Allah does not like the proud persons

Allah says in Sura Hadid Ayat no 22-23.

مَا أَصَابَ مِن مُّصِيبَةٍ فِي الْأَرْضِ وَلَا فِي أَنفُسِكُمْ إِلَّا فِي كِتَابٍ مِّن قَبْلِ أَن نَّبْرَأَهَا إِنَّ ذَلِكَ عَلَى اللَّهِ يَسِيرٌ

“ No evil befalls on the earth nor in your own souls, but it is in a book before We bring it into existence; surely that is easy to Allah.”

(Surah Hadid 57:22)

لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

“So that you may not grieve for what has escaped you, nor be exultant at what He has given you; and Allah does not love any arrogant boaster.”

(Surah Hadid 57:23)

62. “ Which happiness is forbidden.”

We come to know from above mentioned ayat after considering the narration of exegetical Quranic writers and cursed people that this ayat has pointed out the happiness which is disliked by Allah, we understand its form and manner means extreme happiness from which the pride, boastfulness are seen. We take the help of the following examples for more details.

Suppose if somebody needs a house to live in and if he gets it, though he knows that this is temporary and he has to pay rent every month but besides this he is happy that a house is available to him to stay. His short happiness is reasonable and not blame-worthy and it is not forbidden for it. But if the same person after taking a possession tries to take by force and does not give importance to the owner and thinks that this house is the reward of his hardworking and thinks that he is the master of this house and nobody has right on this house. Being a master of this house he becomes not happy only but also becomes proud and fly into a passion in happiness. Intelligent people have always contempted of this extremely endless happiness.

After this example it is right to say that if somebody gets property and thinks that this is a gift from Allah and believe that its original master is Allah only and has to give his dues to Allah from it. Hence this property is temporary and this will be snatch away before or after his death. And he would be happy of this command that he can fulfill his necessities for a few days from this property then certainly this limit of his happiness would be with Allah’s gratitude.

Allah says in Sura Yunus Ayat no 58.

قُلْ بِفَضْلِ اللّهِ وَبِرَحْمَتِهِ فَبِذَلِكَ فَلْيَفْرَحُواْ هُوَ خَيْرٌ مِّمَّا يَجْمَعُونَ

“Say: In the grace of Allah and in is mercy, in that they should rejoice.”

(Surah Hadid 10:58)

If after getting all these and forgotten Allah and thinks that His wealth is the result of his own hardworking and he is the real owner of it and nobody has right in his property and think himself independent and would not guess that it is temporary for a short time. Then this is the immoderate happiness that Islam has forbidden and has given derogatory remark.

According to the details of worldly love means extremely love with the world. The same topic is under our discussion at present. According to the religious law, to prove its unlawfulness we copied out some ayats from the Holy Quran.

If he fears for the next world then Allah makes his heart rich and independent. Explanation of Hadith is this that one who gives priority to worldly love on the hereafter and thinks to completion of worldly desires is more important than the life of the next world and remain independently depend on this desires then Allah involves him in poverty for ever. Such person obtains as much as wealth of the world, his greediness and desires increase day by day. Until he cannot be independent himself and he will be attached with the world and will run after the worldly desires. Though he will not succeed more over to get it because his perplexity will be increased. Hence fear of Allah will be decreased along with it. He will be miser to spend money for his children and spend his life like a poor man. This is called the real beggar. Hence such person is not convinced of the importance of the hereafter and does not spend his wealth for sake of good virtuous deeds in the way of Allah. That is why he will be going to his destination with empty hands. If he is busy in worldly pleasures, a greatest sin incumbent on him because of his carelessness. This ayat has pointed out towards this command and disappoint. From Allah’s mercy is another sin.

63. “More clarification”

One who obtains the wealth, children and other worldly desires and becomes happy very much and also does not convince that this is the bounties of Allah and does not convince to give his dues and avoids from his responsibilities that Allah incumbent in him then such person is an infidel of Allah’s bounties. It is clear that one who adopts an infidelity on Allah’s bounties then he is entitled of Allah’s chastisement. It is obligatory on him to fear of Allah’s anger. This fearlessness and extreme happiness is a mortal sin.

In short that if he is extremely happy and proud also then surely is unconscious from Allah’s chastisement and this act is a mortal sin. The fact of the matter is that Allah grants him bounties and then takes trial. He knows whether he will be satisfied or infidels.

Allah states in Sura Naml Ayat no 40 regarding Hazrat Sulaiman (a.s.)’s promise.

قَالَ الَّذِي عِندَهُ عِلْمٌ مِّنَ الْكِتَابِ أَنَا آتِيكَ بِهِ قَبْلَ أَن يَرْتَدَّ إِلَيْكَ طَرْفُكَ فَلَمَّا رَآهُ مُسْتَقِرًّا عِندَهُ قَالَ هَذَا مِن فَضْلِ رَبِّي لِيَبْلُوَنِي أَأَشْكُرُ أَمْ أَكْفُرُ وَمَن شَكَرَ فَإِنَّمَا يَشْكُرُ لِنَفْسِهِ وَمَن كَفَرَ فَإِنَّ رَبِّي غَنِيٌّ كَرِيمٌ

“ This is of the grace of my Lord that he may try me whether I am grateful or ungrateful; and who ever is grateful; he is grateful only for his own soul, and whoever is ungrateful, then surely my Lord is self-sufficient, Honoured.”

(Surah Naml 27:40)

64. “The sign of grateful and ungrateful person.”

The sign of grateful person is that after getting divine help, his love should increase more in his heart for Allah, He should be thankful to Allah for blessings and fears for his deficiency. The sign of ungrateful person is that he should keep aloof from Allah, love the world heartily, make customary the pride and way-wardness, and does not fear of God’s anger.

Those who adopt the greater misleading should know he is arrested in the wrath of Allah due to these blessings. It is pointed out towards this in Surah Tauba Ayat 55.

فَلاَ تُعْجِبْكَ أَمْوَالُهُمْ وَلاَ أَوْلاَدُهُمْ إِنَّمَا يُرِيدُ اللّهُ لِيُعَذِّبَهُم بِهَا فِي الْحَيَاةِ الدُّنْيَا وَتَزْهَقَ أَنفُسُهُمْ وَهُمْ كَافِرُونَ

“Let not then their property and their children excite your admiration; Allah only wishes to chastise them with these in this world’s life and (that) their souls”

(Surah Taubah 9:55)

One who becomes earnest in world’s love and comes under corrupting influences of the world and becomes neglect in the love of children and his property, worldly desires would make him unaware from his soul and always worries about his rest and comforts of his body and falls in love of worldly pleasures, such person who thought himself successful by means of these things, involves in painful chastisement. This matter is in our observation that the world that shows more favour and a man would be prosperous with his children and property, he gets away more from Allah and makes preparation for his spiritual punishment. Such person always remains in between the worldly pleasure and spiritual punishment. This happiness becomes intercessor of his hardship and poverty.

65. “Gratefulness on blessings is much better than blessings.”

Sanan Bin tariff says, he asked Imam Ja’far as-Sadiq (a.s.) that I fear that I should not become a victim of Allah’s wrath. Imam (a.s.) asked,

“What is the reason of your fear?”

He said, “I pray Allah to give me a house, Allah gave me. Then I seek thousand dirham from him, I got it. Then I express a desire for servants, I got it.” Imam (a.s.) asked what were you doing when you got all these blessings? He said- I was saying Al Hamdo lillah. Imam (a.s.) said –Your thanks giving is much better than these blessings (because thanks remains till lasts when blessings waste.)

(From Safinatul Behar Vol1 p.g 442) An explanation of this saying is if. Happiness of blessings would along with thanks is the cause of reward and preferable deed: But if blessings becomes the cause of pride, ungratefulness and carelessness from Allah’s wrath is the object if Allah’s wrath and sin.

66. “To be proud ourselves, turns out from Allah”

As long as disappointment or hopelessness is concerned is like to turns away from Allah. One who gains one’s worldly wish and does not consider it as Allah’s gift but thinks it is the result of his efforts. In their presence he thinks himself indifferent from others and becomes proud of himself then know it that such person is unrelated from Allah and he is attached to his property and riches. Where as being unconnected from Allah is his infidelity. Because as a fact he thought that his wealth and riches is his deliverance and indifferent from others and was very happy for it, so he settled his riches as his master. Such person and idolator both are same.

Allah states in Sura Ale Imran Ayat 9

رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لاَّ رَيْبَ فِيهِ إِنَّ اللّهَ لاَ يُخْلِفُ الْمِيعَادَ

“(As for) those who disbelieve, surely neither their wealth nor their children shall avail them in the least against Allah, and these it is who are the fuel of the fire.”

(Surah Ale Imran 3:9)

67. “Unlawful disappointment of the world”

We came to know from the discussed till now that many times to grieve on the trouble and failure of the world are unlawful that becomes the cause of divine wrath and curse. This topic can be clarified by giving examples as follows:-

A man is honoured from Haj along with his relatives. Now if the owner of the caravan, to save his son from the tire some journey, make some arrangement of swift conveyance and send him early to the native place before him then naturally father will be shocked for his son’s separation when this shock is not penalize according to the intelligent people. But if father becomes angry and displeased and raise an objection on the owner of caravan and he think he has suffered injustice, though as a fact he has done a favour on his son then his act is contemptable in the sight of wise people. In the same way if any one becomes sad and cry on the death of his relative then this act with not be contemptable but preferable. But if he becomes angry on God’s power and forget the truth that decease has becomes free from the worldly troubles and he himself will go to meet him after a few days. If he interprets his death with the tyranny and accident then this matter of sorrow and grief is unlawful.

Our Holy Quran says in Surah Hadid Ayat no 23

لِكَيْلَا تَأْسَوْا عَلَى مَا فَاتَكُمْ وَلَا تَفْرَحُوا بِمَا آتَاكُمْ وَاللَّهُ لَا يُحِبُّ كُلَّ مُخْتَالٍ فَخُورٍ

“So that you may not grieve for what has escaped you”

(Surah Hadid 57:23)

The detail of this topic has mentioned in previous chapters.

Baizavi writes in explanation of this ayat that to remove sorrow and grief from the heart. Raghib says sorrow and anger both are together. Some times we have to regret for both of them. The fact of this is that a man is anxious to take revenge of it. So if the desire of taking revenge for the weak person, it becomes very severe. This is the reason that when asked to Ibne Abbas the meaning of sorrow and anger, he replied that the foundation of both is same. But words are different. One who quarrel with such person who is much stronger than him, he will surely show his ire and fury and if quarrel with a weak he will show his sorrow. It means sorrow means you may not grieve what has escaped from you.

68. “ Do not keep an eye on others property”

Allah states in Sura Taha Ayat no 131.

وَلَا تَمُدَّنَّ عَيْنَيْكَ إِلَى مَا مَتَّعْنَا بِهِ أَزْوَاجًا مِّنْهُمْ زَهْرَةَ الْحَيَاةِ الدُّنيَا لِنَفْتِنَهُمْ فِيهِ وَرِزْقُ رَبِّكَ خَيْرٌ وَأَبْقَى

“And do not stretch your eyes after that with which We have provided different classes of them of the splendour of this world’s life, that We may thereby try them; and the sustenance (given) by your Lord is better and more abiding.”

(Surah Taha 20:131)

According to the exegetical Quranic writer, disturbance means chastisement by means of world’s adornment because wealth, status and children are the reason of perplexity. According to the Kashful Asrar that Zahra means bud or the bunch of flowers Allah has remembered the world by name of the bunch of flowers because the freshness of the bunch does not remain fresh more than two or three days. It fads very early.

69. “The commands of the scholar Ardabeli”

The scholar Ardabeli says that Allah has forbidden His Apostle (s.a.w.s.) to show inclination for the world. That is why it was settled unlawful for Janab Risalat Ma’ab (s.a.w.s.) that he should not see the world with love and interest. Therefore, according to this command The Messenger of Allah (s.a.w.s.) did not show regard for the world so it is obligatory for the believers also to accept the leadership of The Messenger of Allah (s.a.w.s.). As a result the love of world and its elegant manners are unlawful for the people of The Messenger of Allah (s.a.w.s.).

This is different that this command is only for Rasul (s.a.w.s.) but this is not proved. Even in Islamic books have not discussed on Hazrat (s.a.w.s.)’s peculiarities.

To see the world by greed and inclination is disliked by Allah as it is narrated in Tafsir-E-Kashahf. It is also possible that to see the world with wistful eyes means to be connected with the world to do the wrong act. Certainly this act is unlawful.

(From Zobatul Bayan Kitabul Kasab Pg 407).

According to some exegetical Quranic writers that if The Messenger of Allah (s.a.w.s.) is addressing in this ayat but it means it is addressed the believers of rasul (s.a.w.s.) and love of the world, greed and dependence all are unlawful.

70. The Result coming out from the previous ayats.

Those who are fond of understanding the Quran know very well that one real portion of the Holy Quran has connected with derogatory remarks. The hidden secret in it that world’s love only an interruption in the way of Allah and the hereafter and to bring faith on them. This is the fountained head of every sin and due to this his both lives ruined. Therefore it is the duty of the true believer is that he improves himself. He should remove the friendship of the world from his heart or decrease it. In the opposite of it he should love Allah and His Apostles heartily and think deeply on a few ayats of the Holy Quran. To keep in view this summarizes, we present a few reasonable traditions through verses.

71. “Perplexity is the result of worldly desire”

Imam Ja’far as-Sadiq (a.s.) says. One who spends his time from morning to evening that achievement of the world is his greatest intention and anxiety then Allah settles the poverty and perplexity between his two eyes and makes his work difficult. He would get his share from the world whatever is fixed for him (From Kafi chapter Hubbe Duniya)

72. “Necessity of worldly love means fearlessness and disappointment from Allah”

Worldly love to be a mortal sin and to prove religious dignity what ever is mentioned it is necessary to know besides it that there are two cordial mortal sins along with worldly love (whose details is mentioned in a book ‘Gunahane Kabira’ Vol 1) one of them in fearlessness from Allah’s wrath. (Means not to fear of Allah’s secret punishment).

Allah says in Sura Aaraf Ayat no 99.

أَفَأَمِنُواْ مَكْرَ اللّهِ فَلاَ يَأْمَنُ مَكْرَ اللّهِ إِلاَّ الْقَوْمُ الْخَاسِرُونَ

“What ! Do they then feel secure from Allah’s plan? But none feels secure from Allah’s plan except the people who shall perish.”

(Surah Aaraf 7:99)

In praise of craftiness to harm a man seeing him unmindful but to take the initiative in cheating is unlawful. But if to give punishment necessary or claim them it is lawful. If a man commits for his sin and would deserve for the chastisement and Allah would involve in punishment in such a way that he cannot understand the reason of it. This is named the wrath of Allah. Therefore one who is ungratitude to Allah should afraid of the chastisement of Allah but one who thinks he himself is free from all kinds of calamities and occupied himself in worldly pleasure, a greatest sin incumbent on him from his carelessness. This act is pointed out in this ayat and another sin is to be disappointed from Allah’s mercy.

73. “ Anxiety of the world and the hereafter”

When such a man after consecutively attempts cannot complete his desires and expectation and caught in troubles created by his comparisons then this time anxiety and uneasiness and condition of unsatisfaction comes to light.

As long as deprivation of the hereafter and helplessness are connected than Allah has pointed out in Sura Shura Ayat no 20 in details.

مَن كَانَ يُرِيدُ حَرْثَ الْآخِرَةِ نَزِدْ لَهُ فِي حَرْثِهِ وَمَن كَانَ يُرِيدُ حَرْثَ الدُّنْيَا نُؤتِهِ مِنْهَا وَمَا لَهُ فِي الْآخِرَةِ مِن نَّصِيبٍ

“Whoever desires the gain of the hereafter, We will give him more of that again; and whoever desires the gain of this world, We give him of it, and in the hereafter he had no portion.”

(Surah Shura 42:20)

In the opposite of one he who is in always worry of the hereafter and tries conscentively to improve his life of the next world and becomes independent from the worldly greed and spends his life satisfactorily in the world. He has no need of anyone and no expectation of any thing. He does not raisehis question before any one. He is satisfied on whatever Allah has been attached his sustenance for him. This is the real satisfaction and an example of contentment. Such as this is mentioned in the supplication of Masoomin (a.s.). O my Lord, creates indifference and satisfaction in my hearts.”

Allah says for this kind of man in Sura Talaq Ayat no 3.

وَيَرْزُقْهُ مِنْ حَيْثُ لَا يَحْتَسِبُ وَمَن يَتَوَكَّلْ عَلَى اللَّهِ فَهُوَ حَسْبُهُ إِنَّ اللَّهَ بَالِغُ أَمْرِهِ قَدْ جَعَلَ اللَّهُ لِكُلِّ شَيْءٍ قَدْرًا

“And give him sustenance from whence he thinks not.”

(Surah Hadid 57:23)

And in this way his satisfaction and comforts get more enhancement because he was always in worry of his next life and tried to make more chaste. That is why the Holy Quran Allah has given an good news of success and comforts for such a man in temporary abode in this world. In short one who is always busy in the worries of the world. He should know this that his faith, life and the next life after the death all are ruined. It is necessary for him to improve himself. He should wipe out blemish sports and think about his next life. Hence Imam Sajjad (a.s.) says in his supplication “ O my Lord, do not involve us in worldly troubles and do not make our knowledge and wisdom the source of achievement of the world.”

74. Good acts but meaningless

Sulaiman Bin Khalid says:- He asked Imam Ja’far as-Sadiq (a.s.) regarding the explanation of this auspicious ayat “We, what ever they did brought in front of them and turned into dust (that no trace his left of it).

Imam (a.s.) replied, Swear of Allah; their character was pure means more whiter than white clothes and delicate as lump of sugar. But when they find unlawful property they did not refuge.

(Usul al-Kafi Chapter Ajtanab-al-Maharim)

Our Holy Prophet (s.a.w.s.) said:-such groups will be called on the reckoning day whose good vitues will be heavy like the mountains of Mecca. Allah will command, take them toward the hell. Hazrat Rasul (s.a.w.s.) will be asked Ya Rasul-lal lah (s.a.w.s.) were they praying? Hazrat Rasul (s.a.w.s.) will answer, certainly, they were praying, fasting and remain busy in namaz till midnight but when they see any worldly things, they ungrudgingly fall themselves on it.

(Iddatul Da’ii p.g 295)

75. Those who sacrifice the Hereafter on the world

From aforesaid two Hadithes and other resembling traditions, we come to know that these all traditions are related to those people who are not completely deprived from the hereafter. On the contrary then faith on the hereafter will be limited and short. These people were praying, fasted and were good virtuous people but their love for the world was extreme. When they see any unlawful things before them, they did not ignore something. They sacrifice their next life on worldly love and snatched it without hesitation. Their example is like a cat that is annoyed from water or moisture but when the hunt like a fish comes before their eyes, it dropped itself into the water immediately. This is the same example of world’s love and the hereafter whose estimation is in sin. This is a sin that becomes the source of love and annihilate and ineffective all the good virtues and because of it no possibility his left 70 be accepted his deeds. Our Holy Quran say in Sura Maida Ayat 27

وَاتْلُ عَلَيْهِمْ نَبَأَ ابْنَيْ آدَمَ بِالْحَقِّ إِذْ قَرَّبَا قُرْبَانًا فَتُقُبِّلَ مِن أَحَدِهِمَا وَلَمْ يُتَقَبَّلْ مِنَ الآخَرِ قَالَ لَأَقْتُلَنَّكَ قَالَ إِنَّمَا يَتَقَبَّلُ اللّهُ مِنَ الْمُتَّقِينَ

“Because Allah only accepts from those who guard (against evil).”

(Surah Maidah 57:27)

76. “An Act that has no sincerity”

A man who loves the world heartily, if he performs the prayer or good deeds then if sincerity which is the basic condition of good deeds. Though its intention is only to obtain the worldly desires and if he unites with it but his desire also hidden in it. That people praise him or has covet to make more addition in property or fear of people’s criticism or under any worldly intention. Such person prevents himself from good things under compulsion and surrender the things in the way of Allah which he is not interested. In short, why not his external deed so great, it will be rejected if it has no sincerity in it.

77. One who loves the world is not pardonable

According to the tradition of Janabe The Messenger of Allah (s.a.w.s.), He said that once Hazrat Musa (a.s.) was passing by the way. He saw a man was lying in prostration. He moved ahead. After some times he returned again by the same way, he saw that man lying in the same condition, Hazrat Musa (a.s.) said himself if I had power to grant his wish I would fulfil his desire. Allah sent revelation on him and said- O Musa! If he would die in the condition of prostration I shall not accept his supplication but if he desists from that work that is against My will and do as I want (means give up his worldly desire and adopt love for the next world) This tradition has mentioned in another Hadith in this way.

Once Hazrat Musa (a.s.) passed by man who was weeping. When he returned back again, he saw him in the same condition. Hazrat Musa (a.s.) raised his hands and said O my Lord! Your believer is crying from your fear. Allah said O Musa (a.s.)! if this man would cry so much that his brain and eyes come out but I shall not accept his prayer, I shall not forgive him as he is in love with the world.

(Iddatul Da’ai Pg 164)

Be it known that this man was arrested in worldly love and his fear and expectation both were attached with the world, means his prostration, weeping or fear was connected with worldly troubles. Though he was taking name of Allah outwardly. Hence came to know that Allah knows every thing. If his desire or expectation is not based on fear of Allah, they how can Allah forgive him?

This is the reason that learned people that condition commitment of repentance is that he should give up all these sins will fear of Allah. If desisting from sin would based on fear of people or protect from worldly harm, then his repentation will not accept.

78. The things that is hatred by Allah

(From Usul al-Kafi. Chapter Hubbe Duniya)

Imam Ja’far as-Sadiq (a.s.) says that is a vast distant between Allah and His believers is that a man is worried about his livelihood and duty. Obviously, to prefer tasty food, obtain food lawfully, to satisfy sexual desire by means of lawful is not permissible and contempted. Of course the things that comes in the group of sins is to fill the stomach and to fulfil his duty. It means that extreme love with both things and little interest with the hereafter that if he is worried about his unlawful act and does not care that due to this his future life will be ruined.

79. “Enmity of the world is the best virtue”

Imam Sajjad (a.s.) was asked— which are the best deeds according to Allah. Imam (a.s.) replied knowledge of Allah and knowledge of Rasul (s.a.w.s.) and then and malice with the world are the best deeds.

Then Imam (a.s.) said pride is the first things by which disobeyed Allah’s commands is a devilish sin. After that is the greed, and this is the sin of Hazrat Adam (a.s.) and Bibi Hawa (a.s.). The third is Jealousy and this is the sin of Hazrat Adam (a.s.). The love of the world is the foundations of the world’s love are marital relation, dignity, comforts, love of eloquence, supremacy and wealth. This is the reason that Prophets and sages say that world’s love is the root of all sins. The world can be utilized in two ways. First to utilizes according to our needs and to make a source of deliverance. Secondly to be absorbed in luster forget Allah and become deviate from the way of the hereafter.

80. Sayings of venerable persons about various kinds of deeds.

Some research scholars have been said that every deed that would have been going to occur in the world is one of the four different kinds: outwardly or internally sincere obediency and charity for Allah.

Outwardly or internally for the world such as sins and permissible deeds that are the causes of mischief and neglegency.

Outwardly for Allah and internally for the world such as hyprocrisy cum-adultration.

Outwardly for the world and internally for Allah such as seeking of sustenance for health and strength that by which worship can be done. It is obvious that this seeking is for the next world and for this world.

81. The things that is very harmful than two hungry wolves

Imam Ja’far as-Sadiq (a.s.) said— Two hungry and wild wolves attach on goats and their herd man would not be there. One from in front and other from backward lay seize and attack means love of wealth and courtesy for Islam.

Allamah Majlisi says here courtesy means prejudice and authority that creates interruption always in the way of Prophet’s call for truth and justification. Our Holy Quran has called them nobles. Allah The Lord of Universe says in Sura Anam in Ayat no 124 that

وَإِذَا جَاءتْهُمْ آيَةٌ قَالُواْ لَن نُّؤْمِنَ حَتَّى نُؤْتَى مِثْلَ مَا أُوتِيَ رُسُلُ اللّهِ اللّهُ أَعْلَمُ حَيْثُ يَجْعَلُ رِسَالَتَهُ سَيُصِيبُ الَّذِينَ أَجْرَمُواْ صَغَارٌ عِندَ اللّهِ وَعَذَابٌ شَدِيدٌ بِمَا كَانُواْ يَمْكُرُونَ

“And thus have We made in every time the great ones to be its guilty ones, that they may plan there in; and they don’t plan but against their own souls, and they do not perceive.”

(Surah Anam 6:124)

(Usule Mutnajam vol. 3 pg 466).

82. “Worldly scholars are the robbers in the way of Allah.”

Imam Ja’far as-Sadiq (a.s.) says whenever you see any learned man is arrested in world’s love then know that he has made a mistake regarding his religion. As he loves that thing and tries to get it. Allah sent His revelation to Janabe Dawood (a.s.) that ‘ Do not appoint such wise man who is enamoured of the world because he will repel you from Me. These people are the robbers of my believer’s path who love Me. My attitude towards them, would be that I would win their heart by my sweet words.

(Kafi Matarajam vol.1, pg 81)

According to this Hadith world’s love means extreme and permanent love of the world. Its sign is when he obtained all worldly desires he becomes very happy and he will not fear of the harm of his future life. if he cannot fulfil his worldly desires or deprived from it, he becomes very perplexed even though the procedure of his deliverance may hidden in it.

83 The pleading of a worldly man is like that only

Imam (a.s.) says that worldly scholars is guilty of his error means his religiousness is not worthy consideration. This is because that one who is attached with world’s love, his all efforts would to obtain the worldly desires. This kind of a man sacrifice his religion on the world. His religiousness is up to the limit that he will not suffer in the life. As we have tried to prove this matter in the previous chapter that as long as he loves the world more, more enmity for the hereafter will increase. The reason of Masoomin (a.s.)’s saying in which they said the scholars who are fond of the world should not make them intermediary between Allah and us. One who goes to the learned man for his strengthening and also follows his advice then he will also be the same like him after means he will have the way of Allah and destroy his future life of the next world. This is the reason that according to the some juridical acumen one condition is that he should not be patriot of the world.

In the end of Hadith, it is said that the severe punishment of such scholars is that his sweetness of eloquency power is taking away from him. This should be known that according to the saints that this divine wrath is a severe spiritual punishment but for the lovers of the world is more severe than this as it is mentioned before. Its perfection is beyond the sense.

“Seeker of rank and dignity is a cursed person”

ImamMuhammad Baqir (a.s.) has stated in (Usul al-Kafi – chapter Hubbe Duniya)

One who obtain knowledge to take air on the scholars or discuss with inferior people or drew people’s attention towards him, then his house will be filled with the fire of hell. No doubt in it that rank and dignity do not give elegance to his children except him.

Imam Ja’far as-Sadiq (a.s.) says in (Usul al-Kafi Chapter – Talbe Riyasata)

He is a cursed and curse person attached the state and dignity with him. He is a cursed person who intends of it. He is a cursed person who argue about it. Be it known that seeking of dignity if for religious command such as pulpit and niche in mosque, prediction of legal opinion, judges or power for the worldly affairs such as ruling on city, country or village all these disliked by Allah. Generally to run after the rank and dignity and throne to obtain the world’s love and intend to increase in wealth and property, though loss of the hereafter is hidden in his efforts is unlawful. But is he is seeker of rank and dignity and as well as he is an ascetic also means he shows affection severely with the hereafter and to guide the world, to keep in view an intention of eternal life or introduce the justice or to redress one who cries for help then it is lawful in this condition. For complete the sexual desires many tradition are present in Usul al-Kafi and many other books. In this connexion it will be proper to pay more attention Sura Qasas Ayat no 83.

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

“(As for) that future abode, We assign it to those who have no desire to exalt themselves in the earth nor to make mischief and the good end is for those who guard (against evil)”

(Surah Qasas 28:83)

In Rajal Mumqain vol 3 pg 305 written by Mukhtar Bin Abi Ubaidu Saqfi as under that Imam Ja’far as-Sadiq (a.s.) said Janabe The Messenger of Allah (s.a.w.s.) along with Hazrat Amirul Mo-mineen (a.s.), Imam Hasan (a.s.) and Imam Husein (a.s.) will pass from near the hell. Suddenly a man will call him three times from the hell, Ya Rasul-lal-lah (s.a.w.s.) help me The Messenger of Allah (s.a.w.s.) will not answer him. Then he will shout three times. Ya Amirul Mo-mineen (a.s.). Hazrat Amirul Mo-mineen (a.s.) will not give him reply. Then three the voice will raise Ya Husein (a.s.) help me, I have killed your enemies. The Messenger of Allah will say Ya Husein (a.s.)! He has proved now help him. Therefore Imam Husein (a.s.) like a Hawk will take out him from the hell. When Imam Ja’far as-Sadiq (a.s.) was asked the reason of Mukhtar to send him into the hell. Imam (a.s.) said Mukhtar loved his reign and power and liked the world and its elegancy. When love of the world is the foundation of every sin.

Prophet Moosaa (a.s.) advises his scholar friend

Imam Ja’far as-Sadiq (a.s.) has said,

Prophet Moosaa (a.s.) bin Imran had a scholar friend. When he sought permission to visit his relatives and friends Moosaa (a.s.) said: The relatives do have some rights and which must be observed. But refrain from loving the world because the Lord of the universe has bestowed you with knowledge. You must never waste that wealth of knowledge, by loving the world and by loving others than God. That fellow replied that he would not do anything but good deeds. Then he left to see his relatives and friends. A long time passed after his leaving. So when Moosaa (a.s.) inquired about him nobody could give any news. Then angel Gabril (Jibaeel) spoke up: O prophet of God, that fellow is standing out of your hose. He has been turned into a monkey and there is a chain in his neck. Moosa (a.s.) became very grieved. He got up to pray. He prayed to God: O my Lord, that fellow is my friend please gives him relief from this chastisement. God revealed: O Moosaa, even if your neck is paralysed praying like this I shall not answer your prayer because We granted them the wealth of Ilm (knowledge). But he destroyed himself by drowning himself in the love of the world.

(Maytattul Mureed)

Animal in the form of man

Let it be know that if a man regards the worldly life as a reality and thinks that the Hereafter (life after death) is mere story then there is no trace of humanity in that fellow. If he binds himself tightly in the love of the world and wakes that love a part of his life then his character will lose every iota of humanity and he will adopt the character of beasts. He will know this truth in the Hereafter. Amirul Mominin (a.s.) says,

Then the face of that fellow is that of a man but his heart is that of an animal.

(Nahajul Balagah)

The habit of that animal enters the personality of a man whom he imitates. For example, if some one is in the habit of imitating others than in the world of (reality) existence he will be monkey. Most of the people living in middle east and in eastern countries imitate the western people. They have the monkey type character. If some indulge in over-eatin,g womanizing and mindlessness then they have the characteristics of cow, ass and pig respectively. If they are arrogant and hot-headed then they resemble leapords and wolves. If they have a habit of finding excuses and harming others than they are satans. A man who adopts the ways of various animals will rise in the form of animals in the other world of spirit. Strangely enough he or she will, at once be recognized whatever the form that he or she is so and so. This thing has been thoroughly explained in the first chapter of this book.

Ali (a.s.) Gives introduction of Animals

Since most of the world-lovers are not lagging behind dogs in their stinginess, jealousy and harshness the Amirul Mominin (a.s.) addresses them as dogs when he says “when you see world-lovers rushing towards things passionately do not get deceived. Beware of them as they are barking dogs and hunting animals who are ever ready to harm others. The powerful among them eats up the weak and the majority devours the minority.”

It should be noted that the rivaayaat (narrations) quoted here and so also the Quranic verses are but only a fraction of such overall aayaats and rivaayaats condemning the worldly love. What has been quoted about any sin is less than one-tenth of the texts. Yet whatever has been given here is sufficient enough to prove the graveness of the sin of worldly love and the importance of this prohibition.

The Third Rank is Detestable

A man who loves this world and its contents, yet this love is nothing compared to his love for God and the Hereafter, that is, if he gives priority to the Hereafter and wants to beautify it even at the risk of destruction of this worldly possessions, he will distance him from every desire which is detrimental to the Hereafter.

A man whose love for the world is little and for the Hereafter intense faces a worldly loss for which he will, to a certain extent, feel sorry. But if his Aakhirat (Hereafter) gets harm, say by committing a sin or these is some danger of losing a good deed then his restlessness and fear will get multiplied many fold. He will got get peace of mind unless and until he is not assured of his repentance being accepted by God and unless the loss is not made up. Just as the world-lovers get restless and disturbed at their worldly loss and failures and get delighted at the fulfillment of desires similarly he will be worroed at the loss of the Hereafter and feel utmost pleasure at the mention of God and the Hereafter and by doing good deeds which will give him happiness and peace of mind.

The Thing which stall perfection of faith and human upliftment

As this limit for world’s love is neither against Faith in God and Aakhirat, nor it can cause corruption and sinfulness it is not Haraam (prohibited). The verses and narrations quoted above do not apply to this degree of worldly love. They apply only to the second and third degree love. But this third degree of worldly love is against the completion of Faith and an obstruction in the path of human progress of humanity. It is so because the secret of human welfare for which he has been is created is that he should attain nearness to God. This success cannot be attained cannot be acquired without love and attachment. It is essential that this love also should be sincerely for the Beneficent Lord. One should maintain a permanent love for any creation exception Him. Rather one must love all as there a result of love for the Lord. He should consider this passing world all that is in it the sign of god’s Might and Mercy. So much so that man should consider himself, his near and dear family members and relatives as bounties granted by God and must love them only on this ground. Moreover he must carry out obedience and worship and any other task and which God likes. He must love and befriend Prophets, faultless Imams and other Faithful people who are the beloveds of God. He must develop love for them on the basis of their nearness to God. The man having these virtues likes Paradise (Jannat) because it is the guesthouse of god and the house of His friends, not because it is an abode of ease and comfort. It is imperative for him to keep distance from every thing that can cause neglet in love for God and present a means of permanent love for the world.

Love for any one or any thing other than God takes one away from God

Now that is is proved that human welfare and perfection is hidden in nearness to God and in love for Him, his love for his own self or for any other thing in the universe, even if it be very minute, the extent to which he is near to that thing to that extent he will be away from God and to that extent he will fail in attaining the lofty height of humanity. Thus it is learnt that the love for any other than God, even if it is very tiny, though it is not Haraam and a sin attracting divine chastisement, is a hurdle in the path of human welfare and a cause of human deprivement. Therefore, anyone who wants welfare and success should as demanded by intelligence, refrain from loving anyone or anything other than God.

Divine injunction about such degree of attachment

It should be noted that many verses of Holy Quran prohibit man from getting attached to worldly things and they include all the three degrees of the worldly love. In some verses there is not only an explicit order to discard the first and second degree worldly love emphatically but the defaulters are also warned of divine punishment.

In this way both the first and the second degree love for world is prohibited and whoever indulges therein will be chastised whereas the third degree is a detestable one and the one who indulges in it will be deprived of welfare and prosperity and the ranks.

Now, concluding the subject, we give here verses and narrations and which largely prohibit the worldly love and order us to fill the heart with a pure love of God.

Let not the wealth and children make you negligent of remembering God

??? “O Faithful ones! Let not your wealth and your children make you negligent of Allah’s remembrance (that is, you must not involve in loving them instead of loving God) and whoever does so (instead of loving the Bestower of gifts loves the wealth and children permanently) then they will remain in loss.”

Since such people disconnected themselves from God, they could not gain any permanent benefit from their life, meaning they could not acquire faith and a good character.

Those who cannot be stopped from remembering God

Almighty Allah says in verse 37 of Surah Noor (24):

رِجَالٌ لَّا تُلْهِيهِمْ تِجَارَةٌ وَلَا بَيْعٌ عَن ذِكْرِ اللَّهِ وَإِقَامِ الصَّلَاةِ وَإِيتَاء الزَّكَاةِ يَخَافُونَ يَوْمًا تَتَقَلَّبُ فِيهِ الْقُلُوبُ وَالْأَبْصَارُ

“Some men of Allah are such who cannot be stalled from remembering Allah from offering prayer and from paying zakaat either by trade or by buying and seeling (because) they are afraid (because of fear) of the Day in which hearts and eyes will overturn (due to fear).”

(Surah Noor 24:37)

In this verse the remembrance of Allah means heartfelt love. It means man should think of God in every condition and at every time. His interest and activeness in his affairs should be because of God’s love and he should carry out every order and worship because of His love only.

Worldly beauties are merely a test

It is mentioned in the verse 7 of the Holy Surah Kahf:

وَتَرَى الشَّمْسَ إِذَا طَلَعَت تَّزَاوَرُ عَن كَهْفِهِمْ ذَاتَ الْيَمِينِ وَإِذَا غَرَبَت تَّقْرِضُهُمْ ذَاتَ الشِّمَالِ وَهُمْ فِي فَجْوَةٍ مِّنْهُ ذَلِكَ مِنْ آيَاتِ اللَّهِ مَن يَهْدِ اللَّهُ فَهُوَ الْمُهْتَدِي وَمَن يُضْلِلْ فَلَن تَجِدَ لَهُ وَلِيًّا مُّرْشِدًا

“Whatever is there on the surface of earth has been made by Us as its adornment so that We may take a test of people to observe whose character among them is the best and (then) We will (on one day or the other) remove whatever is on it to turn it into a plain field.”

(Surah Khaf 18:7)

The beauty of Amal-e-Swaalih (good deeds and character) at which the Holy Quran repeated hints and which has been termed the means of permanent ever lasting wellbeing is the name of every such deed which is done in obeying god’s command and which is because of His love. Apparently it may not look like worship, for example, one may eat good food and wear fine clothes, but not for satisfying desires and filling belly but for enjoying the Lord’s bounty and to display His bounty and for obeying His orders.

Similarly bad deed is a deed which may be done to satisfy passion, to fulfill a devilish desire and for getting only worldly benefit, even though, its appearance resembles worship. For example the worship of a hypocrite and an egoist. The meaning of Zeenat is decoration, beautification so that a buyer can be attracted.

The main and the secondary Aim of Creation

By pondering over the above and other similar verses of the Holy Quran we understand that the Creator of the Universe created His various bounties and desires for them on this earthly plant and taking a drop of the Unfathomable Ocean of Existence of Beauty, spread it out in accordance with its ability for acceptance. The Lord of the universe says in verse 21 of Surah Hijr (15):

وَإِن مِّن شَيْءٍ إِلاَّ عِندَنَا خَزَائِنُهُ وَمَا نُنَزِّلُهُ إِلاَّ بِقَدَرٍ مَّعْلُومٍ

“And we have (innumerable) treasures of everything (full ) and We provide (therefrom) a measured quantity.”

(Surah Hijr 15:21)

Then He created man and displayed this treasure before him for two aims, main and secondary. The secondary aim of presenting the worldly wealth is that man should get a desire for it and he may employ it thereby it may cause the world to be a habitat and mankind may spread and survive.

But the main aim of presenting the worldly wealth or benefit to the world is that this bounty may be the means of realizing of the Creator the creation may begin to find the Creator, the lamp of His love may light up hearts and He may be thanked for His bounties and also for being His obedient creatures. Against this, it is not the aim of creation that the creation may become and after the worldly wealth and may run after it relentlessly, may think that it (man) is needless of His nearness, may make the wealth his sole aim, may consider himself to be its absolute owner and real possessor and then cross the limits fixed by God. In short, that he may become mad after it worshipping it and get for the Real Benefactor and become ungrateful to Him.

(With a view to explain and to make the similes fully comprehensible and to elaborate the matter the following story is presented).

“It is said that the main reason of King Mehmood Gaznavi’s love for his slave Ayaaza was that the king had got a lot of jewels after the conquest of Somaat. The lot was carried on camels to Gazni. In transit a box of jewels broke up and its contents fell down on ground. The king declared that anything on which any body lays his hands would be his property. At once all ministers and court men got busy collecting the jewels. When the king looked around he could not find any one near him except Ayaaz. All had left him alone and all were busy gathering the wealth. The Sultan then asked Ayaaz: why did you not join all others in collecting jewels? Ayaaz replied: I felt ashamed at the thought of leving the king and busying in collecting wealth. There are many enemies of the king and some one of them might try to take a chance. That is why I did not move away from you. If some one would pounce upon you I might sacrifice my life for you. It was this selfless love of Ayaaz that made the king to make him his legatee despite having his brother and son. Many a time he used to make Ayaaz sit beside him in the court.”

The reader should understand that God loves His servant who remembers his Lord after gaining the worldly beauties and who keeps away from everything which can make him forget his Lord even if that bounty is worth taking pride in.

It is said that one of the rubies brought by Mehmood Gazni from India was shining in the darkness of night. One day the king showed it to his ministers and asked about its value. Every one assessed its value very high. Then the king ordered that this stone should be broken. None of the court men was ready to do so. They said it was not wise to break it. In the meanwhile Ayaaz entered the court. When he was asked about the value of that precious stone he replied that it was far more valuable than others had appraised. Then the Sultan asked him also to break it. Ayaaz did so at once without any hesitation. The audience felt happy in their hearts imagining that now the king will frown on Ayaaz. All taunted him asking his why did he do so. They told him: by so doing you have caused a loss to the king’s treasure, that you are not a friend of the king but are his foe. Ayaaz told them: As the command of the king was more valuable than the jewel in my view I did not hesitate in breaking that jewel but refrained from breaking the command of the king. In your opinion the stone was costlier than the king’s word, so you refrained from breaking the stone. This reply of Ayaaz made it clear to all that the king’s order was meant to test the loyalties of his court men. This event boosted the value of Ayaaz in the eyes of the king while all other court men felt ashamed.

How people are tested through worldly adornments

It is incumbent on man to observe the beauties of the world and to ponder over their defects too the topmost of which is the transitoriness of the world and its nature of decline. Then he must trust that there is one more world wherein every perfection will appear discarding all defects and faults. Its most important aspect is the eternal life. It is necessary for man to remember that he has been created for that another world of eternity. The reason is that if it is believed that life ends with the advent of death then the creation of the universe becomes aimless where as each and every particle of the universe testifies to the wisdom of the Lord Creator. (Full light has been thrown on this subject in the chapter Ma’ad). This aim is that God tests His slaves through worldly adornments. It is as a result of this test that a tyrant is born from the belly of a virtuous man, good from bad, good character from a bad character, courageous from the timid, humane from a beastly person and one worth of hell from one worthy of paradise. Then two types of people will be there in the eternal world. The first kind of people will be called Ashaabe yameen who will live in a permanent paradise according to the holy Quran and they will enjoy all heavenly rewards and gifts.

At that time they will see the Grace of God the Great manifest. Another type of people will be Ashaab e Shimaal who will remain on the same stage and which they would have earned for themselves. They will suffer punishment in Hell because of their misdeeds. It will be the time when God will employ His real Adl (justice). Every one will get the reward or punishment of his deeds. At that time he will realize that absolute praise is only for Allah. The last verse of Surah Zumar hints at this matter:

????

“And true and proper settlement will be made between people (and from all sides) there will rise the voice that only the Lord of the worlds deserves all praise.” Like wise this matter has been made clear in Surah Shoora (48) saying:

(Surah Hijr 15:21)

فَإِنْ أَعْرَضُوا فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا إِنْ عَلَيْكَ إِلَّا الْبَلَاغُ وَإِنَّا إِذَا أَذَقْنَا الْإِنسَانَ مِنَّا رَحْمَةً فَرِحَ بِهَا وَإِن تُصِبْهُمْ سَيِّئَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ فَإِنَّ الْإِنسَانَ كَفُورٌ

“One group will remain in Paradise and another in Hell.”

(Surah Shoora 42:48)

In conclusion, the Lord Creator of the universe has made this world with its beauty and brightness a matter of test for every person until the time of his or he death, so that a distinction can be made between the world-hungry fellow and those who love the Hereafter and befriend God. In this way the one who want only the worldly life (comfort) will be counted among the losers. The Last Day has been picturised in verse 33 of Surah Luqmaan (31) in these words

يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمْ وَاخْشَوْا يَوْمًا لَّا يَجْزِي وَالِدٌ عَن وَلَدِهِ وَلَا مَوْلُودٌ هُوَ جَازٍ عَن وَالِدِهِ شَيْئًا إِنَّ وَعْدَ اللَّهِ حَقٌّ فَلَا تَغُرَّنَّكُمُ الْحَيَاةُ الدُّنْيَا وَلَا يَغُرَّنَّكُم بِاللَّهِ الْغَرُورُ

“O people, Fear your Lord and remain afraid of the Day when neither a father will be able to do anything for his son nor a son for his father. God’s promise (of the Day of Judgement) in firm and sure. So let not the worldly life of a few days deceive you nor let the deceiver (satan) deceive you.”

(Surah Luman 31:33)

The Lord of the universe has, through a number of Quranic verses, warned man that he should not be deceived by the worldly life. This matter has been repeatedly mentioned in verses 70 and 130 of surah Anaam, 51 of Surah A’raaf, 33 of Luqmaan, 33 of Faatir, 35 of Jaasiyah and 14 of Hadeed. Therefore it is a must for every Muslim to make effort from his heart so that he may not be counted among the deceited.

Paradise is a better place for the Godfearing ones

“(In this world) love for their pleasant things (for example) wives, children, heaps of gold and silver nice horses and animals and agriculture have been made attractive for men. All these are short living benefits of the worldly life and (everlasting) better place is only with God. O Prophet, tell these people, should I show you things better than these? (Well then hear) for those who feared God are, with their Lord, gardens beneath which are running streams 9an they) will remain is them for ever. Besides, for them are pure and clean wives and above all is the pleasure of God and God observes His slaves well.”

The gist of this verse is that God created the beauties of the world and made them an adoration for man so that, through it, they may begin to love God and worry for the success of their Hereafter. But what happened is that satan deceived them whereby they became mad after the worldly attractions instead of loving the Creator. Such people must know that this life, along with all its tastefulness is transitory and very short living. Obviously it is not wise to be attracted to a thing which is to pass out soon. Hence what is proper is to stop being mad after this world and to love that world which is far better and also permanent. This holy verse proves that a permanent love for this world is condemnable even if it is very little.

A Wonderful narration regarding worldly love

The Holy Prophet (p.b.u.h) said:

“The Lord Almighty told me on the night of Meraaj (Heavenly Ascention): “O Ahmad, If any of my slaves offers prayers and fasts equal to that done by all in the sky and the earth, may refrain from food like angels, may wear the dress of constant worshippers and then I see that in his heart was even an iota of love or desire for worldly fame, position, material desire etc I will not admit him to paradise. I will remove My love from his heart. I will make his heart dark, so that he may forget Me and I will not allow him to taste the sweetness of My love.

Likewise Imam Ja’far as-Sadiq (a.s.) says:

“By God! One who loves the world cannot befriend God.”

(Jihaad Mustadrak, Baab, 61)

Explaing the verse Illaa Man ……, the innocent Imam (a.s.) says that this heart (Qalb-e-Saleem) is the heart which is safe from worldly love. (Anh…)

(Jihaad Mustadrak, Baab: 61).

The Holy Prophet (s.a.w.s.) said:

“One who loves this world, makes his heart empty of the fear of Aakhirat (Hereafter). Therefore the love for this world increases in the heart of one who God does not give knowledge. Then God’s anger grows against him and that fellow gets away from God.”

(Jihaad Mustadrak, Baab: 61).

Mentioning the virtues of the Holy Prophet (s.a.w.s.) Ameerul Momineen (a.s.) says:

“The Holy Prophet (s.a.w.s.) used to dine sitting on ground, His manner of sitting on ground was like slaves. He was mending his shoes with his own hands. He was grafting his clothes himself. He was sitting on the bare back of an ass, making someone else also ride with him. There was a curtain in his house with a picture on it. He asked one of his wives: Remove that curtain from my eyes. By looking at it I begin admiring the world and its beauties. So, remove the attention toward worldly possessions from your heart. Make your soul empty of material wants. He liked that the worldly adoration should remain away from hidden from his eyes so that he may not select beautified clothings from pompous dress from wordly possessions. This not a place of rest and comfort for him. He did not have any desire to remain in this world. So he had freed his soul from the worldly love and his heart from material attraction. He used to turn away his eyes from material glamour. The fact is that if the one who is inimical toward a thing also does not like to look at it. He also avoids remembering it.”

He says that it is incumbent on a Muslim to follow his prophet (s.a.w.s.). It is a must to imitate him to avoid destruction.

The Love for world is universal

From the viewpoint of understanding the truth about oneself, people can be divided in to two kinds:

Dahri (Materialists)

Milli (Believers)

Dahri is the group of people who think that the existence of man is material and that he is no different from an animal. He is created from dust and will be lost in dust, to be ended for all and for ever. This group is firm in this though, that is, they agree that the life of man is limited only to this world and there fore it is necessary that to take maximum benefit from this life before he dies. Their hearts are inclining toward the world and they are slaves of their passions and desires.

In its march toward its aim this group always tries to break any rule or regulation (morality) to gratify his desires and to acquire full comfort and adornment in this short living life. This group undergoes all sorts of trouble and hardship in order to multiply his wealth and worldly possessions. Verse 24 of Surah Jaasiyah (45) hints to such people saying:

وَقَالُوا مَا هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَا إِلَّا الدَّهْرُ وَمَا لَهُم بِذَلِكَ مِنْ عِلْمٍ إِنْ هُمْ إِلَّا يَظُنُّونَ

“And they say that our life is but limited to this world where we die and live and that it is only the time that kills us or allows us to live. They have no knowledge of the truth. They are only making conjectures.

(Surah Jasiyah 45:24)

Three Groups of the Milly:

Those having Millat (community): This griup is comprised of Yahood (Jews), Nasaaraa (Christians) and Muslims who love prophets. It puts faith in the Revelations of the Lord of the world and in His messengers (prophets), that is, they believe in the words of prophets and their commands. They also believe that there is an everlasting life, after this worldly life and that paradise is waiting for those who did good deeds and the hell for those who indulged in bad ones. But this Milli category is again divided into three sub-groups. One of them does profess the above things but, in actual practice, it is no different from the Dahri materialists. In other words, they talk about God and the Hereafter but their hearts are entangled in the world. Their inclination is only towards the wealth and property and tastes and passions of this world. The aim of each and every effort made by them is to achieve the material worldly goals by hook or by crook. Verse 167 of Surah Aali Imraan (3) mentions such people:

وَلْيَعْلَمَ الَّذِينَ نَافَقُواْ وَقِيلَ لَهُمْ تَعَالَوْاْ قَاتِلُواْ فِي سَبِيلِ اللّهِ أَوِ ادْفَعُواْ قَالُواْ لَوْ نَعْلَمُ قِتَالاً لاَّتَّبَعْنَاكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلإِيمَانِ يَقُولُونَ بِأَفْوَاهِهِم مَّا لَيْسَ فِي قُلُوبِهِمْ وَاللّهُ أَعْلَمُ بِمَا يَكْتُمُونَ

“(These people) talk with their tongues things which are not in their hearts.”

(Surah Aale Imran 3:167)

Unmindful Worshippers (Namaazees)

Another group is not all in all the world but their inclination is more toward this world and less towards the Aakhirat. They have intense affection for this world and the wordly things. That is why they strive more for achieving the worldly material things. On one hand though they are not totally disconnected with the Aakhirat, they make only a little effort for gaining its benefits. Their good deeds also are not quite worthy of mention. They spend a major part of their wealth and life for satisfying their passions and worldly desires. But when there is the question of the other world (Aakhirat) they spend only a little from their lives and properties and there is no selflessness therein. The rank of such people has been vividly mentioned in the last verses of Surah Maaoon:

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“Woe unto those worshippers (who offer namaaz prayers) who remain mindless of their worships, who spend to make a show and do not give (to the needy) even insignificant things on loan.”

Had the hearts of these people been connected with their God and the Hereafter they would have never remained unmindful of God and His remembrance. Their deeds would not have been based on show. In short, the rank of this group of the Millis is the same and which is of the world lovers. The third group of the Millis is quite different from the second one. They love God and Hereafter intensely from their hearts when a little love of the world too exists in their hearts.

All are equal in this matter

If we ponder the condition of the milliyyeen of the universe we will come to know that, excepting a very little number, almost all of them will be counted in first and the second group. In other words, the two groups (Jews and Muslims) in both of the said categories, be they be belonging to the east or the west, are all agreeable with the Dahri materialist atheists both in thought and deed in the matter of worldly love despite their linguistic and religion differences. (Abul Hasan Ali Nadavi has, in his book World in the Danger of Falling Down, dealt very nicely on these subjects saying that today’s man has, adopted materialism, worldly love and passion which has spread in others countries from Europe, in place of God-worship, love for Aakhirat and truthfulness and spiritualism. Here are some extracts from that book):

Religious awareness: What will be the end of the world? In which direction is the world going? Is there any other life after this worldly life? And if so how is it? Is their any guidance regarding the Hereafter in this worldly life? What is the true path that can lead man on the road to Hereafter by living a satisfying and peaceful life? What is the starting point of that path? What is the way of obtaining the everlasting bounties of the Hereafter? How can we adopt it?

These and similar thoughts have been engaging the minds of man, especially the man of the east. Whenever they were getting a positive reply to these questions they were tyring to follow. The source of all these questions is the sixth sense of man, which is beyond the five senses. It is called the religious sense. The Holy Quran calls it human nature (conscience). But today’s man has totally forgotten this sense and such questions do not come to his mind.

The author adds, the biggest problem of the twentieth century or of the materialist age is as was the issue before the past prophets, is to struggle against such people who have forgotten the religious sense or feeling or who are totally devoid of it. Undoubtedly the people whose minds are stagnated and listless, who are totally devoid of it and who have decided never to think about the problems of the Hereafter, have for ever remained a very big calamity for the divine guides. The more the Messenger of God tried to guide them toward the truth the more they used to insist that ‘Life is only this life of the world, we will live and die here but there is nothing like the Day of Judgement.’ (Surah Anaam) The prophets got only this reply our hearts and ears cannot grasp your talks. There is a curtain between you and us. You may busy yourselves in your works and we will remain engaged in ours. (Surah Fussila, Verse: 5). The man of our age has also forgotten the religious feeling or sense. Now such questions do not arise in his mind and heart and none thinks about them. Even if any lone fellow pays attention to them, it is only for satisfying some self-interest. It will have to be agreed that today’s only material problems are in focus instead of the said spiritual ones. Our twentieth century progeny has devoted its thoughts and abilities to the solution of only material problems. They have no concern whatsoever that there is any other world also after this life. The way of thinking of today’s man is that if ready money is available do not go for the promised one. What is needed is that all such discussions should be kept away only for the experts of spiritualism or philosophy so that they may think over them and write books. Verily today’s man has employed his entire life only for working in workshops, for moving and running machines, for deriving monetary benefits from them and for obtaining means of worldly comfort and ease and luxury. He knows nothing about the other world. Perhaps he might not have thought about it even in his imagination. Briefly speaking, neither he has ever paid any attention to the events after death nor has he ever worried about them.

In this era religious and divine thoughts do not find room in man’s mind and heart. The materialistic life has closed all doors of thought and wisdom. No avenued is left open for pondering and meditation. Minds, hearts, eyes and ears are unable to comprehend the words of prophets and religious scholars. The parallel of the difficulties suffered by men of God in trying to guide such people is not to be found in even the worst societies. It is so because this is a group and which knows not, rather neglects that there is another world beyond this worldly life. He is not interested in this matter at all. God of the Universe talks about these people is His address to His Prophet:

إِنَّكَ لَا تُسْمِعُ الْمَوْتَى وَلَا تُسْمِعُ الصُّمَّ الدُّعَاء إِذَا وَلَّوْا مُدْبِرِينَ

“Verily you cannot make the dead hear (your words) nor the deaf.”

(Surah Naml 27:80)

The author writes at another place: ‘Our age is a purely materialistic age. Here people pay attention only to the worldly life and have no faith in the next world. That is why they do not make any provision for the journey to Hereafter. Is it ever possible that those who have no faith in that world will make any provision for that world? Excepting a few fellows all civilized people believe that, in order to meet with their worldly needs they should obtain wealth and property from wherever possible.

In the world we live, the criterion of greatness and nobility is only money, wealth, dress and means. Since the standard of such nobilities continue to change man is obliged to spend a lot of money to mould himself in the mentality of the society. As a very big amount of money is needed to do so one tries to acquire wealth by any means legal or illegal, with labour or without effort. Since everybody does not possess enough ability to acquire wealth he constantly remains gloomy and sorry because of his relative poverty: whereas his biggest aim is only to become wealthy.

Consequently material worries become the destiny of the fashion worshipping people and they have no means to get rid of it. Yet another misfortune is that the styles of fashion continue to change endlessly for example, new models of cars, radio, shoes, dresses and other luxury items. Factoreis bring out new things in the market daily though none of them is the basic necessity of life. But our society (environment) considers it a part of human personality and a must of civilization. So much so that the one who does not utilize these things is not considered among the living ones!

These are the causes that gave so much importance to wealth and riches and which is unprecedented in human history. Now day’s wealth and only wealth is the original soul of man and which has made him to run after it endlessly and continuously. Wealth is the centre of aim of the wealth-creators, industrialists and politicians only this is driving people to become members of legislatures, writers to author books and warriors to start wars.

The author also throws light on the materialistic inclination in world countries under a chapter ‘The world moves towards ignorance’ but it will make this book voluminous.

All of them are mad after worldly passions, desires and decorations. Earning wealth is their only aim. They do not hesitate to indulge in any kind of dishonesty, crime and even bloodshed to achieve this aim. These are the people who want everything except pleasure of God. They long for every worldly comfort excepting the ease of the other world (Aakhirat). They express sorrow over every incident except sin. They feel no sorrow over their poverty in the next world but are always worrying about their worldly poverty. They make efforts for the success of the unreliable worldly future but have no worry about the definite and certain life of the Hereafter. On the one hand they leave no stone unturned for increasing their capital and cry and shriek if they suffer any monetary loss but, on the other hand, stay listless and stagnant like a corpse to gain the main wealth of their Akhirat and which manifests man’s faith, spirit and morality.

Interestingly every group of the Millis, who resemble the Daharis, considers itself above divine chastisement and thinks that their success is sure. It has become uncontrollable like satan and yet thinks that it is definitely to win success and salvation!

Self-Glorification of Jews and Christians

The Jews say that since we are Bani Israel (progeny of Prophet Yaaqoob a.s.) we are the noblest of the entire humanity and that only we have the right to rule the earth. The Holy Quran speaks in their language thus:

وَقَالُواْ لَن تَمَسَّنَا النَّارُ إِلاَّ أَيَّاماً مَّعْدُودَةً قُلْ أَتَّخَذْتُمْ عِندَ اللّهِ عَهْدًا فَلَن يُخْلِفَ اللّهُ عَهْدَهُ أَمْ تَقُولُونَ عَلَى اللّهِ مَا لاَ تَعْلَمُونَ

“And they say: the firewill not touch us except for a few days (that is only those forty days when they had indulged in cow-worship)

(Surah Baqarah 2:80)

As per specific command of the Quran all men are equal and no one is nobler than another except on the ground of God-fearingness. As the Holy Quran states:

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

“Doubtlessly the more honourable among you is only he who is more God-fearing.”

(Surah Hujuraat 49:13)

The Jews and the Christians also say that only we are sons of God, friends of God and beloveds of God that the paradise is only for us. Of course they say such things only orally whereas in reality they are devoted to the world not to God and the Hereafter. The Holy Quran describes them:

وَلَتَجِدَنَّهُمْ أَحْرَصَ النَّاسِ عَلَى حَيَاةٍ وَمِنَ الَّذِينَ أَشْرَكُواْ يَوَدُّ أَحَدُهُمْ لَوْ يُعَمَّرُ أَلْفَ سَنَةٍ وَمَا هُوَ بِمُزَحْزِحِهِ مِنَ الْعَذَابِ أَن يُعَمَّرَ وَاللّهُ بَصِيرٌ بِمَا يَعْمَلُونَ

“O Prophet! You will find them most greedy of the world.”

(Surah Baqarah 2:96).

In fact they are the friends of the devils, not friends of Rahman. They are slaves of worldly passions and desires. They are not at all interested in God and the other world (Aakhirat).

Why are you afraid of death?

They say that paradise and salvation in the Hereafter is destined only for them. If they really believe like this then why are they afraid of death and the loss of material things and why are they constantly praying for extension of worldly life for enjoying constant benefit of the worldly passions and desires? Challenging such persons the Lord of the universe says:

قُلْ إِن كَانَتْ لَكُمُ الدَّارُ الآَخِرَةُ عِندَ اللّهِ خَالِصَةً مِّن دُونِ النَّاسِ فَتَمَنَّوُاْ الْمَوْتَ إِن كُنتُمْ صَادِقِينَ

“O Prophet! Tell them: If with God your abode of the Hereafter (paradise) is exclusively for you, then if you are true, then long for death (so as to get into the paradise soon).”

(Surah Baqarah 2:94)

It is mentioned in Tafseer Majmaa that one who is sure about getting paradise must give preference to death which is the only way to reach paradise in comparison with the worldly life which is full of hardships. The one who is sure that death is the means of getting excellence and success will certainly love death more than life as the Amirul Momineen (a.s.) says: “By God, the son of aboo Taalib is so much attached to death as a suckling baby is to its mother’s breast.” Therefore when the Imam (a.s.) was strolling fearlessly between lines in the war of Siffeen, his son Hasan Mujtaba (a.s.) told him: ‘O father, your moving like this in the midst of battle lines is not desirable because it is likely to enable the enemy to harm you’ he replied: ‘You father does not worry weather he falls on death or death falls on him.’

Likewise, when in the said battle Ammar Yaasir (a.s.) decided to join war he was extremely happy and being sure of his martyrdom saying joyfully: “I am proceeding to my friends, the Holy Prophet (s.a.w.s.) and his companions.”

It is narrated that the Holy Prophet (s.a.w.s.) once said:

‘One of you should long for death because of being caught in worldly hardships and troubles. He should pray: O Lord! Keep me alive until life is good for me and give me death when death is good for me.” Tafseer Majma al Bayaan has quoted this hadith in Arabic like this:

This hadith says that longing for death is condemnable because it shows a dislike for the will of God (whereas here what is hinted at is Sabr or patience and Tasleem or submission to divine will). But where a wish for death has been prohibited it is for the expression of a longing of the faithful Momin that death should not come to him so that during that time he may try to compensate for his sins and make provision for his journey to the Hereafter.

If this aim is in one’s heart then the desire for the world is not different from a wish for death. Its example is like a king calls someone to him but does fix a time for it, whereas that man takes only that much time for presenting himself to the king which is absolutely necessary for its preparation. His only desire is that the men of the king should arrive to take him with them only after he has made preparation for it. As has been detailed in the previous lines the only aim of this preparation should be to present oneself to God. That is why a temporary love for the world is an essential demand of Faith in God and the Hereafter.

But so far as the Jews are concerned, they are mad after this world only for enjoying its pleasures. That is why they long for a long life and wish to live for a thousand years. This desire of theirs makes them fearful of death and proves that they are lying when they claim that they are the lovers of God and worthy of the paradise.

On the other hand, all groups of Muslims think themselves to be the followers of the Holy Quran and the lovers of Holy Prophet (s.a.w.s.) and his progeny (a.s.). Every one of them claims that it will attain salvation and that others will be destroyed whereas, barring a few, almost of them are full of love for the world. Instead of being ardent lovers of God and His prophet they are dazelled by the glamour of this world. Instead of obeying the commands of the Holy Quran they are obeying their desires and evil satanic suggestions. The centre of their activities is only the worldly success. They are ever ready to acquire every knowledge or science which can guarantee their worldly benefits. But they never try to understand the divine knowledge and religious commands. They answer every devilish call and attend every meeting or gathering which takes them away from God and Aakhirat. They always avoid meetings which draw their attention toward God and His Prophet and the Hereafter.

Evil Signs of running away from the Ulema (Religious Scholars)

The Holy Prophet (s.a.w.s.) has said:

“A time will come for the people when they will run away from Ulemna as goats run away seeing wolves. (At that time) God will entangle them in three calamities: (1) He will take away Barkat (blissful abundance) from their wealth, (2) He will impose a cruel ruler on them and (3) They will be called up from the world without (devoid of) Imaan (Faith).

(Safeenat ul Bihaar. Vol. 2. p. 220)

In another hadith, the Holy Prophet (s.a.w.s.) said:

“People will see days when they will make their bellies their gods, their women their Qiblaas (centre of constant attention), worldly wealth their religion and property their criterion of excellence or ability. (It will be a time when) nothing from Faith except the name nothing from Islam except rituals and nothing from Quran except lessons will remain. Their mosques will stand only like buildings of stones whereas their hearts will have nothing like Guidance. The Ulema of that era will be the worst men on the surface of earth. (That is, the majority of them will be world-worshippers).

O Saahib az zamaan, please hasten your arrival

Let it be know that the ever-increasing dishonesty and faithlessness, the destructive corruption, the overflowing shamelessness and obscenity in which today’s man is imprisoned because of his intense love for material world cannot be stalled by any power. This current is going to spread endlessly, to such an extent that people will find it extremely difficult to live and they will anxiously wait for a reformer who may relieve them from misfortune. That will be the time when Almighty God will make the twelfth Imam Mehdi (a.s.) appear in the world. The Imam (a.s.) will, by the divine authority grant enlightenment to hearts and wisdom to minds until truth will appear dazzling openly. The intense love for this world, which is the route cause of every trouble and corruptioned will be wiped out from hearts. The human hearts will overflow with the love of God, Prophet and the Hereafter and people will incline towards the other world and give up love for temporary material things. When this will happen people will realize the real truth about man’s pure life and they will enjoy real happiness. To trust that the Holy Hujjat (12^th Imam as) will appear and fill the world with justice and fair play is one of the essentials of religion. In this connection, not only there are several continuously narrated hadiths of the Holy Prophet but God of the universe also has given good tidings of all prophets that in the last era, man will become God-fearing and virtuous and that the earth will become totally tranquil and peaceful. It is mentioned is Surah Ambia (21) verse 105:

وَلَقَدْ كَتَبْنَا فِي الزَّبُورِ مِن بَعْدِ الذِّكْرِ أَنَّ الْأَرْضَ يَرِثُهَا عِبَادِيَ الصَّالِحُونَ

“And We had, after admonition in Torah, written verily written in Zaboor (Psalms) that our earth will be inherited by Our virtuous slaves.”

(Surah Anbiya 21:105)

What will be the overall condition of people in that time? To know it, please refer to volume 13 of Bihaar. Here we quote only one relevant hadith:

When intelligence will become perfect

In Usul al-Kafi there is a hadith of Imam Muhammad Baqir (a.s.) in chapter Kitaab al Aql val jahl (Knowledge and Ignorance):

“When Our Imam will stand up, he will put his hand of mercy on the slaves of god so that their minds and ambitions will be perfected.”

People will become so wise and gentle that even if a woman will travel from Bagdad to Damascus with a box full of diamonds and other precious stones, no one will even throw a passing glance at her. In short, the worldly love will be totally wiped from human hearts.

Our Responsibility in the present age

It is the duty of every believer to, first of all, reform himself and drive away the worldly love from heart as detailed before. Then, acting according to Nahya anil Munkar, warn his near and dear ones and try his utmost to remove the route cause of every trouble and corruption viz love for worldly matter from hearts of people. In this way he should fulfill his responsibility imposed on him by Shariat to reduce restlessness and trouble and corruption from the society.

Croocked thinking of the unwise and its answer

Some senseless people think that big industrial countries are drowning human societies in materialism, worldly love and passion in such a big way that no individual or a group can, despite all their wishes, escape copying and imitating them. Rather such people are not considered as living at all. So in these circumstances and in this state of affair there remains no need from any effort to make men think about God and Aakhirat. Thus it is necessary for all to imitate the world-worshippers.

We say that such talk is like imitating animals which intelligence does not accept, because if a wise man sees that some people have fallen in dirt can his reason allow him to drown himself also for remaining connected with others? In the said big countries there are some wise and intelligent people whose hearts are weeping seeing the widescale waywardness, dishonesty, corruption and bloodshed and lack of humanity. They are also constantly warning their governments about its dangerous consequences. But there is none to pay any attention to their talks.

Why go far? Just look at our own country. How many people pay attention to the words of ulema? For example the religious scholars are constantly drawing our attention to the harms and destructiveness of films, about its evil effects on society, immorality and shamelessness etc. They are being repeatedly told that just for gaining some coins some selfish persons are arousing passions of our youth to take them in the world of crime through cinema. But did the Muslims pay any attention to their talks? Did those in power do anything to reform the affairs?

An advice for all faithfuls

Since, some inclination toward animality too is found in man, he has strong desire of imitation also. For example, to imitate those who are in power and position or to follow the majority. But the Lord of the universe has, against this inclination, bestwed man with the wealth of wisdom and reason also so that he may follow knowledge and the wise, in the light of wisdom despite being weak and in minority, may avoid the ignorants even if they are powerful and in majority.

Therefore reason and intellect and wisdom says that it is not at all wise to imitate the ways of Europe and other big countries because though they have made big progress in material sciences to the same extent, they are ignorant of the Truth and the things beyond perception of senses (supernatural matters). For example, if they are asked: Is there any owner or master of this vast universe? They will reply: we do not know because our knowledge is limited only to material science and earthly things. Who created the astonishing workshop of human body? They will say: we do not know. We know only about its working. What is the reality of man? They will answer: we do not know. We have seen man only from the viewpoint of his animality. If they are asked as to what is their view about life after death which can guarantee his salvation and success, they will say: We are not aware of any world except the material world. Does the success of human life depend only on gratifying passions, gathering wealth and acquiring strength and power? Or it depends on human perfections like modesty, courage, bravery, kindness, justness and well wishing for all? They will say: In our opinion the secret of human life’s success is in the gratification of his desires and passions. Such people, for covering theirignorance, just ridicule such questions and say that, in today’s time, such questions are of no significance that what is important is that man should strive continuously to add to his wealth the power so that he may not lag behind in social race. This age demands that we should manufacture jet planes, atom bombs so that happy human inhabitation is turned into smoke and greenery should be burnt and innocent blood should be spilled. Passions and desires should recklessly be gratified, constant efforts should be made to brighten one’s personality. In the modern time, words like mercy, kindness, justice, fair play, forgivance, benevolence, patience, honour, humility etc; which had value in the past have become almost meaningless. Let aside act according to them, people do not know even what they mean.

They say that today the same of God, the Lord of the creation, must only be uttered. World worship should take the place of God worship. Every means fair or foul, legal or illegal should be resorted to for filling belly and gratifying passions. More and more effort must be made for living a luxurious life. It will become lengthy if we discuss and throw light on the ignorance and unawareness of the materialist world-worshippers. If our readers just think over their conditions they come to know better. What has been described above is sufficient to expose their ignorance. What we aim to drive home is that advance of technology and industry and various discoveries should not give them a permission to continue their devilish ways.

Divine Messengers are more worthy of following

O man! You should make your intelligence the criteria for your deeds. You must do according to the ways of wise people who are aware of the Truth. Foremost among them are the prophets of God. Only they are the persons who can give positive and proper answer to the above and other similar questions. They can enlighten all on what they have the knowledge.

قُلْ هَلْ مِن شُرَكَآئِكُم مَّن يَهْدِي إِلَى الْحَقِّ قُلِ اللّهُ يَهْدِي لِلْحَقِّ أَفَمَن يَهْدِي إِلَى الْحَقِّ أَحَقُّ أَن يُتَّبَعَ أَمَّن لاَّ يَهِدِّيَ إِلاَّ أَن يُهْدَى فَمَا لَكُمْ كَيْفَ تَحْكُمُونَ

“Then is the one who shows the path of religion more worthy of following or the one (let aside guiding others) who is unable to see the path unless someone else guides him? What has happened to you? How are you judging?”

(Surah Yunus 10:35)

Only that may is worth adopting which has been adopted and shown by the prophets, the wise, the God-worshippers, those who are devoted only to the everlasting successes and who have noble human virtues. The wise, rationalists and men of reason must follow then in the light of wisdom. But the attitude and path of the world lovers is bassed on worshipping their desires and gratifying their passions the end result of which is Hell. Of course, before entering Hell they do have to face restlessness, tensions, troubles and other calamities in this world too, in which today’s Europe and other ‘civilised’ countries are trapped.

O wise fellow! Just use you brain. Had the world-worship been the true path, the prophets of God and religious leaders would not have shown extreme disgust toward it. D not you see that all of them had kept the worldly love aside and had maintained their connection and relationship with God and the Hereafter.

An example worth pondering over

It is said there was an ugly woman. Whoever saw her once was turning away his face from her. No man was prepared to marry her. At last she was married off to a blind man. One day that woman was, praising her beauty, telling her blind husband: “Many men had proposed to me but you were the only man who got me. I am compelled to think that you are either a magician or a fellow whose prayers are always answered (Mustajaab ad daavaat) as you attained your ambitions.” Replying in a very wise way the blind man exposed to that lady the falsehood of her story. He said: if what you said was true, people having eyes would have never spared you nor would you have come to a blind man.

Had the attractions, pleasures and tastes of the world been real and pure, that is, had they not been accompanied by hundreds of defects, difficulties and troubles and were they not to be followed by the chastisement of the Hereafter, the truth-seeing eyes of people headed by Hader-e-Karraar, Wasiye Rasoole Mukhtaar, Amirul Momineen Ali (a.s.) would have surely accepted and preferred them for themselves.

This is why only those people become captives of the worldly love whose eyes and hearts are blind, whose heads are brainless and who are totally unaware of the Hereafter, who are misled by Muaaviyah and his son yazeed because they did not look with the inner eyes at the defects, downfall and unreliability of the world and who remained totally unaware of God and the Hereafter and therefore they imagined that their success was in persuing the world.

The world becomes enticed by Amirul Momineen (a.s.)

Shaid-e-Saani (a.r.), in his Kashfur Raibah renders a contuing narration from Amirul Mominin (a.s.) that: Onece I was doing field work with a spade in had in the Baag-e-Fadak which had been gifted to Janaabe Saiyidah (a.s.) when suddenly I saw a very beautiful woman whom I likened with ‘Bashinah’ (the name of a woman whose beauty had become exemplary in Arabia). She began to say: O son of Abu Taalib (a.s.)! Please take me as your wife so that I may open up all the treasures of the world to be owned by you. The, after you, your progeny will inherit it all. I asked her First tell me, who are you, so that a demand may be made to you guardians. She replied: I am Duniya (the world). Amirul Mominin (a.s.) said: Go back and find out somebody else for you. Saying this he restarted his fieldwork. At that time he made up poetry. Some of the couplets are like this: as preserved in history books:-

“The world came before me in the form of Bashinah. Her adoration too was just like that of Bashinah.

So I told her, deceive someone else except me, as I know the world very well. I am not ignorant.

What have I to do with the world when Muhammad (s.a.w.s.) has disappeared in your dust?

Even if the world presents to me all treasures and jewelry and wealth of Qaaroon and leadership of all the tribes.

Is it not true that every existing thing is to perish and the owners of treasures will have to give an account thereof?

So, o world! Deceive somebody else, as I am not lured by whatever is in you including honour and big name and fame

My soul is satisfied with whatever God has given to me. Be busy only with those who want to benefit from you.

I am afraid of God Almighty as I will have to face Him on the Day of Judgement and I fear the unavoidable chastisement.