Alhassanain(p) Network for Heritage and Islamic Thought

Discourse 14: Two Opinions In Regards To The Material World And The Next Life

عَنْ نَافِعَ عَـنِ ابْنِ عُمَرَ قَـالَ: سَمِعْتُ رَسُولَ اللٌّهِ يَقُولُ: أَيُّهَا النَّاسُ، هٌذِهِ دَارُ تَرَحٍ لاٌ دَارُ فَرَحٍ، دَارُ الْتِوَاءٍ لاٌ دَارُ اسْتِوَاءٍ، فَمَنْ عَرَفَهَا لَمْ يَفْرَحْ لِرَجَآءِ وَ لَمْ يَحْزُنْ لِشَقَآءِ. أَلاَّ وَ إِنَّ اللٌّهَ خَلَقَ الدُّنْـيَا دَارَ بَلْوى وَ الآخِرَةَ دَارَ عُقْبـى، فَجَعَلَ بَلْوَى الدُّنْــيَا لِثَوَابِ الآخِرَةِ سَـبَباً …

It has been narrated from Nafi’ from Ibne ‘Umar that he said: “I heard the Messenger of Allah (S) say: 'O' people! This (the world in which we are in) is the abode of grief and is not the adobe of happiness; it is an abode mixed with intricacies and difficulties. The transient world is not one in which things are constant and smooth.

Therefore, the person who has a cognizance of it (the transient world) will not be happy with what it grants him, and will not be saddened by the loss he entails. Surely Allah has created the world as a place of trials and has created the Next Life as the abode of rest and in this way, the difficulties of the transient world are the means through which the rewards of the next life are earned.'”1

In this tradition, two views in relation to the transient world and the next life have been expressed.

1. The transient world is the abode of sorrow, grief and difficulties and is not a place in which everything is easy.

This is something that we can see with our own eyes as everything is constantly in change and nothing remains stagnant. From the point of view of science, it has been proven that the Earth is going through a (physical) decline and even the Sun, with all of its greatness, will also one day cease to give us light, just as it is mentioned in the Noble Qur`an:

إِذَا الشَّمْسُ كُوِّرَتْ

“When the sun is covered over (and darkened).”2

Day by day, the entire universe is going towards decay and erosion and this is something which the scholars refer to as entropy. Therefore, we must not think that the transient world as the abode of happiness and pleasure.

If we were to truly understand the essence of the world just as has been explained, then we would never be happy with our meagre victories, nor would we become grief stricken with our sorrows!

Indeed, this is the correct viewpoint and is the true 'Islamic world view' of the transient world. This is also the essence of the verse of the Noble Qur`an which states:

لِكَيْلاَ تَأْسَوْا عَلى مَا فَاتَكُمْ وَ لاَ تَفْرَحُوا بِمَا آتٌيكُمْ

“So that you may not grieve for what has escaped you, nor be exultant at what He has given you.”3

We know that the Sun rises every day and sets every night - neither do we show our displeasure at the rising of the Sun in the beginning of the day, nor its setting in the evening. If a person was to have certainty that the transient world is also something which is not constant (and will set just as the Sun sets), then he would have be able to instill the following two lessons on nurturing of the soul conveyed by the Commander of the Faithful, ‘Ali b. Abi Talib (as) in Nahj al-Balagha. In one of his sermons, the Imam (as) has summarized the entire meaning of Zuhd (asceticism) in one sentence:

أَلزُّهْدُ كُلُّهُ بَيْنَ كَلِمَـتَيْنِ مِنَ الْقُرْآنِ قَالَ اللٌّهُ سُبْحانَهُ: لِكَيْلا َتَأْسَوْا عَلى مَا فَاتَكُمْ وَ لاَ تَفْرَحُوا بِمَا آتٌيكُمْ -

“The entire essence of Zuhd (asceticism) is contained within two statements from the Qur`an where Allah (SwT) has said, ”(So that you may not grieve for what has escaped you, nor be exultant at what He has given you.)”4

Thus, asceticism means deliverance and freedom from the binds and shackles of the material, transient world.

2. The second point of view in relation to the transient world is contained in the words of the Noble Prophet (S) where he states, “The material word is the place of trails and tribulations.”

Thus, the transient world is just like the mother's womb which is the preparation ground for the fetus in which it readies itself to come into the life of its 'next world'. Just as the fetus grows in its mothers' womb, is fashioned and perfected and is finally ready to come into this world, so too our growth in this world is to prepare ourselves for the next life in the Hereafter.

In summary, the transient world is a school of learning and training (for the next world).

If the fetal and pre-delivery stages are correctly correctly, then after birth in the next life, we will be able to make the best use of the blessings of that existence! However, if the fetus is brought into this or the next world with deformities, then there will be great difficulties and trials to go through - and of course there is no way for it to return back to its original home!

Without doubt, the transient world is the abode of difficulties.

In reality, the nature of the life of this world is such that there is not a single stage which we pass through which is void of difficulties, problems and tribulations, whether these difficulties take the form of physical or spiritual trials or both. In addition, we do not see a single person who is free from experiencing these tests.

In many thought-provoking traditions from Imam ‘Ali b. Husayn as-Sajjad (as) we read statements such as, “Ease does not exist in this world and for those who live in the world. Ease is limited to those in Paradise and the people in Paradise, while difficulties and tribulations have been created for the world and the people of the world.”

Without doubt, if anyone is given a portion of goodness of this world, then he would instantly desire to have double that which he is given! It is for this reason that we are told that the person who is given more in the material world is actually poorer and more needy than others since when he gets more wealth, he then needs someone to help him protect his wealth! Therefore, there is no ease and comfort in possessing wealth while in the material world!

The Imam has then stated:

كَلاَّ مَا تَعِبَ أَوْلِـيَآءُ اللٌّهِ فِي الدُّنْـيَا لِلدُّنْـيَا، بَلْ تَعِبُوا فِي الدُّنْـيَا لِلآخِرَةِ

“The intimate friends of Allah would never struggle in the transient for the transient world, rather, they would strive in the transient world for the next life!”5

Notes

1. Bihar al-Anwar, vol. 74, pg. 187

2. Surat al-Taqwir (81), Verse 1

3. Surat al-hadid (57), verse 23

4. Nahj al-Balagha, Short Saying 439

5. Tafsir-e-Namuna, vol. 27, pg. 203

Discourse 15: The Psychological Effects Of Loving The Transient World

عَنْ إِبْنِ عَـبَّاسِ قَالَ: سَمِعْتُ رَسُولَ اللٌّهِ يَقُولُ: إِنَّهُ مَا سَكَنَ حُبُّ الدُّنْـيَا قَلْبَ عَبْدٍ إِلاَّ إِلْـتَاطَ فِيهَا بِثَلاَثِ: شُغْلُ لاَ يَنْفَدُ عَنَاؤُهُ وَ فَقْرُ لاَ يُدْرِكُ غِـنَاهُ وَ أَمَلُ لاَ يَـنَالُ مُنْـتَهَاهُ. أَلاَ إِنَّ الدُّنْـيَا وَ الآخِرَةَ طَالِـبَتَانِ وَ مَطْـلُوبَتَانِ، فَطَالِبُ الآخِرَةِ تَطْـلُـبُهُ الدُّنْـيَا حَتَّى يَسْتَكْمِلَ رِزْقَهُ وَ طَالِبُ الدُّنْـيَا تَطْـلُـبُهُ الآخِرَةُ حَتَّى يَأْخُذَهُ الْمَوْتُ بَغْـتَةً

It has been narrated from Ibne ‘Abbas that he said: “I heard the Messenger of Allah (S) say: 'The one who is plagued with love of the transient world within his heart will be overcome with three trials: Continuous thoughts about the transient world will tire him and they will never stop; (one will develop a) poverty which will never be satiated; the long desires and wishes (which one possesses) will never be fulfilled.

Be aware! The transient world and the next life are both searchers and things which are being sought after (by others). So then, the person searching for the next life is being sought after by the transient world so that it (the transient world) can complete its granting of sustenance (to that person), and the one searching for the transient world is being sought after by the next life so that it can take him through a sudden death, gratifying itself!”1

In the traditions, we see that the topic of 'love of the transient world' usually refers to 'worshipping the transient world' and not mere affection for it, governed by a balance. In this regards, there are various expressions used in the traditions such as, 'Love of the material world is the precursor to all sins.'

In addition, there are various sub-divisions within the traditions which explain the effects that love of the material world exert on the psychology of a person.

The traditions tell us, “The person who is plagued with love of the transient world will be overcome with three tribulations and in reality, these are three spiritual inconveniences.”2

Almost the same phrase is mentioned in Nahj al-Balagha where it is mentioned:

مَنْ لَهِجَ قَلْـبُهُ بِحُبِّ الدُّنْـيَا، إِلْتَاطَ قَلْـبُهُ مِنْهَا بِثَلاَثٍ …

“The one whose heart is taken over by love of the transient world will have his heart overcome by three things…”3

1. One's mind will continuously be preoccupied and due to this, he will always feel tired and this exhaustion will never go away.

2. One will be plagued with perpetual poverty, which is actually spiritual poverty, from which there is no way to become prosperous! The more “things” which a person attains from the transient world, the more he will feel that he does not have enough as in reality, being needless is not something which is based on the outer, material aspects of a person; rather, it has it roots in the inner recesses of the soul. The one who worships the transient world will always be hungry for more and will never be satiated with what he has.

3. One will also entertain long desires which have no end to them. The long desires will also not give up enticing the person, and anytime one of the material desires is fulfilled, another desire will take its place - in this way, the desires would have no end to them!

Such a person (who has these continuous desires) would never be able to find tranquility since he has lost control of his soul and whatever tranquility and ease he had would be taken away from him. Even during the state of Salat, one's mind would be focused on the transient world such that he would be oblivious to what he was saying; while eating food, his thoughts would be on the material world, making him unaware of what he has eaten!

At this point, it is necessary to mention the following:

1. People give importance to those things which, in reality, have no value to them - but why is this? The answer to this lies in the fact that people feel it is important to have peace of mind during the short life in the transient world.

However today, we see that even though people's lives are much better and organized, still the various psychological and mental pressures are present - rather, they have increased! In other words, the physical difficulties that existed in the past do not exist today, however the spiritual challenges have increased! A prime example is that long journeys are now made in a short period of time. In the past it used to be said:

أَلسَّفَرُ قِطْعَةٌ مِنَ السَّقَرِ

“Traveling is a fragment of the hell.”

However with all of the ease in life today, we see spiritual problems on the increase since the mental tranquility of the people has decreased!

Therefore, we must ask ourselves why it is that the people's mental tranquility has decreased. According to the traditions, there are two reasons for this phenomenon:

1. People do not possess true faith.

2. People are busy worshipping the transient world.

We see that worship of the transient world takes place in some of the best centres of worship such as the hajj, and this is merely one place where this issue grabs hold of a person! It is amazing to see what the servants of Allah (SwT) perform at the hajj time! While in Makkah, the people are transported into another (spiritual) world, however when worship of the transient world takes over a person, then even while in the city of Makkah, such a person would run after the temporal world!

The person performing the hajj would run from here to there trying to acquire the ethereal world, whereas perhaps these same people would not chase after these material things while in their home country!

Various Branches of Worship of the Transient World

The worship of the temporal world is not limited to the worship of money alone. Rather, it is possible that the desire to attain a specific status, position or any sort of other worldly ranking may also make up worship of the temporal world.

For example, when a person enters a gathering and is forced to sit at the back of the hall since there is no other room left, he may not be able to sleep that evening. He would be upset and question why he was insulted in such a way. Slowly, this issue would build up and the negative thoughts he conjures in his head may perhaps be extended and he may begin to level insults against Islam and even against things held sacred in Islam! It is for this reason that we are told in a tradition that:

آخِرُ مَا يَخْرُجُ مِنْ قُلُوبِ الصِّدِّيقِينَ حُبُّ الْجَاهِ

“The final thing to leave the heart of the truthful people (as-Siddiqin) is the love of status and position.”

In one section of the tradition under review, the Prophet (S) has brought a new phrase in which he has shown the fraudulence of the material world, and what an interesting phrase he has used! The Prophet (S) stated that, “Both the material world and the next life are in search of something and also are things which others are searching for.”

Whatever direction we place ourselves, we see that these two things (the material world and the next life) are at the opposite side! When we aim to seek the next life, we see the material world coming after us and we become that which the material world is looking for!

Allah (SwT) has promised that whatever sustenance He has decreed for us will definitely reach us, thus even though we seek the next life (and seek to distance ourselves from the transient world), the material world still comes after us and is in search of us!

The opposite of this theorem is also applicable that if we go in search of the material world, the next life will come looking for us! It will come in search of us to pull us closer to death. We would be so engulfed in the material world, that death would come upon us and we would not even realize it!

We must not think that if one goes in search of the next world that he must deprive himself of the transient world - not at all! If we struggle to achieve the next life, this does not mean we have deprived ourselves of the material world.

I have thought about this issue numerous times and have come to the conclusion that if we desire the material world, then we must be people of the material world AND people of the next life since if we wish to live in this world then we must faith in both of these realities. If we do not have reliance on both the material world and the next life then it is not possible to live a societal life. If millions of bricks were placed in random order on top of one another, they would never make a building. However if we were to follow a methodical manner, then we would be able to build a great structure!

If we are people of the material world, then we must also be people of the next life and must have faith in the theological beliefs so that we would be able to, by putting them all together in an orderly manner, reach to tranquility and peace in the life of this world.

If the entire society were to become true believers, then humanity would definitely be optimistic and act cheerful with one another. In addition, they would have full trust in one other and through this, an atmosphere of sincerity, intimacy and honesty would be brought about.

In the traditions, we are told that the Prophet (S) was:

طَبِيبٌ دَوَّارٌ بِطِبِّهِ

“A (spiritual) doctor, treating patients with his medication.”

He knew where our pains were and thus, was able to pinpoint our illnesses and was able to show us the medication to take.

If today, one look at the cases in the court systems, he would notice that none of the arguments are of a spiritual type. All of the cases are in relation to the material, transient world! For a small amount of possessions of the material world, people are fighting with one another; being treacherous with one another; and acting criminally with one another!

It may even reach to an extreme in which two brothers would stand opposite of one another in the court fighting against one another! Without doubt, the source of all these sins is love of the material world. In these regards, the Noble Qur`an has told us that:

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَآءِ وَ الْبَنِينَ وَ الْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَ الْفِضَّةِ وَ الْخَـيْلِ الْمُسَوَّمَةِ وَ الأََنْعَامِ

“The love of desires, women, sons, hoarded treasures of gold and silver, well bred horses, cattle and tilth is made to seem fair to people…”4

Women, children, money, gold - all of these things are simply a beauty for the life of this world!

In this verse, the verb used (زُيِّنَ ) is the passive tense and the importance of employing this form of the verb is that the people should realize who it is that has made these things an attraction. Is it Satan who has made these things fair seeming; is it one's friends; is it one's own lower desires and passions or is it Allah (SwT) who has done this to test us??

All of these forms of beauty and attraction prevent us from moving in any spiritual direction and it is for this reason that Islam has repeatedly advised us to abandon these distractions so that we can build a wall of defense around us to protect us from our lower desires.

Without doubt, the things in the material world which try to allure and distract us are many! !

Notes

1. Bihar al-Anwar, vol. 74, pg. 188

2. The meaning of heart in this tradition is one's soul.

3. Nahj al-Balagha, Short saying 228

4. Surat ale Imran (3), verse 14

Discourse 16: The Qur’an: A Divine Light In The (Spiritually) Dark And Gloomy Nights

عَنْ أَبِي سَعِيدِ الْخُدْرِيِّ قَالَ: خَطَبَـنَا رَسُولُ اللٌّهِ قَالَ فِي خُطْـبَتِهِ: أَيُّهَا النَّاسُ، إِنَّكُمْ فِي زَمَانِ هُدْنَةِ، وَ إِنَّ السَّيْرَ بِكُمْ سَرِيعٌ، وَ قَدْ رَأَيْتُمُ اللَّيْلَ وَ النَّهَارَ كَيْفَ يُـبْلِيَانِ كُلَّ جَدِيدٍ، وَ يُقَرِّبَانِ كُلَّ بَعِيدٍ، وَ يَأْتِـيَانِ بِكُلِّ مَوْعُودٍ. فَقَالَ لَهُ الْمِقْدادُ: يا نَبِيَّ اللٌّهِ، وَ مَا الْهُدْنَةُ؟ فَقال: دَارُ بَلاَءِ وَ انْـقِطَاعِ، فَإِذَا الْـتَبَسَتْ عَلَيْكُمُ الأُمُورُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ، فَعَلَيْكُمْ بِالْقُرْآنِ، فَإِنَّهُ شَافِعٌ مُشَفَّعُ، وَ صَادِقٌ مُصَدَّقٌ، وَ مَنْ جَعَلَهُ أَمَامَهُ قَادَهُ اِلــى الْجَنَّةِ، وَ مَنْ جَعَلَهُ خَلْفَهُ سَاقَهُ إِلـى النَّارِ

It has been narrated from Abu Sa’id al-Khudri that he said, “The Messenger of Allah (S) spoke to us and said, 'O' People! You are in a period of Hudnah and the journey you are on is a fast moving one. You see how night and day make everything which is new, old; (you also see) how they (night and day) make everything far away, near (to you); (you also see) how (night and day) bring forth all the promises (which have been kept).'

Miqdad said, 'O' Prophet of Allah, and what is al-Hudnah?'

The Messenger (S) replied, 'It is the abode of tests and separation. Thus, when the (difficult) events descend upon you like a segment of the dark night, then I advise you to (hold onto) the Qur`an since it (the Qur`an) is an intercession whose intercession is accepted; it is the one which speaks the truth and confirms others (and the truth which they speak). Whoever places the Qur`an in front of him, it (the Qur`an) will lead him towards Paradise; the person who tosses the Qur`an behind him, it will push him to the Hell.”1

In this tradition, the Noble Prophet (S) has stated, “O' People! You are in the period of Hudnah [the explanation of this will follow]; you have been left free in the transient world and have been given free reign to do as you please. The transient world is quickly passing away. The night and day are making all new things old and long forgotten. It is also making all things which may be far away, near (to you) and is making every promise which was kept to be fulfilled!”

It is amazing to see that we are living in a time in which there is no peace or tranquility - everything is being overturned and changed at a fast pace. In the words of the late ‘Allamah Iqbal:

ما زنده به آنيم كه آرام نگيريمموجيم كه آسودگى ما عدم ماست

The upsurges of water are in constant motion (on the ocean), however if they were to be stable and calm, then it would cease to be called a wave!

When a person looks at the world stage of humanity, he would see the infants are quickly becoming young adults; young adults are quickly becoming seniors; and seniors are being carried to the graveyard! The regular announcements made within the community of people who have passed away are actually warnings for all human beings!

In continuation of the tradition, Miqdad asked, “O' Prophet of Allah! What is the meaning of al-Hudnah”?

The Prophet (S) replied, “al-Hudnah means that the transient world is a place of test and examination and a period (which one must pass thorugh) and is a time in which you have been left alone. Allah (SwT) will not bother with you, and in the face of the sins which you commit and the actions which you perpetrate, He will not immediately punish you.”2

After this, the Prophet (S) then issued the following statement which has been mentioned in various books of tradition as an independent saying:

فَإِذَا الْـتَبَسَتْ عَلَيْكُمُ الأُمُورُ كَقِطَعِ اللَّيْلِ الْمُظْلِمِ فَعَلَيْكُمْ بِالْقُرْآنِ …

In this tradition, the Prophet (S) advises us that, “If events come upon you which resemble the darkness of the night (events which are full of terror and fear) then hold on fast to the Qur`an…”

But why?? The Prophet (S) answered this question and said, “Because the Qur`an is an intercessor whose intercession is accepted. It is truthful and it is also the one which has confirmed and acknowledged Allah (SwT). The person who places the Qur`an in front of him (keeps the Qur`an in mind before performing any act) will be guided to Paradise by the Qur`an while the person who throws the Qur`an behind him (and disregards this Book) will be led into the hell fire!”

Placing the Qur`an in front and leaving it behind (us) has two meanings:

1. Paying attention to the Qur`an and neglecting the Qur`an.

2. The Qur`an becomes the teacher of the person and not an instrument for his misuse - the person brings himself to the Qur`an and does not want the Qur`an to 'come to him'.

There are some people who, when they have made their final decision in regards to a particular act, then refer to the Qur`an and seek to find a verse which would conform to their ideologies. These sorts of people stick to the verses of the Qur`an which suit their purpose and leave aside all other verses of the Qur`an. Through this, they have actually become a living example of the verse that states:

نُؤْمِنُ بِبَعْضٍ وَ نَكْفُرُ بِبَعْضٍ

“We believe in part of it and disbelieve in part of it.”3

It is clear that such people have thrown the Qur`an behind their backs!

Many of the misled Madhahib (sects) which have come forth within Islam, such as the Wahhabis, are plagued with this sickness.

When a person's theological beliefs become very exact and precise, we see that they try to gather all of the verses of the Qur`an which are decisive in their understanding and choose the verses which have two sides to their meaning and which serve their purpose.

On the opposite side, there are a people who are students of the Qur`an and they say, “Our final decision is that which the Qur`an tells us.” These types of people take the guidance of the Qur`an when they need to solve any difficulty and are a living example of the verse of the Qur`an that reads:

فَلاَ وَ رَبَّكَ لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لاَ يَجِدُوا فِي أَنْـفُسِهِمْ حَرَجاً مِمَّا قَضَيْتَ وَ يُسَلِّمُوا تَسْلِيماً

“But no by your Lord! In actuality, they do not believe until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit (to you) with entire submission.”4

We have all heard the saying record in Nahj al-Balagha which states:

أَلإِِسْلاَمُ هُوَ التَّسْلِيمُ

“Islam is Taslim (complete submission).”5

Thus, as long as a person does not submit completely in the presence of the Qur`an, he shall not be considered as a true Muslim!

It is not appropriate for a person to impose his own beliefs upon the Qur`an and in actuality, this is a form of egotism since the Qur`an clearly tells us that, “We must submit entirely to it - both its outer content and its inner purport.”

With all of the emphasis that exists in regards to the importance of the Book of Allah (SwT), still the Qur`an does not hold an essential and deserving status within our lives as it should. If only we paid as much attention to the Qur`an and the exegesis of it as we do to the study of rhetoric and expression (of the ‘Arabic language)…

Without doubt, we all believe and accept that:

وَ لاَ رَطْبٍ وَ لاَ يَابِسٍ إِلاَّ فِي كِتَابٍ مُبُينٍ

“There is nothing wet or dry except that it is recorded in the manifest book.”6

There are people, such as the Wahhabis, who only give importance to the letters of the Qur`an and exhert much efforts to recite it (properly), however they have nothing to do with its contents! When the recitor of the Qur`an recites many verses of the Qur`an in one breath, they would shout out, “Allah, Allah” (as a form of encouragement to the reciter), however when the moving verses regarding the Day of Judgement are recited, since the recitor did not recite then in one breath, there is no encouragement!

Truly, amongst us, the Qur`an is oppressed!

The Qur`an must be our text book and we must have discussions on the exegesis of this book such that we sit and see what it is that the Qur`an has to say to us - not what we have to say about this book!

The important point is that we must have firm belief that the more work that is done on the Qur`an and its understanding, the more we will be granted a Divine light, purity and a new understanding of this Book as the illumination of a person's mind comes about when he works with the Qur`an.

There are three important responsibilities which must be fulfilled in regards to the Qur`an: recitation; understanding the contents; and more important than all - acting upon the contents!

Notes

1. Bihar al-Anwar, vol. 74, pg. 177

2.

There is a long discussion in relation to the tests of Allah (SwT), however we shall allude to just some of its angles at this point.

1. Why does Allah (SwT) need to test people?

Isn't the process of examination enacted so that we can recognize and have a better knowledge of those people or things which are unknown and obscure to us and so that we can judge the level of a person's lack of knowledge? If this is the case, then Allah (SwT), whose Knowledge encompasses all things and who knows all of the inner and outer secrets of everyone and everything in existence is already aware and knows everything - so then why test us? Is there something that is hidden from Him that He must test us to bring it forth?

The answer to this important question must be sought out from the Islamic sources.

When we refer to the books written on this topic, we see that the meaning of examination in relation to Allah (SwT) has a different meaning to the examination which we understand in this physical world. For us, the examination process is so that we develop a better understanding and so that we can remove any sorts of doubts and ignorance. However in relation to the tests of Allah (SwT) it is a form of nurturing.

In reality, the test of Allah (SwT) is similar to the work which a horticulturalist, who has a great deal of experience, carries out in which he would place the ready to grow seed into the ground which has been made ready for sowing. This seed, by making use of the natural gifts of water, light, etc… would start to grow and develop.

During all of its stages of growth, it would fight against the challenges which it comes across and would battle with various things happening around it such as the strong winds, the cold weather and the burning heat of the sun. It would then stand strong until a beautiful flower blooms from its branch or until a huge tree full of fruit is brought forth so that it is now able to continue its life on its own and put up with all sorts of difficulties which it may come across!

When soldiers want to look strong and powerful in terms of their military prowess, they go forth in military manoeuvres and simulated wars and challenge themselves with thirst, hunger, heat, cold, difficult circumstances and demanding impediments so that they can be conditioned and tempered - and this is the meaning of the examinations of Allah (SwT).

2. The Tests of Allah (SwT) are Universal

Seeing as how the order which is present in the life of the world of existence is one of a spiritual evolution to reach perfection and cultivation of the spirit and all living creatures which exist are traversing this path, and even the trees bring forth their hidden potentiality when they bear fruit, we see that starting with the Prophets and reaching to all other people, according to the general law of spiritual evolution all must face the Divine Tests and must make use of their talents and abilities in order to blossom and bloom and to reach to perfection.

3. The Ways of Testing

The verses of the Quraf1an bring forth many examples of people who have been tested and it clearly mentions their trials which include: fear, hunger, loss of their wealth, death of their children and even death of the Prophets! In addition, the commandments of Allah (SwT), and generally speaking from the point of view of the Quraf1an, even some dreams, are all a part of the testing process of Allah (SwT). In general, all of these things can either be “good or bad” - and all of them are classified as tests of Allah (SwT):

وَ نَبْلُوَكُمْ بِالشَّرِّ وَ الْخَيْرِ …

“And We shall surely test you with evil and good…” (Tafsir-e-Namuna, vol. 1, pg. 526)

3. Surat al-Nisa (4), verse 105

4. Ibid., verse 65

5. Nahj al-Balagha, Short saying 120

6. Surat al-Anam (6), verse 59

Discourse 17: Making Use Of The Opportunities We Have While In The Transient World

قَالَ رَسُولُ اللٌّهِ: لاَ تَسُـبُّوا الدُّنْـيَا، فَنِعْمَتْ مَطِيَّةُ الْمُؤْمِنِ فَعَلَيْهَا يَـبْلُغُ الْخَيْرَ، وَ بِهَا يَنْجُو مِنَ الشَرِّ. إِنَّهُ إِذَا قَالَ الْعَبْدُ: لَعَنَ اللٌّهُ الدُّنْـيَا، قَالَتِ الدُّنْـيَا: لَعَنَ اللٌّهُ أَعْصَانَا لِرَبِّهِ

The Messenger of Allah (S) has said, “Do not condemn the transient world since it is the thing which the true believer rides on to perform good deeds and which saves him from the evil. Any time a servant says, 'May Allah condemn (when he asks Allah to remove His mercy) from the material world, in reply, the transient world says to him, 'May Allah condemn those of us who disobey our Lord.'”1

The praise and denunciation of the transient world is mentioned in numerous traditions, however the one under discussion is one in which the transient world has been praised!

If one pays close attention, he will see that people usually speak bad things about the material world. For example, they say things like: “O' you cursed time; O' you evil sky” whereas we see that the Prophet (S) has said, “Do not condemn the material world since the true believer uses it is a stead to ride upon through which he is able to reach to all (good) things…”2

When one condemns the transient world, it replies, “May Allah condemn whichever of us who has sinned more against Allah (SwT)! If I (the material world) have performed more sins, may Allah (SwT) condemn me, and if you have performed more sins, then may Allah (SwT) condemn you!”

The discussion in regards to the transient world is extensive, however in summary we can state that the transient world is a place of business and worship for the true friends of Allah (SwT).3 If used in the correct manner, this world becomes a ladder through which we can ascend into the heavens!

However what is important is how we spend our life in the world, since our existence here is only one proverbial hour and thus, we must see how we make use of the things at our disposal. We must be careful of how we make use of our physical strength; how we make use of our intellect; how we make use of our youth since on the Day of Judgment, we will be asked about certain things: our youth, our span of life, our wealth and other key things.4

In this regards, pay attention to the following examples:

1. As it has been narrated, the blow which the Commander of the Faithful, ‘Ali b. Abi Talib (as) struck on ‘Umar b. ‘Abduwud either on the day of the Battle of Khandaq or the Battle of Ahzab, was greater than the worship of the Jinn and mankind!

In striking this blow, did Imam ‘Ali (as) make use of something which was not from this material world?

At that specific instant in his life, he made use of his sword and the power of his arms, and Islam - which was up until that point, in a state of lamentation, was saved! At that decisive moment of history, his blow was the secret behind the continuation of Islam!

Thus, the transient world in which a person can perform a deed which would be better than the worship of all the Jinn and mankind is not something bad!

2. ‘Abdul Rahman b. Muljim Muradi and Shimr b. Dhil Jawshan also made use of the same transient world, their swords and the physical power which they possessed.

One of them did his deed in the Masjid of Kufa (and killed the Commander of the Faithful, ‘Ali b. Abi Talib (as)) while the other carried out his act in Karbala (killing Imam Husayn b. ‘Ali (as)). Thus because of their deeds, they became the worst and most unfortunate of people in all of history.

What is the difference between these two examples? The difference lies in the way that these people used the same tool at their disposal - the transient world.

In the short span of a few hours, the martyrs of Kerbala reached to the highest station of nobility possible - both in the transient world and the next life. In addition, we see what Divine blessings were conferred upon them as their actions on that day serve as the foundation for all Islamic movements and revolutions.

Therefore, the transient world is an asset whose worth we must recognize and it would truly be a shame if we did not make use of this great worth and blessing!

If during our youth, we knew and understood the abilities and intelligence which Allah (SwT) had given us, then we would have reached to great heights since the transient world is a collection of various amenities which we can make use of for this world and the next.

In regards to the tradition under discussion, there is a sentence which the late Sayyid al-Razi has narrates:

يَقُولُونَ الزَّمَانَ بِهِ فَسَادٌ فَهُمْ فَسَدُوا وَ مَا فَسَدَ الزَّمَانَ

“They (the people) say that the time period (which they are living in) has become corrupt. Rather, it is they themselves who have become corrupt, as the time has not become corrupt!”

In other words, people are saying that the transient world has become very bad whereas it is not the world itself that has become bad, rather, it is us who have not made good use of it! The sun shines; the moon reflects the sun's light; the rain falls; the Earth continues to produce its bounties; the person's heart continues to work, etc… - these are all not bad things! Rather it is humanity who misuses these things.

Therefore, the reason why the transient world is denounced by people is because they have used in an incorrect manner.

The sword is something bad if it is placed in the hands of Ibne Muljim, however it is good if it is in the hands of Imam ‘Ali (as).

In summary, it is the assets, goals, and outcomes of the material world which are the most important things to keep in mind.5

Notes

1. Bihar al-Anwar, vol. 74, pg. 187

2. How beautifully has Nasir Khusrow put it, when he said:

نكوهش مكن چرخ نيلوفرى رابرون كن زسر باد خيره سرى را

برى دان ز اَفعال چرخ برين رانشايد نكوهش، ز دانش برى را

چو تو خود كنى اختر خويش را بد مدار از فلك چشم نيك اخترى را

به چهره شدن چون پرى كى توانى؟ به افعال ماننده شو مر پرى را

اگر تو زآموختن سر نتابىبجويد سر تو همى سرورى را

بسوزند چوب درختان بى بر سزا خود همين است مر بى برى را

درخت تو گر بار دانش بگيردبه زير آورى چرخ نيلوفرى را

3. In Nahj al-Balagha we read that Imam Ali b. Abi Talib (as) told a person who had dedicated his entire life to worship and had thrown the transient world behind his back that, “You have made an error. For those who are aware and spiritually awake, this material world is a great asset!”

After this, he began to explain this issue in the following manner by saying that the world is a “متجر أولياء اللٌّه ” or a place of transactions for the intimate friends of Allah (SwT).

In another tradition, the transient world has been compared to field (of the next life) which crops are grown on. However in the tradition mentioned above, we see that the world has been compared to a place of business transactions in which a person has been given many resources and equity from Allah (SwT) and a place in which he is able to sell his goods for the highest price and in return for this commodity of no worth, he has been given the great blessings of Paradise.

Principally, the phrase of, “this world being a place of business transactions” and that too a business transaction which carries with it a great return, has been used in order to stimulate one of the most important motivations within a person - the motivation towards profit and of the removal of loss from since this Divine Transaction is not only one in which there is profit, rather, it is one which also keeps away the “عذاب أليم ” or perpetual punishment from the person. (Tafsir-e-Namuna, vol. 24, pg. 92)

4. In a tradition narrated from Ibne Abbas, we read that the Noble Prophet (S) said:

لا تَزُولُ قَدَمَ الْعَبْدِ حَتّى يُسْأَلَ عَنْ أَرْبَعَةِ: عَنْ عُمْرِهِ فِيمَا أََفْنَاهُ؟ وَ عَنْ مَالِهِ مِنْ أَيْنَ جَمَعَهُ وَ فِيمَا أَنْفَقَهُ؟ وَ عَنْ عَمَلِهِ مَاذَا عَمِلَ بِهِ؟ وَ عَنْ حُبِّنَا أَهْلِ الْبَيْتِ؟

“On the Day of Judgment, no servant shall move from where he is until he is asked about four things: his life and how he spent it; his wealth and how he earned it and where he spent it; his actions and what he did and about love for us, the Ahlul Bayt.” (Tafsir-e-Namuna, vol. 27, pg. 13)

5. In the words of Mawlawi:

تيغ دادن در كف زنگى مست به كه آيد علم، نادان را به دست

علم و مال و منصب و جان و قران فتنه آرد در كف بد گوهران