Alhassanain(p) Network for Heritage and Islamic Thought

Discourse 24: Four Islamic Commandments and the Transient Life of this World

عَنْ أَبِي أَيُّوبَ الأَنْصَارِي قَالَ: سَمِعْتُ رَسُولَ اللٌّهَ يَقُولُ: حُلُّوا أَنْفُسَكُمُ الطَّاعَةَ، وَأَلْبِسُوهَا قِنَاعَ الْمُخالَفَةِ، فَاجْعَلُوا آخِرَتَكُمْ لاَِنْفُسِكُمْ، وَ سَعْيَكُمْ لِمُسْتَقَرِّكُمْ، وَ أَعْلَمُوا أَنَّكُمْ عَنْ قَلِيلٍ رَاحِلُونَ، وَ إِلـى اللٌّهِ صَائِرُونَ، وَ لاَ يُغْنِي عَنْكُمْ هُنَالِكَ إِلاَّ صَالِحُ عَمَلٍ قَدَّمْتُمُوهُ، وَ حُسْنُ ثَوَابِ أَحْرَزْتُمُوهُ، فَإِنَّكُمْ إِنَّمَا تَقْدِمُونَ عَلى مَا قَدَّمْـتُمْ وَ جَازُونَ عَلى مَا أَسْلَفْـتُمْ

It has been narrated from Abi Ayyub al-Ansari who said: “I heard the Messenger of Allah (S) say: “Cover yourselves with the clothing of obedience (to Allah) and cover (your heart) by going against the desires of your soul. Make your next life by yourselves (through your actions) and make your strivings (in this world) be for your perpetual and everlasting home (meaning the next world).

Know that surely very soon you shall leave this world and you will go back towards Allah; so realize that on that day, nothing will profit you except for the righteous actions that you send forth for yourselves and the good deeds which you save for your own souls. Certainly you are in need of that which you send forth for yourselves and for all the deeds you perform, you will be rewarded and punished accordingly.”1

In this tradition, we will start with four Islamic commandments and then will work into a discussion concerning the transient aspect of the life of this world. These four Islamic commandments are:

1) The things which make a person more attractive is his obedience to Allah (SwT).

2) We must clothe ourselves with the clothing of disobedience to the lower-self.

3) We must build and decorate the next life by ourselves.

4) Our struggles and endeavors (in this life) must be directed to our original (and permanent) abode.

In this tradition, there is a sentence which we must pay careful attention to. We are told that obedience (to Allah (SwT)) is a beautiful garment for the person who wishes to make his countenance beautiful. Thus, the covering which Allah (SwT) has commanded us to adorn ourselves with is the clothing of obedience.

The society in which the laws and regulations of Allah (SwT) are put into practice is a good society and that society which lacks Allah (SwT) is one in which whatever angle and aspect we look at them from, we see (spiritual) sicknesses and immorality.

If there was no concept of a next life involved (for those who do not believe in Allah (SwT)) - which definitely exists for some people - then even for the life of this world, mankind should still be compelled to follow the orders of Allah (SwT), since it is by following the commandments set by Him that give a person character and elevate his status.

Just imagine a person whose tongue, eyes and all of his body parts are free and not under any sort of control, such that they permit him to perform any wrong act. Compare such a corrupt person with one whose tongue, eyes, heart and entire presence are spiritually aware (of Allah (SwT)) and the Last Day. Naturally, you would develop a stronger attraction to the person who is spiritually cleansed and an aversion to the first sort of person. The first person has removed the covering of obedience of Allah (SwT) from his own heart and has turned into a Fasiq or an open sinner.

The word “فسق ” or Fisq comes in the meaning of:

خُرُوجُ النَّبَاتِ عَنِ التَمْرَةِ

This means that the seed (of a date) has been taken out from the date and the seed or pit is no longer clothed or covered with the actual edible part of the date. Similar is a person who is a Fasiq as the kernel of his existence has been removed from him and all that remains is his physical shell.

However it is a spiritually cleansed person who obeys the commandments of Allah (SwT) and thus covers himself with the obedience of Allah (SwT).

As for the words of the Prophet (S) in regards to the transient life of this material world, in many traditions we see that the human being has been compared to a traveller in which this world is one of the momentary or temporary sojourns of a person, whereas his final objective is the next life.

This traveller is a person who is not in control of his trip and thus, we see that he was brought to this location, and in the end he will be taken away from this place (against his will). At a resting place, the traveller would naturally prepare and gather the things that he would require in order to continue his journey.

The trips and journeys that people took in previous times and those which are undertaken today differ drastically from one another. In the past when people wanted to travel from one city to another, they would take into consideration the distance between the two points and divide this stretch of land over the amount of distance which they had the ability to cover per day and along the way, would setup a camp to rest.

For example, a hundred kilometer trip would be referred to as a 'three-stage' trip meaning that a person would start his trip by leaving in the morning and whatever place he reached to in the evening would be taken as a resting place and they would rest and sleep (and this would be the first stage of their trip). Obviously, even stopping to rest and sleep at night was also for some purpose such as:

1. Rest.2

2. Protection from the dangers of thieves and wild animals.

3. On these long journeys, there were also people who used to wander around the paths with water (for the travellers to make use of). Those who were travelling and needed water or help with preparing their animals for the next leg of the journey would be provided this assistance by these people. The travelers who reached such a resting spot during the period of their trip never considered that a place as their permanent home.

Without doubt, if our outlook for this world was like these travellers such that it is not our permanent abode and that eventually we must return back to our original home, then our state of affairs would definitely be different than they are right now and we would definitely go through a complete spiritual change.

Our true life is reserved for 'that' place and in the Noble Qur'an we read that:

وَ مَا هٌذِهِ الْحَيٌوةُ الدُّنْـيَا إِلاَّ لَهْوٌ وَ لَعِبٌ وَ إِنَّ الدَّارَ الآخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ

“And the life of this world3 is nothing more than sport and play and surely the abode of the next life - that is the (true meaning) of life - if only they had any intelligence.”4

If we truly had this vision in ourselves we would not bother fighting for things like a piece of land or status, or other trivial things.

The resting places that existed in the olden days on the roads differ from the life of this world since the travellers knew that when they reached such a house or locality at night time, they would stay there until the morning and then once the sun was up, they would proceed on their journey. However no one can guarantee us that we will be alive in this world until the morning time until the afternoon?

That which has been explained in the tradition is that there is nothing in this material world that will be of any use or benefit for a person except for two things: the righteous actions which one sends forth for oneself; and the reward for the good deeds which a person does for his own good while in this world.

It is possible that the difference between these two items lies in the fact that righteous actions are the property of the person himself while the rewards given are actually a blessing from Allah (SwT). By this we mean that deeds should be performed which will result in the blessings and grace of Allah (SwT) being showered upon us even if we did not possess any righteous deeds (in our book of actions). However it should be such that due to the good intentions that we have, we will receive the reward of Allah (SwT) or such that others will perform action and send the reward for us.

In any event, the greatest calamity for humanity is that in this world, we are not able to comprehend the realities!

How beautiful are the words of the Commander of the Faithful,'Ali b. Abi Talib (as) where he said:

رَحِمَ اللٌّهُ امْرِءً عَلِمَ مِنْ أَيْنَ وَ فِي أَيْنَ وَ إِلـى أَيْنَ

“May the mercy of Allah be upon that person who truly knows where he has come from, where he is (at present) and where he is going.”

Without doubt, our entire existence in this world can be summed up in these three short statements: where we have come from, where we are and where we are going. This means that any person who truly knows and understands these three points will be enraptured within the mercy of Allah (SwT).

In relation to this, there is a well known tradition from the Commander of the Faithful,'Ali b. Abi Talib (as) in which he stood was standing behind the door to the city of Kufah ('Iraq) and started to speak to the dead people and he said to them:

أَمَّا لَوْ أُذِنَ لَهُمْ فِي الْكَلاَمِ لاََخْبَرُوكُمْ أَنَّ خَيْرَ الزَّادِ التَّقْوى

“If these people (who are deceased) were given the permission to speak, then surely they would tell each and every one of you that without doubt, the best provision (to send forth) is Allah consciousness (Taqwa).”5

A person must continuously repeat this statement to oneself such that one truly understands it and is made aware of its deeper meaning!

Notes

1. Bihar al-Anwar, vol. 74, pg. 182

2. It has been mentioned in a Farsi Poem that:

من به خود نامدم اينجا كه به خود باز روم آن كه آورد مرا باز بَرَد در وطنم

“I did not bring myself here such that I can leave on my own, He who brought me here will also take me back to my (original) home.”

3. Another term that is used in the Noble Qur’an is “حياة الدنيا ” which has been repeated many times in different Surahs of the Qur’an. This term points to the contemptibility of this world's life as compared to the term “حياة الآخرة ” which is the perpetual and everlasting next life which will never come to an end.

As we know, the word “دنيا ” comes from the root letters of “دنو ” whose original meaning is being close in relation to place, time, status or rank. Thus, the words دينا ” “ and أدنى ” “are sometimes used for very small creatures who are close at reach and not for large creatures.

Sometimes, this word is used in praiseworthy areas and other times, this word is used in reference to a vile issue, thus in opposite of something which is good. It has also been used for something which is far away, contrary to something that is close at hand. Since the life of this world is referred to as something small, no value and close at hand, thus, we see that this term is completely appropriate for the life of this world. (Tafsir-e-Namuna, vol. 16, pg. 134)

4. Surat al-`Ankabut (29), Verse 64

5. Short saying number 130 from Nahj al-Balagha

Discourse 25: The Status of Mankind in This Life and in the Next World

قَالَ عَلِيٌّ : أَلاَّ وَ إِنَّ الْيَوْمَ الْمِضْمَارُ، وَ غَداً السِّبَاقُ، وَ السَّبَقَةُ الْجَنَّةُ، وَ الْغَايَةُ النَّارُ …

The Commander of the Faithful, 'Ali b. Abi Talib (as) has said, “You should know that today (this world) is the day to prepare (for the next life), and tomorrow (the Day of Judgement) is the day of competition and the prize (for this competition) is Paradise (for the good doers) and the punishment is Hell (for the evil doers).”1

In this tradition from our master, the Commander of the Faithful, 'Ali b. Abi Talib (as), we see a very clear explanation of the transient world and the next life. In addition, the picture of the sojourn of humanity in these two places is also presented in this tradition.

In a very interesting explanation of the next life, it has been compared to a competition ground and just as he has said, “Today is the day of preparation.”2

The word “مضمار ” comes from the root words “ضمور ” and “إضمار ” in the meaning of preparing a horse for a competition. As it is known, in order to take part in competitions, horses must go through intense training so that they can eliminate their body fat and prepare themselves for competition against other horses and this entire time frame of preparation and training is known in 'Arabic as “مضمار ”.

In reality, the entire world outlook of Islam in relation to this world and the next life can be summed up in the following two sentences:

أَلسَّبَقُةُ الْجَنَّةُ وَ الْغَايَةُ النَّارُ

“…and the prize (for this competition) is Paradise (for the good doers) and the punishment of Hell (for the evil doers).”

Therefore, this world is the place of preparation and is not our final or ultimate goal. During this time of preparation and training, a person must continuously be within the stage of self-building, and if he slips or falls into neglect for even one second while on this path and is not able to develop the necessary prerequisites, then there will be no chance for him in the field of the next life.

Maybe you have heard of the preparation that astronauts go through in their profession? They have a difficult training mission in which they operate in a weight-less environment. Everything that is outside of the gravity of the Earth becomes weightless and even the human being himself is not beyond this law. This state of weightlessness - for the person who has become accustomed to the gravity of the Earth - is a very difficult and frightening state to be put in. Thus, they must be trained in a man-made weight-less environment so that when they are put face to face in such an environment in space, they are not dazed - rather, they are able to accomplish their goals.

These astronauts are placed in a specially designed chamber and are continuously moved up and down - of course in such a way that would not lead tp any broken bones - and after coming out of this enclosed chamber, the face, head and feet of some these astronauts are sometimes bloody (due to minor injuries). No matter how much they try and take care to protect themselves, this free falling is not something that a person can come out of easily with no scratches to his body.

This sensation of weightlessness can be experienced on Earth when a person is free-falling - such as when a person falls from a high place down to the ground. For those few seconds that he is in the air, he will experience what it means to be weightless - the same feeling that the astronauts feel! If we consider the journey that astronauts take, we see that it requires a lot of preparation (on their part) accompanied by difficulties and struggles.

Just imagine what is required for the greatest trip - the one towards the next life! How much must a person prepare for that trip and how many difficulties one has to go through and what sort of things must one's soul struggle to fight against so that one would be able to reach that great and exalted status of the next life! Is it possible that without any struggles or difficulties and by not tasting the pain of inconvenience and of bereavement, one can reach to any station or rank (in the next world)?!

There are many people, who in order to reach higher levels and ranks with the military, go through difficult exercises and training and force themselves to experience the pangs of hunger and thirst such that sometimes they go for long periods of time with only water to train the body:

نابرده رنج گنج ميسّر نمى شود مزد آن گرفت جان برادر كه كار كرد

“It is not possible to gain the prize without going through difficulties, The one who went through troubles is the one who will get the reward.”

It is here that we must stop and think - What have we done in this world? What stage have we reached to here?3

If we wish to reach to grand and lofty (spiritual) levels and we desire to attain proximity to the Lord, then we must endure and withstand the difficulties and challenges and must struggle against our soul.

If we look at those people who only live for this material word, we see that they have not attained the materialistic pleasures of the world without going through difficulties - thus, how can we assume that without any difficulty or challenge, we would be able to reach to the (lofty levels of the) next life?

This world is the house of difficulties and tests and in this temporary residence, the tests of the close, intimate friends (the Awliyah) of Allah (SwT) are harder and much more difficult (than others face):

هركه در اين بزم مقرّب تر است جام بلا بيشترش مى دهند

“Whosoever is closer (to Allah) in this world will have to give a more difficult examination.”

Some of the examinations (of this world) are general while others are specific. The common people are tested in one way while the close friends of Allah (SwT) are tested in other ways and thus, this world must continuously be a place of competition for all people.

Of course, there are some people, who depending on the time period that they live in, who are faced with special tests related to that specific time. For example, that person who was in the battlefield in Karbala or who was taking part in the Battle of Badr had a special test (that he was put through).

During the Islamic Revolution (of Iran) and the time immediately following the Revolution, the situation was very unique and extraordinary and some people were not able to make it through those days. It is as if there was a sieve or strainer that was busy removing all of those people who were not sincere and only preserved those who were genuine and honest. In that period during the course of the Revolution, those who forgave (others), were aware of what was happening (around them) and who were sincere, etc… were known and well-defined (from the others).

In any case, it was a time period that from one point of view, was very dangerous and something that was confusing to people and from another point of view, it also brought about great happiness and joy.

Therefore, in those areas where the difficult storm of the tests of Allah (SwT) are active, it is that same area where some people actually take benefit from such an environment.

However it is also a very dangerous place for those people who have not prepared themselves (for the tests) and thus, they get caught in the tail wind of such a storm and are destroyed!

Notes

1. Nahj al-Balagha, Speech 28

2. It has been mentioned in the Qur’an that:

يَا أَيُّهَا الإِنْسَانُ إِنَّكَ كَادِحٌ إِلـى رَبِّكَ كَدْحاً فَمُلاَقِيهِ

“O mankind! Surely you are ever toiling on towards your Lord, painfully toiling, but you shall definitely meet Him.” (Suratul Inshiqaq (84), Verse 6)

This verse points to the fact that the nature of this world's life is that it is not free from difficulties or tribulations at any stage and that there is no difficulty or challenge - whether it be physical and related to our bodies, or spiritual and related to our soul - or both - except that they will definitely occur to us.

In many thought-provoking traditions from Imam `Ali b. al-Husain (as) we read that, “Ease and comfort are not present in this world, nor arethey for the people who are living here. Ease and comfort are only reserved for Paradise, and difficulties and trials have been reserved for this world for the people of Paradise. It is for this reason that difficulties and challenges have been created in this world and for those who are living here. Thus, any person who receives a measure of this world in his hand, two times this amount will actually be given to him (in this world).”

In other words, whoever gets more pleasure and enjoyment from this life is actually poorer and more needy (than others) since (when he has more in this world), he needs other people to help protect his wealth and for this, he is also in need of more things (to help him protect himself and his wealth). Thus, in the wealth of this material world, there is no way to gain solace and relaxation.

3. In addition to the competition for the next life, in this world too, we have a form of competition which has been referred to as the competition while on the path of spiritual happiness.

It has been mentioned in verse 133 of Surah Ale `Imran:

وَ سَارِعُوا إِلـى مَغْفِرَة مِنْ رَبِّكُمْ …

“And compete with one another to reach the forgiveness of your Lord…”

This verse compares the struggling and striving of the righteous doers to the competitors taking part in a contest in this material world. However, the ultimate purpose and aim (of the competition of this life) is the forgiveness of Allah (SwT) and the blessings of the everlasting home in Paradise.

In reality, this verse of the Noble Qur’an has made use of a very interesting, physically demanding similitude which is that: when a person wants to do some act, if he is alone in this endeavour (with no one around him or competing with him), then naturally he would carry out his task slowly and in a normal manner. However, if one was to take his job or work as a competition, that too a competition in which the prize is something very valuable which he has been told about beforehand, then he will definitely put forth all of his energy and strength to get the job done and one will also try to work as fast as possible so that one is able to reach his goal faster.

If the primary goal of this competition (in this life) is to reach the forgiveness (of Allah (SwT)), then it is because it is not possible to reach any spiritual level without first achieving and attaining the forgiveness of our sins, followed by the purification of the soul.

The first thing which must be performed is the washing away of our sins and then we will be able to reach the level of spiritual proximity to Allah (SwT):

شستشويى كن و آنگه به خرابات درآى

“Spiritually cleanse yourself and remove all that which is bad from yourself.” (Tafsir-e-Namunah, vol. 3, pg. 91)

Discourse 26: The Reasons Why We Are Prevented Froma Deep Cognizance (of the things around us)

عَنْ أَنْسِ قَالَ: خَطَبَنَا رَسُولُ اللٌّهِ عَلى نَاقَتِهِ الْعَضْبَاءُ، فَقَالَ: أَيُّهَا النَّاسُ، كَأَنَّ الْمَوْتَ فِيهَا عَلى غَيْرِنَا كُتِبَ، وَ كَأَنَّ الْحَقَّ عَلى غَيرِنَا وَجَبَ، وَ كَأَنَّ مَا نَسْمَعُ مِنَ الأَمْوَاتِ سَفْرٌ عَمَّا قَلِيلٌ إِلَيْنَا رَاجِعُونَ، نُبَوِّؤُهُمْ أَجْدَاثَهُمْ، وَ نَأْكُلُ تُرَاثَهُمْ، كَأَنَّا مُخَلَّدُونَ بَعْدَهُمْ …

Anas has narrated that, “The Prophet (S) spoke to us while he was (sitting) upon his camel named Al-'Adba` and said, “O' Mankind! It is as if death has been prescribed for other that us (and that we will never die); and it is as if the truth (the rules and regulations of Allah) are only obligatory upon other than us; and it is as if those who are dead are on a journey and that soon they shall return back to us and that we have only covered them over with dirt while we are busy devouring their inheritance. It is as if after them, we shall remain alive forever…”1

In this tradition from the Noble Prophet of Islam (S), he has touched upon some of the reasons why we are prevented from having a deep cognizance (of the realities around us). In order for us to have a better understanding of the issue at hand, we begin by engaging in the following introduction:2

In the course of our lives, there are issues which are referred to as “issues that prevent us from having a deep cognizance of the things around us”. Within the Noble Qur`an, there are many verses in these regards, however with complete regret, since we do not have a strong love for the Qur`an, we are negligent of these verses.

Some of these issues which prevent us from obtaining a deeper understanding - which the scholars have mentioned - include the love of self.

You all have definitely heard the saying:

حُبُّ الشَّيْءِ يُعْمى وَ يُصِمُّ

“Love for (a particular) thing makes one blind and deaf.”3

This uncontrolled love would result in a person not being able to see the reality of things around him and in the words of the Noble Qur'an:

…لَهُمْ أَعْيُنٌ لاَ يُبْصِرُونَ بِهَا وَ لَهُمْ آذَانٌ لاَ يَسْمَعُونَ بِهَا …

“…They have eyes with which they do not see and they have ears with which they do not hear…”4

Thus, we see that a person wants to have everything good for hiself while he desires everything that is bad should fall upon others.

For example, when a person hears that in a flood or earthquake had taken place in a particular part of town or that there was a car accident, he would not think that it is possible that this same event could one day happen to him and thus, he thinks that all events that happen are independent of one another. Because of this, when he sees such events taking place, they would not have any effect on him and they would not cause any sort of change within him.

It is for this same reason that the Prophet (S) has said, “O' Mankind! What has happened to you?? Why are you in such a sleep of negligence? Do you think that death has only been prescribed for your neighbors and that this will never come to your house? Maybe you have made a covenant with yourselves that you have been given a respite and that you will remain alive for some time to come still!?”

كَأَنَّ الْمَوْتَ فِيهَا عَلى غَيْرِنَا كُتِبَ

In addition, some people feel that it is only others who must follow the Truth and obey the rulings of Allah (SwT) and that these laws were only put in place for others and that they are exempt from such rulings:

وَ كَأَنَّ الْحَقَّ عَلى غَيْرِنَا وَجَبَ

A similar important speech can also be seen in the enlightening words of the Commander of the Faithful,'Ali b. Abi Talib (as). One day, this noble personality was taking part in the burial of a fellow Muslim when he saw and heard a person who had a boisterous laugh. The Imam said to him, “Why are you laughing? Do you think that only this person will be brought to the graveyard and that you will never have to see the same day?”5

Some of the difficulties that humans face are the (spiritual) veils that cover our understanding and comprehension and thus, the Prophet (S) has said that “The veils of arrogance, unfounded prejudice, pride, following our lower desires, love and hate of other than Allah (SwT) and other things must all be removed. This must be done so that the person is able to make use of the internal Hujjat - meaning his intelligence - to discern between good and bad and so that he would be able to comprehend and find the correct path to tread upon.”

We must accept that it is very much possible that all of the things which are happening to other people can also one day happen to us and just as the 'Arab poet has once said:

بَيْنَا يُرَى الإِنْسَانُ فِيهَا مُخْبِراً حَتّى يُرى خَبَراً مِنَ الأََخْــبَارِ

“At that time when a person is informed of the death of another person, it is then that his own death is also written and recorded (that it will take place).”

Death does not know the difference between young and old - it has no relationships or ties with anyone - and thus, it can and does come after a person unexpectedly.

Pay careful attention to the wording of the tradition and see how carefully the words have been chosen. It is stated, “It is as if death has been prescribed for other than us (and that we will never die).” Who has been promised that they will remain alive for another instant? If there is no possibility of a promise coming to play in this issue of death, then why do we constantly delay and postpone the doing of good deeds?

We leave off repentance and asking forgiveness for our sins until tomorrow or the day after. We are so relaxed and laid-back that before we realize it, time will have passed us by and at that time when we are about to die, any amount of grief or anguish will be of no use.

Our mistake is right here that we all think that those who have died and left us are simply on a trip and that tomorrow, they will be coming back to us. It is us ourselves who have placed then in the ground under the dirt and are now busy in eating up the inheritance that they have left behind for us yet still we act in such a way that we think we are going to live forever!

Just look at the way that some people act in this world and sometimes with great regret, we see that it is this same inheritance that they leave behind that make the people after them act in the most disgusting and dangerous ways!

One time when we were in Tehran, we were informed that there were two brothers - who were around the ages of 10 - 15 years old. They got upset with one another due to the way that the inheritance was split up between the two of them to the point where they would not even go to each other's house.

We must say to such people that: “Are you certain that you are going to be able to make use of all of this inheritance that has been left for you?” Without doubt, if we think over this just a little bit then the answer will definitely come, “No - since in life there are events which can take place that we as humans are completely unaware of such as that time span between life and death which is a very short time period.” Mankind is still amazed at how short this time span truly is!

Sometimes, some people can be seen as saying: “Allah has surely been merciful to me as I was close to falling off of the edge” - or other such things. All of these things that happen to us are actually trials for us to learn lessons from which we must learn from and then put into action since there is nothing closer to mankind than death however he is ever forgetful of this most important advice.

The greatest advisor or warner for the purification and refinement of the soul is death and thus, we have been advised and recommended to continuously visit the graveyard (to remember our own death).

Going to visit the deceased is not only done simply as a show of respect to those who have gone before us. When we see that we are recommended that we should interact with a believer - whether he is alive of whether he is dead - in a particular way. In addition, we should give him something good and full of blessings so that he can benefit from it. We must also recite Surah al-Fatihah for him and this recitation of Surah al-Fatihah and all of the other things actually have more of an impact and effect on the person before he dies than after he is dead.

When we place our hands upon the grave, we realize that between him and ourselves, there is nothing more than a one meter gap. It is possible that tomorrow, we too will be in that same place that he is in right now. When a person thinks upon this issue, when he thinks about death, then he will definitely try and control his soul:

… وَ لِلٌّهِ بِذِكْرِ الْمَوْتِ …

“…Control it (the soul) through the remembrance of death…”

At this time will the veils of negligence, pride, etc… be lifted from our eyes, ears and heart, and this is the most important thing that we can do for ourselves - have these veils and curtains lifted from in front of us.

A tradition from the Prophet (S) states:

لَوْ لاَ أَنَّ الشَّيَاطِينَ يَحُومُونَ عَلى قُلُوبِ بَنِي آدَمَ، لَنَظَرُوا إِلـى مَلَكُوتِ السَّمٌوَاتِ

“Surely had the Devils not whispered into the hearts of the children of Adam, they would have been able to (just as Prophet Ibrahim) see into the depths of the heavens.”6

Thus, we too could see into the heavens as Allah (SwT) permitted Prophet Ibrahim (as) to do for in the Qur`an, it says:

وَ كَذٌلِكَ نُرِيَ إِبْرَاهِيمَ مَلَكُوتَ السَّـمٌوَاتِ وَ الأَرْضِ وَ لِيَكُونَ مِنَ الْمُوقِـنِينَ

“And thus did We permit Ibrahim to glance into the depths of the heavens and the Earth so that he would of those who had certainty.”7 !

Notes

1. Bihar al-Anwar, vol. 74, pg. 175

2. No matter how clear and plain the face of reality is for a person, until he is able to see it with his own eyes, one can not fully grasp or understand that thing. In other words, in order for us to have a deep understanding of the realities (of this material world), the follow two things are necessary:

1. The true face of reality must be plain and clear for us and;

2. We must have the tools and apparatus available to see and understand these things.

Is it possible for a blind person to look at the sun? Can a deaf person ever hear the pleasing sounds of the world around him? In the same way, a person who does not have the (spiritual) eyes to see the Truth around him will definitely be prevented from seeing the true face of reality, and those who do not have (spiritual) ears will never be able to hear the verses of the Truth.

It is because of this fact that the first condition that a person who would like to traverse upon the path of the Truth must possess is the purification of the soul and attaining Taqwa (Consciousness of Allah (SwT)) and without these two things, a person will remain in the spiritual darkness and gloom.

In addition, one will be plagued with difficulties and will tread around in a dazed state of mind with no clear path to walk upon. In the Noble Qur’an, it tells us that the way to traverse on this path is through Taqwa:

هُدىً لِلْمُتَّقينَ

”(These signs of Allah) is the path of those who are conscious of Allah.”

And this verse points to this reality that we must aim for. (Tafsir-e- Namunah, vol. 11, pg. 143)

3. If a person loves another human being or some inanimate object to an extreme, then we see that this love will usually prevent onefrom seeing or hearing about the deficiencies, lapses and bad acts (that the person has). Thus, one will not be able to see anything except for good. We narrate a story in relation to this which is proof of the claim that we have just made.

It has been narrated that once there was a man who had fallen in love with a young girl. The father and mother of this daughter were opposed to these two people getting married to one another, however the young man was adamant on marrying this girl. Thus, he ended up spending an exorbitant amount of money and went through great difficulties (to marry her). He continued in this way until he was able to reach his goal and able to marry her. Finally, the lover was able to unite with the one that he loved so much!

This husband and wife were living together and their family unit was one full of warmth and compassion for one another. Gradually though, the love and passion finally went away and the fire of passion that the man had for his wife alo subsided.

One day, the husband was looking at the face of his wife and saw a white spot near her right eye. He became surprised at this “defect” and said to her, “When did that white spot appear on your face, next to your eye?”

The wife replied that, “It just recently re-appeared.”

The husband replied, “What are you saying??”

The woman smiled and said to her husband, “When I was two years old, I had small-pox and it was near my eyes and from that time, this white spot has been there.”

The husband said, “This is amazing! Why did I not see that mark on you face up until now?”

The woman replied, “The reason is clear! You were deeply in love with me and thus, the lover sees nothing of the one he loves except for good and beauty:

حُبُّ الشَّيْءٍ يُعْمى وَ يُصِمّ .

“The love of a thing makes a person blind and deaf.”

However, now that the fire of passion and love for me has been cooled within your heart, you no longer look at me (in the way you used to) and thus, we are now a “regular” couple. You are now able to see my defects and in reality, you are able to discern between good and bad.” (Guftar Wi’adh, vol. 3, pg. 9)

4. Surat al-A`raf (7), Verse 179

5. Nahj al-Balagha, Short Saying 122

6. Bihar al-Anwar, vol. 56, pg. 163

7. Surat al-An`am (7), Verse 75