Alhassanain(p) Network for Heritage and Islamic Thought

Discourse 23: Jihad Against The Soul

قَالَ الصَّادِقُ: إِحْذَرُوا أَهْوَائَكُمْ كَمَا تَحْذَرُونَ أَعْدَائَكُمْ فَلَـيْسَ شَيْءٌ أَعْدى لِلرِّجَالِ مِنْ إِتِّـبَاعِ أَهْوَائَهُمْ وَ حَصَائِدَ أَلْسِنَتَهُمْ

Imam Ja’far b. Muhammad as-Sadiq (as) has said: “Be aware of your lower desires just as you keep aware of your enemies since there is nothing which is a greater enemy to a person than following his lower desires and that which the tongue reaps.”1

The month of Ramazan has many specific programs contained within it - one of which is the fasting. Some people think that if they are sick or traveling and are not permitted to fast, then there is nothing left to the Month of Ramazan, however there are other aspects to this month other than fasting! One such program is the combat against the lower desires, and this responsibility shines greater than all other acts contained within this month.

The tradition quoted is in relation to this fact and it tells us that we must be aware of our lower desires just as we keep aware and distance ourselves from our (physical) enemies. One's greatest enemy is to listen to and follow the lower desires and to speak inappropriate things.

The lower passions, having desires and the act of rebellion are some of the aspects that make up a person's character. If the lower passions are placed under the control of the intellect, then there is no danger; however if they are left without control and parameters to work within and are left to the whims of the desires of the heart, then without doubt the laws of Allah (SwT) and the ethical conscience will not be recognized. Thus, this rebellious character that resides within the person is his lower passions - and this is the greatest enemy a person has.

When a person realizes he is in the presence of his enemy, then he would definitely make sure he is not in the vicinity of his strike and would ensure that he does not fall prey to his plots.

Unfortunately however, many people do not put up a fight in the face of their enemies, and in the same way, are actually friends of their lower passions and desires! What is even more amazing than this is when people take their lower passions to be their leader!

Definitely, there are many people who take their lower passions to be their object of worship:

أَرَأَيْتَ مَنِ اتَّخَذَ إِلٌهَهُ هَوَاهُ

“Have you seen the person who takes his lower desires as his lord?”2

Therefore, sometimes it is possible that a person would humble himself in front of his own lower desires!

One of the branches of monotheism (Tawhid) is Tawhid in obedience to Allah (SwT). The person who is a Muwahhid (believer in Monotheism) is the one who obeys none other than Allah (SwT) (the obedience to the Prophet (S), the Imam (as), one's father and mother and Marja’ Taqlid are all done through the command of Allah (SwT)). Thus, if we obey others along side Allah (SwT), then we have transformed our actions into polytheism (shirk) in worship.

Sometimes, the lower desires actually transform our heart into the house of idol worship! The heart in which only Allah (SwT) must be present is sometimes contaminated with various idols such as the love of wealth, status, our children and other things:

بت ساخته اى در دل و خنديدى بر كيش بد برهمن و بودا را

One of the poets stated that sometimes, people sit and talk about others who worship idols in the traditional houses of idol worship whereas if they were to look within their own souls, they would see that it is the house of idols and that numerous false gods of worship reside in it!

مَنْ أَصْغى إِلـى نَاطِقٍ فَقَدْ عَبَدَهُ

A tradition tells us that the person who listens to one who tells him something has actually worshipped that person! If the person speaking is extolling the words of Allah (SwT) then in essence, he has ended up worshipping Allah (SwT); however if the person speaking extols the words of Satan, then he has ended up worshipping Satan! Thus, if we listen to what our lower desire tells us to do, then in reality, we have worshipped it.

The actions during the Month of Ramazan are in place for this reason - so that we are able to recognize our enemies (and remove them) and to purify the society.

The number of sins we commit should come down significantly during the Month of Ramazan even if we can not fast, since fasting is only one way to fight against the lower passions and desires.

At this point, there are some issues mentioned in the tradition which must be noted:

1. The tradition uses the phrase “إحذروا ” or “to be aware” and does not say, “do not obey (the lower desires).” When one is aware of something, it means that he is always alert and conscious of what he is doing such that he does not fall prey to the lower desires, and this is a much higher level than just saying not to follow something.

2. The tradition also uses the phrase “أعداء للرجال ” or “…an even greater enemy to a person…” and in our opinion this 'person' refers to the one who possesses character and true faith. Thus, this part of the tradition means that the greatest enemy for the true believer is his lower desires and passions and he must fear this enemy more than all others.

There is a well-known tradition which may also relate to this tradition under discussion which states:

أَلنَّاسُ كُلُّهُمْ هَالِكُونَ إِلاَّ الْعَالِمُونَ وَ الْعَالِمُونَ كُلُّهُمْ هَالِكُونَ إِلاَّ الْعَامِلُونَ وَ الْعَامِلُونَ كُلُّهُمْ هَالِكُونَ إِلاَّ الْمُخْلِصُونَ وَ الْمُخْلِصُونَ فِي خَطَرٍ عَظِيمٍ

“All people shall be destroyed except for those with knowledge; and all of those who are endowed with knowledge shall be destroyed except for the ones who act according to their knowledge; and all of those who act according to their knowledge shall also be destroyed except the ones with sincerity and the ones who possess sincerity are in the greatest danger.”

and it is possible that this refers to the following of the lower desires.

3. The word “حصائد ” is the plural of the word “حصيدة ” and refers to something used to reap crops (such as a sickle that is used in the field to clear the crops). In the tradition under discussion, the tongue is compared to a sickle that is used to reap the crops. The sins which the tongue performs fall under the category of following the lower desires, however why it is that they have been mentioned separately in this tradition? This has been done so as to show the importance of this issue.

The sins which the tongue performs do not require any special tool to perform them, can be done night and day and in any state a person is in. Thus, the dangers which come from the tongue are much greater than any other organ of the body. In addition, the scholars have stated that there are approximately thirty major sins which can be done by the tongue!

There is no sin greater in the eyes of the people than those which the tongue performs as these are the most dangerous. In addition, the tongue is always at the disposal of the person (ready to work) and is ready to show its indecency when instructed to do so! This is the reason why Imam Ja’far b. Muhammad as-Sadiq (as) has mentioned the sin performed by the tongue in this way.

The Noble Prophet (S) was once speaking to a desert ‘Arab and was describing the spiritual effects of the tongue and the dangers associated with speaking. The ‘Arab asked the Prophet (S):

أَفَنُؤَاخِذُ بِمَا نَقُولُ؟

“Shall we be taken to account for what we say?”

The Noble Prophet (S) replied:

وَ هَلْ تَكُبُّ النَّاسَ عَلى مَنَاخِرَهُمْ فِي النَّارِ إِلاَّ حَصَائِدِ أَلْسِنَتَهُمْ؟

“Shall mankind be thrown into the hell fire for any reason other than that which their tongues have earned?”

Therefore, the proof of the gravity of the sins committed by the tongue can be summarized as follows:

1. The number of sins committed with this organ is greater than any other part of the body, and according to the scholars, there are approximately thirty major sins that the tongue can perform!

2. The tongue, which everyone has access to is the easiest of means of committing these sins.

3. The despicability of the sins of the tongue is known to all!

Notes

1. Ibid., vol. 67, pg. 82

2. Suratul Furqan (25), Verse 43

Discourse 24: The True Followers (Shi’a) Of ‘Ali B. Abi Talib

لَمَا جَعَلَ الْمَأْمُونَ إِلـى عَلِيِّ بْنِ مُوسى الرِّضَا وِلاَيَةُ الْعَهْدِ دَخَلَ عَلَيْهِ آذَنَهُ فَقَالَ إِنَّ قَوْماً بِالْبَابِ يَسْتَأْذِنُونَ عَلَيْكَ يَقُولُونَ نَحْنُ مِنْ شِيعَةِ عَلِيِّ. فَقَالَ أَنَا مَشْغُولٌ فَاصْرِفْهُمْ فَصَرَفَهُمْ إِلـى أَنْ جَآءُوا هٌكَذَا يَقُولُونَ وَ يَصْرِفُهُمْ شَهْرَينِ ثُمَّ أَيِّسُوا مِنَ الْوُصُولِ. فَقَالُوا قُلْ لِمَوْلاَنَا إِنَّا شِيعَةَ أَبِـيكَ عَلِيَّ بْنَ أَبِي طَالِبٍ قَدْ شَمَتَ بِنَا أَعْدَاؤَنَا فِي حِجَابِكَ لَنَا وَ نَحْنُ نَـنْصَرِفُ عَنْ هٌذِهِ الْكَرَّةِ و نهرب مِنْ بِلاَدِنَا خَجَلاً وَ أَنْفَةً مِمَا لَحِقْنَا وَ عُجْزاً عَنْ إِحْـتِمَالِ مضض مَا يَلْحِقْنَا مِنْ أَعْدَائِنَا. فَقَالَ عَلِيُّ بْنُ مُوسى أَئِذَنْ لَهُمْ لِيَدْخُلُوا فَدَخَلُوا عَلَيْهِ فَسَلَمُوا عَلَيْهِ فَلَمْ يَرِدِ عَلَيْهِمْ وَ لَمْ يَأْذَنُ لَهُمْ بِالْجُلُوسِ فَبَقُوا قِـيَاماً فَقَالُوا

يَا ابْنَ رَسُولِ اللٌّهِ مَا هٌذَا الْجَفَاءِ الْعَظِيمِ وَ الإِسْتِخْفَافَ بَعْدَ هٌذَا الْحِجَابِ الصَّعْبِ أَيِّ بَاقِيَةُ تَبْقى مِنَّا بَعْدَ هٌذَا. فَقَالَ الرِّضَا إِقْرَءُوا ) وَ مَا أَصَابَكُمْ مِنْ مُصِيبَةٍ فَبِمَا كَسَبَتْ أَيْدِيكُمْ وَ يَعْفُوا عَنْ كَثِيرٍ ( وَ اللٌّهُ مَا اقْتَدَيْتُ إِلاَّ بِرَبِّي عَزَّ وَ جَلَّ وَ بِرُسُولِهِ وَ بِأَمِيرِ الْمُؤْمِنِينَ وَ مِنْ بَعْدِهِ مِنْ آبَائِي الطَّاهِرِينَ عَتَوا عَلَيْكُمْ فَاقْتَدَيْتُ بِهِمْ. قاَلُوا لَمَا ذَا يَا ابْنَ رَسُولِ اللٌّهِ؟ قَالَ لِدَعْوَاكُمْ أَنَّكُمْ شِيعَةُ أَمِيرِ الْمُؤْمِنِينَ وَيَحْكُمُ إِنَّ شِيْعَتَهُ الْحَسَنَ وَ الْحُسَينَ وَ سَلْمَانَ وَ أَبُو ذَرَّ وَ الْمِقْدَادَ وَ عَمَّارَ وَ مُحَمَّدَ بْنَ أَبِي بَكَرِ الَّذِينَ لَمْ يُخَالِفُوا شَيْئاً مِنْ أَوَامِرِهِ

وَ أَنْـتُمْ فِي أَكْثَرِ أَعْمَالِكُمْ لَهُ مُخَالِفُونَ وَ تُقْصِرُونَ فِي كَثِيرِ مِنَ الْفَرَائِضِ وَ تَتَهَاوَنُونَ بِعَظِيمِ حُقُوقِ إِخْوَانِكُمْ فِي اللٌّهِ وَ تَتَّقُونَ حَيْثُ لاَ تَجِبُ التَّقِيَّةَ وَ تُتْرَكُونَ التَّقِيَّةَ حَيْثَ لاَ بُدَّ مِنَ التَّقِيَّةِ لَوْ قُلْـتُمْ إِنَّكُمْ مَوَالِيهِ وَ مَحْبُوهِ وَ الْمَوَالُونَ لأَوْلِيَائِهِ وَ الْمُعَادُونَ لأَعْدَائِهِ لَمْ أَنْكَرَهُ مِنْ قَوْلِكُمْ وَ لٌكِنْ هٌذِهِ مَرْتَبَةٌ شَرِيفَةٌ إِدْعَيْـتُمُوهَا إِنْ لَمْ تَصَدَّقُوا قَوْلَكُمْ بِفِعْلِكُمْ هَلَكْـتُمْ إِلاَّ أَنْ تَتَدَارَكَكُمْ رَحْمَةِ رَبِّكْمُ. قَالُوا يَا ابْنَ رَسُولِ اللٌّهِ فَإِذَا نَسْتَغْفِرُ اللٌّهَ وَ نَتُوبُ إِلَيْهِ مِنْ قَوْلِنَا بَلْ نَقُولُ كَمَا عَلِّمْنَا مَوْلاَنَا نَحْنُ مُحِبُّوكُمْ وَ مُحِبُّو أَوْلِيَائِكُمْ وَ مُعَادُو أَعْدَائَكُمْ. قَاَل الرِّضَا فَمَرْحَباً بِكُمْ إِخْوَانِي وَ أَهْلَ وَدِّي

When Imam ‘Ali b. Musa al-Riza (as) was requested to make his way to the city of tus (present day Mashad) and was ordered to be the heir-apparent of Ma’mun al-Rashid, a group of the Shi’a came to see him and requested permission to enter into his presence.

The Imam asked his servant who the people at the door were to which the servant replied that, 'They claim that they are the Shi’a of ‘Ali.'

The Imam told his servant to tell them that he was busy and that they should leave - not granting them permission to enter into his presence. This same scene continued for a second day, third day and went on for a period of two months. Every day they would come, ask for permission to see the Imam, however he did not grant them an audience. This continued until the people gave up all hope of meeting the Imam.

On the final day this group of people told the servant that, 'Tell the Imam that we are the Shi’a of his father, ‘Ali b. Abi Talib (as) and that the plots of our enemies will intensify at hearing about the separation of the Imam from us. If we are to return back to our home town after being in tus for two months and the people ask us if we had a chance to visit the Imam and we tell them that he did not give us the permission to meet him then none shall respect us.'

The servant went to the Imam and told him what these people said and at this point, the Imam permitted them to meet him.

After they entered into the presence of the Imam and greeted him, however he did not reply their greting. They desired to sit down however the Imam did not give them the permission to do so. The people began to cry and while standing said, 'O' Son of the Messenger of Allah! What have we done to you that you are acting in this way towards us??

The Imam replied, 'You claim that you are the Shi’a of ‘Ali whereas the true Shi’a of ‘Ali are people like Hasan, Husayn, Abu Dharr, Salman, Miqdad and Muhammad b. Abu Bakr.'

These people replied, 'We ask forgiveness, what else can we say?'

The Imam replied to them, “Say that you are the lovers of ‘Ali.'

When the people said this, then the Imam ordered his servant to show these people kindness.'1

Truly, this tradition is one which should spiritually move us.

We normally state that we (Iran) are the country of the true followers (Shi’a) of ‘Ali b. Abi Talib (as), where as those who met and had close contact with the Imam are much better than we are! Thus, it is clear that the claim of being a Shi’a is something very high.

In relation to the characteristics of the Shi’a, Imam Ja’far b. Muhammad as-Sadiq (as) has stated that:

إِنَّمَا أَصْحَابِي مَنْ لَهُ أَشَدُّ الْوَرَعَ وَ خَافَ مِنْ عِقَابِ اللٌّهِ وَ رَجَآءَ ثَوَابِ اللٌّهِ - هٌؤُلاَءِ أَصْحَابِي

“Truly my companions are only those who are the strongest in Wara’, fear the punishment of Allah and are hopeful of the reward of Allah - these are my companions.”

As we know, Taqwa is a lower level of Wara’, as Taqwa means that we keep away from sins, whereas Wara’ means that we keep away from doubtful things.

Imam Ja’far b. Muhammad as-Sadiq (as) has said that, “My companions are those who are the strongest in Wara’; fearful of Allah; are hopeful of His reward and surround themselves with the commandments of Allah.”

We have taken the issue of being a Shi’a as something very simple to attain such that through the mere performance of the Tawassul, Ziyarat and Du’a, we consider ourselves as Shi’a! We do not wish to lower the worth and value of Tawassul and Ziyarat, however there are many other things which must be performed - and this is what it means to be a Shi’a.

To be a Shi’a means to be self-sacrificing; show altruism; possess cognizance of Allah; be a person of Taqwa, and other such ethical traits. Our entire life, our house, our market place, our religious programs, our travels, our entire presence must all take on the aroma of Wilayah of the Ahlu'l Bayt (as).

Thus, we must first start with ourselves and families and must implement the Wilayat which Imam ‘Ali b. Musa al-Riza (as) has spoken of in the tradition under discussion.

Therefore, those of us who make the claim of being a Shi’a must first ask repentance for lying! We must first start with ourselves and our own purification and attainment of the rank of being a Shi’a, and must realize that to be a Shi’a of ‘Ali (as) does not only mean the performance of the mere acts of Tawassul, Ziyarat, and Du’a.

We pray that Allah (SwT) gives us the ability to truly be the lovers of Allah (SwT) in place of just claiming this station such that when we claim that 'We are the Shi’a of ‘Ali” we are in that form of a Shi’a that would be pleasing to Imam Ja’far b. Muhammad as-Sadiq (as) and to Imam ‘Ali b. Musa al-Riza (as)!

Notes

1. Ibid., vol. 65, pg. 157

Discourse 25:The Muslims Are of Three Types

عَنْ عَبْدِ اللٌّهِ بْنِ عُمَرَ قَالَ سَمِعْتُ رَسُولَ اللٌّهِ يَقُولُ: يَكُونُ أُمَّتِي فِي الدُّنْـيَا عَلى ثَلاَثَةِ أَطْبَاقٍ. أَمَّا الطَّبَقُ الأََوَّلُ: فَلاَ يُحِبُّونَ جَمْعَ الْمَالِ وَ ادِّخَارِهِ وَ لاَ يَسْعَوْنَ فِي إِقْـتِـنَائِهِ وَ إِحْـتِكَارِهِ، وَ إِنَّما رِضَاهُمْ مِنَ الدُّنْـيَا سَدُّ جَوْعَةِ وَ سَتْرُ عَوْرَةِ وَ غِنَاهُمْ فِيهَا مَا بَلَغَ بِهِمُ الآخِرَةَ، فَأُولٌـئِكَ الآمِنُونَ الَّذِينَ لاَ خَوْفٌ عَلَيْهِمْ وَ لاَ هُمْ يَحْزَنُونَ. وَ أَمَّا الطَّبَقُ الثَّانِي: فَإِنَّهُمْ يُحِبُّونَ جَمْعَ الْمَالِ مِنْ أَطْـيَبِ وُجُوهِهِ،

وَ أَحْسَنِ سَـبِيـلِهِ، يَصِلُونَ بِهِ أَرْحَامَهُمْ وَ يَـبِرُّونَ بِهِ إِخْوَانَهُمْ وَ يُوَاسُونَ بِهِ فُقَرَائَهُمْ، وَ لَعَضُّ أَحَدِهِمْ عَلى الرَّضِيفِ أَيْسَرُ عَلَيْهِ مِنْ أَنْ يَكْتَسِبَ دِرْهَماً مَنْ غَيْرِ حِلِّهِ، أَوْ يَمْـنَعَهُ مِنْ حَقِّهِ، أَنْ يَكُونَ لَهُ خَازِناً إِِلـى حِينِ مَوْتِهِ، فَأُولٌــئِكَ الَّذينَ إِنْ نُوقِـشُوا عُذِّبُوا، وَ إِنْ عُفِى عَنْهُمْ سَلِمُوا. وَ أَمَّا الطَّبَقُ الثَّالِثُ: فَإِنَّهُمْ يُحِبُّونَ جَمْعَ الْمَالِ مِمّاَ حَلَّ وَ حَرُمَ، وَ مَنَعَهُ مِمَّا افْتَرَضَ وَ وَجَبَ، إِنْ أَنْفَقُوهُ، أَنْفَقُوهُ إِسْرَافاً وَ بِدَاراً، وَ إِنْ أَمْسَكُوهُ أَمْسَكُوهُ بُخْلاً وَ إِحْتِكَاراً، أُولٌــئِكَ الَّذِينَ مَلَكَتِ الدُّنْـيَا زِمَامَ قُلُوبِهِمْ حَـتّى أَوْرَدَتْهُمُ النَّارَ بِذُنُوبِهِمْ

‘Abdullah b. ‘Umar said, “I heard the Messenger of Allah (S) say, 'My nation will be divided into three categories in the transient world. The first group are those who do not like to gather (and save) wealth and (also) do not bother in hoarding it. These people are content with the transient world in that amount which will remove the hunger and clothe the nakedness (the bare necessities of life). Their (true) wealth lies in that which makes them reach the next life. These people shall be protected and upon whom (…shall be no fear, nor shall they grieve.)

As for the second group, they love to gather wealth from the purest of sources and best of ways (of earning it). They strive to ensure that they maintain family ties, do good deeds to their brothers in faith and that they show consideration to the poor. It is easier for this group of people to chew on hard rocks than it would be to earn even one dirham from prohibited channels or to refrain from paying the obligatory (taxes) from that wealth and to not spend the money in the proper way, and until the time of their death, they hold on to this wealth. Therefore, these are the people who, if He (Allah (SwT)) was to be very strict with (in their accountability), then they would be in torment, and if they were to be pardoned (by Him), then they would remain in a state of security.

The third group are those who love to gather wealth - whether it is from the permissible or the impermissible. They love to withhold it in those areas where it is obligatory to spend. If they spend their wealth, they do so through being extravagant and wasteful and if they withhold their wealth, then they do so through miserliness and hoarding (of their wealth). Surely it is these whose hearts have been taken over by the transient world until the time when they enter into the hell fire due to their sins.”1

In this tradition, the Noble Prophet (S) has stated that, his nation would be divided into three groups in the transient world:

1. There is one group who have no love for wealth and do not permit themselves to hoard it. They are content with that amount of wealth which alleviates their hunger and covers their body while their wants (anything above and beyond this), are reserved for the next life. Thus, they come into the world with a light load and leave the world with a light load. These people have no grief or fear of the past or the future.

2. The second group are those who love to collect wealth, however do so from the permissible means. They use the wealth which they earn to strengthen the family bonds and in assisting their brothers in faith. They are vigilant when it comes to the poor and deal with them in the proper manner. It would be easier for this group of people to sink their teeth into a hard rock than to earn one dirham of wealth in a prohibited way. They pay all of their religious dues while the remainder of the wealth is kept with them. If Allah (SwT) was to be strict with them in the accountability of their wealth, then they would be in torment, and if they are pardoned by Allah (SwT), then they will remain in a state of security.

Question: If this group of believers were truly going after the permissible ways of earning wealth and spending it in the right way, then surely their status and rank must be greater than the first group of people who have not earned anything!?

For example, it has been mentioned that Imam ‘Ali (as) freed one thousand slaves with money that he himself earned - is this something bad? Is there any virtue in refraining from earning wealth or does the virtue lie in the fact that one seeks the permissible livelihood and then spends the wealth in the way of Allah (SwT)?

Answer: This is a conclusion drawn from an incorrect understanding of the tradition under discussion. If we properly understood the tradition, then this sort of question would never come up!

If a person was to gather wealth in order to spend it in the way of Allah (SwT), then obviously, such a thing is very good. However, the second group of people love the act of gathering and collecting wealth - meaning that their actual aim is to gain wealth and thus, they end up destroying the outcome of their efforts!

If we were to understand all of the commandments of Islam, then we would definitely conclude that Islam prefers that a person work and then sacrifices the wealth he earns in the way of Allah (SwT). If a person acts in this way and spends any wealth he gains in the way of Allah (SwT) and does not keep it for himself, he would have a rank higher than a Zahid (ascetic)!

3. The third group of people are those who love to collect wealth. For them, it makes no difference if they earn it from the permissible means or the forbidden channels. Both the act of spending the wealth and the way in which they earn it are wrong!

If they spend some of their wealth in the way of Allah (SwT), then they do so in an extravagant manner and with no regard to how much they are spending - meaning that they spend without keeping in mind their needs and also of those who are truly deprived and could use the wealth.

On the other hand, if they do not spend their wealth, then they employ the most extreme forms of miserliness - these are people whose hearts have been enchanted by the transient world and due to their sins, shall enter into the hell fire.

The true meaning of asceticism (Zuhd) is that one does not have an attachment to the transient world - it does not mean that one does not possess anything from the world! If one was to possess the entire world however was not emotionally attached to it, he would be the most ascetic person in the entire world!

When Imam ‘Ali b. Abi Talib (as) was at the head of the government of the entire Muslim world he used to say, “This position is worth less to me than this old pair of patched up shoes.”He was the commander (Amir) of the transient world - not captive (Asir) of it!

Even if a person has so much as a shirt, however has an attachment to it, then that person is considered as one who is inclined to this world!2

Notes

1. Ibid., vol. 74, pg. 184

2. There are various opinions which have been offered in regards to the two extremes of extravagance and miserliness with respect to wealth.

There are some people who give such importance to this issue that they feel that wealth is the key to solving all of the troubles! It is amazing to see people who believe that they must gather wealth! For them, it is impossible to sit still and in the pursuit of wealth, they do not believe in following any conditions or rules - the permissible and impermissible are equal!

Contrary to such people are others who do not pay even the least importance to money. They seek poverty and believe that there is esteem and honour in poverty! These people even believe that wealth is an obstruction to attaining Taqwa (consciousness of Allah (SwT)) and closeness to Him!

However in the face of these two beliefs there is a belief which resides inbetween extravagance (Ifrat) and miserliness (Tafrit) which is promulgated by a group of people who make use of the Noble Quraf1an and the Islamic traditions. They deduce that wealth is good to have, however with the following conditions:

1. It should be used as the means and not the goal;

2. Wealth should not make a person an Asir or a captive; rather, it should make a person an Amir or leader.

3. In addition, it must be gained through the permitted means and must also be spent in the pleasure of Allah (SwT).

When one has love and an attachment to such wealth, not only is this NOT considered as having love of the transient world, rather, this is actually proof for one having love and attraction to the next life! (Tafsir-e-Namuna, vol. 27, pg. 219)

Discourse 26: The Angel Of Death Visits Every House Five Times A Day

عَنِ الزُّهَرِي عَنْ أَنَسِ ابْنِ مَالِكِ قَالَ قَالَ رَسُولُ اللٌّه : مَا مِنْ بَيْتٍ إِلاَّ وَ مَلَكُ الْمَوْتِ يَقِفُ عَلى بَابِهِ كُلَّ يَوْمٍ خَمْسَ مَرَّاتٍ. فَإِذَا وَجَدَ الإِنْسَانَ قَدْ نَفَدَ أَجَلُهُ، وَ انْـقَطَعَ أُكُلُهُ أَلْقى عَلَيْهِ الْمَوْتَ فَغَشِيَتْهُ كُرُبَاتُهُ وَ غَمَرَتْهُ غَمَرَاتُهُ. فَمِنْ أَهْلِ بَـيْتِهِ النَّاشِرَةُ شَعْرَهَا، وَ الضَّارِبَةُ وَجْهَهَا، الصَّارِخَةُ بِوَيْلِهَا، البَاكِيَةُ بِشَجْوِهَا فَيَقُولُ مَلَكُ الْمَوْتِ: وَيْلَكُمْ! مِمَّ الْجَزَعُ؟

وَ فِيمَ الْفَزَعُ؟ وَ اللٌّهِ مَا أَذْهَـبْتُ لاَِحَدٍ مِنْكُمْ مَالاً، وَ لاَ قَرَّبْتُ لَهُ أَجَلاً، وَ لاَ أَتَـيْـتُهُ حَتّى أُمِرْتُ، وَ لاَ قَبَضْتُ رُوحَهُ حَتَّى اسْـتَأْمَرْتُ. وَ إِنَّ لِي إِلَيْكُمْ عَوْدَةً، ثُمَّ عَوْدَةً، حَتّى لاَ أُبْقِيَ مِنْكُمْ أَحَداً. ثُمَّ قَالَ رَسُولُ اللٌّهِ: وَ الَّذِي نَفْسِي بِـيَدِهِ، لَوْ يَرَوْنَ مَكَانَهُ وَ يَسْمَعُونَ كَلاَمَهُ، لَذَهَلُوا عَنْ مَيِّتِهِمْ، وَ بَكَوْا عَلى نُفُوسِهِمْ، حَتّى إِذَا حُمِلَ الْمَيِّتُ عَلى نَعْشِهِ، رَفْرَفَ رُوحُـهُ فَوْقَ النَّعْشِ وَ هُوَ يُنَادِي: يَا أَهْلِـي وَ وُلْدِي، لاَ تَلْعَبَنَّ بِكُمُ الدُّنـيَا كَمَا لَعِبَتْ بِي. جَمَعْتُهُ مِنْ حِلِّهِ وَ مِنْ غَيْرِ حِلِّهِ وَ خَلَّفْـتُهُ لِغَيْرِي، وَ الْمُهَنَّأُ لَهُ وَ التَّبَعَاتُ عَلَيَّ، فَاحْذَرُوا مِنْ مِثْلِ مَا نُزِّلَ

Zuhri has narrated from Anas b. Malik that he said “I heard the Messenger of Allah (S) say, 'There is not a single house which exists except that the Angel of Death visits it five times a day. If the lives of any of the people who live in the house or those who are within the house are written to come to an end, then he brings death upon that person.

When the agonies and tribulations of death clothe the entire presence of the person; the screams of the people of the house increase; the people start to pull their hair and start to hit their head and face, and cry, it is at this time that the Angel of Death says, 'Fie be upon you! Why are you showing anger and fear?

I swear by Allah! I have not taken anyone's wealth; I have not brought the appointed time (of death) any closer and I have not come towards you without permission (from Allah). Rather, I am taking the soul by the permission of someone else (Allah). I will continue to come to this house until not a single person remains.”

At this point the Prophet (S) said, “I swear by the One who holds my life and soul in His hands, if you were to see the station where the Angel of Death is standing in the house and were to hear his words, you would surely forget the one who has passed away! Rather, you would shed tears for yourself!

As the deceased is being carried in his casket, his spirit stays above the casket, crying out, 'O' my family! O' my children! Do not let the transient world play with you as it played with me in which I collected the wealth both from the permissible and impermissible means and then left it for others behind me (to inherit). May felicity and delight be for those who have inherited that wealth, however, a responsibility remains on my shoulders. Be careful since that which has come upon me shall also come upon you.”1 and2

In this tradition, the advice given by the Angel of Death and the words of guidance given by the deceased to those who remain after him has been mentioned.

Truly, the most fortunate and the one with intelligence is he who constantly remembers death and if we were to keep death in mind, a majority of our troubles would be alleviated, since 99% of our grief is related to issues of the transient world.

We never show grief when we do not wake up for Salatul Lail, when we are not successful in following the laws of Allah (SwT) or when we performed sins! We never have grief over things such as this!

However, when one remembers death, he realizes that everyone's eventual outcome is the same - death - and that thing whose eventual outcome is death should have absolutely no grief attached to it!

We must study the last days of those who came before us. Sometimes when we pass by the alleys and walk through the markets, we see weak, old men and old women walking with a cane. Some are on their own walking with great difficulty; others are holding on to someone and walking around.

This will also be our eventual end! There was once a time when these people were young and full of energy, however look at them now and see how they are - see what the new day has brought them!

When I first moved to Qum, I remember seeing one of the great scholars of Yazd who had migrated here. Even in those days, he was a very well known scholar of the hawzah. Just recently, I met him again in one of the alleyways in Qum and asked him how he was doing. His reply was amazing, “What can I do - I am neither dead and out of this world, nor am I alive and in this world. I am stuck between this world and the next. My intellectual capacity is drained and it is even difficult for me to move on my own. I am waiting for death to come and take me away!”

Of course, he was not always like this, and truthfully, this sort of an outcome is not limited to this individual! Rather death is as a beast, lying in wait at the door of every house.

There are some people who die in their old age; others leave this world in their youth, however it is through remembering death that a person can become spiritually trained. If there was no death, then it would be very difficult to live. Thus, death is actually one of the grand Divine Blessings from Allah (SwT).

In these few days that we live in the transient world, we see what kinds of tumult and clamour people raise! Imagine if a person was to live for eternity, what state this world would be in?!!

Notes

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

2. It has been related that during the time of the Children of Israel (Bani Israaf1il), one of the Prophets passed by a graveyard. His companions said to him, “O' Prophet of Allah! We want Allah (SwT) to raise one of these dead people back to life so that we can ask him about how his life was taken and also to inform us of the questions asked by the two Angels - Nakir and Munkar.”

The Prophet of Allah rose his hands up in supplication and after his prayer, his entire body turned black (as if he had been burnt)! A person came out of the grave and in a clear and eloquent voice said, “O' people of this transient world! I died 90 years ago and still the bitterness of the experience of death has not left me!

Therefore you who are still alive, do not fall into a state of negligence and keep aware of the permissible and the impermissible; know the truth and the falsehood since at this point (when you are dead), having grief (over these things) will be of no benefit to you! Work day and night for your next life and prepare your supplies for the next life since no one will come after you to give these things to you. You should know that all of you shall taste the drink of death.”

The Prophet of Allah said to this man, “O' dead man! How were your actions while in this world?”

The man replied, “O' Messenger of Allah! I was a person of the transient world (I worshipped this world), had love for the world and was voraciously busy in amassing wealth although I also heard that in the next life that there will be such and such punishments. Satan the accursed, took me away from the right path and made the material world beautiful in my eyes.

Whatever I managed to collect, I left for those who inherited from me and thus, I came into this next world with empty hands! The wealth which I had in the world, became a source of trouble now while today, my inheritors are enjoying the wealth and do not remembering me at all. Thus since today you still have the opportunity, you should not fall into a state of negligence, ask forgiveness for your sins and remove the love of station and rank of the transient world from your hearts, since when you reach to that life (the next life), the remorse and regret will be of no value.

The Angel of Death takes the life of those people who have a love for this transient world in such a way that it feels as if all of the veins of the body become disconnected from one another and this pain is felt in all parts of the body. At this point in time, the sinner will cry out from the depths of his soul and will say:

يَا حَسْرَتِي عَلى مَا فَرَّطْتُ فِي جَنْبِ اللٌّهِ !

“O woe to me! for what I fell short of my duty to Allah…”[85] (Kuliyat-e-Jami al-Tamthil, pg. 222)