Alhassanain(p) Network for Heritage and Islamic Thought

2- MUSLIM ETHOS THROUGH THE CENTURIES

Inmy last lecture, I invited your attention to what Islamic thinkers and reformers had often pointed out in the recent centuries.I said that Muslims today have come to view Islam in a manner characteristic of diseased minds. They failed to perceive the intrinsic vitality of Islam, which continued to exist unaffected. The adverse change in the typical way of thinking, or ethos, of Muslims has deep-rooted causes.

The deterioration in Muslim ethos set in when Islam, or one's faith, and actual practice of the same came tobe regarded as separable. This theoretical approach to Islam ignored the fact that it is a religion of action. For, no human happiness and wellbeingcould be achieved on any unrealistic and theoretical bases. By virtually discarding action as the means of achieving human progress, the Muslim ethos became unrealistic.

Islamic teachings regard appropriate efforts as capable of shaping every human destiny. This approach is realistic, sensible and in harmony with Nature. That any human achievement depends on the propriety and effectiveness of the relevant effortshas been frequently stressed in the Qur'an:

“...man has only that for which he makes effort.” (The Qur'an, 53:39)

“That day (when the earthquake will shake the earth) mankind (after resurrection) shall issue forth in scattered groups to be shown their (good/evil) deeds.

“Then, whoever had done an atom-weight of good shall see it;

“And whoever had done an atom-weight of evil shall see it.” (The Qur'an, 99:6/7/8)

The above verses emphasize the crucial significance of rectitude in human action for shaping individual and societal destinies. No doubt, these and similar otherQur'anic teachings are relevant to all individuals and nations alike. These principleshad been deeply upheld by the early Muslims whose faith and action showed no contradiction. They never desisted from actively pursuing what they believed in.

Their positive and comprehensive efforts underlined their awareness of the futility of approaching problems or situations in a one-sided, theoretical manner. Their deep,thorough and active commitment to Islam, as reflected in their individual and collective efforts, enabled than to achieve meaningful dynamism and self-reliance, as well as astounding success.

The positiveelan achieved by the early Muslims lost its dynamism in the second century of theHejira . By then Muslims had begun to spurn action and take their faith for granted. This negative trend was encouraged by the corrupt,incompetent and worldly rulers. It began as early as theUmmayad caliphates.

TheUmmayads aimed at overcoming any effective criticism of their worldly and almost secular ways. Accordingly, they propagated the misleading notion that, given the basic faith (in Islam), one's action is of no importance. With their vast power and wealth, they could unduly influence the ethos of the people, even through their patronization of pseudo-intellectual groups like the Murjites.20

Shi'a Muslims, inspired and guided by their pious Imams (a.s .), firmly believed in acting according to one's faith. The Imams always reiterated that faith is verified or confirmed by three things: verbal assertion, heart-feltconviction and physical action. They were averse to the theory that faith is independent of action. After all, when the Qur'an praises devout believers, it endorses not only one's beliefbut the conformity of his actions.

What theMurjites among the Sunni Muslims did in the past is noticeable today among theShi'a Muslims. The latter have come to scorn action, while upholding their allegiance to the guidelines set byHadrat Ali (a.s .) and the other Imams. They participate in themourning sessions for Imam Husain (a.s .), as if - God forbid - the Imam believed in an attitude of partisanship. On the contrary, the philosophy underlying Imam Husain's martyrdom showed that he wanted to reorient Islam to action. In other words, he died to render Islam dynamic in actual practice. Yet, many seem to think that he died in trying to establish Islamic order of a theoretical kind!

Reverting to theUmmayad period, it will be interesting to recall whatAbul Faraj Isfahani mentioned in his book: “Aghani ” (Melodies”). Though anUmmayad himself, AbuFaraj has been considered by theShi'ite clergy to be an impartial historian,specially for his authentic account of his martyrdoms of the descendents ofAbi-Taleb .

In his book: “Aghani ”, Abul Faraj describes the pleasure-loving and decadent amusements of the caliphs in the words of the minstrels, musicians and artists of their courts.One of the anecdotes concern s a dispute between aShi'a Muslim and aMurjite as to the pros and cons of faith and action. The former upheld both faith and action as inseparable, while the latter claimed that the basic thing is faith irrespective of action. Neither of them was able to convince the other. Then, they agreed to arbitration by whoever joined them first. The first person to join them was a musician, so that theMurjite was glad in the expectation that the arbitrator will endorse his view.

The musician gave his verdict by saying: “I'm aShi'a from my head to mywaist, and aMurjite from my waist downward”. What he meant was that he thought like aShi'a , but 'acted' like aMurjite ! Today, we find theShi'a Muslims practicallyMurjite from head to foot! We often take recourse toprotexts ,ev'en to make for paradise with them.Hadrat Ali (2), speaking about paradise emphasizes that itis granted as a prize won by accomplishments, and not pretexts or excuses. Our negative attitude is tantamount to turning away from reality towishful thinking . A nation that bases its pursuit of happiness on imagination is tobe much pitied .

In the above context, the Qur'an has condemned the Jewish notion that a people could regard themselves as privileged and condemned the Jewish notion thata people could regard themselves as privileged and condonable before God, assuming that wicked deeds were ignored by Him and good deeds were recompensed all the more. The Jews had believed that their sins and evil deeds would not cause them to go tohell, it was only a formality before their release after a few days, so that they could go to heaven to which they rightfully belonged!

In atradition we are told that Jews, Christians and Muslims ofMadina were all claiming moral superiority over one another. The Qur'an corrected them by saying: “It is not as you and others of the Book hoped and believed. God will punish whoever commits a wicked deed.” A notion of Superiority came to prevail among theShi'a Muslims, too, even during the time of the Imams. However, the Imams rejected it and counteracted the same. Two instancescan be cited in this regard.

CaliphMa'moon offered hissuccessorship to Imam Reza (a.s .). The latter declined it politely and took no part in the state affairs. Subsequently, the Imam was addressing a religious session in which his brother,Zeid bin Musa binJa'far , who had risen atMadina against the Caliphate and was suppressed and pardoned byMa'moon , was present.

Imam Reza (a.s .) noticed his brother referring to himself and the Imam as “We of the Prophet's household...” and giving an impression to the listeners that God will treat them as privileged persons. The Imam (a.s .) interrupted his discourse to tell his brother: “What is this nonsense that you are uttering? Do you think thatevery wrong done by us will be forgiven by God because of some immunity granted by Him to the Prophet's family? If it were true, you would have been superior to your father, Musa binJa'far , and heaven would be guaranteed to you, in spite of an idle life. Actually, your father deserved heaven as a result of a lifetime of effort,study and devotion to God.”

Then, Imam Reza (a.s .) turned toVesha , who was a learned narrator ofKufa , and asked him how theKufa people understood the verse of the Qur'an concerning Noah and his son.Vesha understood the Imam's purpose and replied: “Some people inKufa understood it to the effect that when Noah (a.s .) begged God to forgive his son and allow him to be taken o n board the “Ark”, the divine response was in the negative as if Noah's son was not a member of the prophet's family”. Then,Vesha continued: “Others inKufa interpreted it wrongly to mean that God told Noah that the one he regarded as his son was not really his - as if it were that Noah's wife had begotten an illegitimate son!”

The Imam (a.s .) agreed by saying: “Yes, the second group of people inKufa misunderstood the true meaning of the verse. The correct position is that Noah's son was corrupt, although he was the prophet's own child.No wonder, then, God did not accept Noah's intercession for his wicked son. And it is said in the narrative that Noah regretted his mistake in this regard.”

Then, the Imam (a.s .) turned to his brother and asked: “Was Noah's son not a prophet's son?” If mere blood relationship was the consideration, 'Why God did not accede to the Prophet's request?” “What better response than the divine aversion to t he corruptness and impiety of Noah's son can be found?”.

In another narration concerning ImamSadidq (a.s .), a tendency towards crooked thinking has been corrected in the past. A man came to the Imam andasked: “A saying has been attributed to you. I wish to knowwhether or not it is correct and authentic. Is it true that you have said that when one is properly enlightened by following the Imams one can act as onewishes ?” The Imam indicated that he had said to that effect. Then, the man enquired: “Does it mean that enlightenment allows a man to do just anything he wishes, even if it is theft or adultery?”

The Imam replied inastonishment: “How distressing it is to hear an absurd interpretation of my words! WhenI said that once you did understand the Imams' teachings you would be free to act.I never meant it to be applied to immoral acts. Understanding the Imams can only be in the context of moral rectitude, so that you are able to distinguish between what is right and what is wrong.” Obviously, when we refer to the Qur'an, theSunnat and the Imams' narrations, we learn about the need for righteous action, and understand that human happiness is dependent on it.

Today, when we reflect on our characteristic way of thinking, we are likely to discern that actionis scorned in many ways. When we extend our analysis to our own society, we will probably find that our people ignore the need for genuine and righteous action altogether. For example, it is a common tendency to think that if one could get himself space for one's burial within the premises of the shrine of Imam Reza (a.s .), then, it will compensate for one's deficiencies in life.What an idea and how remote from Islam! Do such people really find happiness when, after a life of wickedness, they think that burial at the feet of an Imam will absolve them of every sin? They seem to forget that evenHarun al-Rashid is buried in the premises of the shrine of Imam Reza (a.s .) and pilgrims there curse him and his sonMa'mun . This contradiction typifies a degenerate or “dead” thinking among people.

When we speak of reviving the original Islamic ethos, wemean basically thepopularisation of the idea of a Muslim's working out his own salvation through righteous self-exertion- and not any wishful thinking or dependence on others. In this context, we may recall the former custom of an influential person granting private sanctuary to an ordinary member of the public. This custom, fortunately,is no longer allowed to continue. It had meant that when an offender wanted to evade arrest, he sought refuge of an influential clergyman and, if granted, no agent of the authorities could remove him from there. This was against both secular and religious laws. Yet, some ancient people had wrongly supposed that private sanctuary existed in the divine system. The Imam never accepted any idea of private sanctuary.

InNahjul Balagha ,Hadrat Ali (a.s .) is reported to have always emphasized two qualities of a Muslim: chastity and action. However, we seem to shut our eyes to these requirements, and then ask in our will tobe buried in Najaf - as if this final wish will put everything right!

According to the Prophet's Tradition, theBani Hashem andBani Mutalleb tribes were told by him: “Let me not witness on Resurrection Day that other people come before God, the Just, relying on their well-accumulated good deeds, while you come depending on me, pleading that 'the Prophet is one of us'; for, this will be of no avail to you.” This wason the occasion of the revelation of theQur'anic verses mentioned below;

“So, invoke not with God another god,Lest you be one of the doomed.

“And warn thy tribe of near kindred.” (The Qur'an, 26;213,214 )

In another tradition the Prophet (s.a.w .) is to have told his dear and pious daughter,Hadrat Fatima (a.s .), who he called “a portion of my heart”, as follows; “My dear, act on your own, for your kinship with me will be of no avail; follow my teachings and never say that your father is Prophet. It is of no use to you.”

NeitherHadrat Ali (a.s .) norHadrat Fatima (a.s .) ever took recourse to their kinship with the Prophet (s.a.w .). They relied on their own will and power to act and act in the righteous way of God, as taught by the Prophet (s.a.w .). Theywere deeply imbued with the fear of God, which was particularly evident in their regular and nightly prayers and constant devotion to Him. Didn't Imam Ali (a.s .) sometimes faint in the middle of his nightly prayers? Was it not due to his deeply felt fear of God? Whycouldn't he assure himself otherwise, even as a first believer in Islam, or as the Prophet's first cousin and his beloved son-in-law? The Prophet's daughter,Hadrat Fatima (a.s .), too, was so devoted to God as to render her prayers a deeply moving experience for her, specialty on Thursday nights spent in tearful concentration on Him. Indeed, they exemplified a deep assimilation of the Islamic teachings.

The early Muslims showed self-reliance, in that they depended on their own individual worth and power. This characteristic way of their thinking began to suffer damage at the hands of speculative thinkers, whose adverse social impact was insignificant at first.but in time spread like leprosy among theShi'as and a majority of Sunnis. The vicious thinkers took undue advantage of the ill-trained,credulous and impressionable people, in that they could use even the seemingly innocuous dreams to achieve their ulterior motives of damaging the originally positive Islamic ethos. Thisis typified notably in one case after the death of the renowned Islamic thinker,Muhaqiq Ardebili , who had personified a thoroughly dynamic Muslim in his lifetime.

At that time, someone spread a story about his dream involving a deceasedMulla orFaqih (sometimes referred to asMuhaqiqi , implying, asShaikh Ansari subsequently pointed out, the venerableMuhaqiq Ardebili ). In that dream, the departed soulwas asked as to how God had treated him, and the dreamer got the reply that He was Gracious indeed. When further asked as to what saved him, the reply was: “My realization that prospects for good deeds are dull!”, It is strange that while the Qur'an tells us that the prospects for good deeds are bright (in the hereafter), a dream suggests to the contrary. The story indicates the kind of damaging effect of a person's diseased thinking.

ImamBaqar (a.s .) once told his followers: “Inform theShi'as that aShi'a is no longer one when he discards virtue, chastity and positive efforts.” InNahjul Balagha ,Hadrat Ali's advice is recordedas: “Be not of those who are hopeful of salvation in the next world, but without good deeds.” Further, one is advised not to 'repent' in a manner of postponing the same while continuing to nurture all kinds of desire, and not to pretend aversion to the materialistic things while actually demonstrating that one is captivated by the world.

3- TO BE “ALIVE” AND TO BE “DEAD” IN THINKING

One of the matters described in the Qur'an is the question of life and death, whichis mentioned in all its phases for various reasons. It speaks of the life of plants,animals and human beings.But as our discussion is not about life in general but only a particular life, that is, human life, we will pay special attention to it.

Many of us think that as long as a man'sheart beats , and the nerves are active and he walks about, he is alive. Whencan he be said to be dead? When the physician listens to his heart and declares that it has stopped functioning. This is to some extent true, but this kind of life is not areally human life; it is his biological life. In thisrespect he has a common bond with animals. A dog, too, has a heart, nerves, veins (in which blood flows) , organs and limbs.But a human being has another kind of life, as well. It means, according to the Qur'an that a man's heart,nerves and limbs may be active, but he may be 'dead'.

The Qur'an refers to people as dead and alive, and then says it affects those who show a trace of life, while it has no effect on the dead ones. Whatis meant by being dead or alive? The Qur'an says elsewhere that whoever is born comes into the world with a divine-endowed nature, which seeks truth.But in some people this light of inquiry is extinguished, and thus he “dies,” though he is biologically alive.

The Qur'an gives another example and says that those who show a trace of life blossom forth in spirit when they assimilate the Qur'an, since they become susceptible to the same,like a land prepared for the growth of plants and trees.

The Qur'an says:

“Is he who was dead and We revived him (through the Qur'an) and gave him a light by which he walks among people, like one who remains in utter darkness and without access to the world beyond him?...”(6:123)

Another verse of the Qur'an in which the people are divided into two groups of “dead” and “alive”, is the one with which I began my discourse. How explicitly and beautifully it(8:24) exhorts to the effect that God and the Prophet invite us to accept Islam for its life-giving quality, since it will revive us.

Islam speaks persistently of life, and says the Prophet has brought “life” for you. You are dead now but you do not know it. Come and submit to this spiritual physician to see how he offers you life.

What does life mean? It means clear-sightedness and ability. The difference between life and death lies in these two. The greater the measure of these two, the livelier is life. Why do we call God alive? Does it mean having a beating heart and blood flow? This meaning does not apply to God; in Hiscase heart and blood do not exist.

Does life mean breathing and letting breath in and out? No, this is not the meaning of life. These are conditions of life for us, not life itself. Life itself is awareness and ability, we call God alive because He represents Absolute Wisdom and Ability, and because an excellent human life reflects qualities of His Essence, including kindness, mercy, compassion and beneficence. Islam, too, promotes wisdom and ability in actual practice, as it did for many centuries. Therefore, when human thought does not reflect the divine-endowed wisdom and ability, and instead, leads only to aggravation of ignorance and inactivity, it no longer represents Islam.

Islam is the religion oflife which is incompatible with ignorance and inability. You can accept this as a general criterion of understanding Islam. In the lastsession I mentioned action as an element of life in Islamic thought. Islam tries in its teachings to predicate human destiny on action,so as to make man rely on his own will. Islam says that your unhappiness is the result of your own misdeeds.

A human being must rely on his own conduct and personal initiative. What is more explicit than the phrase of theQuran which says:“There is not for man save what he strives for.” (53:39) . No doubt, it involves human dynamism, alertness,insight and ability.

To-day, educators try hard to awaken the sense of self-reliance in man, and rightly do so. The kind of self-reliance that Islam awakens in man is that it puts an end to the hope of relying on everything outsidehimself , and if there is a hope it must be centered on oneself.Similarly every connection with other things or persons is through action. You cannot be connected with the Prophet (s.a.w .) or Imam Ali (a.s .) or the latter's chaste Fatima (a.s .) except through deeds.

I remember a narration from eighteen years ago which affected me deeply. It was an anecdote from the life of the Holy Prophet (s.a.w .), so fine and meaningful, and peerless in the biography of all human beings. It is amazing how a man in a desert environment, such as that of the Prophet's could act in an extraordinarily thoughtful manner.

The Prophet in one of his travels with his companions ordered the caravan to stop and dismount. Then he dismounted and started walking in a certain direction. Soon he returned, and his companions supposed that he was looking for a suitable place for camping before he could decide about moving to another spot.

They saw him approach his camel, take a knee-band from the sack, tie the camel'sknees and walk on as before. They wondered why the Prophet (s.a.w .) had walked so far and back for such a trifling task, and asked him why he did not order them to do it. The Prophetsaid: “Never seek help from others even for a small piece of work. Try to do it yourself.”

If the Prophet (s.a.w .) had said this from the pulpit it would not have had such a deep effect, but he said it when itwas combined with action. My purpose is to show that one of the principles of Islamic teachings whichrevives Islamic thought is action and reliance on action.

I want to explain two other points of Islamic morals and educational principles, which are very significant, like a double-edged sword. If theyare taught properly the result would be excellent, but if diverted from their course, they will have opposite effects. In myexperience many of the moral and educational ideas in Islam have become perverted in the minds of Muslims.

The dynamic concept of reliance on God has an ethical and educational meaning in Islam. The Qur'an conveys an extraordinarily harmonious and heroic sense in endorsing absolute adherence to, and trust in.God. The Qur'an brings man into action and removes all fear from him. It teaches us not to fear, but rely on God and go ahead. It instructs us to tell the truth without fearing any might of an enemy.

When you seek to find this kind of reliance in the minds and hearts of people to-day, you see that it is absent or dead. When we want to be idle, and tend to neglect our duty, we resort to “reliance on God,” and use it in a sense quite the reverse of what the Qur'an teaches.

4- ISLAMIC POSITION CONCERNING ASCETICISM AND RENUNCIATION OF THE WORLD

Another aspect thatI wish to discuss concerns the word: (asceticism). In theQur'an we do not come across the word in the sense used now. Ithas been mentioned in the Prophet's tradition and in the narrations attributed to the pious Imams. However, the meaning of the word as used in the Qur'an is not obscure,specially as explained in Imam Ali's sayings.

Asceticism is very prevalent amongst us in the sense in which itwas used formerly in traditions and annals, which is different from its current sense. We hear of people, we find that their asceticism is negative, meaning that they are content with a little.But this is not the right meaning.

One of the qualities of an ascetic is to be able in his personal life to be content with a little, which is of great philosophical importance.But not everyone who is content with a little may be called all ascetic. Letme explain it further.

Asceticism is related toworldly goods and riches and even to positions. If you ask whetherworldly goods and wealth and position are good or bad, the answer depends on their use or purpose? These things are a form of power, but the questionis: what do you want them for? You may be a slave of your lust, and intend to satisfy them by means of these powers. If you are such a person whatever you use to attain your carnal desires (whether it is position, wealth, knowledge, religion or even devoutness) will be bad.

However, if you purify yourself, and do not lust, avoid self-centredness , and have a divinely worthy social objective, then the wealth, or position which you employ in this way,is used properly. This is worship and devotion, since you are using them for your spiritual goals.This is emphasized by ImamSadiq (a.s .) . A number of ascetics of his time discussed asceticism withhim . The Imam (a.s .) said: “If what you say were true, then, how is it that after Prophet Yusuf (Joseph) was proved innocent and released from prison, he sought from the Egyptian ruler a position of crucial importance to the whole wealth of the country? Why does the Qur'an mention this without accusing Yusuf (a.s .) of being worldly? Because Yusuf (a.s .) was devoted to God. He wanted that position for divine and spiritual goals, and so his action is not worldly but spiritually motivated.

Islamic men of learning say that accepting position from a tyrannical government is illegitimate, but if his goal in doing so is service, or to help the oppressed, it is not only not a sin, but according to religious verdicts, it is sometimes recommended, and sometimes even obligatory. This applies to wealth, too. Why do you gather wealth?If you have good morals and gave a spiritual goal, then you must use this power to that end, and if you do not, you are sinful.

Islam is a supporter of two kinds of power, spiritual and economic. It believes in spiritual power in the sense that it says you should be morally so strong that you do not pay undue attention to the world and what is in it, so as not tobe enslaved by it. Imam Ali (a.s .) says that Good has declared in the Qur'an that you are an ascetic when you attain a stage where power over the whole world does not please or enslave you, and even if the world is taken away from you, it does not defeat your spirit. As for economic power, we should try to gain legitimate wealth in order to use it in the right way. When we realize that Islam supports both spiritual and economic powers, then we find that we are “ascetics” in the sense ofharbouring weakness, or remaining actually weak in both spiritual and economic matters.

If we are ascetics who have avoided wealth and economic power, we have chosen weakness. Those who lack riches obviously can do nothing economically and are obliged to stretch their hands before others. We are also spiritually weak when we are brought up to think ourselves ascetic by keeping away from wealth.

Asceticism in Islam signifies spiritual strength, and having this spiritual strength enables one to make good use of wealth. Those who asked ImamSadiq (a.s .) about asceticism were ignorant of the philosophy of it. They had heard that Imam Ali (a.s .) had been ascetic, and had supposed that an ascetic must, under all conditions, wear worn-out garments and eat barley bread. They were ignorant of the reason for eating barley bread. ImamSadiq (a.s .) explained it for them, and told them that Ali (a.s .) just wanted to be human. He was not an ascetic of a type who would choose seclusion.

Ali (a.s .) was more sociable than anyone and was most active socially and economically, and. yet, he did not accumulate wealth. Hewas engaged in commerce, agriculture, gardening, planting trees, irrigation and in military expeditions.But he remained an ascetic with all these varied activities. Sometimes he went into the orchards ofMadina which belonged to non-Muslims who belonged to the Book, and worked there for a wage. Then he bought wheat orbarley which his wife turned into dough and bread.And when they came across a poor or needy person or an orphan or a captive, they served him in preference to themselves. This was Ali's asceticism.

The asceticism of Ali (a.s .) was based on sympathy, and sympathy is human. He did not even make full use of his legitimate earning. He gave himself only the wage of a soldier out of the public fund and he was not willing to sleep with a square meal.Why? Because his heart and conscience did not allow him. Hesaid: “There are many hungry ones around me. How canI sleep with a full stomach?

He was not referring only to hisneighbours . He was thinking of the Islamic lands as a whole in which someone might be in dire want of a loaf of bread. If you find such an example of asceticism, he deservesbeinghonoured by the whole humanity.But we seem to call our incapability, immobility and deadness asceticism.But Ali (a.s .) said: “Should I be one of those about whom they say; 'it is enough pain for you to sleep in satiety while others are hungry around you?'

The Prophet (s.a.w .) in his old age was exerting himself with a self-sacrificing spirit so much that he was inspired in aQur'anic verse to observe moderation. Once the Prophet's companions noticedthat the Prophet (s.a.w .) did not arrive in time for prayer. Itwas found later that an ill-clad man had come to his house at that hour, and the Prophet had nothing to offer him except his own clothes and this delayed his prayer. The Prophet had sent someone to buy the man a robe. The man bought a fine one for twelveDirhams . The Prophet (s.a.w .) on seeing the robe said: “I can do with a cheaper one.” The Prophet (s.a.w .) went out and obtained refund, and on theway back he met a slave girl who was weeping. Asked why, she said that she had lost fourDirhams of her master. He gave her fourDirhams out of the twelve and bought two robes with the remainder, giving one of them to the ill-clad man. Later the Prophet (s.a.w .) came across the same girl whowas again found crying. He asked her the reason, and she said; “If I go back I will be beaten (because I took your money).” The Prophet (s.a.w .) offered to accompany her. On reaching herhouse he shouted his customary greetings from outside. He repeated his greetings three times as was his habit. Theinmate were now sure that the Prophet (s.a.w .) was there.So they invited him to come in. The Prophet asked why they did not answer his first greeting. Theysaid: “We loved to hear your voice since it brings us blessings, and if we had acknowledged your first greeting, we would have been deprived of the second and the third.” The Prophet silently entered andsaid: “I have come to intercede for this slave girl. If she is late, do not trouble her.” Theysaid: “Inhonour of your presence here, we will set her free.” The Prophet (s.a.w .) expressed his thanks to God that with twelveDirhams he has clothed an ill-clad orunderclothed man and freed a slave. This indicates real asceticism, piety,sympathy and humanity.

This verse (8:24) shows that Islamic teaching's are capable of enlivening every aspect of life, when they penetrate one's heart and produce a renewed spirit, insight and activity.Therefore any other teaching which causes human stagnation or “deadness” is not of Islam. The history of Islam confirms the lively position indicated by the verse through several centuries.

To-day we often see that the ideas that we have “derived” from Islam lack life-giving property.Therefore it is necessary to revise them after finding out if we are possibly mistaken about them. This is the meaning of the revival of Islamic thought. The spectacles we are wearing are not right, so theymust be changed for the better.

In the lastsession I discussed some ethical ideas of Islam, such as asceticism and trust in God.I realized that the discussion was incomplete.So , to night I will give further explanations since the subject is of fundamental importance.

The current idea of asceticismis related to worldly matters, love of the world and its renunciation, which sense is not conveyed in the Qur'an. As used in Islamic traditions,specially in thesayings of the Prophet (s.a.w .) and Imam Ali (a.s .) and other Imams (a.s .), there is no doubt that it has a sublime significance. In Islamic literature, both in poetry and prose, and in Persian and Arabic literatures, asceticismis often mentioned . Now we must see what our way of thinking about itshould be in connection with the evidence and teachings offered by the Holy Qur'an.

The word 'asceticism' originally meant 'disinclination'.But it has assumed a different meaning in Islamic, Christian and other non-Islamicteaching's . An ascetic is not a person who is naturally disinclined to things, such as a patient who has no desire.for food, or someone who dislikes sweetmeats, or an impotent man becoming disinclined to sexual intercourse. It is not an instinctive lack of desire for worldly things, but a moral aversion. In ascetic is instinctively inclined towards material pleasures, but because of special or non-material goals and purposes his conduct shows disinclination to them, so that he forsakes them. In other words, spiritual or intellectual attention to something,so as to make it the goal of an activity, is one thing, and a natural instinct is another thing.

Now we must see what that goal is and what Islam thinks of it. Is there such a thing in Islam, either obligatory or recommended, that a person should forsake material pleasures, which accord with his nature, for the sake of a goal?Or does Islam recommend no such renunciation, no matter what the goal may be?