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