Alhassanain(p) Network for Heritage and Islamic Thought

Chapter Eleven: Superiority

Discussing man's superiority is necessary in defending woman's rights, since this superiority means the absolute ruling of man in the family and his managing of his wife and children.

Man's superiority or any other kind of superiority is a relationship among people based on the individual's needs, desires, and opinions that are imposed on others paying no attention to others' wants and ideas. This kind of relationship resembles a tyrant oppressor's relationship, since there are some hidden criteria in such relations that exist in the autocratic ruling.

One of the reasons behind superiority is the sense of self-admiration. It can be present in small- or large-scale social relations, between two people or one person and a group. Just as a ruler can rule in this way, a father or a mother can manage the family, imposing their own opinions on the other family members. Thus, the concepts of 'tyrant' or 'despot' mentioned in the Holy Qur'an are generalizable to any relationship based on one side's self-admiration and oppression. It also includes any kind of disrespecting of other people's positions and opinions.

The one, who considers her/himself better than others, humbles them, and considers their opinions wrong, is an oppressor and a tyrant in the Islamic teachings, whether s/he acts this way in the society or in his/her own family. Imam Sadiq (a.s .) said,“Anyone, who despises people and unduly imposes his power on them, is a tyrant.” 14 8

Social or managerial self-admiration is rooted in the personal ethical vices. Pride is an inner cause of superiority-based relations, just as humbleness is a moral that respect other people and appreciate their personalities, achievements, opinions, and intellect.

We read in some tradition sources:

The Prophet (a.s .) said,“Avoid pride, because some slave may still be proud until Allah the Almighty will say: 'Record my this servant among the tyrants.” '14 9 Therefore, a proud person can be a tyrant even in the limited round of his/her affiliates, such as teacher, student, employee, employer, husband, wife, or friend.

The Holy Prophet of Islam (a.s .) is quoted to say,“Someone may be considered an oppressor even if he is in no charge except of his own family.” 1 50 In fact, even the management of a family may be autocratic. Such Islamic teachings refer to superiority of one person in the family that is when man or woman acts autocratically and imposes his/her ideas and wants on others.

Imam Sadiq said,“Be humble before your teachers and not be tyrant scholars, that your untruth may take away your truth.” 15 1 Scholars and professors can have autocratic relations and behave superiorly with theirstudents that is unlike the humble nature of man. The satanic self-admiring autocratic tendency (and its consequences that lead to the belittling of others) is something undivine and it results from the weak faith in Allah. In fact, the one, who knows the Creator's greatness, accepts Him as the Creator of all the creatures and the Keeper of all these creatures in the future, does not consider himself independent of and better than other people.

Imam Ali (a.s .) said,“One, who knows the greatness of Allah, should not see himself as great.” 15 2 For avoiding any autocratic behavior when in power, one should think of Allah's infinite Power, so that his ending power does not make him neglect Allah's ever-lasting Might.

Imam Kadhim (a.s .) said,“When you remember your power over the people, remember Allah's Power over you tomorrow (on the Day of Judgment).” 15 3 The inhumane autocracy may happen in the simplest forms of social life as well as in the most complex forms. We read in some tradition sources: The Prophet (a.s .) said,“Beware of pride, because pride may exist in someone who even if has nothing but a cloak on him.” 15 4 Imam Sadiq (a.s .) has narrated a story from the Prophet's life, which shows the conceptual variety of tyranny and oppression.“Pride may exist in any race and kind of people...The Prophet (a.s .) was passing in some road in Medina when there was a black woman who was collecting dung. She was asked to clear the way, but she said, 'The way is very wide.' Some men wanted to push her away, but the Prophet (a.s .) said, 'Leave her alone because she is arrogant.” '15 5

Sheikh Majlisi has explained this last phrase as:“... She is proud and arrogant.” 15 6

If someone has not trained his/her own soul, he or she may become arrogant. Neither empty-handedness nor knowledge can prevent this vice. Of course, it is more limited in weaker people and more extended in powerful ones. This vice may even exist in some scholars and scientists, since their social relations are wider and they present their opinions in vaster managerial circles.

Imam Ali (a.s .) said,“Fear Allah, fear Allah for the bad end of pride; it is the greatest trap of Satan and his biggest plot that overcomes the hearts of men like fatal poisons. It does fail or leave no one; neither a scholar for his knowledge, nor a poor man with his rugged dress ...” 15 7 So any relationship has a tint autocracy, arrogance, or self-deceit that lead to the degrading and belittling of people is rejected in Islam.

Imam Sadiq (a.s .) narrated from the Prophet Muhammad (a.s.) his saying:“I curse seven kinds of people whom Allah and every responded-to prophet curse (one of them is he) who rules with arrogance in order to honor those whom Allah has degraded, and to degrade those whom Allah has honored ...” 15 8

Any kind of management should be away from seeking arrogance and superiority. Two individuals, regardless of their apparent scientific, religious, financial, and social differences, should have equal relations.

Islam has warned the people who think they can gain higher social positions and more supporters by autocratic methods. In fact, it is humbleness that raises man's position, gains support for his opinions, and confirms his social base. Hence, those who want to gain more respect in their management realms, small or large, should replace autocratic behavior with humble one. Men, for instance, should avoid superior behavior in the family.

Imam Ali (a.s .) said,“Humbleness brings you gravity.” 15 9 The Prophet (a.s .) said,“Surely, humbleness brings sublimity, so be humble that Allah may raise you high” 1 60 By being humble and respecting others' thought and character, all opinions are benefited from and everybody participates in all activities. This way, all the activities are done collectively and supported by public power, and thus the public power replaces the individual power.

Imam Ali (a.s) stated,“With humbleness all affairs are carried orderly.” 16 1 By humbleness and avoiding of arrogance and self-admiration, friendship and love spread among the people of a society (whether small or large), and the safety and soundness of the society become certain, and collective relations are stabilized.

Imam Ali (a.s) said,“The fruit of humbleness is love, and the fruit of pride is curse.” 16 2

Imam Ali (a.s) also said,“Humbleness brings you safety.” 16 3

Imam Ali (a.s) said,“Try to put humbleness on your heads, throw the appearance of mighty under your feet, and take pride out of your necks ...” 16 4 Equal, and even humble, relations is the sign of wisdom in Islam, because only wise people understand the human position well and believe in human greatness. They evaluate human beings by their humane characteristics, rather than temporary social, economic, or political status. Therefore, wise men and women avoid superiority in relations, which is the outcome of self-admiration. They treat all the people of all social classes humbly.

Imam Ali (a.s .) said,“A wise man humbles himself and he is raised high, and an ignorant one raises himself and he is lowered.” 16 5

This is a great lesson of Islam to people that any kind of autocracy (that leads to superiority) prevents growth of the human wisdom. An arrogant self-admiring person trusts and relies only on his/her own mind, not consulting with others, thus s/he is deprived of more knowledge. This way, an arrogant one is always confused in solving the life problems. S/he is also deprived of new ways and solutions of wise people, because no one knows everything.

Imam Kadhim (a.s) said,“Surely, a seed grows in the plain and not in the hard rocks. So is wisdom; it grows in the heart of a humble person and does not grow in the heart of an arrogant proud one, because Allah has made humbleness as the tool of wisdom and made pride as the tool of ignorance.” 16 6

Materializing the human rights -the base of social relations- is possible by right relations. Violation of the human rights, on the other hand, happens because of superiority and autocracy in relations.

Imam Sadiq (a.s) narrated from the Prophet (a.s .) his saying,“The greatest of pride is the despising of people and ignoring the truth.” The Prophet (a.s .) was asked what the meaning of the despising of people and the ignoring of the truth was, and he said,“It means ignoring the truth and criticizing its people ...” 16 7

Because of the importance of this issue, another statement of the Prophet (a.s .) is mentioned here:

The Prophet (a.s .) said,“Pride is to desert the truth and seek other than it, and look at people and see that no one's honor is like your honor and no one's lineage is like yours.” 16 8 The main reason for despising people and violating their rights is the disrespecting of the human personality of their persons, as is mentioned in some Islamic teachings:

Imam Sadiq (a.s .) said,“Pride is the deserting of the truth and the despising of people.” 16 9 Ignoring the truth and denying it is autocracy. Avoiding pride and superiority is the main factor of seeking the truth and avoiding the violation of others' rights, either in a large society or a small society of family.

The Prophet (a.s .) said,“Be humble so that no one may oppress the other.” 1 70

When man believes in other people's personalities and positions, he regards himself less important and sees others better than him. Therefore, he respects their opinions, actions, and rights. This way, superiority and autocracy do not appear in the social relations. Such people believe that everybody has an opinion. Even in a family, everyone can talk about his/her opinion, so that the family members find out new solutions and guidelines, and thus they shall have a warm life.

The believing in the human personality and value has also a deep effect in worshipping Allah. The worship of autocrat and proud people is not accepted, since pride leads to the lack of belief in others and removes the essence of the loyalty to Allah. Imam Sadiq (a.s) said,“Allah the Almighty has said: 'Surely, I accept the prayer only of one who is not arrogant and proud towardsMy people.” '17 1

These were instructions for the kind of social relation with all people. There are special teachings about the quality of relations between man and woman in the small society of 'family' as well. These teachings necessitate respect, mutual understanding, and avoidance of autocracy. They also indicate that neither man nor woman is superior in the family relations; the true criteria in personal and collective relations are understanding, consultation, value, insight, and knowledge. The family management should be based on understanding and capability.

When some woman asked him what the women's rights over men were, the Prophet (a.s .) replied,“My brother Gabriel (a.s.) often and always recommends me about women, until I thought that a husband has no right to say to his wife even “ugh” . (He said to me), 'O Muhammad! Fear Allah the Almighty as to women, for they are deposits in your hands. You have taken (married) them by the covenant of Allah the Almighty, and so they have obligatory rights on you for what you have get lawful of their bodies and enjoyed their pleasures, and for that they bear your children in their inners until they suffer bitter labor (of childbirth) because of that. Therefore, be kind to them and delight their hearts, so that they continue living with and assist you. Do not force them to do anything (they hate), do not make them angry, and do not take back anything from what you have granted to them, except with their satisfaction and permission ...”17 2 Some phrases of the Prophet's statement said by Gabriel deny the imposition of husbands' opinion upon the wives, such as 'delight their hearts!' or 'Do not force them to do anything the hate!' The ending phrase, too, rejects men's superiority over women. Islam orders men to get permission from women for taking their property, so it is clear that their opinion, mind, and mood should be taken into account in all other issues, too.

In sum, these Islamic criteria are incongruous with the least amount of men's superiority and autocratic behavior.

The 'goodness' principle was also discussed in previous chapters. This principle rejects any superiority of man in the family, since it is in contrast with the 'goodness', respect, and the value of woman's personality.

Chapter Twelve: Additional Advocacy

In this last chapter of 'supporting woman's rights' it is worth mentioning that the Islamic teachings have widely advocated woman, more than her legal rights and far better than the feminism movements. In fact, these teachings are 'in addition to the rights'. All the cases of such rights are innumerable; only some are mentioned here:

Equality between children

Equality is a doubtless Islamic principle, which is applicable to all fields of life and all people. According to some traditions, equality should be considered even in paying attention to and looking at people.

Equality in the family and among the children is emphasized too: One day, Prophet Muhammad (a.s .) saw a man with two kids. The man kissed one of his children and left the other. Then, the Prophet (a.s .) said to him,“Would it not be better to treat them equally?” 17 3

The Prophet of Islam (a.s .) has emphasized the treating of family members equally:

The Prophet (a.s .) said a man who had granted something to one of his children,“Did you give the same to all your children?” That man replied,“No!” The Prophet (a.s .) said,“Fear Allah and treat your children justly!” 17 4 Though equality is emphasized in Islam, the Islamic teachings sometimes permit to overlook the origin of equality in dealing with daughters and sons:

The Messenger of Allah (a.s .) said,“When one of you goes to the bazaar, buys something, and brings it to his children, let him first begin (in distributing it) with the daughters ...” 17 5

We understand from this Prophetic speech that girls are more preferred. It is also narrated in some traditions:

The Prophet (a.s .) said,“Treat your children equally in giving. If I wanted to prefer, I would prefer women.” That is why the great author of wasail al-Shi'a has called this chapter of his book:“The Chapter of the recommendation of buying gifts for wife and children and beginning (in distributing them) with daughters” .

Sentimental Treatment towards Daughters The parents' kind treatment to their children is recommended in Islam, but it is more recommended towards girls: Imam Ridha (a.s) narrated from the Prophet (a.s.) his saying,“Allah the Almighty is kinder to females than He is to males no one delights a woman of his near kin, except that Allah will delight him on the Day of Judgment.” 17 6 As a result, this chapter of Wasa'il al-Shia is entitled:“The Chapter of the Recommendation of being more kind and compassionate to girls (than to boys)” . And this is an evident privilege for woman and an exception to the law of equality.

Woman and the Position of Motherhood

In the Islamic teachings, father and mother have very high positions and should be honored. As for mother, this attention is more emphasized and that she has a higher position than the father's.

The Prophet of Islam (a.s .) said,“If you are offering a recommendable (not obligatory) prayer and your father calls for you, do not cut it (the prayer), but you can cut it if your mother calls for you.” 17 7

The Prophet (a.s .) said,“The Paradise is beneath the feet of mothers.” 17 8 Imam Baqir (a.s) narrated,“Prophet Moses (a.s) begged Allah saying, 'O my Lord, advise me!' Allah said to him, 'I recommend you about (being kind to) your mother.' Moses (a.s) asked again, 'O my Lord, advise me!' Allah said to him, I recommend you about your mother.' The third time Moses (a.s .) asked, 'O my Lord advise me!' Allah said to him, “I recommend you about your father!' Imam Baqir (a.s) stated, “That is why two thirds of kindness and dutifulness should be for the mother and one third for the father.” 17 9

Imam Ridha (a.s) said,“Know well that the right of mother is the most essential and most obligatory right on you, because she bears the hardships of pregnancy like no one else. She delightfully and wholeheartedly cares for her child and resists all the problems that no one can ever be patient with. She is satisfied to remain hungry but her child satiate and thirsty but he is quenched. She remains without clothes, but her child clothed. She puts him in the shadow and she remains under the sun. So let gratefulness, dutifulness, and kindness be to her as much as that; though you cannot satisfy the least of her due right except with the assistance of Allah.” 1 80

Imam Sadiq (a.s) narrated that one day a man came to the Prophet Muhammad (a.s .) and said,“I had a daughter whom I brought up until she became adolescent. Then I dressed and adorned her with fine clothes and ornaments and took her to a well. I threw her to the bottom of the well. The last word I heard from her was 'O father!' What is the ransom of that?” The Prophet (a.s .) asked him,“Is your mother alive?” The man said,“No!” “Do you have a maternal aunt alive?” the Prophet asked. The man said,“Yes!” The Prophet (a.s .) then said,“Be dutiful to your aunt, because she is like your mother and this can ransom what you had done.” 18 1

Allama Majlisi says,“This tradition shows the preference of the mother and her relatives to father and paternal relatives. It also indicates the importance of dutifulness to maternal aunt among other relatives of the mother.” 18 2

This statement of the Prophet (a.s .) shows the greatness of motherhood and the most remarkable Divine position of woman. The major sin of killing one's child, which seems too cruel and obscene to be forgiven, is forgivable only by doinggood to the mother or the maternal aunt. Making them happy is the compensation of this major sin. This shows the importance of the mother and then the aunt.if the mother is not available, the aunt replaces her, but not even the father, the paternal uncle, or any other male relative.

Another worthy point is that the only reparation for such a major sin is kindness and dutifulness to the mother or the aunt, and not their prayer. In other words, only their happiness makes up for this cruel sin and brings about Allah's forgiveness.

Imam Sadiq (a.s) narrated,“One day, someone came to the Prophet (a.s .) and asked, 'O messenger of Allah, to whom should I be pious?' The Prophet (a.s .) said, 'To your mother.' The man asked, “then to whom?' The Prophet (a.s.) said,To your mother.' The man asked again, 'then to whom?' The Prophet (a.s .) said, 'to your mother.' Then the man asked, 'then to whom?' The Prophet (a.s .) said, 'To your father.” 18 3

Allama Majlisi says,“Due to this tradition, it is derived that three fourths of kindness and piety should be for the mother. It is also said that it is to exaggerate in being kind to the mother. The reason behind that is clear, because the mother tries and tolerates hardships for her children more than the father. Some verses in the sura of Luqman confirm this fact.” 18 4 Imam Ridha (a.s) narrated from his father from Imam Sadiq (a.s) his saying,“If Allah knew something less than (ugh), in order to give up the undutifulness to parents, He would surely mention it.” 18 5

As it is clear, the holy Qur'an mentions the mother's rights more than the father's. (AndWe have enjoined on man doing of good to his parents; with trouble did his mother bear him and with trouble did she bring him forth; and the bearing of him and weaning of him was thirty months.)18 6

“Doing of good to the parents is not dependent on their belief or religion; even if the parents do not follow the true religion, serving and respecting them is necessary according to the clear commands of the Qur'an.” 18 7

This advocacy of woman, as mother, is an Islamic principle. Now, compare it with the claims of the western feminists and their method of supporting woman in the western society! The western society treats old men and old women in a bad way and teaches this to the society at large:“... Today's society is very indifferent to old people. To me, this is the first civil society in which old parents are not available in their grown-up children's homes. Surprisingly, they do not condemn it. If we look at such bad and immoral behavior from a non-western point of view, we would find it so obscene ...” 18 8

The outcome of the western capitalism's behavior toward the old is their sadness and loneliness in the aging process, which may lead to horrible suicides, leaving a stigma on the face of the present century's humanism of the western capitalist systems.“... The suicide rate among old people is the lowest rate in Iran, compared to the same statistics of the West. The reason for this may be the strong family ties and the great respect to the old in the Iranian culture.” 18 9

The western capitalism is based on capital and profit, and not on the human and spiritual values, and still boasts of defending the human rights. Therefore, it is evident that a mother woman has more rights than the father man does. The question here is that: have the extremist supporters of woman's rights really defined such rights for her? Or could women have reached the high position that Islam has taken them to?

'Treating women kindly and taking much care of them' is an Islamic advocacy, in addition to the original rights. The Holy Qur'an states:

(... And treat them (women) kindly.)1 90

As we have mentioned earlier, 'goodness' (or kindness) includes observing not only the legal rights, but also the humane-ethical values. If some people treat woman only as far as her legal rights, they do not follow the Qur'anic command, because 'goodness' is more than the usual and specified legal rights.

The Last Will

Great men mention their best and most valuable experience at their last moments of life and recommend of the most important principles and most necessary matters of life. Therefore, it is very interesting that according to Imam Ali (a.s) the last will of Prophet Mohammad (a.s .) was about women.

Imam Kadhim (a.s) narrated from Imam Ali (a.s) his saying,“Fear Allah! Fear Allah as to women! Because the last word of your Prophet (a.s .) was: 'I recommend you to be kind to women ...” 191

Following the prophet's way, Imam Ali (a.s) emphasized advocating women's rights and safety, using important phrases, especially the name of the Almighty 'Allah', which is above any other word. It means remember Allah or fear Allah in your behavior towards women and in observing their rights. These two unique and divine figures mention the woman's rights in their last wills. It shows the importance of the woman's rights in Islam that are much more than the positive laws of defending the rights of woman of nowadays.

The Cause of Blessing

Women and girls are the cause of Allah's blessing and mercy. Imam Sadiq (a.s) said,“When a girl is born for a man, Allah sends an angel who spreads his wings over the girl's head and chest... and one who spends on her is helped (by Allah).” 192

Some families, especially in the past, considered daughters a burden, because they could not work and earn money. Sons then worked and daughters remained at home. The Infallible Imams (a.s), however, stressed that though women or daughters remain at home and do not do economic activities, they bring about Allah's blessing and mercy.

Once, Ishaq bin Ammar asked Imam Sadiq (a.s):“Is the tradition narrated by people true that someone came to the Prophet (a.s.) complaining of his poverty and the Prophet (a.s.) recommended him to get married... until he ordered him of that for three times?” Imam Sadiq (a.s) said,“Yes, it is true. Livelihood comes when there are women (wives) and children (in one's house).” 193

Better than Jihad

The Prophet of Islam (a.s .) often declared that the serving of mother would be better than jihad (the holy war). Jihad and its value in Islamis beyond any doubt. It is the most valuable activity according to some traditions. Every worthy activity may have less value than another worthier one, except jihad and the martyrdom in the way of Allah, which is the best activity. However, one night of being with one's mother and serving her is considered worthier than one year of jihad along with the Prophet (a.s.).

One day, a man came to the Prophet (a.s .) and said,“I am an active young man and I like to go to jihad, but I have a mother who hates that.” The Prophet (a.s .) said to him,“Go back home and stay with your mother. By AllahWho has sent me with the truth as prophet, her (the mother) delight with you one night is better than your jihad in the way of Allah for one year.” 194

Gabriel and Women

Gabriel (a.s .), the Revelation Angel, always recommended about women. This is mentioned in this Prophet's tradition:

The Prophet (a.s .) said,“Gabriel often and always recommended me about woman, until I thought that divorcing her would not be allowed at all, except because of a proved sin (adultery).” 195

The word 'always' in this tradition is very clear; it means that Gabriel recommended about women's rights any time he came down to the Prophet (a.s .), advocated them, and reminded the Prophet (a.s.) of their concerns. This was so much repeated and stressed that Prophet Muhammad (a.s .) thought that the divorcing of women was forbidden, except in case of an obvious adultery. And this is another case of the Islamic advocacy of women more than their usual rights.

The Criterion of Preference

The criterion of preference, value, and nearness to the position of the Prophet (a.s .) in the Hereafter is the doing of good to women and wives. The Prophet (a.s .) said,“The nearest of you to me in my sitting place on the Day of Judgment is the best of you to his wife.” 196 Prophet Muhammad (a.s .) also said,“The best of people in faith are those who are the kindest to their wives, and I am the kindest of you to my wife (wives).”

This behavior of the Prophet (a.s .) is the criterion for superiority and preference in Islamic.

The Great Reward

In the Islamic teachings, great reward is promised to be given in the afterlife to those who tolerate their wives' anger and bad-temperedness, do not seek to avenge on them, and do not separate the family by divorce.

Imam Sadiq (a.s) narrated from the Prophet (a.s .) his saying:“One, who is patient with his wife's bad temper seeking the reward of Allah, Allah will give him (as) the reward of the grateful servants.” 197

Imam Ali (a.s) mentions some behavioral, conversational, and thinking faults of some women in a sermon of Nahjol Balagha. He stresses the doing of good to such women:

He said,“Humor them (women) in any case and speak to them kindly that they may improve their behaviors.” 198 As we see, kind and courteous treating is recommended even towards women with bad behavior and conduct, but not violence and revenge. The statements of the Commander of the Believers (Imam Ali) (a.s) also indicate that ethical and humane treatment is an educational principle. This is a delicate point in the family relations for changing a bad behavior with logical speech and conduct.

Women's Artistic Feelings

Husbands should respect their wives' artistic feelings, not imposing their own mood on the family life.

Sheikh Kulayni in his book al-Kafi199 narrates a tradition from Imam Baqir (a.s) under the chapter“make up and ornament” . This constructive tradition is about the behavior of Imam Husayn (a.s) towards his wife:

Imam Baqir (a.s .) said,“One day, some people came to (Imam) Husayn bin Ali and said to him, 'O son of the messenger of Allah! We see some things in your house that we hate.' There were simple carpets and cushions in his house. He (Imam Husayn) said, 'We get married to women and pay them their dowries by which they buy whatever they like that we have nothing to do with it.” '200

It is clear that according to the Islamic criteria this kind of life is not luxurious extravagance, which is forbidden and not allowed for any Muslim. The phrase 'simple carpets' in the tradition implies the same thing, too.

Keeping away from the forbidden extravagance, the rest of lawful and moderate furniture is up to women's taste and artistic feelings. They can decorate the house as they like and feel beauty. This is the most amount of respect to women's thought, understanding, and taste in the family, denying any imposition and superiority of men.

When two different tastes exist in the family, sometimes men's tastes and feelings overcome the women's. This is in fact a non-Islamic moral, contrary to what was mentioned about the life of Imam Husayn (a.s). Woman's opinions should also be taken into account concerning food and men should follow their family's taste. This has been stated in the following Prophet's tradition.

The Messenger of Allah (a.s .) said,“A faithful man eats as his wife likes, but as for a hypocrite, his wife eats as he likes.” 201 This is another moral of true Muslims, who regard their wives' artistic feelings and tastes, contrary to hypocrite people. Can we find such importance and value given to women in the western feminist movements? Do they really advocate women?

Love of Women and its Position in Faith

Imam Sadiq (a.s) said,“Whenever one loves his wife more, his faith increases.” 202

Imam Sadiq (a.s) in another tradition has compared the love of the Divine leaders with the love of women. He said,“... whenever he (an adherent) loves us more, he loves women more.” 203

Keeping in mind that Islam denies excessive lust as the only goal of marriage, the meaning of such traditions becomes clearer, proving the value of compassion to women. Loving women approaches people to the position of the Prophet (a.s .) in the Hereafter, too.

The Prophet (a.s .) said,“The nearest of you to me in my sitting place on the Day of Judgment is the best of you to his wife.” 204 It was pointed out that one's faith depends on the kind of one's behavior toward women; serving and treating them kindly promotes one's position. As was mentioned in part (the Criterion of Preference) of the same chapter, the Prophet (a.s .), the ever-best one in ethics, was the kindest of all to his family, and this is the criterion of the Islamic beliefs.

One's religious perfection depends on marriage, too. The Islamic teachings emphasize marriage and the marital relations as perfection of one's belief. Abandoning the marital relationship, on the other hand, is a destructive factor and a non-Islamic moral. In other words, leaving the society and living a life of loneliness is incongruous with the Islamic teachings. Only one tradition is sufficient in this regard:

Imam Sadiq (a.s) narrated from the Prophet (a.s .) his saying:“One, who gets married, preserves a half of his religion...let him fear Allah in the other half ...” 205

Thus, the true faith is guaranteed by marriage and marital relations, while deserting marriage is a lack in faith. This completing role is a great position given to woman in Islam, and not in any other school of thought or other religion. The playing of this role is possible in two ways; either the woman completes her husband's faith, or the marital relations develop and maintain the faith. Anyhow, the value of woman and her vital role in maintaining and strengthening the religious beliefs become manifest.

A Half of the Martyrs' Reward

The human activities and attempts have different values and hence require different rewards. The highest value and reward belongs to the martyrs' sacrifice of their lives.So few activities may have as a half of the reward of martyrdom. The Prophet (a.s .) has set such a reward for women's work at home:

One day, some man came to the Prophet (a.s .) and said,“I have a wife who welcomes me when I come home, and escorts me when I leave. When I am sad, she asks me,Why are you sad? If you are worried about your livelihood, know that our sustenance is not in your hands. And if you are worried about your Hereafter, may Allah increase your sadness.' Prophet Muhammad (a.s .) said to him, 'Surely, Allah has laborers, and this (wife) is one of His laborers. She shall get like the half of the reward of martyrs.” 206

Woman's work at home and her kind behavior to her husband is as working for Allah and it equals a half of the reward of martyrdom; a position far above the specified rights of women.

Instances of valuing and advocating women are numerous in the Islamic teachings, only some of which were mentioned in this cursory research. In these last lines, a tradition of the great Prophet of Islam (a.s .) deserves to be pointed out:

The Messenger of Allah (a.s .) was informed of Sa'd Ibn Ma'ath's death. Hearing this, the Prophet (a.s .) hastened to Sa'd's house along with his companions. The Prophet (a.s .) ordered to wash Sa'd's body while he (the Prophet) was leaning to the door (looking sadly). Sa'd's body was washed, embalmed with camphor, enshrouded, and put in a coffin. Then the Prophet (a.s .) followed Sa'd's body (to the graveyard with others) without his shoes and cloak.

He sometimes carried the right side of the coffin and sometimes the left side, until they reached the graveyard. The Prophet (a.s .) then came down in the grave, put the body inside it, placed bricks, and frequently said, 'Give me some bricks! Give me some mud!' He leveled the bricks by putting mud between them. Then, he poured soil on it and smoothed its surface. He said, “I know that this grave would become old and ruined, but Allah likes His servants when doing something to complete it properly ..."

Then Sa'd's mother said, 'OSa'd ! May you enjoy theParadise! ' The Prophet (a.s .) told her, 'Be quiet! Do not judge on your Lord's verdicts!Sa'd is being afflicted by the pressing (of the grave) ...' Prophet Muhammad (a.s.) returned and people followed him, asking, 'O messenger of Allah! We saw that you did to Sa'd what you have never done to anyone else; you followed his dead body with no shoes or cloak, ordered to wash his body, offered the prayer on him, and put him in the grave yourself. Then, you said thatSa'd was afflicted by the grave pressing! The Prophet (a.s .) said, 'Yes, that is right, because there was something bad in his treatment toward his wife.”207

Such respect and valuation from the Prophet (a.s .) implies that Sa'd was certainly not sinful, disobedient, or oppressor servant, not violating the obligatory rights of his wife and family. If he was so, the Prophet (a.s .) would undoubtedly not regard him so highly or behave so respectfully in his funerals, but would behave normally as toward others.Sa'd was very pious Muslim and he certainly observed the rights of his wife and family. The words of Prophet Muhammad (a.s .), however, are about something more than the normal rights; it was the observing of ethical values in treating women. In fact,Sa'd was pressed in the grave because he was not good-tempered and humorous with his wife.

These delicate criteria exist in no other school, but in Islam. In the end, it would be fit to mention a high and valuable saying of Sheikh Saduq, whose deep knowledge of Islamic sciences is manifest to everyone. The nearness of his age to the age of the infallible Imams (a.s) makes his narrations still more authentic. In defining the obligations and criteria of Shiism, he says,“... from the conditions of the Twelver Shiaare 'certainty' (absolute faith in the oneness of Allah) 'trustworthiness to good and bad people (giving back deposits to their faithful and unfaithful owners)' 'and being kind to women'.” 208 Those who claim to be Shi'a should follow the principles of Shiism principles and treat women accordingly.

Note from the Translator

“Fatima is a part from me ...”

These are the words of Prophet Muhammad (a.s .) about his daughter Fatima az-Zahra (a.s), in the Arabian pagan era of burying the daughters alive! It is the tribute of a father to his daughter in the same age and place as the Arab fathers got dark faces from the news of their daughters' birth! In fact, this is the praise and value Islam has given to Muslim women, which is not observed in any other religion or school of thought.

The present book seeks to review the Islamic support of woman's rights, away from going to extremes, in order to manifest the woman's high status and enlighten the opinion of the existing generation, and especially women.

Being my third translation effort in the Islamic topics, this work is hoped to be a little more successful than the other two, namely 'Shiism in Sunnism' and 'Commentary on Du'a Kumayl'. However, I still need the readers' probable suggestions and criticisms regarding my translation. You can communicate with me at... haminia@gmail.com.

Qom, Birthday anniversary of Fatima al-Ma'suma (a.s).

November, 2007.

Lesson 2: The Need for Deriving Correct Benefit from Allah’s Blessings

“O Abu Dharr! Act upon my advice so that you may become prosperous in both worlds. O Abu Dharr! The majority of people are defrauded of two graces and they do not appreciate them: one is the blessing of health and the other is the grace of leisure (and ease).

“O Abu Dharr! Make the most of five things before five [other] things befall you: make the most of your youth before your old age, your health before your illness, your ability before inability, your leisure before your toil and your life before death.”

Man is always striving to secure his prosperity and he makes every effort to achieve it; in other words, prosperity is man’s natural object of desire and primary goal. For this reason, man strives to bring to hand what gives rise to bliss and to attain the roots of success and to know the way of attaining prosperity.

That is why the Noble Prophet (S) emphasizes that if his words are acted upon, man will attain his natural object of desire; that is to say man will bring to hand both worldly and heavenly prosperity and if the human being does not put into practice what the Noble Prophet (S) has advised, he gets deprived of that prosperity. This emphasis is meant to bring about more preparedness and acceptance in man, like the doctor’s emphatic advice to his patient to definitely follow the directions on the prescription so as to recuperate his health, otherwise there is no doubt that man visits the doctor to recover his well-being. After that emphasis, the Noble Prophet (S) states:

“O Abu Dharr! Most people are robbed of two graces: leisure and health.”

Health and leisure, two unknown favors

Health and leisure are two priceless blessings which Allah, the Exalted, has granted to mankind, but most people do not appreciate its value and easily lose it. It is for this reason that the Noble Prophet (S) advices Abu Dharr to appreciate the value of these two blessings and not to easily lose them like the other people.

Allah, the Exalted, has placed countless and priceless graces at man’s disposal but man easily loses them, perhaps owing to the fact that he expended no effort at acquiring them. Not only does he not discharge their right, but also uses them in an iniquitous way; a manner which not only does not benefit him, but harms him as well.

Health is one of the priceless blessings which a man in good condition pays no heed to and only knows its worth once he gets afflicted by illness, like the fish which swims in water and does not appreciate its value until it is removed from the water.

Not long ago, a frightening thing happened to one of our friends; he narrated that while giving a sermon on the pulpit, he suddenly lost his voice and no matter how much he tried to continue his sermon, he failed. Finally, he came down from the pulpit and was taken to the hospital where, by Allah’s grace and favor, he got well after a while.

Man rarely meditates upon Allah’s graces; blessings such as the power of speech, and hardly thanks Allah for that blessing. He only reflects about it the moment that his voice is lost and he no longer has the power to speak. All too often, he is ready to give up all his wealth at that moment of need.

For a moment we ought to reflect about health and meditate over what blessing is higher than being healthy and free from a thousand diseases which threaten our bodies and that we are not even afflicted by any one of them. For that reason, we are enjoying the benefits of enormous wealth at every moment, even though this health is not stable and permanent and is likely to be lost at every moment.

Word like this has been recorded elsewhere, that the Noble Prophet (S) stated:

“There are two blessings that are always not thanked for: health and security.”1

Leisure is the second blessing which the Noble Prophet (S) has hinted at, and it denotes ease and the lack of trouble. Man is faced with different conditions and situations in his life. He spends some of those opportunities at leisure and ease and he can contemplate about himself and perceive the concealed aspects of his being and more often than not it happens that he intends to remedy his ethical and psychological deviations.

He plans to meditate about his destiny and to sit in solitude in a secluded corner to embark upon worship and/or study with peace of mind. For every reason, physical and psychological tranquility reigns over his entire being and this peace has presented a golden opportunity for him to derive the utmost advantage from opportunities and make use of every moment in the direction of his perfection. In contrast, it is possible that man gets confronted by a period in his life which, for different reasons, he is deprived of leisure and ease and regrets every moment of it, but what benefit is there in such regret because time lost is never regained. With regard to making the most of opportunities, Imam ‘Ali (‘a) says:

“Opportunities and life pass like a cloud, therefore perceive good opportunities.”2

Problems sometimes arise as a result of being entangled in family issues and bearing the responsibilities of children and wife, and at other times they spring up because of social occupations and public responsibilities. These problems absorb all the spiritual and physical abilities of a human being and do not afford man a moment’s opportunity to meditate. In the period after the Islamic revolution in Iran, a lot of government officials had gotten affected by this condition and they did not even have a break to attend to their personal affairs.

In contrast, some people are always pursuing vain amusements, and do not even know how to make use of the time of their invaluable lives. They do not know whether they should solve the crossword puzzle in the newspaper or they should spend the hours of the night watching television films? Or should they sit watching sports news? Or get busy with playing chess? They are like a person who has amassed a lot of wealth and searches for a place where he can set it on fire bit by bit, and derive pleasure from watching that. If we encountered such a man, we would surely say that he were mad, heedless of the fact that many of us are afflicted by this same insanity and are busy burning the capital of our lives, life itself, which is by no means comparable to the wealth of this world, in the fire of sensual desire.

In reality, this kind of a person has to be called a loser and a man swindled, because a swindled man is he who exchanges his priceless merchandise for valueless goods or gets less than their worth. There is no asset so prized that it can be compared to life, and it cannot be sold at a price less than paradise. Owing to this fact, appreciate the value of leisure before it is lost and take up work that is more profitable and praiseworthy than the rest of the occupations.

Youth is a period of Vitality And Liveliness

“O Abu Dharr! Make the most of five things before five other things: the first is to make the most of youth before old age…”

The short period of youth, which is accompanied by happiness and vigor, is considered as the best period of man’s life and has a special reckoning. Even if life and living are great favors on the whole, but still youth is a twofold blessing. It is for this reason that the Noble Prophet (S) initially mentions the period of young age and lastly hints at the importance of the principle of life itself. Despite that the period of life includes the period of youth as well His Holiness (S) has cited it at the beginning because this age is viewed with special importance by the Noble Prophet (S).

Imam Khomeini, may Allah be pleased with him, repeatedly used to say, “O Youths! Comprehend and make the most of the period of youth.” The reason is because the blessing of youth is the highest grace which if made use of in a correct and commendable manner can raise man and make him ascend through the spiritual stations towards Allah, something which is less likely to be attained during the period of old age. That is why this truth has been explicitly stated in the words of the Imams (‘a) too, and in this regard, Imam al-Sadiq (‘a) says,

“The Qur’an gets mixed with the flesh and blood of every believing youth who recites it.”3

The period of youth is a period of flexibility and accepting the truth. During this age man can build himself and free his self from ugly traits. It is during the period of youth that man:

a) gets influenced by the truth more than any other period;

b) enjoys a healthy body and can easily discharge his social obligations;

c) can perform his religious duties in the best possible form because of having a strong body and spirit;

d) possesses enough strength for remedying ethical vices;

e) can achieve high academic levels by making use of his body and mind;

f) is most likely to have a strong will and iron resolution;

g) can, without feeling tired, think well and meditate for hours on end;

h) can firmly establish in himself virtuous attributes and practices at a high level.

And vice versa old age is a period of weakness and decrepitude, a time of the final shaping of man’s personality and of inflexibility; and in brief, it is a period of the predominance of physical infirmity and psychological feebleness.

In the Glorious Qur’an, old age has been referred to as ‘shayb (hoary)’ in three instances and it has been interpreted as ‘shaykh (old age)’ in four cases. And in most occasions, the natural weakness of this age has either been explicitly stated or hinted at; for example, it has been stated about Prophet Zakariya (‘a):

    قالَ رَبِّ اِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأسُ شَيْبًا...

“He said: My Lord! Surely my bones are weakened and my head flares with hoariness, and, my Lord! I have never been unsuccessful in my prayer to Thee…”4

And likewise, with regard to the stages of man’s life, it states:

    ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً...

“…Then he gave strength after weakness, then ordained weakness and hoary hair after strength…”5

(In the rest of the explanations the Qur’an has in one way or another hinted at the disability and feebleness that goes with old age.)

Therefore, the period of youth is a very precious opportunity for cleansing oneself of ethical vices, a thing which is very hard to do during old age, but unfortunately man does not believe anything without feeling or experiencing it; that is to say, he does not understand the pain of elderliness until he has aged, and no matter how many times the difficulties of this period are made known to him, he still does not acknowledge the truth as it ought to be admitted.

We have witnessed great people who possessed very lofty moral perfections, but one point of moral weakness had remained in them which they either had not recognized during their period of adolescence or they had not undertaken to correct it. For whatever reason, that weak point had remained like an incurable chronic illness in their personalities.

The Need For Appreciating Health And Ability

The second is that man ought to make the most of his health before getting afflicted by illness.

The third is that man ought to make the most of his ability before his inability.

If you are able to cope with your life, no matter how simple and plain it is, and economic needs have not made you dependent on other people, you ought to appreciate and make the most of this blessing before, Allah forbid, you are afflicted by abject poverty and distress and you become dependent on other human beings for the daily management of your life. If at the present there are simple facilities at your disposal and you can spend the day with contentment and carry on with your studies, you ought to make the most of this opportunity and apprehend the day when you will be compelled to quit your studies and get occupied with other jobs for the acquisition of the daily needs of this same simple life. If you can presently pass the days of your life ascetically, make use of the opportunity at hand and instead of thinking about privations and wants, contemplate about what you possess at the present moment and appreciate it. The period of your self-sufficiency is a good time for you to help others; for this reason hold the hands of the needy before the arrival of the turn of poverty and destitution.

It is necessary to pay heed to this point that poverty and deprivation which result in disgrace do not accord with the noble status of the human being, and they have been rebuked as forbidden attributes. Allah does not approve of lowliness for his slaves, but desires honor and glory for them. Therefore, man has to make utmost effort to reduce his dependence on other people and strive to the last extent of his ability to confront poverty by adopting values such as contentment, magnanimity of taste, abstinence from pomp and avoidance of waste, have to be well learned and acted upon.

The fourth point is that the human being ought to make the most of the period of leisure and ease before the arrival of the period of entanglement.

A lot of discussion has been held in regard to the contents of this sentence, but it is necessary to be reminded that the Noble Prophet’s (S) intention is not that one ought to shirk from obligations and refuse to shoulder social responsibilities and rather prefer unemployment. This is a negative perception. As likely as not, the Noble Prophet’s (S) intention is that you ought to appreciate the value of these treasured moments when you can freely choose and decide without imposition and make use of these opportunities to make the best choices before you are compelled to accept uncalled for responsibilities and imposed duties and before you are divested of the power to choose of your own accord.

This World’s Life Is A Ground Of Choices, Growth And Spiritual Ascension

The fifth is that man ought to make the most of life before the arrival of death.

The blessing of life is a comprehensive and complete favor which has been mentioned after the rest of the graces. In reality, all the other blessings are affixed to the gift of life. If there were no life, there would remain no room for the other graces. For this reason, the root and fountainhead of the rest of the gifts is the blessing of the life of this world, which has freely been given by Allah to his slaves and even if man enjoys the life of the hereafter after death, but still he gets deprived of the ability to perform volitional deeds, to freely choose and to make decisions. It is there that he regrets his past life, losing opportunities and making bad choices, and he requests to return to the world in order to make up for past vices, but his petition will not be granted.

    حَتَّی اِذا جَاءَ اَحَدَهُمْ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ * لَعَلِّي اَعْمَلُ صالِحًا فِيمَا تَرَکْتُ کَلاّ اِنَّهَا کَلِمَةٌ هُوَ قَائِلُهَا وَمَنْ‌ وَرائِهِمْ بَرْزَخٌ اِلی يَوْمِ يُبْعَثُونَ

“Until when death overtakes one of them, he says: ‘Send me back, my Lord, send me back. Haply I may do good in that which I have left.’ By no means! It is a (mere) word that he speaks; and before them is a barrier until the day they are raised.”6

Some of the great men used to recommend that at the time of sleeping, you ought to imagine that this sleep may possibly not have an awakening and the Angel of Death will seize your soul in the state of sleep, because the Glorious Qur’an states:

    اللهُ يَتَوَفَّی الأَنْفُسَ حِينَ مَوْتِهَا والَّتِي لَمْ تَمُتْ فِي مَنَامِهَا...

“Allah takes the souls at the time of their death, and those that die not during their sleep…”7

The soul almost gets separated from the body during sleep, and if the hour of man’s death arrives, it gets completely detached from his body; it is for this reason that in continuation of the same blessed verse, Allah states:

    ... فَيُمْسِکُ الَّتِي قَضَی عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الأُخْری إِلی اَجَلٍ مُسَمَّی... سورة الزمر: 42

“… Then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for those who reflect…”

In reality, man travels half the journey towards death when he sleeps; that is why great men have advised that at the time of sleeping, imagine that after the soul has been separated from the body, it will never again return, and when you wake up, you must thank Allah that He has granted existence to your body once again and He has granted you life once more.

To put it another way, you should imagine that you have gone to purgatory (the interval between life and death), and that your unworthy deeds have become apparent, and that you are being called to account for them and you are under admonition, and at that time you ask the angels which are residing in the proximity of Allah to let you return to the world and as per your request they grant you the permission; now that you have returned to the world and you have once again got the chance to perform works, what are you going to do and how are you going to be?

We ought to appreciate the value of this second chance and make the most of every moment of it because a time will come when man will deeply desire for saying just one “la ilaha illa Allah (There is no deity save Allah)” and according to the words of Imam ‘Ali (‘a):

“Whoever falls short of performing good deeds falls into grief, and Allah has nothing to do with him who spares nothing from his wealth in the name of Allah.”8

Notes

1. Bihar al-Anwar, vol. 81, p. 170, section [bab] 1.

2. Wasa’il al-Shi‘ah, vol. 16, p. 84, section [bab] 91.

3. Bihar al-Anwar, vol. 7, p. 305.

4. Surat Maryam 19:4.

5. Surat al-Rum 30:54.

6. Surat al-Mu’minun 23:99-100.

7. Surat al-Zumar 39:42.

8. Nahj al-Balaghah, p. 1146, pithy aphorisms 122, trans. Fayd al-Islam.

Lesson 3: Correct Perception of the Realities of Life and Making Optimum Use of [Man’s] Lifespan

Making Timely Use Of Opportunities And Keeping Protracted Hopes At Bay

“O Abu Dharr! [Beware] lest you procrastinate praiseworthy deeds on account of your protracted hopes.”

(This expression is a completion of the Noble Prophet’s (S) previous saying and it underscores making timely use of opportunities and not wasting opportunities or moments of life.)

Procrastination [taswif] is one of the cankers of the soul which obstructs the fulfillment of good and praiseworthy deeds and that is why it has been an object of distain in thehadith s. Procrastination denotes putting obligations off with the hope of discharging them later. This state can be caused by a great deal of factors, but its chief and primary cause - as has been mentioned in this section - is man’s delusive dreams; that is to say, man does not discharge today’s obligations in the hope of staying alive until tomorrow when he will carry them out. When the following day arrives, he again plays for time and hopes for the other day and thus months and years pass while he puts off his work. The Noble Prophet (S) states that if you desire to cleanse your inner self of this quality and attribute, you ought to imagine that you only have this very day and hour and moment and you will not have another opportunity to live after this.

The concept of procrastination, like a great number of other ethical concepts, ranging from moral virtues to vices, is a graded notion and has different stages. These graded axioms vary with regard to different individuals, ranging from believers to unbelievers inclusive, and even in regard to the levels of faith. Some of its levels are ordinary obligatory deeds, others are emphasized obligatory works and others are ordinary recommended acts and others emphasized recommended works. At times, some of these levels are so accurate that their imagination is impossible for ordinary people.

The Stages Of Negligence

The first stage of procrastination is seeking ease and complacency with regard to worldly affairs, which results in man putting off his works. This bad habit is not related to belief; it is also possible for an unbeliever to be afflicted by it in the same way that a believer does, because unbelievers too sometimes get lazy and negligent as regards their worldly affairs. This bad trait and disposition, which causes man to put off his duties, is considered as an undesirable habit both by the believer and the unbeliever.

Of course, this quality is uglier for a believing man because if he gets used to putting off his obligations for later, bit by bit this quality becomes his permanent disposition of mind and spreads by contagion to his religious obligations too, resulting in his not performing divine obligations on time. That is the reason why it has been said that if a man were lazy in his worldly affairs, this quality gradually becomes his permanent trait of mind giving rise to carelessness and negligence being extended to matters of the hereafter.

The second stage of procrastination is laziness in performing religious obligations and duties. This indolence, based on the three divisions of obligatory duties, is also divided into three sections:

1. Laziness and carelessness at performing long and time-consuming obligatory deeds, like the five daily prayers, every one of which has its own specified long time. Some people are lazy and torpid at performing these kinds of prayers, and always put them off to be performed at the last moments. Even if this kind of indolence and carelessness is not haram (prohibited by Islamic laws), it is still considered as an indecent act.

2. Laziness at performing obligatory actions that ought to be done with immediacy, even if their urgency is not absolute, in the sense that if they are not discharged at the first opportunity, they have to be fulfilled with urgency at the second opportunity and likewise if they have not been performed at the second opportunity, they have to be discharged at the other opportunities; like repentance, whose incumbency is obligatory at the first opportunity and whose putting off is forbidden [haram] by Islamic law but it does not imply that its incumbency is nullified if procrastinated.

3. Laziness and heedlessness with regard to discharging limited-time obligatory works, like fasting, which ought to be done within a restricted and limited time. Some people procrastinate at discharging these responsibilities within their specified time and tell themselves that they will make up for them later in the form of qada’ (belated religious obligations performed outside their prescribed time). Even though the sin committed by such an individual is less than that of a man whose decision is not to make up at all for belated divine duties, nonetheless this action is haram (forbidden by Islamic law).

Asceticism And Wrong Interpretations

The other point worthy of mentioning is that matters have been mentioned in a lot of verses of the Glorious Qur’an and thehadith s which might have different and sometimes conflicting interpretations, and their explication calls for perfect expertise and professional knowledge in religious sciences for the reason that in such circumstances the possibility of error and the likelihood of inadmissible understandings is high.

For example, there are verses of the Glorious Qur’an and thehadith s that have been quoted whose apparent purport is rebuking, praising or retreating from the world, and whose interpretations vary and sometimes oppose each other. One of those interpretations is the Sufi version which is arrived at without paying attention to the other aspects of Islam and the explicit religious sciences. In the Sufi point of view, man has to retreat from this world’s life and engage in worship in solitude far from the society and/or have companionship with animals, regardless that this kind of inference is in direct contradiction to the verses of the Glorious Qur’an, thehadith s and the categorical primary principles of religion.

If self-reclusion were the primacy of religion, then what fate will befall religious social obligations such as spending money and wealth in Allah’s cause, fighting against oppression, enjoining the good and forbidding the evil, and striving for the establishment of an Islamic government, which are among the explicit essentials of Islam!? And where, apart from in the society, are they supposed to be fulfilled? Can these responsibilities be discharged in privacy and seclusion? It is for this reason that deduction of religious principles calls for expertise in the whole collection of religious sciences and it demands attention to all the aspects and dimensions of religion.

In response to this misconception, it ought to be said that seeking the world is reprehensible if it is perceived as the ultimate goal of life. But if the world becomes a means of attaining the perfection of the hereafter, not only is it irreprehensible, but praiseworthy and commendable as well. Conceiving the world as a means of attaining the hereafter has itself levels, some of which are necessary and some of which are considered as part of human perfections.

The utmost limit of seeking the world is that deriving benefit from the pleasures of the world and engaging in material issues ought not to lead a human being to quitting the divine obligatory works and committing forbidden actions. Seeking the world is forbidden by Islamic law [haram] if it leads to committing sins and quitting obligatory [wajib] deeds and if this materialism becomes firm as a bad habit and permanent trait of the mind, fighting against it becomes incumbent [wajib].

From the Islamic point of view, an exemplary man is a person who does not believe in the primacy of the world and does not perform worldly actions, even the permissible ones, for attaining materialistic pleasures. Insightful and perceptive people have attained this stage, which is the highest human achievement; that is to say, they conduct themselves in such a way that all their deeds and behavior, even their breathing, are considered as acts of devotion to Allah. All their physical actions and conduct, such as their eating, physical exercise, and even the permissible coital gratifications, are prerequisites for matters of the hereafter and it is for this reason that they are considered as either obligatory [wajib] or recommendable [mustahabb].

Asceticism and belief in the primacy of the hereafter

For every reason, believing or not believing in the primacy of the hereafter is delicate and intricate and its criterion of sincerity cannot be based on man’s word, but is dependent on the inner intentions of individuals: for instance, if man eats food in order to derive pleasure, he has believed in the primacy of materialism even if he denies that by word of mouth, and if his intention is to thank Allah by means of deriving gratification from the taste of the food, he has believed in the primacy of the hereafter because his aim is thanksgiving to Allah.

It is for this reason that in the Glorious Qur’an, after mentioning a part of Allah’s favors, thanksgiving to Him has been referred to as an aim of making use of His graces. For that reason, the goal is thanksgiving [to Allah] and this occurs when all of man’s physical actions acquire a divine color. Most people do not pay attention to the spiritual aspect of their lives and have gotten so attached to physical gratification that they cannot have any other goal than materials and physical satisfaction. There is no doubt that man needs a mentor in order to procure spiritual states because it is likely for him to stray from the limits of moderation and get propelled towards extremism.

People who want to traverse the course of spiritual perfection and its edification ought to make the pre-eminence and superiority of heavenly pleasures become embedded in their minds in order to weaken their worldly inclinations and reduce their materialistic pleasure seeking. In order to overlook worldly pleasures, they have to inculcate in themselves the conviction that material gratifications are nothing and valueless in comparison to heavenly pleasures.

It is for this reason that in their statements, the Noble Prophet (S) and the Pure and Infallible Imams (‘a) seek to lead people towards giving preference to the hereafter and to encourage them to forgo the world and entirely free themselves from nature because if man considers the world as a precondition for the hereafter, not only is he not a materialist, but also a seeker of paradise. All too often availing oneself of permissible pleasures is itself a prerequisite of not committing forbidden actions [or seeking forbidden pleasures], and it is for this reason that they are considered as acts of worship. In addition to this, availing oneself of permissible pleasures results in spiritual growth and preparedness for discharging higher obligations.

In regard to dividing daily hours, Imam Musa ibn Ja‘far, (‘a) states,

“Also set aside one hour for the purpose of deriving benefit from permissible pleasures, because it is by deriving benefit from what is halal (permissible) that you can have the vigor to perform the rest of the duties.”

As we have already been reminded, the Noble Prophet (S) has alluded to this truth that the cause for procrastination is man’s dreams of achieving pleasure; that is to say, man is always trying to attain his worldly pleasures and this in itself motivates him to put his obligations off. In other words, the issue revolves around whether he uses opportunities to attain transient physical pleasures or to achieve perpetual heavenly pleasures, but because he sees the world readily available and accessible, he expends his time and efforts trying to bring it to hand; in reality man has more faith in the world than he has belief in the hereafter and he prefers the transient and short-lived gratifications to the imperishable pleasures of the eternal paradise. It is surprising that most of us are afflicted by a degree of polytheism because we have no faith in the superiority of the hereafter over the world:

    وَمَا يُؤْمِنُ اَکْثَرُهُمْ بِاللهِ اِلاَّ وَهُمْ مُشْرِکُونَ

“And most of them do not believe in Allah without associating others (with Him).”1

Man is polytheistic once he performs an action for other than Allah, even if it is for attaining the reward of the hereafter. In pure monotheism, there is no other goal save Allah; even fear of hell and eagerness for paradise are not ultimate aims in pure monotheism, as Imam ‘Ali (‘a) states:

“O my Lord! I do not worship Thee because of fear of hell and/or because of craving for paradise, but because you are worthy of my devoted adoration.”2

Protracted hopes endanger man’s prosperity, and it is for this reason that Imam ‘Ali’s (‘a) biggest dread was in case people should get afflicted by prolonged hopes and sacrifice divine duties for their own desires:

“I fear two things greatly; the first thing is pursuing vain passions and desires of the soul and the other thing is protracted hopes, because chasing sensual desires results in forgetting the hereafter.”3

Discharging Religious Duties And Obligations Promptly

In continuation of his advice with regard to abstaining from procrastination, the Noble Prophet (S) states,

“Because you only have today and tomorrow is not yours.”

The Noble Prophet (S) advises Abu Dharr not to put off today’s obligations until tomorrow, for the reason that none can be certain about tomorrow’s coming, and assuming that tomorrow does come, there will still be other responsibilities to be discharged on that day. When you fulfill your duties today, you will have no regret if tomorrow never comes, but once you put off your obligations until tomorrow and it occurs that tomorrow never comes, you will carry this regret and contrition to the next world with you.

Therefore, one ought to think about this very moment and make the most of the present life and abstain from procrastination and putting obligations off in the hope of discharging them another day. When studying and doing research, we ought not to tell ourselves that time is plentiful and we will study tomorrow, because we will have other responsibilities in the future:

“If you had a tomorrow, keep discharging your duties just like today, and if tomorrow never comes, you will not be remorseful about your today’s negligence.”

It is possible for an individual to feel contrition for not being successful at performing more responsibilities in spite of having fulfilled his daily duties, but he no longer feels remorseful when he takes the limitations of man’s ability into consideration and pays heed to the fact that he has discharged his obligations to the utmost extent of his ability.

To complete the previous issues and to emphasize the point that one ought not to sit idly waiting for tomorrow, the Noble Prophet (S) states:

“O Abu Dharr! How so many a people there are who wake up in the morning but do not see the sun go down, and what a great number of human beings there are waiting for tomorrow but will not see it.”

Notice and observe how the Noble Prophet (S) prepares the mind of the listener so that he may make the most of the moments of his life. In the beginning, he urges the listener to think about the extent to which man can be optimistic about tomorrow for him to put off his responsibilities until then.

If he has no confidence in his tomorrow coming, why does he put his obligations off until then? When the time for the afternoon prayers arrives, what makes him so sure that he will remain alive for another hour so as to delay his prayers? It is self-evident that if he recites his prayers on time, he will not be regretful later and he can even better manage to perform his other responsibilities.

The Thought Of Death Terminates Protracted Hopes

“O Abu Dharr! If you contemplate about the hour of death and perceive with what speed it is coming, you will hate its deception and snare.”

The best way to fight prolonged hopes and their deception is to think about death and to know that the hour of death frustrates protracted dreams and takes man hopelessly to the other world, as Imam ‘Ali (‘a) states:

“(And he who has fallen in love with the world), then it fills his heart with grief which keeps alternating in the black part of his heart, some grief worrying him and another giving him pain. This goes on till the suffocation of death overtakes him. He is flung dead in the open while his life veins are severed.”4

Again, Imam ‘Ali (‘a) states elsewhere:

“… As for (one) of its lessons, a man reaches near realization of his desires when suddenly the approach of his death cuts them; then neither is the desire achieved nor the desirer spared…”5

The Intermediary Role Of The World

Further on in thehadith , the Prophet (S) states:

“O Abu Dharr! Live like either a stranger or a passer-by in this world and consider yourself as a dead human being.”

The Noble Prophet (S) recommends that in the world man ought to be like a stranger who enters a town and he must observe how one who has no friends and acquaintances lives. With regard to his not being able to gain fondness with anyone, can such a man engage in feasting and entertainment? The believer’s true abode is the hereafter, and he is like a way-farer and passer-by in this world. Therefore, he does not intend to spread facilities around himself and embark upon feasting, drinking and entertainment. By the same token, the Noble Prophet (S) advises that man ought to be in the world like a traveler who does not [even] have the opportunity to stop and rest.

It is likely that attention to the apparent purports of such statements would lead man to misinterpretation and most probably lead him to thinking about secluding himself from the rest of the people and abandon thinking about procuring a house and starting a family and finally [lead him into] abstaining from the blessings and graces of this world and steer him to only reflecting upon the hereafter because that is man’s eternal abode! Beyond the shadow of doubt, such an understanding is not compatible with the basic principles of Islam. All too often, it is likely that acquiring friends and companions, founding a household, saving wealth and buying a house et cetera et cetera all pivot on the hereafter and at the same time it occurs that love for this world is not man’s motive, rather his incentive is paying heed to the hereafter and devotion to Allah, because by means of the world and utilizing its facilities and pleasures, man can attain heavenly perfections and gain nearness to Allah.

In reality, an individual who has designated the hereafter as his goal has set the world as a means of attaining the hereafter. Now if a human being cannot [completely] renounce the world and he makes use of it as a means of attaining the hereafter, then at least let him be like a passer-by who rests only to the extent of replenishing his powers. Even if in such an individual’s point of view worldly affairs are primary and he cannot dispense with them altogether, at least let him use them to the extent of rejuvenating his abilities and securing the needs and necessities from the facilities and permissible [pleasures] of this world; as Imam Musa ibn Ja‘far (‘a), in regard to this issue, has stated that you ought to set aside a part of your day for the purpose of pursuing permissible [halal] pleasures.

The sentence “consider yourself as a dead human being” is the highest expression which the Noble Prophet (S) has employed, but it is likely to be understood wrongly. When the Noble Prophet (S) states that you should count yourself among the dead, the apparent meaning is that in the same way that the dead are deprived of the most basic needs of life such as eating, you too ought to abstain from the world and from seeking its benefits. However, the Prophet’s (S) intention is that you should pay attention to your permanent place of abode.

When the life of this world is [viewed as] a stopping-place, and a bridge for crossing over to the ever-lasting world, your attention has to be fixed on your final place of residence and your effort has to be concentrated on preparing yourself and acquiring enough provisions so as not to become ashamed and apologetic there. For that reason, the Noble Prophet’s (S) intention is not that you ought to abstain from earthly affairs altogether and quit thinking about securing livelihood, buying amenities for yourself and your children’s future and their ease.

Improper deductions from the verses of the Gracious Qur’an andhadith s have had an old history among the Muslims; such as when the verse about divine retribution was revealed, some of the Noble Prophet’s (S) companions left their homes, abstained from coital relations with their wives, refrained from eating [good] foods and wearing [good] clothes, and [instead only] got busy with worshiping Allah! When news of this reached the Noble Prophet (S), he called them and said, “Why do you act like this? I, who am a Prophet, mix with my wives and derive benefit from the gifts of the world alongside my acts of devotion and fasting. You too ought to imitate me and do not forsake your homes and lives.”

With regard to the previous matters, mentioning this point is necessary that all too often it happens that an individual lives a life of abundance in this world and still does not go under its influence, because he can employ all material matters as a means and way of attaining the truth. By the same token, it ought to be taken into consideration that when this world is castigated, it does not imply that we ought to consider its natural and material gifts as having no value [at all], because they are all Allah’s creations and His divine signs.

But criticism is laid on man’s point of view and intention; castigation is made when he gets addicted to the world and its gifts and sets them as his main goal and he becomes heedless of their intermediary role. For that reason, the real object of castigation is man and his improper way of employing material tools.

In praise of the Noble Prophet (S), Imam ‘Ali (‘a) says:

“(The Holy Prophet) treated this world disdainfully and regarded it as low. He held it contemptible and hated it. He realized that Allah kept it away from him with intention and spread it out for the others by way of contempt. For this reason, he kept away from it of his own volition, banished its recollection from his heart and mind and wished that its recollection should remain hidden from his eye so that he should not acquire any clothing from it, or hope for staying in it.”6

“O Abu Dharr! When you wake up in the morning do not hope to see the sun set and when you sleep at night do not hope to see the sun rise.”

Notes

1. Surat Yusuf 12:106.

2. Bihar al-Anwar, vol. 41, p. 14.

3. Ibid., vol. 77, p. 419.

4. Nahj al-Balaghah, p. 1256, wisdom [hikmat] 359, trans. Fayd al-Islam.

5. Ibid., p. 353, sermon [khutbah] 113.

6. Nahj al-Balaghah, p. 294, sermon [khutbah] 108, trans. Fayd al-Islam.

Lesson 2: The Need for Deriving Correct Benefit from Allah’s Blessings

“O Abu Dharr! Act upon my advice so that you may become prosperous in both worlds. O Abu Dharr! The majority of people are defrauded of two graces and they do not appreciate them: one is the blessing of health and the other is the grace of leisure (and ease).

“O Abu Dharr! Make the most of five things before five [other] things befall you: make the most of your youth before your old age, your health before your illness, your ability before inability, your leisure before your toil and your life before death.”

Man is always striving to secure his prosperity and he makes every effort to achieve it; in other words, prosperity is man’s natural object of desire and primary goal. For this reason, man strives to bring to hand what gives rise to bliss and to attain the roots of success and to know the way of attaining prosperity.

That is why the Noble Prophet (S) emphasizes that if his words are acted upon, man will attain his natural object of desire; that is to say man will bring to hand both worldly and heavenly prosperity and if the human being does not put into practice what the Noble Prophet (S) has advised, he gets deprived of that prosperity. This emphasis is meant to bring about more preparedness and acceptance in man, like the doctor’s emphatic advice to his patient to definitely follow the directions on the prescription so as to recuperate his health, otherwise there is no doubt that man visits the doctor to recover his well-being. After that emphasis, the Noble Prophet (S) states:

“O Abu Dharr! Most people are robbed of two graces: leisure and health.”

Health and leisure, two unknown favors

Health and leisure are two priceless blessings which Allah, the Exalted, has granted to mankind, but most people do not appreciate its value and easily lose it. It is for this reason that the Noble Prophet (S) advices Abu Dharr to appreciate the value of these two blessings and not to easily lose them like the other people.

Allah, the Exalted, has placed countless and priceless graces at man’s disposal but man easily loses them, perhaps owing to the fact that he expended no effort at acquiring them. Not only does he not discharge their right, but also uses them in an iniquitous way; a manner which not only does not benefit him, but harms him as well.

Health is one of the priceless blessings which a man in good condition pays no heed to and only knows its worth once he gets afflicted by illness, like the fish which swims in water and does not appreciate its value until it is removed from the water.

Not long ago, a frightening thing happened to one of our friends; he narrated that while giving a sermon on the pulpit, he suddenly lost his voice and no matter how much he tried to continue his sermon, he failed. Finally, he came down from the pulpit and was taken to the hospital where, by Allah’s grace and favor, he got well after a while.

Man rarely meditates upon Allah’s graces; blessings such as the power of speech, and hardly thanks Allah for that blessing. He only reflects about it the moment that his voice is lost and he no longer has the power to speak. All too often, he is ready to give up all his wealth at that moment of need.

For a moment we ought to reflect about health and meditate over what blessing is higher than being healthy and free from a thousand diseases which threaten our bodies and that we are not even afflicted by any one of them. For that reason, we are enjoying the benefits of enormous wealth at every moment, even though this health is not stable and permanent and is likely to be lost at every moment.

Word like this has been recorded elsewhere, that the Noble Prophet (S) stated:

“There are two blessings that are always not thanked for: health and security.”1

Leisure is the second blessing which the Noble Prophet (S) has hinted at, and it denotes ease and the lack of trouble. Man is faced with different conditions and situations in his life. He spends some of those opportunities at leisure and ease and he can contemplate about himself and perceive the concealed aspects of his being and more often than not it happens that he intends to remedy his ethical and psychological deviations.

He plans to meditate about his destiny and to sit in solitude in a secluded corner to embark upon worship and/or study with peace of mind. For every reason, physical and psychological tranquility reigns over his entire being and this peace has presented a golden opportunity for him to derive the utmost advantage from opportunities and make use of every moment in the direction of his perfection. In contrast, it is possible that man gets confronted by a period in his life which, for different reasons, he is deprived of leisure and ease and regrets every moment of it, but what benefit is there in such regret because time lost is never regained. With regard to making the most of opportunities, Imam ‘Ali (‘a) says:

“Opportunities and life pass like a cloud, therefore perceive good opportunities.”2

Problems sometimes arise as a result of being entangled in family issues and bearing the responsibilities of children and wife, and at other times they spring up because of social occupations and public responsibilities. These problems absorb all the spiritual and physical abilities of a human being and do not afford man a moment’s opportunity to meditate. In the period after the Islamic revolution in Iran, a lot of government officials had gotten affected by this condition and they did not even have a break to attend to their personal affairs.

In contrast, some people are always pursuing vain amusements, and do not even know how to make use of the time of their invaluable lives. They do not know whether they should solve the crossword puzzle in the newspaper or they should spend the hours of the night watching television films? Or should they sit watching sports news? Or get busy with playing chess? They are like a person who has amassed a lot of wealth and searches for a place where he can set it on fire bit by bit, and derive pleasure from watching that. If we encountered such a man, we would surely say that he were mad, heedless of the fact that many of us are afflicted by this same insanity and are busy burning the capital of our lives, life itself, which is by no means comparable to the wealth of this world, in the fire of sensual desire.

In reality, this kind of a person has to be called a loser and a man swindled, because a swindled man is he who exchanges his priceless merchandise for valueless goods or gets less than their worth. There is no asset so prized that it can be compared to life, and it cannot be sold at a price less than paradise. Owing to this fact, appreciate the value of leisure before it is lost and take up work that is more profitable and praiseworthy than the rest of the occupations.

Youth is a period of Vitality And Liveliness

“O Abu Dharr! Make the most of five things before five other things: the first is to make the most of youth before old age…”

The short period of youth, which is accompanied by happiness and vigor, is considered as the best period of man’s life and has a special reckoning. Even if life and living are great favors on the whole, but still youth is a twofold blessing. It is for this reason that the Noble Prophet (S) initially mentions the period of young age and lastly hints at the importance of the principle of life itself. Despite that the period of life includes the period of youth as well His Holiness (S) has cited it at the beginning because this age is viewed with special importance by the Noble Prophet (S).

Imam Khomeini, may Allah be pleased with him, repeatedly used to say, “O Youths! Comprehend and make the most of the period of youth.” The reason is because the blessing of youth is the highest grace which if made use of in a correct and commendable manner can raise man and make him ascend through the spiritual stations towards Allah, something which is less likely to be attained during the period of old age. That is why this truth has been explicitly stated in the words of the Imams (‘a) too, and in this regard, Imam al-Sadiq (‘a) says,

“The Qur’an gets mixed with the flesh and blood of every believing youth who recites it.”3

The period of youth is a period of flexibility and accepting the truth. During this age man can build himself and free his self from ugly traits. It is during the period of youth that man:

a) gets influenced by the truth more than any other period;

b) enjoys a healthy body and can easily discharge his social obligations;

c) can perform his religious duties in the best possible form because of having a strong body and spirit;

d) possesses enough strength for remedying ethical vices;

e) can achieve high academic levels by making use of his body and mind;

f) is most likely to have a strong will and iron resolution;

g) can, without feeling tired, think well and meditate for hours on end;

h) can firmly establish in himself virtuous attributes and practices at a high level.

And vice versa old age is a period of weakness and decrepitude, a time of the final shaping of man’s personality and of inflexibility; and in brief, it is a period of the predominance of physical infirmity and psychological feebleness.

In the Glorious Qur’an, old age has been referred to as ‘shayb (hoary)’ in three instances and it has been interpreted as ‘shaykh (old age)’ in four cases. And in most occasions, the natural weakness of this age has either been explicitly stated or hinted at; for example, it has been stated about Prophet Zakariya (‘a):

    قالَ رَبِّ اِنِّي وَهَنَ الْعَظْمُ مِنِّي وَاشْتَعَلَ الرَّأسُ شَيْبًا...

“He said: My Lord! Surely my bones are weakened and my head flares with hoariness, and, my Lord! I have never been unsuccessful in my prayer to Thee…”4

And likewise, with regard to the stages of man’s life, it states:

    ثُمَّ جَعَلَ مِنْ بَعْدِ قُوَّةٍ ضَعْفًا وَشَيْبَةً...

“…Then he gave strength after weakness, then ordained weakness and hoary hair after strength…”5

(In the rest of the explanations the Qur’an has in one way or another hinted at the disability and feebleness that goes with old age.)

Therefore, the period of youth is a very precious opportunity for cleansing oneself of ethical vices, a thing which is very hard to do during old age, but unfortunately man does not believe anything without feeling or experiencing it; that is to say, he does not understand the pain of elderliness until he has aged, and no matter how many times the difficulties of this period are made known to him, he still does not acknowledge the truth as it ought to be admitted.

We have witnessed great people who possessed very lofty moral perfections, but one point of moral weakness had remained in them which they either had not recognized during their period of adolescence or they had not undertaken to correct it. For whatever reason, that weak point had remained like an incurable chronic illness in their personalities.

The Need For Appreciating Health And Ability

The second is that man ought to make the most of his health before getting afflicted by illness.

The third is that man ought to make the most of his ability before his inability.

If you are able to cope with your life, no matter how simple and plain it is, and economic needs have not made you dependent on other people, you ought to appreciate and make the most of this blessing before, Allah forbid, you are afflicted by abject poverty and distress and you become dependent on other human beings for the daily management of your life. If at the present there are simple facilities at your disposal and you can spend the day with contentment and carry on with your studies, you ought to make the most of this opportunity and apprehend the day when you will be compelled to quit your studies and get occupied with other jobs for the acquisition of the daily needs of this same simple life. If you can presently pass the days of your life ascetically, make use of the opportunity at hand and instead of thinking about privations and wants, contemplate about what you possess at the present moment and appreciate it. The period of your self-sufficiency is a good time for you to help others; for this reason hold the hands of the needy before the arrival of the turn of poverty and destitution.

It is necessary to pay heed to this point that poverty and deprivation which result in disgrace do not accord with the noble status of the human being, and they have been rebuked as forbidden attributes. Allah does not approve of lowliness for his slaves, but desires honor and glory for them. Therefore, man has to make utmost effort to reduce his dependence on other people and strive to the last extent of his ability to confront poverty by adopting values such as contentment, magnanimity of taste, abstinence from pomp and avoidance of waste, have to be well learned and acted upon.

The fourth point is that the human being ought to make the most of the period of leisure and ease before the arrival of the period of entanglement.

A lot of discussion has been held in regard to the contents of this sentence, but it is necessary to be reminded that the Noble Prophet’s (S) intention is not that one ought to shirk from obligations and refuse to shoulder social responsibilities and rather prefer unemployment. This is a negative perception. As likely as not, the Noble Prophet’s (S) intention is that you ought to appreciate the value of these treasured moments when you can freely choose and decide without imposition and make use of these opportunities to make the best choices before you are compelled to accept uncalled for responsibilities and imposed duties and before you are divested of the power to choose of your own accord.

This World’s Life Is A Ground Of Choices, Growth And Spiritual Ascension

The fifth is that man ought to make the most of life before the arrival of death.

The blessing of life is a comprehensive and complete favor which has been mentioned after the rest of the graces. In reality, all the other blessings are affixed to the gift of life. If there were no life, there would remain no room for the other graces. For this reason, the root and fountainhead of the rest of the gifts is the blessing of the life of this world, which has freely been given by Allah to his slaves and even if man enjoys the life of the hereafter after death, but still he gets deprived of the ability to perform volitional deeds, to freely choose and to make decisions. It is there that he regrets his past life, losing opportunities and making bad choices, and he requests to return to the world in order to make up for past vices, but his petition will not be granted.

    حَتَّی اِذا جَاءَ اَحَدَهُمْ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ * لَعَلِّي اَعْمَلُ صالِحًا فِيمَا تَرَکْتُ کَلاّ اِنَّهَا کَلِمَةٌ هُوَ قَائِلُهَا وَمَنْ‌ وَرائِهِمْ بَرْزَخٌ اِلی يَوْمِ يُبْعَثُونَ

“Until when death overtakes one of them, he says: ‘Send me back, my Lord, send me back. Haply I may do good in that which I have left.’ By no means! It is a (mere) word that he speaks; and before them is a barrier until the day they are raised.”6

Some of the great men used to recommend that at the time of sleeping, you ought to imagine that this sleep may possibly not have an awakening and the Angel of Death will seize your soul in the state of sleep, because the Glorious Qur’an states:

    اللهُ يَتَوَفَّی الأَنْفُسَ حِينَ مَوْتِهَا والَّتِي لَمْ تَمُتْ فِي مَنَامِهَا...

“Allah takes the souls at the time of their death, and those that die not during their sleep…”7

The soul almost gets separated from the body during sleep, and if the hour of man’s death arrives, it gets completely detached from his body; it is for this reason that in continuation of the same blessed verse, Allah states:

    ... فَيُمْسِکُ الَّتِي قَضَی عَلَيْهَا الْمَوْتَ وَيُرْسِلُ الأُخْری إِلی اَجَلٍ مُسَمَّی... سورة الزمر: 42

“… Then He withholds those on whom He has passed the decree of death and sends the others back till an appointed term; most surely there are signs in this for those who reflect…”

In reality, man travels half the journey towards death when he sleeps; that is why great men have advised that at the time of sleeping, imagine that after the soul has been separated from the body, it will never again return, and when you wake up, you must thank Allah that He has granted existence to your body once again and He has granted you life once more.

To put it another way, you should imagine that you have gone to purgatory (the interval between life and death), and that your unworthy deeds have become apparent, and that you are being called to account for them and you are under admonition, and at that time you ask the angels which are residing in the proximity of Allah to let you return to the world and as per your request they grant you the permission; now that you have returned to the world and you have once again got the chance to perform works, what are you going to do and how are you going to be?

We ought to appreciate the value of this second chance and make the most of every moment of it because a time will come when man will deeply desire for saying just one “la ilaha illa Allah (There is no deity save Allah)” and according to the words of Imam ‘Ali (‘a):

“Whoever falls short of performing good deeds falls into grief, and Allah has nothing to do with him who spares nothing from his wealth in the name of Allah.”8

Notes

1. Bihar al-Anwar, vol. 81, p. 170, section [bab] 1.

2. Wasa’il al-Shi‘ah, vol. 16, p. 84, section [bab] 91.

3. Bihar al-Anwar, vol. 7, p. 305.

4. Surat Maryam 19:4.

5. Surat al-Rum 30:54.

6. Surat al-Mu’minun 23:99-100.

7. Surat al-Zumar 39:42.

8. Nahj al-Balaghah, p. 1146, pithy aphorisms 122, trans. Fayd al-Islam.

Lesson 3: Correct Perception of the Realities of Life and Making Optimum Use of [Man’s] Lifespan

Making Timely Use Of Opportunities And Keeping Protracted Hopes At Bay

“O Abu Dharr! [Beware] lest you procrastinate praiseworthy deeds on account of your protracted hopes.”

(This expression is a completion of the Noble Prophet’s (S) previous saying and it underscores making timely use of opportunities and not wasting opportunities or moments of life.)

Procrastination [taswif] is one of the cankers of the soul which obstructs the fulfillment of good and praiseworthy deeds and that is why it has been an object of distain in thehadith s. Procrastination denotes putting obligations off with the hope of discharging them later. This state can be caused by a great deal of factors, but its chief and primary cause - as has been mentioned in this section - is man’s delusive dreams; that is to say, man does not discharge today’s obligations in the hope of staying alive until tomorrow when he will carry them out. When the following day arrives, he again plays for time and hopes for the other day and thus months and years pass while he puts off his work. The Noble Prophet (S) states that if you desire to cleanse your inner self of this quality and attribute, you ought to imagine that you only have this very day and hour and moment and you will not have another opportunity to live after this.

The concept of procrastination, like a great number of other ethical concepts, ranging from moral virtues to vices, is a graded notion and has different stages. These graded axioms vary with regard to different individuals, ranging from believers to unbelievers inclusive, and even in regard to the levels of faith. Some of its levels are ordinary obligatory deeds, others are emphasized obligatory works and others are ordinary recommended acts and others emphasized recommended works. At times, some of these levels are so accurate that their imagination is impossible for ordinary people.

The Stages Of Negligence

The first stage of procrastination is seeking ease and complacency with regard to worldly affairs, which results in man putting off his works. This bad habit is not related to belief; it is also possible for an unbeliever to be afflicted by it in the same way that a believer does, because unbelievers too sometimes get lazy and negligent as regards their worldly affairs. This bad trait and disposition, which causes man to put off his duties, is considered as an undesirable habit both by the believer and the unbeliever.

Of course, this quality is uglier for a believing man because if he gets used to putting off his obligations for later, bit by bit this quality becomes his permanent disposition of mind and spreads by contagion to his religious obligations too, resulting in his not performing divine obligations on time. That is the reason why it has been said that if a man were lazy in his worldly affairs, this quality gradually becomes his permanent trait of mind giving rise to carelessness and negligence being extended to matters of the hereafter.

The second stage of procrastination is laziness in performing religious obligations and duties. This indolence, based on the three divisions of obligatory duties, is also divided into three sections:

1. Laziness and carelessness at performing long and time-consuming obligatory deeds, like the five daily prayers, every one of which has its own specified long time. Some people are lazy and torpid at performing these kinds of prayers, and always put them off to be performed at the last moments. Even if this kind of indolence and carelessness is not haram (prohibited by Islamic laws), it is still considered as an indecent act.

2. Laziness at performing obligatory actions that ought to be done with immediacy, even if their urgency is not absolute, in the sense that if they are not discharged at the first opportunity, they have to be fulfilled with urgency at the second opportunity and likewise if they have not been performed at the second opportunity, they have to be discharged at the other opportunities; like repentance, whose incumbency is obligatory at the first opportunity and whose putting off is forbidden [haram] by Islamic law but it does not imply that its incumbency is nullified if procrastinated.

3. Laziness and heedlessness with regard to discharging limited-time obligatory works, like fasting, which ought to be done within a restricted and limited time. Some people procrastinate at discharging these responsibilities within their specified time and tell themselves that they will make up for them later in the form of qada’ (belated religious obligations performed outside their prescribed time). Even though the sin committed by such an individual is less than that of a man whose decision is not to make up at all for belated divine duties, nonetheless this action is haram (forbidden by Islamic law).

Asceticism And Wrong Interpretations

The other point worthy of mentioning is that matters have been mentioned in a lot of verses of the Glorious Qur’an and thehadith s which might have different and sometimes conflicting interpretations, and their explication calls for perfect expertise and professional knowledge in religious sciences for the reason that in such circumstances the possibility of error and the likelihood of inadmissible understandings is high.

For example, there are verses of the Glorious Qur’an and thehadith s that have been quoted whose apparent purport is rebuking, praising or retreating from the world, and whose interpretations vary and sometimes oppose each other. One of those interpretations is the Sufi version which is arrived at without paying attention to the other aspects of Islam and the explicit religious sciences. In the Sufi point of view, man has to retreat from this world’s life and engage in worship in solitude far from the society and/or have companionship with animals, regardless that this kind of inference is in direct contradiction to the verses of the Glorious Qur’an, thehadith s and the categorical primary principles of religion.

If self-reclusion were the primacy of religion, then what fate will befall religious social obligations such as spending money and wealth in Allah’s cause, fighting against oppression, enjoining the good and forbidding the evil, and striving for the establishment of an Islamic government, which are among the explicit essentials of Islam!? And where, apart from in the society, are they supposed to be fulfilled? Can these responsibilities be discharged in privacy and seclusion? It is for this reason that deduction of religious principles calls for expertise in the whole collection of religious sciences and it demands attention to all the aspects and dimensions of religion.

In response to this misconception, it ought to be said that seeking the world is reprehensible if it is perceived as the ultimate goal of life. But if the world becomes a means of attaining the perfection of the hereafter, not only is it irreprehensible, but praiseworthy and commendable as well. Conceiving the world as a means of attaining the hereafter has itself levels, some of which are necessary and some of which are considered as part of human perfections.

The utmost limit of seeking the world is that deriving benefit from the pleasures of the world and engaging in material issues ought not to lead a human being to quitting the divine obligatory works and committing forbidden actions. Seeking the world is forbidden by Islamic law [haram] if it leads to committing sins and quitting obligatory [wajib] deeds and if this materialism becomes firm as a bad habit and permanent trait of the mind, fighting against it becomes incumbent [wajib].

From the Islamic point of view, an exemplary man is a person who does not believe in the primacy of the world and does not perform worldly actions, even the permissible ones, for attaining materialistic pleasures. Insightful and perceptive people have attained this stage, which is the highest human achievement; that is to say, they conduct themselves in such a way that all their deeds and behavior, even their breathing, are considered as acts of devotion to Allah. All their physical actions and conduct, such as their eating, physical exercise, and even the permissible coital gratifications, are prerequisites for matters of the hereafter and it is for this reason that they are considered as either obligatory [wajib] or recommendable [mustahabb].

Asceticism and belief in the primacy of the hereafter

For every reason, believing or not believing in the primacy of the hereafter is delicate and intricate and its criterion of sincerity cannot be based on man’s word, but is dependent on the inner intentions of individuals: for instance, if man eats food in order to derive pleasure, he has believed in the primacy of materialism even if he denies that by word of mouth, and if his intention is to thank Allah by means of deriving gratification from the taste of the food, he has believed in the primacy of the hereafter because his aim is thanksgiving to Allah.

It is for this reason that in the Glorious Qur’an, after mentioning a part of Allah’s favors, thanksgiving to Him has been referred to as an aim of making use of His graces. For that reason, the goal is thanksgiving [to Allah] and this occurs when all of man’s physical actions acquire a divine color. Most people do not pay attention to the spiritual aspect of their lives and have gotten so attached to physical gratification that they cannot have any other goal than materials and physical satisfaction. There is no doubt that man needs a mentor in order to procure spiritual states because it is likely for him to stray from the limits of moderation and get propelled towards extremism.

People who want to traverse the course of spiritual perfection and its edification ought to make the pre-eminence and superiority of heavenly pleasures become embedded in their minds in order to weaken their worldly inclinations and reduce their materialistic pleasure seeking. In order to overlook worldly pleasures, they have to inculcate in themselves the conviction that material gratifications are nothing and valueless in comparison to heavenly pleasures.

It is for this reason that in their statements, the Noble Prophet (S) and the Pure and Infallible Imams (‘a) seek to lead people towards giving preference to the hereafter and to encourage them to forgo the world and entirely free themselves from nature because if man considers the world as a precondition for the hereafter, not only is he not a materialist, but also a seeker of paradise. All too often availing oneself of permissible pleasures is itself a prerequisite of not committing forbidden actions [or seeking forbidden pleasures], and it is for this reason that they are considered as acts of worship. In addition to this, availing oneself of permissible pleasures results in spiritual growth and preparedness for discharging higher obligations.

In regard to dividing daily hours, Imam Musa ibn Ja‘far, (‘a) states,

“Also set aside one hour for the purpose of deriving benefit from permissible pleasures, because it is by deriving benefit from what is halal (permissible) that you can have the vigor to perform the rest of the duties.”

As we have already been reminded, the Noble Prophet (S) has alluded to this truth that the cause for procrastination is man’s dreams of achieving pleasure; that is to say, man is always trying to attain his worldly pleasures and this in itself motivates him to put his obligations off. In other words, the issue revolves around whether he uses opportunities to attain transient physical pleasures or to achieve perpetual heavenly pleasures, but because he sees the world readily available and accessible, he expends his time and efforts trying to bring it to hand; in reality man has more faith in the world than he has belief in the hereafter and he prefers the transient and short-lived gratifications to the imperishable pleasures of the eternal paradise. It is surprising that most of us are afflicted by a degree of polytheism because we have no faith in the superiority of the hereafter over the world:

    وَمَا يُؤْمِنُ اَکْثَرُهُمْ بِاللهِ اِلاَّ وَهُمْ مُشْرِکُونَ

“And most of them do not believe in Allah without associating others (with Him).”1

Man is polytheistic once he performs an action for other than Allah, even if it is for attaining the reward of the hereafter. In pure monotheism, there is no other goal save Allah; even fear of hell and eagerness for paradise are not ultimate aims in pure monotheism, as Imam ‘Ali (‘a) states:

“O my Lord! I do not worship Thee because of fear of hell and/or because of craving for paradise, but because you are worthy of my devoted adoration.”2

Protracted hopes endanger man’s prosperity, and it is for this reason that Imam ‘Ali’s (‘a) biggest dread was in case people should get afflicted by prolonged hopes and sacrifice divine duties for their own desires:

“I fear two things greatly; the first thing is pursuing vain passions and desires of the soul and the other thing is protracted hopes, because chasing sensual desires results in forgetting the hereafter.”3

Discharging Religious Duties And Obligations Promptly

In continuation of his advice with regard to abstaining from procrastination, the Noble Prophet (S) states,

“Because you only have today and tomorrow is not yours.”

The Noble Prophet (S) advises Abu Dharr not to put off today’s obligations until tomorrow, for the reason that none can be certain about tomorrow’s coming, and assuming that tomorrow does come, there will still be other responsibilities to be discharged on that day. When you fulfill your duties today, you will have no regret if tomorrow never comes, but once you put off your obligations until tomorrow and it occurs that tomorrow never comes, you will carry this regret and contrition to the next world with you.

Therefore, one ought to think about this very moment and make the most of the present life and abstain from procrastination and putting obligations off in the hope of discharging them another day. When studying and doing research, we ought not to tell ourselves that time is plentiful and we will study tomorrow, because we will have other responsibilities in the future:

“If you had a tomorrow, keep discharging your duties just like today, and if tomorrow never comes, you will not be remorseful about your today’s negligence.”

It is possible for an individual to feel contrition for not being successful at performing more responsibilities in spite of having fulfilled his daily duties, but he no longer feels remorseful when he takes the limitations of man’s ability into consideration and pays heed to the fact that he has discharged his obligations to the utmost extent of his ability.

To complete the previous issues and to emphasize the point that one ought not to sit idly waiting for tomorrow, the Noble Prophet (S) states:

“O Abu Dharr! How so many a people there are who wake up in the morning but do not see the sun go down, and what a great number of human beings there are waiting for tomorrow but will not see it.”

Notice and observe how the Noble Prophet (S) prepares the mind of the listener so that he may make the most of the moments of his life. In the beginning, he urges the listener to think about the extent to which man can be optimistic about tomorrow for him to put off his responsibilities until then.

If he has no confidence in his tomorrow coming, why does he put his obligations off until then? When the time for the afternoon prayers arrives, what makes him so sure that he will remain alive for another hour so as to delay his prayers? It is self-evident that if he recites his prayers on time, he will not be regretful later and he can even better manage to perform his other responsibilities.

The Thought Of Death Terminates Protracted Hopes

“O Abu Dharr! If you contemplate about the hour of death and perceive with what speed it is coming, you will hate its deception and snare.”

The best way to fight prolonged hopes and their deception is to think about death and to know that the hour of death frustrates protracted dreams and takes man hopelessly to the other world, as Imam ‘Ali (‘a) states:

“(And he who has fallen in love with the world), then it fills his heart with grief which keeps alternating in the black part of his heart, some grief worrying him and another giving him pain. This goes on till the suffocation of death overtakes him. He is flung dead in the open while his life veins are severed.”4

Again, Imam ‘Ali (‘a) states elsewhere:

“… As for (one) of its lessons, a man reaches near realization of his desires when suddenly the approach of his death cuts them; then neither is the desire achieved nor the desirer spared…”5

The Intermediary Role Of The World

Further on in thehadith , the Prophet (S) states:

“O Abu Dharr! Live like either a stranger or a passer-by in this world and consider yourself as a dead human being.”

The Noble Prophet (S) recommends that in the world man ought to be like a stranger who enters a town and he must observe how one who has no friends and acquaintances lives. With regard to his not being able to gain fondness with anyone, can such a man engage in feasting and entertainment? The believer’s true abode is the hereafter, and he is like a way-farer and passer-by in this world. Therefore, he does not intend to spread facilities around himself and embark upon feasting, drinking and entertainment. By the same token, the Noble Prophet (S) advises that man ought to be in the world like a traveler who does not [even] have the opportunity to stop and rest.

It is likely that attention to the apparent purports of such statements would lead man to misinterpretation and most probably lead him to thinking about secluding himself from the rest of the people and abandon thinking about procuring a house and starting a family and finally [lead him into] abstaining from the blessings and graces of this world and steer him to only reflecting upon the hereafter because that is man’s eternal abode! Beyond the shadow of doubt, such an understanding is not compatible with the basic principles of Islam. All too often, it is likely that acquiring friends and companions, founding a household, saving wealth and buying a house et cetera et cetera all pivot on the hereafter and at the same time it occurs that love for this world is not man’s motive, rather his incentive is paying heed to the hereafter and devotion to Allah, because by means of the world and utilizing its facilities and pleasures, man can attain heavenly perfections and gain nearness to Allah.

In reality, an individual who has designated the hereafter as his goal has set the world as a means of attaining the hereafter. Now if a human being cannot [completely] renounce the world and he makes use of it as a means of attaining the hereafter, then at least let him be like a passer-by who rests only to the extent of replenishing his powers. Even if in such an individual’s point of view worldly affairs are primary and he cannot dispense with them altogether, at least let him use them to the extent of rejuvenating his abilities and securing the needs and necessities from the facilities and permissible [pleasures] of this world; as Imam Musa ibn Ja‘far (‘a), in regard to this issue, has stated that you ought to set aside a part of your day for the purpose of pursuing permissible [halal] pleasures.

The sentence “consider yourself as a dead human being” is the highest expression which the Noble Prophet (S) has employed, but it is likely to be understood wrongly. When the Noble Prophet (S) states that you should count yourself among the dead, the apparent meaning is that in the same way that the dead are deprived of the most basic needs of life such as eating, you too ought to abstain from the world and from seeking its benefits. However, the Prophet’s (S) intention is that you should pay attention to your permanent place of abode.

When the life of this world is [viewed as] a stopping-place, and a bridge for crossing over to the ever-lasting world, your attention has to be fixed on your final place of residence and your effort has to be concentrated on preparing yourself and acquiring enough provisions so as not to become ashamed and apologetic there. For that reason, the Noble Prophet’s (S) intention is not that you ought to abstain from earthly affairs altogether and quit thinking about securing livelihood, buying amenities for yourself and your children’s future and their ease.

Improper deductions from the verses of the Gracious Qur’an andhadith s have had an old history among the Muslims; such as when the verse about divine retribution was revealed, some of the Noble Prophet’s (S) companions left their homes, abstained from coital relations with their wives, refrained from eating [good] foods and wearing [good] clothes, and [instead only] got busy with worshiping Allah! When news of this reached the Noble Prophet (S), he called them and said, “Why do you act like this? I, who am a Prophet, mix with my wives and derive benefit from the gifts of the world alongside my acts of devotion and fasting. You too ought to imitate me and do not forsake your homes and lives.”

With regard to the previous matters, mentioning this point is necessary that all too often it happens that an individual lives a life of abundance in this world and still does not go under its influence, because he can employ all material matters as a means and way of attaining the truth. By the same token, it ought to be taken into consideration that when this world is castigated, it does not imply that we ought to consider its natural and material gifts as having no value [at all], because they are all Allah’s creations and His divine signs.

But criticism is laid on man’s point of view and intention; castigation is made when he gets addicted to the world and its gifts and sets them as his main goal and he becomes heedless of their intermediary role. For that reason, the real object of castigation is man and his improper way of employing material tools.

In praise of the Noble Prophet (S), Imam ‘Ali (‘a) says:

“(The Holy Prophet) treated this world disdainfully and regarded it as low. He held it contemptible and hated it. He realized that Allah kept it away from him with intention and spread it out for the others by way of contempt. For this reason, he kept away from it of his own volition, banished its recollection from his heart and mind and wished that its recollection should remain hidden from his eye so that he should not acquire any clothing from it, or hope for staying in it.”6

“O Abu Dharr! When you wake up in the morning do not hope to see the sun set and when you sleep at night do not hope to see the sun rise.”

Notes

1. Surat Yusuf 12:106.

2. Bihar al-Anwar, vol. 41, p. 14.

3. Ibid., vol. 77, p. 419.

4. Nahj al-Balaghah, p. 1256, wisdom [hikmat] 359, trans. Fayd al-Islam.

5. Ibid., p. 353, sermon [khutbah] 113.

6. Nahj al-Balaghah, p. 294, sermon [khutbah] 108, trans. Fayd al-Islam.