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.
source : QALBE SALEEM/Shaheede Mehraab Ayatullah-ul-Uzma Al-Haaj Sayed Abdul Husain Dastghaib Shirazi (r.a.)
