He is satisfied on whatever Allah has been attached his sustenance for him. This is the real satisfaction and an example of contentment. Such as this is mentioned in the supplication of Masoomin (a.s.). O my Lord, creates indifference and satisfaction in my hearts.”
Allah says for this kind of man in Sura Talaq Ayat no 3.
وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا
“And give him sustenance from whence he thinks not.”
(Surah Hadid 57:23)
And in this way his satisfaction and comforts get more enhancement because he was always in worry of his next life and tried to make more chaste. That is why the Holy Quran Allah has given an good news of success and comforts for such a man in temporary abode in this world. In short one who is always busy in the worries of the world. He should know this that his faith, life and the next life after the death all are ruined. It is necessary for him to improve himself. He should wipe out blemish sports and think about his next life. Hence Imam Sajjad (a.s.) says in his supplication “ O my Lord, do not involve us in worldly troubles and do not make our knowledge and wisdom the source of achievement of the world.”
74. Good acts but meaningless
Sulaiman Bin Khalid says:- He asked Imam Ja’far as-Sadiq (a.s.) regarding the explanation of this auspicious ayat “We, what ever they did brought in front of them and turned into dust (that no trace his left of it).
Imam (a.s.) replied, Swear of Allah; their character was pure means more whiter than white clothes and delicate as lump of sugar. But when they find unlawful property they did not refuge.
(Usul al-Kafi Chapter Ajtanab-al-Maharim)
Our Holy Prophet (s.a.w.s.) said:-such groups will be called on the reckoning day whose good vitues will be heavy like the mountains of Mecca. Allah will command, take them toward the hell. Hazrat Rasul (s.a.w.s.) will be asked Ya Rasul-lal lah (s.a.w.s.) were they praying? Hazrat Rasul (s.a.w.s.) will answer, certainly, they were praying, fasting and remain busy in namaz till midnight but when they see any worldly things, they ungrudgingly fall themselves on it.
(Iddatul Da’ii p.g 295)
75. Those who sacrifice the Hereafter on the world
From aforesaid two Hadithes and other resembling traditions, we come to know that these all traditions are related to those people who are not completely deprived from the hereafter. On the contrary then faith on the hereafter will be limited and short. These people were praying, fasted and were good virtuous people but their love for the world was extreme. When they see any unlawful things before them, they did not ignore something. They sacrifice their next life on worldly love and snatched it without hesitation. Their example is like a cat that is annoyed from water or moisture but when the hunt like a fish comes before their eyes, it dropped itself into the water immediately. This is the same example of world’s love and the hereafter whose estimation is in sin. This is a sin that becomes the source of love and annihilate and ineffective all the good virtues and because of it no possibility his left 70 be accepted his deeds. Our Holy Quran say in Sura Maida Ayat 27
وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ
“Because Allah only accepts from those who guard (against evil).”
(Surah Maidah 57:27)
76. “An Act that has no sincerity”
A man who loves the world heartily, if he performs the prayer or good deeds then if sincerity which is the basic condition of good deeds. Though its intention is only to obtain the worldly desires and if he unites with it but his desire also hidden in it. That people praise him or has covet to make more addition in property or fear of people’s criticism or under any worldly intention. Such person prevents himself from good things under compulsion and surrender the things in the way of Allah which he is not interested. In short, why not his external deed so great, it will be rejected if it has no sincerity in it.
77. One who loves the world is not pardonable
According to the tradition of Janabe The Messenger of Allah (s.a.w.s.), He said that once Hazrat Musa (a.s.) was passing by the way. He saw a man was lying in prostration. He moved ahead. After some times he returned again by the same way, he saw that man lying in the same condition, Hazrat Musa (a.s.) said himself if I had power to grant his wish I would fulfil his desire. Allah sent revelation on him and said- O Musa! If he would die in the condition of prostration I shall not accept his supplication but if he desists from that work that is against My will and do as I want (means give up his worldly desire and adopt love for the next world) This tradition has mentioned in another Hadith in this way.
Once Hazrat Musa (a.s.) passed by man who was weeping. When he returned back again, he saw him in the same condition. Hazrat Musa (a.s.) raised his hands and said O my Lord! Your believer is crying from your fear. Allah said O Musa (a.s.)! if this man would cry so much that his brain and eyes come out but I shall not accept his prayer, I shall not forgive him as he is in love with the world.
(Iddatul Da’ai Pg 164)
Be it known that this man was arrested in worldly love and his fear and expectation both were attached with the world, means his prostration, weeping or fear was connected with worldly troubles. Though he was taking name of Allah outwardly. Hence came to know that Allah knows every thing. If his desire or expectation is not based on fear of Allah, they how can Allah forgive him?
This is the reason that learned people that condition commitment of repentance is that he should give up all these sins will fear of Allah. If desisting from sin would based on fear of people or protect from worldly harm, then his repentation will not accept.
78. The things that is hatred by Allah
(From Usul al-Kafi. Chapter Hubbe Duniya)
Imam Ja’far as-Sadiq (a.s.) says that is a vast distant between Allah and His believers is that a man is worried about his livelihood and duty. Obviously, to prefer tasty food, obtain food lawfully, to satisfy sexual desire by means of lawful is not permissible and contempted. Of course the things that comes in the group of sins is to fill the stomach and to fulfil his duty. It means that extreme love with both things and little interest with the hereafter that if he is worried about his unlawful act and does not care that due to this his future life will be ruined.
79. “Enmity of the world is the best virtue”
Imam Sajjad (a.s.) was asked— which are the best deeds according to Allah. Imam (a.s.) replied knowledge of Allah and knowledge of Rasul (s.a.w.s.) and then and malice with the world are the best deeds.
Then Imam (a.s.) said pride is the first things by which disobeyed Allah’s commands is a devilish sin. After that is the greed, and this is the sin of Hazrat Adam (a.s.) and Bibi Hawa (a.s.). The third is Jealousy and this is the sin of Hazrat Adam (a.s.). The love of the world is the foundations of the world’s love are marital relation, dignity, comforts, love of eloquence, supremacy and wealth. This is the reason that Prophets and sages say that world’s love is the root of all sins. The world can be utilized in two ways. First to utilizes according to our needs and to make a source of deliverance. Secondly to be absorbed in luster forget Allah and become deviate from the way of the hereafter.
80. Sayings of venerable persons about various kinds of deeds.
Some research scholars have been said that every deed that would have been going to occur in the world is one of the four different kinds: outwardly or internally sincere obediency and charity for Allah.
Outwardly or internally for the world such as sins and permissible deeds that are the causes of mischief and neglegency.
Outwardly for Allah and internally for the world such as hyprocrisy cum-adultration.
Outwardly for the world and internally for Allah such as seeking of sustenance for health and strength that by which worship can be done. It is obvious that this seeking is for the next world and for this world.
81. The things that is very harmful than two hungry wolves
Imam Ja’far as-Sadiq (a.s.) said— Two hungry and wild wolves attach on goats and their herd man would not be there. One from in front and other from backward lay seize and attack means love of wealth and courtesy for Islam.
Allamah Majlisi says here courtesy means prejudice and authority that creates interruption always in the way of Prophet’s call for truth and justification. Our Holy Quran has called them nobles. Allah The Lord of Universe says in Sura Anam in Ayat no 124 that
وَإِذَا جَاءتْهُمْ آيَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللّهِ اللّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ
“And thus have We made in every time the great ones to be its guilty ones, that they may plan there in; and they don’t plan but against their own souls, and they do not perceive.”
(Surah Anam 6:124)
(Usule Mutnajam vol. 3 pg 466).
82. “Worldly scholars are the robbers in the way of Allah.”
Imam Ja’far as-Sadiq (a.s.) says whenever you see any learned man is arrested in world’s love then know that he has made a mistake regarding his religion. As he loves that thing and tries to get it. Allah sent His revelation to Janabe Dawood (a.s.) that ‘ Do not appoint such wise man who is enamoured of the world because he will repel you from Me. These people are the robbers of my believer’s path who love Me. My attitude towards them, would be that I would win their heart by my sweet words.
(Kafi Matarajam vol.1, pg 81)
According to this Hadith world’s love means extreme and permanent love of the world. Its sign is when he obtained all worldly desires he becomes very happy and he will not fear of the harm of his future life. if he cannot fulfil his worldly desires or deprived from it, he becomes very perplexed even though the procedure of his deliverance may hidden in it.
83 The pleading of a worldly man is like that only
Imam (a.s.) says that worldly scholars is guilty of his error means his religiousness is not worthy consideration. This is because that one who is attached with world’s love, his all efforts would to obtain the worldly desires. This kind of a man sacrifice his religion on the world. His religiousness is up to the limit that he will not suffer in the life. As we have tried to prove this matter in the previous chapter that as long as he loves the world more, more enmity for the hereafter will increase. The reason of Masoomin (a.s.)’s saying in which they said the scholars who are fond of the world should not make them intermediary between Allah and us. One who goes to the learned man for his strengthening and also follows his advice then he will also be the same like him after means he will have the way of Allah and destroy his future life of the next world. This is the reason that according to the some juridical acumen one condition is that he should not be patriot of the world.
In the end of Hadith, it is said that the severe punishment of such scholars is that his sweetness of eloquency power is taking away from him. This should be known that according to the saints that this divine wrath is a severe spiritual punishment but for the lovers of the world is more severe than this as it is mentioned before. Its perfection is beyond the sense.
“Seeker of rank and dignity is a cursed person”
ImamMuhammad Baqir (a.s.) has stated in (Usul al-Kafi – chapter Hubbe Duniya)
One who obtain knowledge to take air on the scholars or discuss with inferior people or drew people’s attention towards him, then his house will be filled with the fire of hell. No doubt in it that rank and dignity do not give elegance to his children except him.
Imam Ja’far as-Sadiq (a.s.) says in (Usul al-Kafi Chapter – Talbe Riyasata)
He is a cursed and curse person attached the state and dignity with him. He is a cursed person who intends of it. He is a cursed person who argue about it. Be it known that seeking of dignity if for religious command such as pulpit and niche in mosque, prediction of legal opinion, judges or power for the worldly affairs such as ruling on city, country or village all these disliked by Allah. Generally to run after the rank and dignity and throne to obtain the world’s love and intend to increase in wealth and property, though loss of the hereafter is hidden in his efforts is unlawful. But is he is seeker of rank and dignity and as well as he is an ascetic also means he shows affection severely with the hereafter and to guide the world, to keep in view an intention of eternal life or introduce the justice or to redress one who cries for help then it is lawful in this condition. For complete the sexual desires many tradition are present in Usul al-Kafi and many other books. In this connexion it will be proper to pay more attention Sura Qasas Ayat no 83.
تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا وَالْعَاقِبَةُ لِلْمُتَّقِينَ
“(As for) that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil)”
(Surah Qasas 28:83)
In Rajal Mumqain vol 3 pg 305 written by Mukhtar Bin Abi Ubaidu Saqfi as under that Imam Ja’far as-Sadiq (a.s.) said Janabe The Messenger of Allah (s.a.w.s.) along with Hazrat Amirul Mo-mineen (a.s.), Imam Hasan (a.s.) and Imam Husein (a.s.) will pass from near the hell. Suddenly a man will call him three times from the hell, Ya Rasul-lal-lah (s.a.w.s.) help me The Messenger of Allah (s.a.w.s.) will not answer him. Then he will shout three times. Ya Amirul Mo-mineen (a.s.). Hazrat Amirul Mo-mineen (a.s.) will not give him reply. Then three the voice will raise Ya Husein (a.s.) help me, I have killed your enemies. The Messenger of Allah will say Ya Husein (a.s.)! He has proved now help him. Therefore Imam Husein (a.s.) like a Hawk will take out him from the hell. When Imam Ja’far as-Sadiq (a.s.) was asked the reason of Mukhtar to send him into the hell. Imam (a.s.) said Mukhtar loved his reign and power and liked the world and its elegancy. When love of the world is the foundation of every sin.
Prophet Moosaa (a.s.) advises his scholar friend
Imam Ja’far as-Sadiq (a.s.) has said,
Prophet Moosaa (a.s.) bin Imran had a scholar friend. When he sought permission to visit his relatives and friends Moosaa (a.s.) said: The relatives do have some rights and which must be observed. But refrain from loving the world because the Lord of the universe has bestowed you with knowledge. You must never waste that wealth of knowledge, by loving the world and by loving others than God. That fellow replied that he would not do anything but good deeds. Then he left to see his relatives and friends. A long time passed after his leaving. So when Moosaa (a.s.) inquired about him nobody could give any news. Then angel Gabril (Jibaeel) spoke up: O prophet of God, that fellow is standing out of your hose. He has been turned into a monkey and there is a chain in his neck. Moosa (a.s.) became very grieved. He got up to pray. He prayed to God: O my Lord, that fellow is my friend please gives him relief from this chastisement. God revealed: O Moosaa, even if your neck is paralysed praying like this I shall not answer your prayer because We granted them the wealth of Ilm (knowledge). But he destroyed himself by drowning himself in the love of the world.
(Maytattul Mureed)
Animal in the form of man
Let it be know that if a man regards the worldly life as a reality and thinks that the Hereafter (life after death) is mere story then there is no trace of humanity in that fellow. If he binds himself tightly in the love of the world and wakes that love a part of his life then his character will lose every iota of humanity and he will adopt the character of beasts. He will know this truth in the Hereafter. Amirul Mominin (a.s.) says,
Then the face of that fellow is that of a man but his heart is that of an animal.
(Nahajul Balagah)
The habit of that animal enters the personality of a man whom he imitates. For example, if some one is in the habit of imitating others than in the world of (reality) existence he will be monkey. Most of the people living in middle east and in eastern countries imitate the western people. They have the monkey type character. If some indulge in over-eatin,g womanizing and mindlessness then they have the characteristics of cow, ass and pig respectively. If they are arrogant and hot-headed then they resemble leapords and wolves. If they have a habit of finding excuses and harming others than they are satans. A man who adopts the ways of various animals will rise in the form of animals in the other world of spirit. Strangely enough he or she will, at once be recognized whatever the form that he or she is so and so. This thing has been thoroughly explained in the first chapter of this book.
Ali (a.s.) Gives introduction of Animals
Since most of the world-lovers are not lagging behind dogs in their stinginess, jealousy and harshness the Amirul Mominin (a.s.) addresses them as dogs when he says “when you see world-lovers rushing towards things passionately do not get deceived. Beware of them as they are barking dogs and hunting animals who are ever ready to harm others. The powerful among them eats up the weak and the majority devours the minority.”
It should be noted that the rivaayaat (narrations) quoted here and so also the Quranic verses are but only a fraction of such overall aayaats and rivaayaats condemning the worldly love. What has been quoted about any sin is less than one-tenth of the texts. Yet whatever has been given here is sufficient enough to prove the graveness of the sin of worldly love and the importance of this prohibition.
The Third Rank is Detestable
A man who loves this world and its contents, yet this love is nothing compared to his love for God and the Hereafter, that is, if he gives priority to the Hereafter and wants to beautify it even at the risk of destruction of this worldly possessions, he will distance him from every desire which is detrimental to the Hereafter.
A man whose love for the world is little and for the Hereafter intense faces a worldly loss for which he will, to a certain extent, feel sorry. But if his Aakhirat (Hereafter) gets harm, say by committing a sin or these is some danger of losing a good deed then his restlessness and fear will get multiplied many fold. He will got get peace of mind unless and until he is not assured of his repentance being accepted by God and unless the loss is not made up. Just as the world-lovers get restless and disturbed at their worldly loss and failures and get delighted at the fulfillment of desires similarly he will be worroed at the loss of the Hereafter and feel utmost pleasure at the mention of God and the Hereafter and by doing good deeds which will give him happiness and peace of mind.
The Thing which stall perfection of faith and human upliftment
As this limit for world’s love is neither against Faith in God and Aakhirat, nor it can cause corruption and sinfulness it is not Haraam (prohibited). The verses and narrations quoted above do not apply to this degree of worldly love. They apply only to the second and third degree love. But this third degree of worldly love is against the completion of Faith and an obstruction in the path of human progress of humanity. It is so because the secret of human welfare for which he has been is created is that he should attain nearness to God. This success cannot be attained cannot be acquired without love and attachment. It is essential that this love also should be sincerely for the Beneficent Lord. One should maintain a permanent love for any creation exception Him. Rather one must love all as there a result of love for the Lord. He should consider this passing world all that is in it the sign of god’s Might and Mercy. So much so that man should consider himself, his near and dear family members and relatives as bounties granted by God and must love them only on this ground. Moreover he must carry out obedience and worship and any other task and which God likes. He must love and befriend Prophets, faultless Imams and other Faithful people who are the beloveds of God. He must develop love for them on the basis of their nearness to God. The man having these virtues likes Paradise (Jannat) because it is the guesthouse of god and the house of His friends, not because it is an abode of ease and comfort. It is imperative for him to keep distance from every thing that can cause neglet in love for God and present a means of permanent love for the world.
Love for any one or any thing other than God takes one away from God
Now that is is proved that human welfare and perfection is hidden in nearness to God and in love for Him, his love for his own self or for any other thing in the universe, even if it be very minute, the extent to which he is near to that thing to that extent he will be away from God and to that extent he will fail in attaining the lofty height of humanity. Thus it is learnt that the love for any other than God, even if it is very tiny, though it is not Haraam and a sin attracting divine chastisement, is a hurdle in the path of human welfare and a cause of human deprivement. Therefore, anyone who wants welfare and success should as demanded by intelligence, refrain from loving anyone or anything other than God.
Divine injunction about such degree of attachment
It should be noted that many verses of Holy Quran prohibit man from getting attached to worldly things and they include all the three degrees of the worldly love. In some verses there is not only an explicit order to discard the first and second degree worldly love emphatically but the defaulters are also warned of divine punishment.
In this way both the first and the second degree love for world is prohibited and whoever indulges therein will be chastised whereas the third degree is a detestable one and the one who indulges in it will be deprived of welfare and prosperity and the ranks.
Now, concluding the subject, we give here verses and narrations and which largely prohibit the worldly love and order us to fill the heart with a pure love of God.
Let not the wealth and children make you negligent of remembering God
??? “O Faithful ones! Let not your wealth and your children make you negligent of Allah’s remembrance (that is, you must not involve in loving them instead of loving God) and whoever does so (instead of loving the Bestower of gifts loves the wealth and children permanently) then they will remain in loss.”
Since such people disconnected themselves from God, they could not gain any permanent benefit from their life, meaning they could not acquire faith and a good character.
Those who cannot be stopped from remembering God
Almighty Allah says in verse 37 of Surah Noor (24):
رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاء الزَّكَاةِ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ
“Some men of Allah are such who cannot be stalled from remembering Allah from offering prayer and from paying zakaat either by trade or by buying and seeling (because) they are afraid (because of fear) of the Day in which hearts and eyes will overturn (due to fear).”
(Surah Noor 24:37)
In this verse the remembrance of Allah means heartfelt love. It means man should think of God in every condition and at every time. His interest and activeness in his affairs should be because of God’s love and he should carry out every order and worship because of His love only.
Worldly beauties are merely a test
It is mentioned in the verse 7 of the Holy Surah Kahf:
وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ذَلِكَ مِنْ آيَاتِ اللَّهِ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا
“Whatever is there on the surface of earth has been made by Us as its adornment so that We may take a test of people to observe whose character among them is the best and (then) We will (on one day or the other) remove whatever is on it to turn it into a plain field.”
(Surah Khaf 18:7)
The beauty of Amal-e-Swaalih (good deeds and character) at which the Holy Quran repeated hints and which has been termed the means of permanent ever lasting wellbeing is the name of every such deed which is done in obeying god’s command and which is because of His love. Apparently it may not look like worship, for example, one may eat good food and wear fine clothes, but not for satisfying desires and filling belly but for enjoying the Lord’s bounty and to display His bounty and for obeying His orders.
Similarly bad deed is a deed which may be done to satisfy passion, to fulfill a devilish desire and for getting only worldly benefit, even though, its appearance resembles worship. For example the worship of a hypocrite and an egoist. The meaning of Zeenat is decoration, beautification so that a buyer can be attracted.
The main and the secondary Aim of Creation
By pondering over the above and other similar verses of the Holy Quran we understand that the Creator of the Universe created His various bounties and desires for them on this earthly plant and taking a drop of the Unfathomable Ocean of Existence of Beauty, spread it out in accordance with its ability for acceptance. The Lord of the universe says in verse 21 of Surah Hijr (15):
وَإِن مِّن شَيْءٍ إِلاَّ عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلاَّ بِقَدَرٍ مَّعْلُومٍ
“And we have (innumerable) treasures of everything (full ) and We provide (therefrom) a measured quantity.”
(Surah Hijr 15:21)
Then He created man and displayed this treasure before him for two aims, main and secondary. The secondary aim of presenting the worldly wealth is that man should get a desire for it and he may employ it thereby it may cause the world to be a habitat and mankind may spread and survive.
But the main aim of presenting the worldly wealth or benefit to the world is that this bounty may be the means of realizing of the Creator the creation may begin to find the Creator, the lamp of His love may light up hearts and He may be thanked for His bounties and also for being His obedient creatures. Against this, it is not the aim of creation that the creation may become and after the worldly wealth and may run after it relentlessly, may think that it (man) is needless of His nearness, may make the wealth his sole aim, may consider himself to be its absolute owner and real possessor and then cross the limits fixed by God. In short, that he may become mad after it worshipping it and get for the Real Benefactor and become ungrateful to Him.
(With a view to explain and to make the similes fully comprehensible and to elaborate the matter the following story is presented).
“It is said that the main reason of King Mehmood Gaznavi’s love for his slave Ayaaza was that the king had got a lot of jewels after the conquest of Somaat. The lot was carried on camels to Gazni. In transit a box of jewels broke up and its contents fell down on ground. The king declared that anything on which any body lays his hands would be his property. At once all ministers and court men got busy collecting the jewels. When the king looked around he could not find any one near him except Ayaaz. All had left him alone and all were busy gathering the wealth. The Sultan then asked Ayaaz: why did you not join all others in collecting jewels? Ayaaz replied: I felt ashamed at the thought of leving the king and busying in collecting wealth. There are many enemies of the king and some one of them might try to take a chance. That is why I did not move away from you. If some one would pounce upon you I might sacrifice my life for you. It was this selfless love of Ayaaz that made the king to make him his legatee despite having his brother and son. Many a time he used to make Ayaaz sit beside him in the court.”
The reader should understand that God loves His servant who remembers his Lord after gaining the worldly beauties and who keeps away from everything which can make him forget his Lord even if that bounty is worth taking pride in.
It is said that one of the rubies brought by Mehmood Gazni from India was shining in the darkness of night. One day the king showed it to his ministers and asked about its value. Every one assessed its value very high. Then the king ordered that this stone should be broken. None of the court men was ready to do so. They said it was not wise to break it. In the meanwhile Ayaaz entered the court. When he was asked about the value of that precious stone he replied that it was far more valuable than others had appraised. Then the Sultan asked him also to break it. Ayaaz did so at once without any hesitation. The audience felt happy in their hearts imagining that now the king will frown on Ayaaz. All taunted him asking his why did he do so. They told him: by so doing you have caused a loss to the king’s treasure, that you are not a friend of the king but are his foe. Ayaaz told them: As the command of the king was more valuable than the jewel in my view I did not hesitate in breaking that jewel but refrained from breaking the command of the king. In your opinion the stone was costlier than the king’s word, so you refrained from breaking the stone. This reply of Ayaaz made it clear to all that the king’s order was meant to test the loyalties of his court men. This event boosted the value of Ayaaz in the eyes of the king while all other court men felt ashamed.
How people are tested through worldly adornments
It is incumbent on man to observe the beauties of the world and to ponder over their defects too the topmost of which is the transitoriness of the world and its nature of decline. Then he must trust that there is one more world wherein every perfection will appear discarding all defects and faults. Its most important aspect is the eternal life. It is necessary for man to remember that he has been created for that another world of eternity. The reason is that if it is believed that life ends with the advent of death then the creation of the universe becomes aimless where as each and every particle of the universe testifies to the wisdom of the Lord Creator. (Full light has been thrown on this subject in the chapter Ma’ad). This aim is that God tests His slaves through worldly adornments. It is as a result of this test that a tyrant is born from the belly of a virtuous man, good from bad, good character from a bad character, courageous from the timid, humane from a beastly person and one worth of hell from one worthy of paradise. Then two types of people will be there in the eternal world. The first kind of people will be called Ashaabe yameen who will live in a permanent paradise according to the holy Quran and they will enjoy all heavenly rewards and gifts.
At that time they will see the Grace of God the Great manifest. Another type of people will be Ashaab e Shimaal who will remain on the same stage and which they would have earned for themselves. They will suffer punishment in Hell because of their misdeeds. It will be the time when God will employ His real Adl (justice). Every one will get the reward or punishment of his deeds. At that time he will realize that absolute praise is only for Allah. The last verse of Surah Zumar hints at this matter:
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“And true and proper settlement will be made between people (and from all sides) there will rise the voice that only the Lord of the worlds deserves all praise.” Like wise this matter has been made clear in Surah Shoora (48) saying:
(Surah Hijr 15:21)
فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ
“One group will remain in Paradise and another in Hell.”
(Surah Shoora 42:48)
In conclusion, the Lord Creator of the universe has made this world with its beauty and brightness a matter of test for every person until the time of his or he death, so that a distinction can be made between the world-hungry fellow and those who love the Hereafter and befriend God. In this way the one who want only the worldly life (comfort) will be counted among the losers. The Last Day has been picturised in verse 33 of Surah Luqmaan (31) in these words
يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ
“O people, Fear your Lord and remain afraid of the Day when neither a father will be able to do anything for his son nor a son for his father. God’s promise (of the Day of Judgement) in firm and sure. So let not the worldly life of a few days deceive you nor let the deceiver (satan) deceive you.”
(Surah Luman 31:33)
The Lord of the universe has, through a number of Quranic verses, warned man that he should not be deceived by the worldly life. This matter has been repeatedly mentioned in verses 70 and 130 of surah Anaam, 51 of Surah A’raaf, 33 of Luqmaan, 33 of Faatir, 35 of Jaasiyah and 14 of Hadeed. Therefore it is a must for every Muslim to make effort from his heart so that he may not be counted among the deceited.
Paradise is a better place for the Godfearing ones
“(In this world) love for their pleasant things (for example) wives, children, heaps of gold and silver nice horses and animals and agriculture have been made attractive for men. All these are short living benefits of the worldly life and (everlasting) better place is only with God. O Prophet, tell these people, should I show you things better than these? (Well then hear) for those who feared God are, with their Lord, gardens beneath which are running streams 9an they) will remain is them for ever. Besides, for them are pure and clean wives and above all is the pleasure of God and God observes His slaves well.”
The gist of this verse is that God created the beauties of the world and made them an adoration for man so that, through it, they may begin to love God and worry for the success of their Hereafter. But what happened is that satan deceived them whereby they became mad after the worldly attractions instead of loving the Creator. Such people must know that this life, along with all its tastefulness is transitory and very short living. Obviously it is not wise to be attracted to a thing which is to pass out soon. Hence what is proper is to stop being mad after this world and to love that world which is far better and also permanent. This holy verse proves that a permanent love for this world is condemnable even if it is very little.
A Wonderful narration regarding worldly love
The Holy Prophet (p.b.u.h) said:
“The Lord Almighty told me on the night of Meraaj (Heavenly Ascention): “O Ahmad, If any of my slaves offers prayers and fasts equal to that done by all in the sky and the earth, may refrain from food like angels, may wear the dress of constant worshippers and then I see that in his heart was even an iota of love or desire for worldly fame, position, material desire etc I will not admit him to paradise. I will remove My love from his heart. I will make his heart dark, so that he may forget Me and I will not allow him to taste the sweetness of My love.
Likewise Imam Ja’far as-Sadiq (a.s.) says:
“By God! One who loves the world cannot befriend God.”
(Jihaad Mustadrak, Baab, 61)
Explaing the verse Illaa Man ……, the innocent Imam (a.s.) says that this heart (Qalb-e-Saleem) is the heart which is safe from worldly love. (Anh…)
(Jihaad Mustadrak, Baab: 61).
The Holy Prophet (s.a.w.s.) said:
“One who loves this world, makes his heart empty of the fear of Aakhirat (Hereafter). Therefore the love for this world increases in the heart of one who God does not give knowledge. Then God’s anger grows against him and that fellow gets away from God.”
(Jihaad Mustadrak, Baab: 61).
Mentioning the virtues of the Holy Prophet (s.a.w.s.) Ameerul Momineen (a.s.) says:
“The Holy Prophet (s.a.w.s.) used to dine sitting on ground, His manner of sitting on ground was like slaves. He was mending his shoes with his own hands. He was grafting his clothes himself. He was sitting on the bare back of an ass, making someone else also ride with him. There was a curtain in his house with a picture on it. He asked one of his wives: Remove that curtain from my eyes. By looking at it I begin admiring the world and its beauties. So, remove the attention toward worldly possessions from your heart. Make your soul empty of material wants. He liked that the worldly adoration should remain away from hidden from his eyes so that he may not select beautified clothings from pompous dress from wordly possessions. This not a place of rest and comfort for him. He did not have any desire to remain in this world. So he had freed his soul from the worldly love and his heart from material attraction. He used to turn away his eyes from material glamour. The fact is that if the one who is inimical toward a thing also does not like to look at it. He also avoids remembering it.”
He says that it is incumbent on a Muslim to follow his prophet (s.a.w.s.). It is a must to imitate him to avoid destruction.
The Love for world is universal
From the viewpoint of understanding the truth about oneself, people can be divided in to two kinds:
Dahri (Materialists)
Milli (Believers)
Dahri is the group of people who think that the existence of man is material and that he is no different from an animal. He is created from dust and will be lost in dust, to be ended for all and for ever. This group is firm in this though, that is, they agree that the life of man is limited only to this world and there fore it is necessary that to take maximum benefit from this life before he dies. Their hearts are inclining toward the world and they are slaves of their passions and desires.
In its march toward its aim this group always tries to break any rule or regulation (morality) to gratify his desires and to acquire full comfort and adornment in this short living life. This group undergoes all sorts of trouble and hardship in order to multiply his wealth and worldly possessions. Verse 24 of Surah Jaasiyah (45) hints to such people saying:
وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ
“And they say that our life is but limited to this world where we die and live and that it is only the time that kills us or allows us to live. They have no knowledge of the truth. They are only making conjectures.
(Surah Jasiyah 45:24)
Three Groups of the Milly:
Those having Millat (community): This griup is comprised of Yahood (Jews), Nasaaraa (Christians) and Muslims who love prophets. It puts faith in the Revelations of the Lord of the world and in His messengers (prophets), that is, they believe in the words of prophets and their commands. They also believe that there is an everlasting life, after this worldly life and that paradise is waiting for those who did good deeds and the hell for those who indulged in bad ones. But this Milli category is again divided into three sub-groups. One of them does profess the above things but, in actual practice, it is no different from the Dahri materialists. In other words, they talk about God and the Hereafter but their hearts are entangled in the world. Their inclination is only towards the wealth and property and tastes and passions of this world. The aim of each and every effort made by them is to achieve the material worldly goals by hook or by crook. Verse 167 of Surah Aali Imraan (3) mentions such people:
وَلْيَعْلَمَ الَّذِينَ نَافَقُواْ وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِي سَبِيلِ اللّهِ أَوِ ادْفَعُواْ قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَاكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَانِ يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ وَاللّهُ أَعْلَمُ بِمَا يَكْتُمُونَ
“(These people) talk with their tongues things which are not in their hearts.”
(Surah Aale Imran 3:167)
Unmindful Worshippers (Namaazees)
Another group is not all in all the world but their inclination is more toward this world and less towards the Aakhirat. They have intense affection for this world and the wordly things. That is why they strive more for achieving the worldly material things. On one hand though they are not totally disconnected with the Aakhirat, they make only a little effort for gaining its benefits. Their good deeds also are not quite worthy of mention. They spend a major part of their wealth and life for satisfying their passions and worldly desires. But when there is the question of the other world (Aakhirat) they spend only a little from their lives and properties and there is no selflessness therein. The rank of such people has been vividly mentioned in the last verses of Surah Maaoon:
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“Woe unto those worshippers (who offer namaaz prayers) who remain mindless of their worships, who spend to make a show and do not give (to the needy) even insignificant things on loan.”
Had the hearts of these people been connected with their God and the Hereafter they would have never remained unmindful of God and His remembrance. Their deeds would not have been based on show. In short, the rank of this group of the Millis is the same and which is of the world lovers. The third group of the Millis is quite different from the second one. They love God and Hereafter intensely from their hearts when a little love of the world too exists in their hearts.
All are equal in this matter
If we ponder the condition of the milliyyeen of the universe we will come to know that, excepting a very little number, almost all of them will be counted in first and the second group. In other words, the two groups (Jews and Muslims) in both of the said categories, be they be belonging to the east or the west, are all agreeable with the Dahri materialist atheists both in thought and deed in the matter of worldly love despite their linguistic and religion differences. (Abul Hasan Ali Nadavi has, in his book World in the Danger of Falling Down, dealt very nicely on these subjects saying that today’s man has, adopted materialism, worldly love and passion which has spread in others countries from Europe, in place of God-worship, love for Aakhirat and truthfulness and spiritualism. Here are some extracts from that book):
Religious awareness: What will be the end of the world? In which direction is the world going? Is there any other life after this worldly life? And if so how is it? Is their any guidance regarding the Hereafter in this worldly life? What is the true path that can lead man on the road to Hereafter by living a satisfying and peaceful life? What is the starting point of that path? What is the way of obtaining the everlasting bounties of the Hereafter? How can we adopt it?
These and similar thoughts have been engaging the minds of man, especially the man of the east. Whenever they were getting a positive reply to these questions they were tyring to follow. The source of all these questions is the sixth sense of man, which is beyond the five senses. It is called the religious sense. The Holy Quran calls it human nature (conscience). But today’s man has totally forgotten this sense and such questions do not come to his mind.
The author adds, the biggest problem of the twentieth century or of the materialist age is as was the issue before the past prophets, is to struggle against such people who have forgotten the religious sense or feeling or who are totally devoid of it. Undoubtedly the people whose minds are stagnated and listless, who are totally devoid of it and who have decided never to think about the problems of the Hereafter, have for ever remained a very big calamity for the divine guides. The more the Messenger of God tried to guide them toward the truth the more they used to insist that ‘Life is only this life of the world, we will live and die here but there is nothing like the Day of Judgement.’ (Surah Anaam) The prophets got only this reply our hearts and ears cannot grasp your talks. There is a curtain between you and us. You may busy yourselves in your works and we will remain engaged in ours. (Surah Fussila, Verse: 5). The man of our age has also forgotten the religious feeling or sense. Now such questions do not arise in his mind and heart and none thinks about them. Even if any lone fellow pays attention to them, it is only for satisfying some self-interest. It will have to be agreed that today’s only material problems are in focus instead of the said spiritual ones. Our twentieth century progeny has devoted its thoughts and abilities to the solution of only material problems. They have no concern whatsoever that there is any other world also after this life. The way of thinking of today’s man is that if ready money is available do not go for the promised one. What is needed is that all such discussions should be kept away only for the experts of spiritualism or philosophy so that they may think over them and write books. Verily today’s man has employed his entire life only for working in workshops, for moving and running machines, for deriving monetary benefits from them and for obtaining means of worldly comfort and ease and luxury. He knows nothing about the other world. Perhaps he might not have thought about it even in his imagination. Briefly speaking, neither he has ever paid any attention to the events after death nor has he ever worried about them.
In this era religious and divine thoughts do not find room in man’s mind and heart. The materialistic life has closed all doors of thought and wisdom. No avenued is left open for pondering and meditation. Minds, hearts, eyes and ears are unable to comprehend the words of prophets and religious scholars. The parallel of the difficulties suffered by men of God in trying to guide such people is not to be found in even the worst societies. It is so because this is a group and which knows not, rather neglects that there is another world beyond this worldly life. He is not interested in this matter at all. God of the Universe talks about these people is His address to His Prophet:
إِنَّكَ لَا تُسْمِعُ الْمَوْتَى وَلَا تُسْمِعُ الصُّمَّ الدُّعَاء إِذَا وَلَّوْا مُدْبِرِينَ
“Verily you cannot make the dead hear (your words) nor the deaf.”
(Surah Naml 27:80)
The author writes at another place: ‘Our age is a purely materialistic age. Here people pay attention only to the worldly life and have no faith in the next world. That is why they do not make any provision for the journey to Hereafter. Is it ever possible that those who have no faith in that world will make any provision for that world? Excepting a few fellows all civilized people believe that, in order to meet with their worldly needs they should obtain wealth and property from wherever possible.
In the world we live, the criterion of greatness and nobility is only money, wealth, dress and means. Since the standard of such nobilities continue to change man is obliged to spend a lot of money to mould himself in the mentality of the society. As a very big amount of money is needed to do so one tries to acquire wealth by any means legal or illegal, with labour or without effort. Since everybody does not possess enough ability to acquire wealth he constantly remains gloomy and sorry because of his relative poverty: whereas his biggest aim is only to become wealthy.
Consequently material worries become the destiny of the fashion worshipping people and they have no means to get rid of it. Yet another misfortune is that the styles of fashion continue to change endlessly for example, new models of cars, radio, shoes, dresses and other luxury items. Factoreis bring out new things in the market daily though none of them is the basic necessity of life. But our society (environment) considers it a part of human personality and a must of civilization. So much so that the one who does not utilize these things is not considered among the living ones!
These are the causes that gave so much importance to wealth and riches and which is unprecedented in human history. Now day’s wealth and only wealth is the original soul of man and which has made him to run after it endlessly and continuously. Wealth is the centre of aim of the wealth-creators, industrialists and politicians only this is driving people to become members of legislatures, writers to author books and warriors to start wars.
The author also throws light on the materialistic inclination in world countries under a chapter ‘The world moves towards ignorance’ but it will make this book voluminous.
All of them are mad after worldly passions, desires and decorations. Earning wealth is their only aim. They do not hesitate to indulge in any kind of dishonesty, crime and even bloodshed to achieve this aim. These are the people who want everything except pleasure of God. They long for every worldly comfort excepting the ease of the other world (Aakhirat). They express sorrow over every incident except sin. They feel no sorrow over their poverty in the next world but are always worrying about their worldly poverty. They make efforts for the success of the unreliable worldly future but have no worry about the definite and certain life of the Hereafter. On the one hand they leave no stone unturned for increasing their capital and cry and shriek if they suffer any monetary loss but, on the other hand, stay listless and stagnant like a corpse to gain the main wealth of their Akhirat and which manifests man’s faith, spirit and morality.
Interestingly every group of the Millis, who resemble the Daharis, considers itself above divine chastisement and thinks that their success is sure. It has become uncontrollable like satan and yet thinks that it is definitely to win success and salvation!
Self-Glorification of Jews and Christians
The Jews say that since we are Bani Israel (progeny of Prophet Yaaqoob a.s.) we are the noblest of the entire humanity and that only we have the right to rule the earth. The Holy Quran speaks in their language thus:
وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّاماً مَّعْدُودَةً قُلْ أَتَّخَذْتُمْ عِندَ اللّهِ عَهْدًا فَلَن يُخْلِفَ اللّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ
“And they say: the firewill not touch us except for a few days (that is only those forty days when they had indulged in cow-worship)
(Surah Baqarah 2:80)
As per specific command of the Quran all men are equal and no one is nobler than another except on the ground of God-fearingness. As the Holy Quran states:
يَا أَيُّهَا النَّاسُ إِنَّا خَلَقْنَاكُم مِّن ذَكَرٍ وَأُنثَى وَجَعَلْنَاكُمْ شُعُوبًا وَقَبَائِلَ لِتَعَارَفُوا إِنَّ أَكْرَمَكُمْ عِندَ اللَّهِ أَتْقَاكُمْ إِنَّ اللَّهَ عَلِيمٌ خَبِيرٌ
“Doubtlessly the more honourable among you is only he who is more God-fearing.”
(Surah Hujuraat 49:13)
The Jews and the Christians also say that only we are sons of God, friends of God and beloveds of God that the paradise is only for us. Of course they say such things only orally whereas in reality they are devoted to the world not to God and the Hereafter. The Holy Quran describes them:
وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُواْ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ وَاللّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
“O Prophet! You will find them most greedy of the world.”
(Surah Baqarah 2:96).
In fact they are the friends of the devils, not friends of Rahman. They are slaves of worldly passions and desires. They are not at all interested in God and the other world (Aakhirat).
Why are you afraid of death?
They say that paradise and salvation in the Hereafter is destined only for them. If they really believe like this then why are they afraid of death and the loss of material things and why are they constantly praying for extension of worldly life for enjoying constant benefit of the worldly passions and desires? Challenging such persons the Lord of the universe says:
قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الآَخِرَةُ عِندَ اللّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ
“O Prophet! Tell them: If with God your abode of the Hereafter (paradise) is exclusively for you, then if you are true, then long for death (so as to get into the paradise soon).”
(Surah Baqarah 2:94)
It is mentioned in Tafseer Majmaa that one who is sure about getting paradise must give preference to death which is the only way to reach paradise in comparison with the worldly life which is full of hardships. The one who is sure that death is the means of getting excellence and success will certainly love death more than life as the Amirul Momineen (a.s.) says: “By God, the son of aboo Taalib is so much attached to death as a suckling baby is to its mother’s breast.” Therefore when the Imam (a.s.) was strolling fearlessly between lines in the war of Siffeen, his son Hasan Mujtaba (a.s.) told him: ‘O father, your moving like this in the midst of battle lines is not desirable because it is likely to enable the enemy to harm you’ he replied: ‘You father does not worry weather he falls on death or death falls on him.’
Likewise, when in the said battle Ammar Yaasir (a.s.) decided to join war he was extremely happy and being sure of his martyrdom saying joyfully: “I am proceeding to my friends, the Holy Prophet (s.a.w.s.) and his companions.”
It is narrated that the Holy Prophet (s.a.w.s.) once said:
‘One of you should long for death because of being caught in worldly hardships and troubles. He should pray: O Lord! Keep me alive until life is good for me and give me death when death is good for me.” Tafseer Majma al Bayaan has quoted this hadith in Arabic like this:
This hadith says that longing for death is condemnable because it shows a dislike for the will of God (whereas here what is hinted at is Sabr or patience and Tasleem or submission to divine will). But where a wish for death has been prohibited it is for the expression of a longing of the faithful Momin that death should not come to him so that during that time he may try to compensate for his sins and make provision for his journey to the Hereafter.
If this aim is in one’s heart then the desire for the world is not different from a wish for death. Its example is like a king calls someone to him but does fix a time for it, whereas that man takes only that much time for presenting himself to the king which is absolutely necessary for its preparation. His only desire is that the men of the king should arrive to take him with them only after he has made preparation for it. As has been detailed in the previous lines the only aim of this preparation should be to present oneself to God. That is why a temporary love for the world is an essential demand of Faith in God and the Hereafter.
But so far as the Jews are concerned, they are mad after this world only for enjoying its pleasures. That is why they long for a long life and wish to live for a thousand years. This desire of theirs makes them fearful of death and proves that they are lying when they claim that they are the lovers of God and worthy of the paradise.
On the other hand, all groups of Muslims think themselves to be the followers of the Holy Quran and the lovers of Holy Prophet (s.a.w.s.) and his progeny (a.s.). Every one of them claims that it will attain salvation and that others will be destroyed whereas, barring a few, almost of them are full of love for the world. Instead of being ardent lovers of God and His prophet they are dazelled by the glamour of this world. Instead of obeying the commands of the Holy Quran they are obeying their desires and evil satanic suggestions. The centre of their activities is only the worldly success. They are ever ready to acquire every knowledge or science which can guarantee their worldly benefits. But they never try to understand the divine knowledge and religious commands. They answer every devilish call and attend every meeting or gathering which takes them away from God and Aakhirat. They always avoid meetings which draw their attention toward God and His Prophet and the Hereafter.
Evil Signs of running away from the Ulema (Religious Scholars)
The Holy Prophet (s.a.w.s.) has said:
“A time will come for the people when they will run away from Ulemna as goats run away seeing wolves. (At that time) God will entangle them in three calamities: (1) He will take away Barkat (blissful abundance) from their wealth, (2) He will impose a cruel ruler on them and (3) They will be called up from the world without (devoid of) Imaan (Faith).
(Safeenat ul Bihaar. Vol. 2. p. 220)
In another hadith, the Holy Prophet (s.a.w.s.) said:
“People will see days when they will make their bellies their gods, their women their Qiblaas (centre of constant attention), worldly wealth their religion and property their criterion of excellence or ability. (It will be a time when) nothing from Faith except the name nothing from Islam except rituals and nothing from Quran except lessons will remain. Their mosques will stand only like buildings of stones whereas their hearts will have nothing like Guidance. The Ulema of that era will be the worst men on the surface of earth. (That is, the majority of them will be world-worshippers).
O Saahib az zamaan, please hasten your arrival
Let it be know that the ever-increasing dishonesty and faithlessness, the destructive corruption, the overflowing shamelessness and obscenity in which today’s man is imprisoned because of his intense love for material world cannot be stalled by any power. This current is going to spread endlessly, to such an extent that people will find it extremely difficult to live and they will anxiously wait for a reformer who may relieve them from misfortune. That will be the time when Almighty God will make the twelfth Imam Mehdi (a.s.) appear in the world. The Imam (a.s.) will, by the divine authority grant enlightenment to hearts and wisdom to minds until truth will appear dazzling openly. The intense love for this world, which is the route cause of every trouble and corruptioned will be wiped out from hearts. The human hearts will overflow with the love of God, Prophet and the Hereafter and people will incline towards the other world and give up love for temporary material things. When this will happen people will realize the real truth about man’s pure life and they will enjoy real happiness. To trust that the Holy Hujjat (12th Imam as) will appear and fill the world with justice and fair play is one of the essentials of religion. In this connection, not only there are several continuously narrated hadiths of the Holy Prophet but God of the universe also has given good tidings of all prophets that in the last era, man will become God-fearing and virtuous and that the earth will become totally tranquil and peaceful. It is mentioned is Surah Ambia (21) verse 105:
وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ
“And We had, after admonition in Torah, written verily written in Zaboor (Psalms) that our earth will be inherited by Our virtuous slaves.”
(Surah Anbiya 21:105)
What will be the overall condition of people in that time? To know it, please refer to volume 13 of Bihaar. Here we quote only one relevant hadith:
When intelligence will become perfect
In Usul al-Kafi there is a hadith of Imam Muhammad Baqir (a.s.) in chapter Kitaab al Aql val jahl (Knowledge and Ignorance):
“When Our Imam will stand up, he will put his hand of mercy on the slaves of god so that their minds and ambitions will be perfected.”
People will become so wise and gentle that even if a woman will travel from Bagdad to Damascus with a box full of diamonds and other precious stones, no one will even throw a passing glance at her. In short, the worldly love will be totally wiped from human hearts.
Our Responsibility in the present age
It is the duty of every believer to, first of all, reform himself and drive away the worldly love from heart as detailed before. Then, acting according to Nahya anil Munkar, warn his near and dear ones and try his utmost to remove the route cause of every trouble and corruption viz love for worldly matter from hearts of people. In this way he should fulfill his responsibility imposed on him by Shariat to reduce restlessness and trouble and corruption from the society.
source : QALBE SALEEM/ Shaheede Mehraab Ayatullah-ul-Uzma Al-Haaj Sayed Abdul Husain Dastghaib Shirazi (r.a.)
