Imam Ja'far as-Sadiq (a.s.) says, “The head (or source) of all the sins is the love of the world.”
If we consider the spiritual evils like disbelief, polytheism, hypocrisy, show-off, pride, arrogance and greed, as well as the physical sins. We would conclude that the love of the world is, in relation to them, as the head is to the body. Because if the head is separated from the body, it (the body) would become devoid of any feeling or movement. In the same way if the love of the world, which is the root of all sins, were removed, the sins that are committed through it would automatically be destroyed.
Trouble from the moment of death
The Holy Prophet (S) has said, “The death! The death! Beware of it. Know well that there is no remedy for death. Death comes with happiness and comfort for the people with faith in the Hereafter, whom it takes to Paradise. These are the ones who had devoted their efforts for the Hereafter and their love and attachment had also been only for that. But those who were obsessed with this fraudulent world and all their efforts were also devoted to it, for them, death and whatever comes with it, is troublesome and full of difficulties. Those who would suffer a loss and be sent to the blazing fire.”
The tradition clarifies that those who are subjected to pain and difficulties right from the moment of death, are those who had love and fondness only for the world. They had been engrossed only in the comforts and pleasures of this life, while their hearts were devoid of the love of the Hereafter. That is why they do not perform any deed for the Hereafter.
Prophet Isa (a.s.) and his companions
It is narrated from Imam Ja'far as-Sadiq (a.s.) from reliable chains of narrators in Usul al-Kafi that he said, “One day Prophet Isa (a.s.) passed through a town, whose inhabitants, along with the birds and the animals had died at one and the same time. Isa (a.s.) said, “There is no doubt that death came to them as a result of divine chastisement, because if they had died one after the other, they would have buried each other.”
The companions said, “O Spirit of Allah! Pray to Allah that He enlivens them again, so that they may inform us what their character was (what sin has killed them?). In this way we may be able to derive a lesson and keep aloof from such sinful acts.”
So, Prophet Isa (a.s.) prayed to the Almighty and a voice came in response, “O Isa (a.s.)! Call them!” When night fell, Isa (a.s.) went to an elevated spot and called out, “O people of this town!” One of the dead ones replied, “Here I am! O Spirit of Allah!” Isa (a.s.) said, “Woe upon you! What was your behavior in the world?” He replied, “Worship of false gods (Satans), love of the world and only a little fear of God, very high aspirations and negligence by being engrossed in vain pastimes.”
Shaykh Bahai has quoted this tradition in his book, Arbaeenand also explained some of its sentences. We shall mention it in brief here. The root of the Arabic word “Taghoot” (false deities or Satans) is “Tughyan”. That is exceeding ones limits. There are many meanings of this word, like 'soothsayer', 'Satan', 'idols', 'a person who leads a group of deviated people', 'one who restrains people from the worship of Allah' or 'one who worships someone or something other than Allah'. However, in this tradition, it denotes the chiefs and leaders of the tribe, who invite people towards sin.
The dead man's words, “Worship of false gods”, imply that one who follows or obeys someone, it is, as if he has worshipped that person; because worship in the meaning of obedience implies humility and surrender. Thus Imam Ja'far as-Sadiq (a.s.) says, “One who follows someone in sin, it is as if he has worshipped him.”
Shaykh Bahai proves this with the help of Quranic verses and traditions in the following words:
Now that we know that worship in the position of obedience denotes humility, then in the present age most of the people are busy in getting comfort in their debased selves and animal desires. Actually these desires are their idols which are being worshipped and the interesting thing is that they themselves do not understand what they are doing.
Then O man! You have left Allah, Who is the true deity, and made for yourself thousands of deities, whom you worship, and it is an occasion of surprise that you even now claim monotheism?
The Almighty Allah says:
Have you seen him who takes his low desires for his god?[356]
It should be clear that in reply to the call of Prophet Isa (a.s.), the dead man who became alive and reported the qualities of the people of that town, like worship of the false gods, love of the world, lack of fear of Allah, vain pastimes, being lost in the comforts of the world and being busy in obtaining its pleasures. All these qualities that he listed are very much found in the people of today. If he contemplates more upon this, it would be known that there is not even the slightest fear of God in them and they are completely careless of divine punishment.
This tradition also indicates towards the punishment of Barzakh (the period between death and resurrection) for the sinners, while actually the subject is general. Numerous verses of Quran and widely related traditions testify the fact, and it is obligatory to have basic faith in it. But we are not obliged to know its details, that how and when it would occur etc. Rather the fact is that a greater part of this belief is higher than our understanding and intellect. But the duty that is made incumbent upon us is that along with the belief in this, we must also refrain from those sins that cause the descent of punishment. Also that character and good deeds must be acquired, that guarantee success in the world of Barzakh. On this juncture, the Shaykh relates a tradition from Imam Ja'far as-Sadiq (a.s.) in which he says:
“Indeed, between the world and the Hereafter (that is Barzakh) are one thousand valleys, among which the easiest is Death.”
The statement of the dead man to Prophet Isa (a.s.) that: “I was with them, but I did not share their deeds” is worth paying attention to. Because it is necessary for the believer to refrain the sinners from evil deeds. And if they do not accept his advice he should become aloof from them. If not, then his end would also be like theirs.[357]
Prophet Isa (a.s.) asked, “How was your love for the world, and to what extent were you fond of it?”
He replied, “We loved the world as much as a child loves its mother. When the love of the world used to be kind to us we became happy. And when it turned away from us, we used to lament and become aggrieved.” Prophet Isa (a.s.) asked, “How were you worshipping false gods?” He replied, “We used to obey the sinners.”
“Then what was your ultimate end? Upto where has your Hereafter reached?”
He replied, “We spent the night in mirth, but when morning came, we were accosted by 'hawiyah' (fire of Hell).
Isa (a.s.) asked, “What is Hawiyah?”
“It is Sijjin (another name of hellfire).”
“What is Sijjin?”
“They are twisted mountains of fire, whose flames would flare upon us till the Day of Judgment.”
“In such a condition, what did you say and what was the reply that you received?”
“We said, 'Send us back to the world so that we can perform good deeds.' We were told, 'You lie.'”
Prophet Isa (a.s.) asked, “Woe be unto you! Why did not others speak to me?”
He answered, “O Spirit of Allah! Their mouths are bridled with fire and very menacing angels are punishing them. I was living with them in the world, but I was not like them. But when the chastisement descended I was also surrounded by it. I am hanging at the side of Barzakh with a single strand of hair. I don't know whether I would continue to hang like this or get salvation.”
Prophet Isa (a.s.) turned towards his companions and said, “O devotees of Allah! To eat dry bread with salt and to sleep on a bed of hay are great deeds. The success of the world and the Hereafter also lies in this.”
The incident shows how a deadly sin, the love of the world is. In the light of this tradition it can be said that the love of the world hastens the descent of chastisement and causes everlasting destruction for a nation.
Love of the world disables reason
Amirul Momineen (a.s.) says, “Love of the world cripples the intellect. But a person does not notice the defects of that which he loves. In the same way one who loves the world does not become aware of its decadence, its temporality, its calamities and the turbidity of its pleasures. Love of the world also deafens the ears, due to which they are unable to hear good advice and wise sayings and they do not accept counsel and admonitions. Also this matter is the cause of the descent of punishment and destruction of the people.”[358]
The world and the Hereafter are deadly foes of each other
There is no doubt that they are mutual enemies that are at a distance from each other. They are two paths that lead to opposite destinations. One who loves the world, is fond of it and goes after it, would be an enemy of the Hereafter. They are like the two opposite directions of the east and the west. One who is close to one of them would continue to be further away from the other. They are like co-wives. That is, inspite of the distance between the world and the Hereafter, they are co-wives of each other. Because most of the people accord both of them the status of wife. They are fond of both of them at the same time and try to gain both of them, but they are ignorant of the fact that the two cannot come together.[359]
The above lines clearly show that the love of the world denotes detachment with the Hereafter. If one of them were accorded importance it would be negligence of the other. Being nice to one of them would be unkindness upon the other.
The Messenger of Allah (S) says, “The comforts and luxuries of the world and its sweet life, make the Hereafter bitter and bearing the bitter tastes of the world makes the everlasting life sweet.”[360]
The conclusion of the saying of the Imam is that when the world necessarily creates hatred for the Hereafter, it means that the love of the world is not only a sin; it is actually infidelity.
People are of three types. The first group is that which has no love for the world at all. This is the group that would get salvation. The second group is of those who though they love the world, if truth confronts them, they accept it with humility. They eat the sustenance of Allah but continue to fear Him. The Almighty Allah would forgive this group because of the former one.
The third group is that which is having intense love for the world. They pick whatever comes before them. In order to achieve their aim they burn the dry and the wet things together and are not ashamed of the truth. This group is going to be destroyed and for which there is no scope for salvation. Then your efforts should be for inclusion in the first group and if it is not possible, at least you must be included in the second group…[361]
The above discussion is sufficient to prove our assertions, but if one desires to study this subject further, he may refer to the traditions of al-Kafi and Biharul Anwar, Vol. 16.
The Second Level – Where the love of the world is preferable
When the love of the world exceeds the love for Allah, the Prophet, the Hereafter and the Ahlul Bayt, in such a condition, it is clear that it is unlawful and a Greater Sin. For which it is necessary to repent and one must act in a contrary way. That is, one should give preference to the love of Allah and the Hereafter. The Holy Quran and the traditions related from the Infallibles have highlighted this matter on numerous occasions. For example, we present below some of their utterances.
The Almighty Allah says in Surah Tawbah:
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 than Allah and His Apostle and striving in His way, then wait till Allah brings about His command: and Allah does not guide the transgressing people.[362]
One who recognizes his Lord and benefactor, and considers oneself as His creature, under His nurturing and direction, and has certainty of belief that whatever he has from the things in his house and outside, are all given by Him and all the causes of the world revolve around Him.
The result of this recognition would be that the love of Allah would be accommodated in his heart. A love that is loftier than the fondness of all other things. The more their knowledge deepens and more the heart is purified, this love would increase proportionately. So much so, that a time will come, that he would not consider anything or anyone, not even himself, except Allah. Whatever and whoever he loves, it would only be due to the love of Allah. It would be the stage where he would yearn to sacrifice himself and everything he has in the path of Allah.
If we consider the loyalty of clever dogs for their masters, that they even sacrifice their lives on them, it would be sufficient to shame intelligent people. That their love for their Lord is even less than the fondness of a dog for its owner. The loyalty of dogs is mentioned in some incidents in the book, Dastanhai-e-Shaguft.
Love for Allah necessitates love for His friends
Love for Allah necessitates that we love His Messenger, his chosen servant, Muhammad al-Mustafa also in an appropriate manner. The Holy Prophet (S) says, “Love Allah for the bounties that He bestows on you, and love me for the love of Allah, and love my family for my love.”[363]
This tradition is quoted in Tirmidhi as follows: “Love Allah because He bestows sustenance. Love me because of Allah and love my Ahlul Bayt because of me.”
Such that, this love should be higher than the love for everything else. Because loving the beloved of Allah is actually loving Allah. In the same way the distinguishing characteristic of the love for the Messenger of Allah (S) is that one also loves his Ahlul Bayt and the people of his family. It is necessary that our love towards them is more than the love for our own relatives. The Almighty Allah says in Surah Shura:
Say: I do not ask of you any reward for it but love for my near relatives…[364]
For more traditions on the subject of the essentiality of loving the Ahlul Bayt please refer to Biharul Anwar Vol. 7. Here we only mention some traditions that are accepted authentic by both Shias and Ahle Sunnat.
The Messenger of Allah (S) said, “By the One in Whose Hand is my life, none of you can be a true believer till he does not love me more than his father, his children and other relatives.”[365]
“No one can bring faith in Allah till the time he does not love me more than himself, my Progeny more than his progeny, my family more than his family and myself more than his own self.”[366]
The Holy Prophet (S) said, “On the Day of Judgment no one would move a step till he is interrogated about four things:
1. How he spent his life.
2. In what he involved his body (according to another tradition: 'How he spent his youth').
3. The source of his income and the venues of his expenditure.
4. How was his love for us, Ahlul Bayt.”[367]
This is the reason our elders, inspite of having intense love for Ahlul Bayt used to think that they have not fulfilled this right the way it deserved. They fear that they had not accorded it a position higher than the love for other things.
And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return.[368]
Amirul Momineen (a.s.) says, “By Allah! Inspite of their exceeding love, obedience and Wilayat, they think that they have been deficient in our love and obedience.”
Love for the faith is love for Allah
Love of Allah necessitates love for His religion and obedience of its laws such that one should be more satisfied with worldly loss for the sake of faith and belief. One who sacrifices this temporal life on the life everlasting. In order to escape loss in the Hereafter he willingly agrees to loss in this world. So much so, that he has no love for the world at all. But he only loves the world because it is the preface to the love for the Hereafter.
Only those who are aware of this quality of faith would gain salvation. They would be among the “people of the right hand”, and guidance and divine grace would be in their share. But one who has the opposite qualities, in his view, the life of the world, wealth and property, status and fame and worldly comforts and luxuries are more than the love for Allah, the Prophet, Ahlul Bayt and religion he would easily ignore them for the sake of the world. He would prefer the loss of religion than bear worldly loss. In comparison to the Hereafter he would have more love for the temporal life of the world.
Such a person would be more worried about his advancement and success in the world and become careless of his abode in the Hereafter. He would concentrate all his efforts to obtain this world. If a harm is caused to his worldly life, he is worried and aggrieved and he would strive to mend the loss. But if there is some loss to his everlasting life, like a sin is committed by him, he is not worried about it.
Briefly speaking, such a person is ever prepared to sacrifice his Hereafter on the world and this is the sign of the transgressors. That is, a transgressor is that who has deviated from the path of the Hereafter. It is obvious that one who becomes a transgressor, is deprived of guidance, grace, bounties and the help of Allah.
The Quran says:
…and Allah does not guide the transgressing people.[369]
Also it is necessary that the transgressor must expect divine chastisement in the Hereafter.
…then wait till Allah brings about His command: and Allah does not guide the transgressing people.[370]
It is incumbent for each of those who believe in Allah and the Hereafter, to keep checking his or her heart. Then if his love for Allah and all those personalities related to Him is more than his love for the world he should thank Allah and continue to make efforts to increase this love. But if the situation is on the contrary, he should mourn his condition and try to correct the situation. Also, he must not rest till his love for Allah and the Hereafter becomes strongest and he has certainty of belief.
Do we seek the pleasure of Ahlul Bayt?
It is obligatory on every Muslim to accord priority to the love of Ahlul Bayt over the love of the world. Justice demands that he should interrogate his heart about the extent to which he has strived to fulfill this divine obligation. Does he have more love for Ahlul Bayt or he likes the worldly entertainments and runs after the comforts and pleasures in it? Is he desirous of the pleasure of these holy personalities or in spite of the displeasure of Ahlul Bayt he is busy in fulfillment of his sensual desires?
If after contemplating on this matter he concludes that his love for the world is deeper than that for the Progeny of Muhammad, he should know that he has been deficient in fulfilling a divine command. The need for him is to keep on trying to improve his condition. He should not become proud due to traditions in praise of the Shias of Ahlul Bayt, like:
“The love of Ali (a.s.) is a good deed with which sins do not harm one.”
Because such traditions are for those in whose hearts the love for Ali Muhammad dominates the love for the world. Others can be lovers of the world but cannot be lovers of Ahlul Bayt.
Sometimes it also happens, that the love of the world present in ones heart creates dislike in him for Allah, the Messenger and Ahlul Bayt. We quote below two narrations to prove this matter.
Ahlul Bayt consider him an enemy
Shaykh Tusi narrates from Zaid Ibne Ali that a person came to Amirul Momineen (a.s.) and said, “O Amirul Momineen (a.s.)! By Allah! I love you for the sake of Allah.”
Ali (a.s.) said, “But I hate you for the sake of Allah.”
“Why is it so?” he prayed.
Ali (a.s.) replied, “You have made calling the Azan (call for Prayer) as your profession and you take compensation for teaching the Quran. I have heard the Messenger of Allah (S) say: The reward of the one who takes compensation for teaching Quran would be only that which he has already received.”[371]
Love of Ahlul Bayt is obedience of Allah
Amirul Momineen (a.s.) said that the lover of Muhammad is one who obeys Allah even if he is not even distantly related to him (like Salman and Abu Zar) and the enemy of Muhammad is one who disobeys Allah even if he is his close relative (like Abu Jahl and Abu Lahab).[372]
Imam Muhammad Baqir (a.s.) addressed Jabir and said, “O Jabir! Our friend is one who is obedient to Allah and our enemy is that who is disobedient to Allah. And our Wilayat (mastership) cannot be achieved without good deeds and piety.”[373]
All good deeds result from love of God
The conclusion of the above is that love for Allah, Ali Muhammad and the Hereafter is the opposite of the love of the world. The strengthening of one proves the weakening of the other. Just as the love of the world is the basis of every sin, in the same way, the love of Allah and all those associated with Him is the cause for every good deed.
Because if the love of the world is completely removed from the heart and in its place is accommodated the love of Allah, then no sin can be committed by this person and he would not be deprived of a single good deed. He would be safe from every debased and degraded deed and would be imbued with every good quality and loftiness of character.
Twenty characteristics of the love for Ahlul Bayt
The respected scholar, Shaykh Saduq quotes from the Messenger of Allah (S), in his book, Khisal that he said:
“One who is blessed with the love of the Imams of my Ahlul Bayt, indeed, he is given all the good of the world and the Hereafter. No one is allowed to doubt regarding his going to Paradise. Because the love of Ahlul Bayt has twenty qualities. Of which ten are for the world and ten in the Hereafter. Those in the world are:
1. Piety (Dislike for the world)
2. Efforts for good deeds
3. Refraining from sins
4. Fondness for worship
5. Repentance before death
6. Fondness for night vigils
7. Hopelessness with that, which is in the hands of the people.
8. Obedience of divine commands and avoiding the prohibited things
9. Enmity for the world
10. Charity
The ten qualities of the Hereafter are:
1. His scroll of deeds would not be checked
2. Neither would the deeds be weighed
3. His scroll of deeds would be given in his right hand
4. Salvation from Hell would be written for him
5. His face would be bright
6. He would be made to wear the dress of Paradise
7. He would intercede for one hundred relatives of his
8. The mercy of Allah would be with him
9. The crown of Paradise would be placed on his head
10. He would be made to enter Paradise without accounting.”[374]
If the question is posed that love is a subtle feeling and that man, after reaching the age of understanding is able to distinguish between the subtle and dense feelings and naturally begins to love the subtle feelings more as a result of which this love becomes fixed in his heart. A situation is reached when it is beyond his powers to remove this love. Therefore in such a condition how is it possible to hold him responsible to remove this love from his heart? Another thing is that Allah, Prophet, Imams and the Hereafter, all are above his vision and feelings. Then how can he be held responsible to love something that he has neither seen nor felt?
[356] Surah Furqan 25:43
[357] Shaykh Bahai has supported his arguments with Quranic verses and traditions. For more details we may refer to his book, Arbaeen.
[358] Ghurarul Hikam.
[359] Nahjul Balagha and Ghurarul Hikam
[360] Biharul Anwar, Vol. 16
[361] Makatib
[362] Surah Tawbah 9:24
[363] Biharul Anwar, Vol. 7, Pg. 569, Sahih Tirmidhi, Vol. 13, Pg. 201
[364] Surah Shura 42:23
[365] Sahih Muslim Vol. 1 Pg. 49, Musnad Ahmad Hanbal Vol. 3, Pg. 177.
[366] Biharul Anwar Vol. 7, Pg. 569, Musnad Dailami, Qawaid Nasibi, Shabul Eiman of Baihaqi
[367] Biharul Anwar Vol. 7, Pg. 535, Kanzul Ummal Vol. 7, Pg. 212, Tafsir of Tibrani
[368] Surah Mominoon 23:60
[369] Surah Maidah 5:108.
[370] Surah Tawbah 9:124.
[371] Tahzibut Tahzib wal fiqh and Al-Kafi
[372] Nahjul Balagha.
[373] Al-Kafi, chapter of ‘Absolute Piety’ (Bab-ul-Waraa
[374] Khisal of Saduq
source : Qalbe-Saleem, Immaculate Conscience by Ayatullah Sayyid Abdul Husain Dastghaib Shirazi
