Of the frequent themes of the Nahj al-balaghah is strong warning against the
dangers of worldliness. Our preceding discussion about zuhd (abstinence) and
its aims also serves here to throw light on the meaning of worldliness;
because, the zuhd which is strongly enjoined is the very opposite of the
worldliness which is severely condemned. To define and explain any one of them
is to define and explain the other. However, in view of the tremendous emphasis
laid in 'Ali's moral sermons upon the warning against the dangers of
worldliness, we considered it appropriate to devote a separate chapter to this
topic with a view to further explaining this concept so that all ambiguities
are removed in this matter.
The first point to be investigated is why so much attention has been given to
the concept of zuhd in the sayings and sermons of Amir al-Mu'minin, to the
extent that no other issue has been so much emphasized by him, and neither the
Holy Prophet (S) nor any of the other Imams (A) have spoken as recurringly
about the deceptions of worldly life, its ephemeral and unenduring nature, the
disloyalty of its slippery comforts, and the dangers of wealth, affluence, and
immersion in and complete surrender to worldly pleasures and comforts.
This was not a matter of accident, rather it was something related to the
conditions that came into existence during 'Ali's times, that is, during the
days of the past caliphs and especially during the caliphate of 'Uthman. A
series of serious dangers visited the world of Islam in the wake of the influx
of huge quantities of wealth and riches. 'Ali (A) sensed its dangerous
consequences and struggled against them. This struggle is reflected in his
practices and policies during the period of his caliphate, in the course of
which he ultimately gave up his life. This struggle, at the ideological level,
is also reflected in his sermons, letters, and sayings.
The Muslims were blessed with great victories in battles that diverted huge
amounts of property and wealth into the Muslim world. However, instead of being
utilized for public benefit or being distributed justly among the people, the
wealth fell into the hands of a few individuals and an elite. Especially during
the days of 'Uthman, this imbalance became greatly pronounced. Persons who
possessed nothing only a few years ago appropriated for their personal use
fabulous amounts of wealth. This was the time when worldly tendencies gained
strength in the Muslim society and the Muslim Ummah started on a course of
moral decline and degeneration.
It was following the awareness of this great danger to society that 'Ali raised
his cry of protest to warn the Ummah of Islam. Al-Mas'udi, writing about the
days of 'Uthman, says:
'Uthman was a man of extraordinary generosity (of course, it was exercised at
the cost of the public treasury). The government officials and the people
followed his example. He was the first among the Caliphs to build a house made
of stone and mortar with wooden doors made of teak and juniper, and amassed
other properties, such as gardens, orchards, and springs, in al-Madinah. When
he died, there were 150,000 Dinars and a million Dirhams in cash with his
treasurer and his property in Wadi al-Qura, Hunayn, and elsewhere was valued
above 100,000 Dinars. His legacy consisted of a large number of horses and
camels.
Then he writes:
During his reign, a group of his associates also hoarded similar amounts of
wealth. Al-Zubayr ibn al-'Awwam built a house in Basrah which still stands
intact in the year 332 H. [al-Mas'udi's own time]. It is also well known that
he built similar houses in Egypt, Kufah, and Alexandria. When al-Zubayr died he
left 50,000 Dinars in cash, a thousand horses and thousands of other things.
The house which Talhah ibn 'Abd Allah built of brick, mortar and teak in Kufah
still exists and is known as 'Dar al-Talhatayn.' Talhah's daily income from his
properties in Iraq was one thousand Dinars. He had one thousand horses in his
stables. A one-thirty-second (1/32) part of the wealth that he left at his
death was estimated at 84,000 Dinars ...
Al-Mas'udi mentions similar amounts of wealth in the possession of Zayd ibn
Thabit, Ya'la ibn 'Umayyah and others. Evidently, such huge amounts of wealth
do not emerge from under the ground nor fall from the sky. Such immense riches
are never amassed except by the side of extreme and horrifying poverty. That is
why 'Ali (A), in sermon 129, after warning the people of the dangers of
worldliness, says:
You live in a period when virtues recede and evils advance step by step, and
the Satan becomes greedier in his eagerness to ruin human beings. Today his
equipment has been reinforced, his traps are set in every place, and his prey
comes easily. Look around; you will see either a poor man hardly able to
breathe in extreme poverty and penury, or a rich man who has transformed God's
blessings into his own infidelity, or you will see a miser who makes stinginess
in discharging the obligations imposed by God a means of increasing his own
wealth, or you will find the rebellious whose unruly hearts are deaf to moral
admonition. Where are the virtuous, the righteous amongst you? Where are the
free men and the magnanimous? Where are those who avoid every trace of deceit
in their dealings and pursue piety and honesty in their ways?
The Intoxication of Affluence:
Amir al-Mu'minin (A), in his utterances, has used the phrase sakarat al-ni'mah,
meaning 'intoxication induced by comfort and affluence', which is inevitably
followed by a vengeful disaster. In sermon 151 he warns them:
You, O people of Arabia, would be victims of calamities which are drawing near.
Beware of the intoxication induced by affluence and fear the vengeful disaster
which will follow it.
Then he describes the misfortunes caused by such immoderations. In sermon 187
he foretells the calamities that were to befall the Muslim society in future.
He says:
This would happen when you would be intoxicated, not by drinking wine, but with
wealth and affluence.
Yes, the flow of immense amounts of wealth into the domain of Islam and the
unjust distribution of this wealth together with nepotism and partiality,
infected the Islamic society with the disease of worldliness and the race for
affluence.
'Ali (A) struggled to save the Islamic world from this grave danger, and was
severely critical of those who were responsible for the infection to set in. He
set an example of an altogether different life style in his own personal
living, and, on attaining caliphate, he gave the top priority to the campaign
against these dangers in his revolutionary programme.
The General Aspect of 'Ali's Warnings:
This prologue was intended to throw light upon the particular aspect of the
warnings of Amir al-Mu'minin (A) about worldliness as a specific reaction to a
particular social phenomenon of his times. Yet, aside from this particular
feature, there is a general aspect to 'Ali's words that is not confined to his
own time and applies to all times and all people as an essential part of
Islamic teaching. This specific logic emanates from the teaching of the Holy
Quran which is followed up in the sayings of the Holy Prophet (S), Amir
al-Mu'minin (A) and the rest of Imams (A), as well as in the writings of great Muslim
sages. However, it is a logic which needs a detailed analysis. In the present
discussion, our concern will be more with the general aspect of the discourses
of Amir al-Mu'minin (A) in the sense that in them 'Ali (A) addresses himself to
all human beings of all times.
The Terminology of Every School:
Every school of thought has a terminology which is specific to it. In order to
understand the concepts and issues of a certain school, it is essential to be
familiar with its terms. On the other hand, in order to understand its
particular terminology, it is necessary, in the first place, to understand its
general view of the universe, life and man: that is its weltanschauung.
Islam has a clear view of being and creation, and has a particular way of
looking at man and human life. One of the fundamental principles of the Islamic
world-outlook is the notion that there is no duality of any kind whatsoever in
being; that is, the world of creation is not divisible into two domains of
'good' and 'evil'. That is, it is not true that some existents are good and
beautiful and should have been created, whereas some are evil and ugly and
should not have been created but nevertheless exist. Such a view is regarded as
kufr in the Islamic world-outlook, and is considered contrary to the principle
of tawhid. In the view of Islam, the creation of all things is based on
goodness, wisdom, and beauty:
Thou seest not in the creation of the All-merciful any imperfection ...(67:3)
He is the Knower of the unseen and the visible, the All-mighty, the
All-compassionate, Who made good everything He created; ... (32:6-7)
Accordingly, Islam's condemnation of 'the world' does not apply to the world of
creation. The Islamic world-outlook rests on the foundation of pure tawhid and
lays great emphasis on the Unity of the Acting Principle; it does not admit the
existence of any partner who would share God's sovereignty. Such a
world-outlook can never be pessimistic. The idea of an evil world abounding in
crookedness and wickedness is not an Islamic notion. Then why does it denounce
'the world'?
The 'World ' that is Condemned:
Commonly it is said that attachment to the 'world' is condemned and disapproved
by Islam. This is both true and false. If what is implied is an emotional
attachment, it cannot be true; because, man, in relation to the total system of
creation, has been created with a series of congenital emotional attachments
and inclinations. In addition, he does not acquire these inclinations, nor are
they superfluous or incongruous. Even as in the human body there is no
superfluous organ-not even a single nerve ending-so also there are no redundant
congenital tendencies of attachment in his nature. All innate human tendencies,
and aptitudes have a purpose which is wise and sagacious. The Holy Quran
regards such tendencies as the 'signs' of Divine Wisdom and the Creator's
consummate design:
And of His signs is that He created for you, of yourselves, spouses, that you
might repose in them, and He has set between you love and mercy ... (30:21)
These attachments and sentiments form a series of channels of communication
between man and his world. Without them man would not be able to pursue the
course of his development. Consequently, it should be said that the Islamic
world-outlook, even as it does not permit us to denounce and reject the world,
it also does allow us to regard the natural attachments and the channels of
communication as superfluous, useless, and breakable, because such sentiments
and tendencies are a part of the general pattern of creation. In fact, the
prophets (A) and the awliya' were endowed with these sentiments and emotions to
a high degree of exuberance.
The truth is that what is implied by 'attachment to the world' are not these
natural and innate inclinations; instead, what is meant is bondage to material
and worldly affairs and total surrender to them, which leads to spiritual
stagnation and inertia, deprives the human spirit of its freedom of movement
and buoyancy, and makes it immobile and dead. That is what Islam calls 'worldliness'
and has severely campaigned against it as something contrary to the
evolutionary system of creation. Not only this, Islam considers this struggle
as being in tune with the laws of the evolutionary processes of creation. The
expressions employed by the Quran in this regard are miraculous, as we shall
explain in the following sections.
The Relation Between Man and the World:
As made explicit in the last chapter, that which is regarded as disapprovable
by the Quran and the Nahj al-balaighah is neither the world-in-itself, nor the
natural and innate human urges and attachments. In the view of Islam, neither
has the world been created without a purpose, nor has man strayed into it
aimlessly.
There have been, and are, some schools of thought which view the world with
pessimism. In their view, the existing order of the universe is far from being
perfect. There have existed other schools which considered man's entry into the
world of existence to be the result of some cosmic error, as if man had strayed
into it. According to them, man is a total stranger in this world with which he
has no ties of consanguinity, and is a prisoner of existence. Like Joseph, he
has been thrown into the black-hole of being by his evil brethren where he is
confined and his every endeavour should be aimed at finding an exit from this
abyss.
Obviously, when the relation of man to the world and nature is regarded as the
one between a prison and its prisoner, and an abyss and one eptrapped in it,
his ultimate aim cannot be anything but seeking 'deliverance'.
The Logic of Islam:
But from the viewpoint of Islam, the relation of man to the world is not that
of a prisoner with his prison; or that of one entrapped in a well with the
well; rather it is the kind of relation that exists between a peasant and his
farm
[1] , or a horse and the racecourse
[2] , or a merchant and the marketplace
[3] , or a devotee and his temple
[4]. The world, from the Islamic point of view, is a school for man, his
training ground, and the place where he can acquire perfection.
There is an anecdote related in the Nahj al-balaghah of a man who condemned the
world in Amir al-Mu'minin's presence. 'Ali (A) rebuked him for his confusing
'the world' which is condemned by Islam with the actual physical world and informed
him about his error [5]. Shaykh Farid al-Din 'Attar has rendered this incident
into verse in his Musibat nameh:
In the presence of the Tiger of Providence,
A man denounced the world with vehemence.
"The world ", exclaimed Hayder, "is not to be blamed ".
Wretched are you, being far from wisdom.
The world, son, is a farm To be attended to day and night.
Whatsoever is of the honour and riches of faith,
An in all it is to be acquired from this world.
Tomorrow's fruit is the blooming of today's seed;
And one who is idle here, shall taste the bitter fruit of regret.
The world is the best place for you,
Where in you can prepare provision for the Hereafter.
Go into the world, but don 't get immersed in the ego.
And prepare yourself for the other world.
If you act thus, the world will suit you,
Hence befriend the world just for this aim.
Nasir Khusrow 'Alawi, justifiably considered a philosopher among the poets
(Hakim al-shu'ara'), is one of the most profound and truly religious amongst
Persian poets. He has composed a eulogy about the world, simultaneously
highlighting both the good and evil qualities of it, which is as much in
conformity with the Islamic outlook as it is extraordinarily beautiful from
artistic viewpoint. This eulogy appears in his collected poetical works
(diwan), and is included in his book Jami' al-hitmatayn. He says:
O world, how apt and essential you are,
Even though you haven't been loyal to any.
Sick and wretched you appear to the afflicted eye,
Yet fine and healthy if one looks at your inside.
If sometimes you have broken a robust man or two,
Many a broken one you have joined and restored.
You are filthy to the unclean,
To the pure unstained.
If any one should blame you, say,
"You know me not. "
You have grown out of me.
If you are wise,
Why blame the tree of which you are a branch?
The Lord made me a path for your ascending journey,
And you have settled down on this lowly road.
God planted a tree from whose trunk you have grown;
If you grow out straight, you will be saved,
And if crooked, confined to the flames.
Yes, everyone burns crooked branches,
And asks not "Is it teak or walnut?"
You are the arrow of God aimed at His enemy,
Why have you hurt yourself with this weapon?
Now it is evident that man's relation to the world is similar to the one that
exists between the farmer and his field of cultivation, between the merchant
and the marketplace, between the devotee and the temple. It is not possible for
man to alienate himself from the world or sever his ties with it or to develop
a kind of relationship which is wholly negative. There exists a design and
intelligent planning behind every natural urge. Man has neither come to this
world by cheating or fraud, nor should he go from here as an accused.
There is a general force of attraction and gravitation that encompasses the
whole universe. All the particles in it attract each other according to a set
pattern. This pattern of mutual attraction and absorption is determined by a
judicious design. Moreover, the force of attraction and love is not confined to
man alone. No particle in the universe is devoid of this power. The difference,
however, is that man, contrary to other things, is aware of his own leanings
and inclinations.
Wahshi Kirmani says:
Every dancing particle is permeated with the same force of attraction
That draws it towards a certain specific goal.
It carries one Rower to the side of another,
And urges one spark to pursue the company of its likes,
From fire to wind, from water to dust,
From underneath the moon to the top of the heavens,
From flock to flock and from horde to horde,
You will observe this attraction in every moving thing
From heavenly spheres to the terrestrial bodies.
Accordingly, from the viewpoint of Islam the world is neither without a purpose
nor is human being created by any error, nor are man's innate tendencies
undesirable and evil. Then what is meant by "the world" that the
Quran and the Nahj al-balaghah regard as undesirable and condemnable?
Before embarking on the issue, a few preliminary principles need to be
clarified. It is characteristic of man that he is inherently an idealist and a
lover of perfection. He is in the search of something with which he wants to
develop a relationship closer than an ordinary attachment. In other words, he
is by nature a devotee and a worshipper in search of something which is the
ultimate object of his desire and the end of his entire being.
However, if he is not rightly guided, or not on his guard, his relation with
things and inclination towards them is transformed into a relation of reliance
and attachment, changing means into end and an association into bondage. As a
result his spirit of mobility, freedom and capacity to quest are transformed
into inertia, complacence and captivity.
This is what is undesirable and contrary to the perfection-seeking order of the
world. It is a defect and a kind of non-being, not a merit or a positive mode
of being. It is a dangerous malady and a disaster for man, and this is against
which the Quran and the Nahj al-balaghah warn.
Without any doubt, Islam does not regard the material world and life in it-even
if it involves the greatest material achievements-as a fitting goal of man's
highest aspirations. This is because, firstly, in the Islamic world-outlook,
this world is followed by the eternal and everlasting world of the Hereafter
where conditions of life would be determined by the deeds, good or evil, of a
person in this world. Secondly, the worth of a human being is too great to
warrant his surrender to the slavery of and servitude to the material aspects
of life.
That is why 'Ali (A) so often points out that the world is a good place, but
only for him who knows that it is not a permanent abode, but only a road or a
caravanserai.
What a good abode it is for him who would not want to make it a home.[6]
This world indeed is a transit camp, whereas the Hereafter is a place of
permanent abode. So take from the transit what you need for your
destination.[7]
From the viewpoint of humanistic philosophies there is no doubt that everything
which binds man to itself and immerses him completely within itself violates
his human identity by making it inert and frozen. The process of human
perfection knows no limit or end, and every halt, delay and bondage is
injurious to it. As we find no reason to controvert this view, we accept it
without any argument. However, there are two other points that need to be
discussed here.
Firstly, does the Quran and following it the Nahj al-balaghah confirm such a
relation between man and his world? Is it true that what the Quran condemns is
attachment and bondage to the world when taken as the ultimate end of life, an
attitude which retards man's movement towards perfection and represents
inertness, stagnation, and non-being? Does the Quran abstain from absolutely
condemning worldly ties and sentiments so long as they do not become man's
ultimate goal of life and stall his progress?
Secondly, if it is admitted that human attachment to beings other than himself
causes bondage and servitude, and retards the development of human personality,
does it make any difference if that being is God or something else?
The Quran negates every form of bondage and servitude and calls man to welcome
every kind of spiritual and human freedom. It does not, however, condemn
servitude to God; it does not invite man to liberate himself from God in order
to acquire absolute freedom. Instead, the invitation of the Quran is based on
liberation from everything besides God and complete surrender to Him. It is
based on the rejection of obedience to anything except Him and the acceptance
of submission to Him.
The expression 'La ilaha illa Allah' (There is no god except Allah) is the
foundation of the Islamic faith. It implies simultaneously a negation and an
affirmation, a rejection and an acceptance, and kufr and iman. It signifies the
negation, the rejection, the renunciation, and the kufr in relation to the
non-God, and the affirmation, the acceptance, the submission, and the iman in
relation to God. The essential testimony required by Islam is neither just a
'Yes' nor merely a 'No'; it is a combination of both a 'Yes' and a 'No'.
If the needs of the growth of the human personality demand that man should
liberate himself from every kind of bondage, servitude, and submissiveness to
anything whatsoever, that he should revolt against everything that compromises
his absolute freedom, that he ought to say 'No' to everything-as the
Existentialists say-what difference does it make whether that thing is God or
something else? And if it is to be decided that man should renounce his freedom
and adopt slavery, servitude and submission to something, what difference does
it make, after all, whether it is God or something else?
Is there a difference between accepting God as the supreme ideal and accepting
some other thing as the Summum Bonum? Does it mean that only God is such that
servitude to Him is freedom in itself, and that losing oneself in Him is
identical with the realization of one's self and the recovery of one's true
identity and personality? And if this is true, what is the basis of this claim?
How can it be justified?
In our opinion, here we arrive at one of the subtlest, most profound, and
progressive teachings of Islam and one of the most glorious of human ideas. It
is here that the sublimity of the logic of Islam and the insignificance and
pettiness of other ideologies becomes evident. We shall answer these queries in
the following sections.
'The World' in the Quran and the Nahj al-balaghah:
In the last chapter we said that that which is execrable from the viewpoint of
Islam in regard to man's relation with the world is that it should grow to the
extent of becoming a malady and an affliction of the human soul. It is the
bondage and the enslaving attachment to the world against which Islam has waged
an unrelenting struggle considering it as undesirable, not the mere relation
and attachment with it. It is the life of captivity that is condemnable, not
the life of freedom. The world is rejected as a goal and objective and not as a
way or a means.
If the relation of man to the world develops into his servitude and
subjugation, it leads to the negation and obliteration of all higher human
values; man's worth lies in the greatness of his pursued ends and objectives. Obviously,
if, for instance, his ultimate objectives do not go beyond filling his belly to
satisfaction, and if all his efforts and aspirations were to revolve around his
stomach, his worth will not surpass that of his stomach. That is why 'Ali (A)
says: "The worth of a man whose only aim is to stuff his belly is equal to
that which is excreted from it."
The question is what kind of relation is appropriate between the human being
and the world and what form should it have. In one kind of relation, his personality
is effaced and sacrificed to things, and since the worth of anyone in pursuit
of an objective is lower than the objective itself, he is, to use a Quranic
expression, bound to sink to the level of 'the lowest of the low' (asfal
al-safilin), becoming thereby the most abject, degenerate and the most
contemptible creature in the world. He, then, loses not only his higher values
but also his human identity. In the other kind of relation the world and
worldly things are sacrificed at the altar of his humanity and are used to
serve man while he reclaims his higher ideals. That is why it has been said in
a hadith-e qudsi:
O son of Adam! I have created everything for thy sake,
but I have created thee for My Own Self.
We have already cited two passages from the Nahj al-balaghah indicating its
position in denouncing the degenerate and distorted kind of relationship
between man and the world of nature that leads to man's servitude and bondage.
Here we shall quote a few verses from the Quran to endorse this viewpoint, and
return to the Nahj al-balaghah for further relevant references.
The Quranic verses relating to man and the world are of two kinds: the first
group of verses is of an introductory nature; that is, it lays the ground for
the second group of verses. In truth, the first group can be regarded as
representing the major and the minor premises of a syllogism of which the
second group constitutes the conclusion.
The first set of verses consists of those which emphasize the changeability,
the inconstancy and the ephemeral nature of this world. In these verses the
reality of material objects is depicted as being changeable, fleeting, and
transitory. For instance, the world is compared to the vegetation that sprouts
from the ground. In the beginning it is green and flourishing but little by
little turns yellow, shrivels, and ultimately dries up. Then the elements break
it into bits and scatter it into the wind. Such is life in the present world.
Obviously, whether man should like it or not his physical life is not much more
durable than that of the reed, and is subject to a similar fate. If man must
base his outlook on reality and not on fancy and if it is only through the
discovery of truth and not by flight of imagination and hallucinations that he
can hope to attain felicity and true happiness, then he should not forget this
truth.
This set of verses constitutes a kind of a background argument for denying the
importance of material things as ultimate ideals worthy of man's adoration.
These verses are followed immediately by the reminder that man should know that
there exists another world which is eternal and everlasting. Don't imagine that
the present life is everything that there is; and since it is not worthy of
man, do not conclude that life is futile and meaningless, they remind.
The second set of verses illuminates the solution to the problem of man's
relation to the world. It can be clearly seen from these verses that the
execrable form of relation is one that grows to the extent of becoming a
bondage, requiring man's submission, willing surrender and servitude to the
transitory things of the world. It is in these verses that the crux of the
Quran's logic comes to light:
1. Wealth and sons are the adornment of the worldly life; but the abiding
things, the deeds of righteousness (which survive one's death and continue to
benefit other people), are better with God in reward and better in hope.
(18:46)
This verse, as can be seen, speaks of the ultimate aspiration of man. His
ultimate aspiration is the thing for which he lives and without which life has
no meaning in his eyes.
2. Surely those who look not to encounter Us and are well-pleased with the
present life and are at rest in it, and those who are heedless of Our signs,
those-their refuge is the Fire, for that they have been earning. (10:7-8)
In this verse, that which is considered execrable is the absence of hope in the
next life and the satisfaction and contentment with material things.
3. So turn thou from him who turns away from Our remembrance, and desires only
the present life. That is their attainment of knowledge ... (53:29-30)
4. And they rejoice in this world's life; and this world's life is nothing
compared with the Hereafter but a temporary enjoyment. (13:26)
5. They know an outward part of the present life, but of the Hereafter they are
heedless. (30:7)
There are many other verses which have a similar meaning. In all of them the
same theme recurs, that is the negation of the world as the goal and ideal of
man's highest aspirations and the ultimate object of his desire, and the only
source of his happiness and delight. It is held that this form of relation
between man and the world, instead of putting the world at man's disposal,
sacrifices man to it and dispossesses him of his humanity.
In the Nahj al-balaghah as in the Quran we encounter a similar twofold
argument. In the first set of statements the transitory nature of the world is
depicted in profound, forceful metaphors, allegories and parables put in
precise and elegant phrases which follow one another in an absorbing rhythm. In
the second category, conclusions are drawn which are exactly the same as those
derived by the Quran.
In Khutbah 32, people are at first divided into two categories: the worldly and
the otherworldly. The worldly people are again divided into four groups.
In the first group are put those who are meek and tractable like sheep. They
are the most innocuous of creatures, never seen to commit any overt injustice
or aggression, or covert deceit or subversion. Not that they detest such things
but because they lack the power and daring to carry them out.
To the second category belong those who possess both the power and the daring
to carry out such ambitions. They muster their will to amass money and wealth,
to acquire power and authority, or to occupy important posts and offices and do
not stop short of any degree of perverseness.
Those belonging to the third group are wolves in the skins of sheep. They are
slaves of the world in the garb of the otherworldly and the pious. They,
sanctimoniously, hang their heads in affected humility, walk with the slow
steps of a sage and dress like the devout. Through their hypocrisy they win the
confidence of the people and become their most confident trustees.
To the fourth group belong those whose hearts burn regretfully with the fire of
ambition but their feeling of inferiority has forced them to retire to
seclusion. They put on the dress of piety and zuhd in order to conceal their
deep sense of inferiority and dejection.
All the four kinds of people, regardless of the diverse degrees of their
success and failure, are regarded by 'Ali ( A) to constitute, spiritually, a
single class on account of their commonly shared attitude: worldliness. Why?
Because all of them have one common characteristic: they are like the
unfortunate birds whom the world has made its prey one way or another.
Captured, they enjoy no longer the freedom of flight. They are slaves and
prisoners of the world.
In the same sermon, 'Ali (A) describes the qualities of the other-worldly, the
opposite group, and says:
Evil is the barter of those who purchase this world at the cost of their souls.
In the eyes of 'Ali (A) the whole world with everything in it is too inferior
to be the price of a man's humanity; hence it ends in the great loss of one who
exchanges it for his human identity. Nasir Khusrow has the same theme in mind,
when he says:
Never shall I fall an easy prey to the world,
For no more do its woes burden my heart.
In fact, I am the hunter and the world my prey,
Though once it did pursue me on its hunt.
Though many a man has fallen pierced by its arrows,
The world could not make me a target.
My soul flies over the world's tides,
And no more do I worry about its waves and tides.
This theme that one should never sacrifice one's humanity for anything in the
world is a theme that recurs a lot in the sayings of the leaders of the Islamic
faith. Amir al-Mu'minin 'Ali (A) in his famous will to al-'Imam al-Hasan (A)
which is included in the section of Kutub (letters) in the Nahj al-balaghah,
says:
Keep your self above every contemptible thing, because, whatever it should be,
it is not worth the compromise of your self.
In the account of his life given in the Bihar al-'anwar, al-'Imam Ja'far al
Sadiq (A) is reported to have said:
The price of my soul is (the good-pleasure of) its Lord The whole of creation
doesn 't equal its worth.
In the Tuhaf al-'uqul, the following tradition is recorded:
Al-'Imam al-Sajjad (A) was asked, 'Who is the most important among people?' He
replied, 'The one who does not regard the whole world to be equal to his
worth.'
There are many traditions which deal with a similar theme, but we shall abstain
from quoting more for the sake of brevity.
A close study of the Quran, the Nahj al-balaghah, and the sayings of other
religious leaders, will reveal that Islam has not depreciated the world; rather
it has elevated the station and worth of the human being as compared to it. For
Islam, the world is for the sake of man and not the other way round. It aims to
revive human values, not to disparage the world.
Freedom and Bondage:
Our discussion about the meaning of 'worldliness' in the Nahj al-balaghah has
become somewhat drawn out. However, one issue, which cannot be omitted, remains
unanswered. We raised it earlier in the form of a question which we had
promised to answer later. The question was this: If attachment and bondage to
anything is a kind of unhealthy condition that leads to abandonment of human
values and cause stagnation, inertness, and inertia of the human personality,
what difference does it make whether that thing is something material or
spiritual, this worldly or otherworldly, or, as goes the saying, 'the Lord or
the apple'? It may be said that if the aim of Islam by prohibiting attachment and
warning against bondage to temporal things is to safeguard the human being's
identity and to rescue him from servitude and to protect him from stagnating
and vegetating in life, it should have encouraged man to acquire absolute
freedom and to consider every thing that compromises and confines it as kufr;
for such is the standpoint of some modern schools of philosophy which consider
freedom to be the essence of man's human identity. These schools of thought
equate man's human identity with his capacity to rebel and disobey every form
of servitude and to assert his absolute freedom. Accordingly, every manner of
bondage, confinement, and submission is, according to them, inconsistent with
man's real identity and leads to self alienation.
They say that man realizes his true humanity only by refusing to submit and
surrender. It is characteristic of attachment that the object of love absorbs
man's attention and compromises his self-awareness. This results in his
forgetting his own self and, subsequently, this aware and free being called
man, whose identity is summarized in his awareness and freedom, becomes a
slavish creature devoid of freedom and self-awareness. In forgetting his own
identity, man also becomes oblivious of his human values. In this state of bondage
and servitude he ceases to progress and edify his self and becomes stagnant and
frozen at some point. If Islam's philosophy of struggle against worldliness
aims at the resurrection of human identity and personality, it should oppose
every form of servitude and liberate man from every form of bondage. This,
however, is not the case, for Islam, undeniably, advocates liberation from
material for the sake of spiritual servitude. Freedom from the world is
acquired for the sake of the fetters of the Hereafter and the apple is
renounced for the sake of the Lord.
The 'urafa' who advise absolute freedom from attachments, however, do allow an
exception. Hafiz says:
I am the slave of the magnanimity of him
Who is free of the taint of attachment to anything under the blue sky
Except the love of the moon-cheeked one,
The joy of whose love redeems all sorrows and woes.
Openly do I declare, and am delighted to proclaim,
I am the slave of Love and free from both the worlds.
Except for the Beloved 's Name inscribed on the slate of my heart,
The teacher did not teach me another word.
From the viewpoint of 'irfan, one must be free of both the worlds but should
surrender totally to love. As Hafiz says, the tablet of the heart must be clean
of every name except that of the Beloved. The heart should be cleansed of every
attachment except the love of 'the moon-cheeked one', that is God, whose love
brings redemption from all sorrows and woes.
However, from the viewpoint of the so-called humanistic philosophy freedom of
the 'arif, being only relative, does not take us anywhere, because it is
freedom from everything for total surrender and servitude to one being,
whatever that may be. Servitude is after all servitude and bondage is bondage,
regardless of the agent towards which it is directed.
This is the objection raised by the followers of modern humanistic
philosophies. In order that the issues involved may be further illuminated, we
are compelled to refer to certain philosophical issues.
First of all, one may point out that to assume that there exists a kind of
human selfhood and identity and to insist that this identity should be
safeguarded, in itself amounts to the negation of movement, progress and
development of this selfhood, because, motion and change necessarily result in
alienation from this selfhood. This is because movement means becoming: that
is, becoming something one is not; it implies continuous transcendence of
selfhood and embracing of otherness. Obviously, if we accept this view, it is
only by the means of immobility and stagnation that one can preserve his
identity; for development necessitates self-alienation. For this reason, some
ancient philosophers defined motion in terms of otherness and
self-estrangement. Accordingly, to assume that there exists a certain kind of
human 'self' and to insist that this self should be safeguarded and protected
from becoming 'non-self', and to speak of movement, progress, and evolution in
the same breath, involves an unresolvable contradiction
Some, in order to free themselves from this contradiction, have said that man's
identity lies in being devoid of any kind of 'self' whatsoever. Man, they say,
is a creature absolutely undefined in his essence and free from any kind of
limit, form, or essence. His essence lies in his being without any defined
essence. Man is a creature devoid of a fixed nature and essential necessity.
Any attempt to define, limit and confine him amounts to depriving him of his
real self and identity.
Such a view may be aptly considered poetry and flight of imagination rather
than a philosophy. The absolute absence of a fixed form and essence is possible
in one of the two cases: Firstly, such a being should possess infinite
perfection and pure and unlimited actuality; that is, it should be a being
unlimited and unconfined, encompassing all times and places and predominant
over all existents, such as the Being of the Creator. For such a being,
movement and growth are impossible; because motion and development involve
overcoming of defects and imperfections, whereas such a being cannot possibly
be supposed to possess any imperfection. Secondly, it may apply to a being
devoid of every kind of actuality and merit. That is, it should be pure
possibility and sheer potentiality, a neighbour of nothingness, existing only
on the remotest frontiers of existence. It should be devoid of any innate
reality and essence though capable of assuming any form or essence Such a
being, which itself absolutely undefined, is always associated with a definite
being; though shapeless and colourless in itself, it exists in the protective
shadow of a being possessing form, shape and colour. Such a being is what the
philosophers call 'the primal matter'. It occupies the lowest status in the
hierarchy of existence and stands on the extremity of being, even as the Divine
Essence, being absolute perfection, stands on the other extremity of
existence-with the difference that the extremity occupied by the Divine Essence
circumscribes all the contents of being. Man, like all other creatures, is
situated somewhere between these two extremes and so cannot possibly lack any
defined essence. Admittedly, he is different from other creatures, but, unlike
them, there is no limit to his movement towards perfection. Whereas other
creatures remain confined to certain definite limits which they cannot
transcend, there is no end to the possibilities of human development.
Man possesses a special kind of being. But contrary to the view of the
philosophers who believe in the precedence of essence and reduce the being of
every thing to its quiddity, and who deny the possibility of transcendence and
essential change as being self-contradictory, and consider all changes to occur
at the level of accidents, the existential nature of man, like that of any
other material thing, is fluid, with the difference that its movement and
fluidity know no final limits.
Some commentators of the Quran, in their explanations of the verse: "O
people of Yathrib, there is no abiding here for you" (33:13), have
generalized it to cover all humanity. They hold that man is a creature which
does not move to a certain and definite stage or halt; the further he moves the
greater are the possibilities open to him. Here we do not wish to indulge in
discussing the legitimacy of imposing such interpretations on Quranic verses;
we only intend to show that Muslim scholars have thought about man in such
terms.
In the hadith about the Prophet's Ascension (al-mi'raj), Gabriel who
accompanies the Prophet (S), at a certain point, gives up his journey declaring:
"I will get burnt if I move an inch further", while the Prophet (S)
leaves him behind and moves further. This is an allusion to the truth mentioned
above.
Also, as we know, there is a debate among Muslim scholars about the salawat
(Benedictions) upon the Holy Prophet (S) and the Ahl al-Bayt, which we make as
a prayer to God to shower greater blessings upon them. Now the debate is
whether the salawat is of any benefit to the Holy Prophet (S), who is the most
perfect man. In other words, is there any possibility of ascension in the
Prophet's station? Or does the salawat benefit only the person who pronounces
it and beseeches God to bless the Prophet (S), a favour that has already been
granted?
The late Sayyid 'Ali Khan opened this debate in his commentary on al-Sahifat
al-kamilah. A group of theologians believe that the Holy Prophet (S) is always
ascending and climbing higher in his station, and this movement is never
halted.
Yes, such is the station of man. That which makes man such is not the absolute absence
of a defined essence but a certain kind of essence which is ordinarily referred
to as 'human nature' and other similar expressions.
Man does not have any ultimate limits but he has a path. The Quran lays great
emphasis on what it calls the Straight Path, which is an unambiguous path
before man. Man is not constrained by stages so as to be forced to stop at
every stage in his journey. Instead there is an orbit in which he should move.
This is the orbit of human perfection which is different from those of the
animals. This means the movement in a specified orbit, a movement which is
orderly not haphazard.
The Existentialist Viewpoint:
Existentialism has been rightly criticized for its refusal to acknowledge any
kind of determination or definition of the human nature, for its considering
every determination (even in the form of path or orbit) as contrary to his
humanity, and for its emphasis on his absolute freedom and capacity for
rebellion; for this philosophy necessarily leads to the breakdown of social
morality and the negation of the individual's commitments and responsibilities.
Does Evolution Involve Self-Alienation?
Now returning to what we said earlier, does movement and evolution necessitate
alienation from one's self? Should every being, in order to remain itself,
abstain from change and evolution? Does it mean that either man should retain
his human identity or, if he chooses an evolutionary course, become something
alien to his essence?
The answer is that the true evolution of anything is a movement towards the
perfect state which conforms to its nature. In other words, the transformations
during movement on the straight path of nature by no means necessitate any loss
of specific identity.
That which constitutes the real self of a being is its existence, not its
essence. Accordingly, any change in essence does not imply mutation of the
'self' into a 'non-self'. Mulla Sadra, who is the champion of this philosophy,
holds that man does not have any definite essence; rather every developing
being passing through the stages of its evolution is not a single species but a
plurality of species. The relation of an imperfect being with its ultimate
stage of perfection is not a relation of otherness; rather it is a relation of
the thing to itself. It is the relation of an imperfect self to the perfect
self. A thing while evolving toward its perfect state is in movement from its
self to its self. In a sense, it can be said to be in movement from the
non-self towards its true self. A seed that breaks the ground and sprouts
leaves, and sends out branches and flowers, does not move from the self to the
non-self. If it were aware of itself and aware of its ultimate evolution, it
would not feel self alienated.
That is why the love of true perfection is the love of a higher self, and a
praiseworthy love is in itself a desirable and praiseworthy egotism or
self-love. Shaykh al-'Ishraq Shihab al-Din al-Suhrawardi has an elegant ruba'i
on this subject:
Beware lest you lose the wisdom 's thread,
And lose your self for the sake of water and bread.
You are the traveller, the way, the destination,
Beware lest you lose the path from the self to the self.
On the basis of what has been said it can be surmised that there is a great
difference between desiring God, the movement towards God, the love of God, the
attachment and the servitude to God and submission to Him, and the love, the
submission, and the servitude to other things. The servitude to God is freedom
itself. It is the only relation and tie which does not stagnate the human
personality or make it inert and immobile. It is the only kind of worship which
does not imply self-forgetfulness and self-alienation. Why? Because He is the
Absolute Perfection and the Ultimate Goal and the Destination of all existents:
'And unto thy Lord will be the end of all things' (53:42).
Now we have reached a point from where we can proceed to explain the position
of the Quran that forgetting God is forgetting one's own self and the
separation from God is absolute annihilation.
Forgetting and Losing the Self:
I remember that about eighteen years ago while discussing the exegesis of
certain verses of the Holy Quran in a private gathering, for the first time the
point struck me that the Quran very often employs typical expressions about a
certain group of human beings, such as those who 'lose', 'forget', or 'sell'
their selves. For instance, it says:
They have indeed lost their selves, and that which they were forging has gone
astray from them. (7:53) Say: 'Surely the losers are they who lose their selves
and their families on the Day of Resurrection' (39:15) Be not as those who
forgot God, and so He caused them to forget their selves; those-they are the
ungodly. (59:19)
The question might occur to a mind with a philosophic bent. Is it possible for
a man to lose his self? The loss of anything necessitates two things: the loser
and the thing lost. Now how is it possible for a human being to lose its self?
Is it not self-contradictory?
Likewise, is it possible for a man to forget himself? A living human being is
always immersed in itself and perceives everything as something other and
additional to its own self; its attention is, before everything else, focussed
on itself. Then what is meant by forgetting one's self?
Later I realized that this matter occupies a significant place in Islamic
teachings, especially in the prayers and some traditions as well as in the
writings of Muslim 'urafa'. It shows that often man mistakes 'non-self' as his
self, regards that non-self as his real self. Then imagining the non-self to be
his self, he treats the non-self and takes care of it as he would have treated
and cared for his true self. The true self, as a result, falls into neglect and
oblivion, and occasionally under goes a metamorphosis. For instance, when man
imagines his body to represent his total entity, all his endeavour revolves
about his body, it means that he has forgotten his self conceiving the non-self
to be his real self. Such a man, in the words of Rumi, is like the one who owns
a piece of land somewhere; he carries building materials and hires masons and
workers to build a house for him; after much toil, the house is made ready for
living; the doors and windows are painted, the floor is carpeted, curtains are
hung and the house is furnished beautifully in every way; however, one day when
he prepares to move into the new house, all of a sudden he realizes his
mistake; to his dismay, he notes that instead of erecting the house on his own
land, he has constructed it on a land that belongs to somebody else, while his
own plot lies abandoned elsewhere:
Don 't build your house on the land of another,
Work for your own self and toil not for the stranger.
Who is the stranger except your own earthen frame?
On whose account are all your sorrows and woes?
So long as you nurse and pamper your body,
The soul would not prosper, nor would it become sturdy.
At another place Rumi says:
You, who have lost your self in a losing encounter,
Distinguishing not the other from your own true self;
At every shadow you are quick to exclaim,
"Ah! This is me!" By God it is not you!
Isolate yourself for a while from the crowd,
And immerse yourself to the neck in thought.
Indeed you shall find that you are one with the One,
Beautiful, serene, and blessed is your self.
Amir al-Mu'minin 'Ali (A) has a saying in this regard which is as profound as
it is elegant:
I wonder at the man who searches for his lost things but doesn't care to
recover his lost self.[8]
Losing oneself and forgetting oneself is not confined to man's error in
recognizing his true identity and essence-such as the ordinary man's
self-identification with the body, or the 'arif's occasional identification of
himself with his barzakhi body. We have said in the last chapter that actually
every being in the natural course of its development moves from the self to the
self; that is, it moves from a lower, weaker self to a self which is powerful
and higher. Accordingly, the deviation of every existent from the path of its
perfection and development is deviation from the self towards the non-self.
Man, more than any other creature, being endowed with a free will and freedom
of choice, is subject to this deviation. By choosing a deviant objective as
ultimate for himself, in reality he replaces his true self with the non-self,
mistaking the non-self to be the self. It is on this basis that the human
being's total immersion in material aspects of life has been regarded as
condemnable.
Therefore, the adoption of devious goals and ends is one of the factors of
self-alienation that leads man to forget his true self and finally to lose it.
Devious goals and objectives not only result in the disease of self loss; they
lead ultimately to the metamorphosis of man's human essence, a metamorphosis
that is determined by that particular devious goal. A significant part of
Islamic teachings is devoted to drive home the point that on the Day of
Resurrection every human being shall be raised with the object of his love. Our
traditions declare unequivocally:
Everyone, on the Day of Judgement shall be raised in the company of his object
of love, whatever that should be, even if it is a stone.[9]
With attention to the indubitable and unequivocal Islamic teaching that on the
Day of Judgement man would be raised in the form of what he acquired in this
world, it becomes clear that the reason for a person's resurrection together
with the objects of his love is that the love and attachment for that object
make it the ultimate goal of the path of his becoming. However devious that
objective may be, it causes the soul and the inner reality of a person to
transform into that object.
This subject has been given great attention by Muslim sages and philosophers,
who have made great many interesting observations in this regard. For brevity's
sake, we shall quote only one ruba'i on this topic: The seeker of a mine of
diamonds is himself a mine; The seeker of the spirit is himself the spirit; I
will divulge the secret of this matter: You are whatever you seek, you are the
object of your quest.
The Discovery of the Self and of God:
The rediscovery of the self, in addition to the above two, requires to fulfil
one more condition, and that is the realization and knowledge of the Cause of
one's creation and existence. That is, it is impossible for man to recognize
himself and know himself by viewing himself in separation from the Cause of his
creation. The real Cause of every existent is prior to it and nearer to it than
it is to itself:
And We are nearer to him than his jugular vein. (50:16) And know that God
stands between a man and his heart. (8:24)
The Muslim mystics have laid great emphasis on the point that the knowledge of
the self (ma'rifat al-nafs) and the knowledge of God (ma'rifat Allah) are not
separate from one another. To experience the spirit, which according to the
Quran is God's 'breath', is, to experience the Divine Essence. The Muslim
mystics have raised severe objections against the statements of Muslim
philosophers regarding the problem of self-knowledge and consider them to be
inadequate.
Shaykh Mahmud al-Shabistari was sent a series of versified questions by someone
from Khurasan. His poem Gulshan-e raz is the reply he gave to the questions. In
one of the questions, the enquirer asks:
Who am I?
Inform me about my self.
What is meant by "Journey within thy self"?
The Shaykh's reply is elaborate. There he says:
Forms and spirits, from the same light are derived,
Reflected of mirror or beaming from the lamp.
I' the word is everywhere in all your speech.
It refers to the soul, the spirit. 'I' and 'You ',
are greater than the body and the spirit,
Which are together parts of the self.
Go then, my good man, first know well your self,
And remember: edema is different from robustness.[10]
Leave one of them to soar over the undulations of space and time,
Abandon the world to become a world in yourself.
A further elaboration of this theme will take us outside the scope of our
present discussion. To be brief, it should be said that the gnosis of the self
is inseparable from that of God. This is exactly the meaning of the famous
saying of the Prophet (S), and the same theme recurs in the recorded statements
of Imam 'Ali (A):
He who knows his self knows his Lord.
In the Nahj al-balaghah it is reported that Imam 'Ali (A) was asked by
somebody: 'Have you seen your God?' Ali (A) replied: 'Would I worship what I
have not seen?' Then he elaborated his answer thus:
He is not visible to the eyes but the hearts perceive Him through (the factual
experience of) faith (iman).[11]
An interesting point that is implicit in the statements of the Quran is that
man is in possession of himself as long as he 'possesses' God. Only through the
remembrance of God does he remember his self and become fully aware of it, and
to forget God is to neglect one's own self. Forgetting God is accompanied by
self-forgetfulness:
Be not as those who forgot God, and so He caused them to forget their selves.
(59:19)
Rumi, following his verses quoted above, says:
Even if the body should lie amidst fragrance and musk,
On death it will petrify and give out its stink.
So scent not the body, but perfume the soul with musk,
What is that musk except the Name of the Glorious Lord ?
Hafiz says:
Hafiz, if you desire presence,
do not be absent from Him.
If you desire His rendezuous,
abandon the world and forget it.
This shows why the remembrance of God is essential for the life of the heart;
it awakens and illumines the heart and gives peace to the soul; it revives,
purifies, refines, and humbles the human conscience and fills it with delight.
How profound and beautiful are 'Ali's words in the Nahj al-balaghah where he
says:
Certainly God Almighty has made His remembrance a means for cleaning and
polishing the hearts. It makes them hear after deafness, see after blindness,
and makes them submissive to guidance after being stubborn and resisting. In
all periods and times when there were no prophets, there were individuals to
whom He whispered through their thoughts and spoke to them through their
intellects. As a result they were enlightened with a light awakening their
hearts, their vision and their hearing.[12]
Worship and the Rediscovery of the Self:
There is so much that can be said about worship that if we were to be elaborate
we would have to devote scores of chapters to this subject. Here we shall make
a brief reference to the value of worship in the rediscovery of the self.
As much as the bondage to material matters and immersion in them severs man
from his true self and induces self-alienation, worship helps him in recovering
his own self. Worship awakens and arouses man from his spiritual slumber. It
rescues him from drowning in the sea of self-neglect and forgetfulness and
saves his identity from being lapsed in the world of material things. It is in
the mirror of worship and God's remembrance that man can observe himself as he
really is and become aware of his failings and faults. It is in worship that he
acquires the true perspective of being, life, space and time, like watching a
city from a high mountain, and perceives the insignificance, pettiness and
abjectness of his materialistic hopes, desires, and ambitions. It is in worship
that a yearning is awakened in his heart to attain to the very core of being.
I have always marvelled at the following words of the famous scientist of our
age, Albert Einstein. What adds to my amazement is that he was a physicist and
a mathematician, not a psychologist, theologian or philosopher. After dividing
religion into three stages, he calls the third stage of religious experience as
the one arising from 'cosmic religious feeling.' He describes this religious
experience in these words:
The individual feels the futility of human desires and aims, and the sublimity
and marvellous order which reveal themselves both in nature and in the world of
thought. Individual existence impresses him as a sort of prison and he wants to
experience the universe as a single significant whole.[13]
William James, writing about prayer, says:
The impulse to pray is a necessary consequence of the fact that whilst the innermost
of the empirical selves of a man is a self of the social sort it yet can find
its only adequate socius (its "great companion") in an ideal world.
Most men, either continually or occasionally, carry a reference to it in their
breasts. The humblest outcast on this earth can feel himself to be real and
valid by means of this higher recognition.[14]
Iqbal also has something profound to say about worship and prayer and their
value for the rediscovery of the self. He writes:
Prayer as a means of spiritual illumination is a normal vital act by which the
island of our personality suddenly discovers its situation in a larger whole of
life.[15]
We conclude our discussion of this extensive subject right here.
Some Relevant Issues:
Now that our discussion about the concept of the world in the Nahj al-balaghah
is nearing its conclusion, I want to clarify some issues with attention to the
principles discussed above.
The World Versus the Hereafter:
1. Some Islamic traditions seem to imply that there exists a kind of conflict
between the world and the Hereafter. For instance, it is stated that they are
like 'two rival wives' who can never be reconciled, or it is said that they are
like the East and the West: one cannot approach any one of them without moving
farther from the other. How should one interpret these statements in order to
reconcile them with what has been said above?
The answer is that, firstly, as has been expressly stated in most Islamic
traditions, a reconciliation between winning the world and the Hereafter is not
only possible but is a necessity of the Islamic creed. That which is impossible
is their reconciliation as ultimate ends and goals.
The enjoyment of the good things of the world does not necessarily require
deprivation from the blessings of the next world. That which deprives one of
the rewards of the next life is a series of mortal sins, not the enjoyment of a
wholesome, comfortable life and the availing of pure and lawful bounties
provided by God. Similarly, that which leads to deprivation in the world is not
taqwa or righteous deeds or the endeavour for the Hereafter; a number of other
factors are responsible for it.
Many prophets, Imams, and pious believers, whose virtuousness and piety are
indubitable, have been among those who benefited greatly from the legitimate
bounties of the world. Accordingly, even if it be assumed that the religious
texts do imply irreconcilability between the enjoyment of the world and that of
the Hereafter, they would not be acceptable because of the incontrovertible
evidence to the contrary.
Secondly, if we scrutinize such traditions closely, an interesting point comes
to the surface in whose light we observe no contradiction between them and the
incontrovertible principles of Islam. But before that this point may be
explained, we should examine three possible relationships between the world and
the Hereafter:
1. The relation between enjoyment of the good things of the world and enjoyment
of the rewards of the Hereafter.
2. The relation between the world as the ultimate goal and the Hereafter as
such.
3. The relation between adoption of one of these as the ultimate goal with the
enjoyment of the other.
There is no conflict whatsoever involved in the first case. Accordingly a
reconciliation between the two is quite possible. The second case, however,
involves a contradiction; for there is no possibility of reconciling these two
opposite goals.
As to the third, it involves in turn two cases: first, the adoption of the
world as the ultimate end and the enjoyment of the Hereafter; second, the
adoption of the Hereafter as the ultimate goal and the enjoyment of the world.
The first case involves a contradiction, whereas the second doesn't.
The Primary and the Secondary:
The conflict between the adoption of either the world or the Hereafter as
ultimate ends and the enjoyment of the other is the kind that exists between a
perfect and an imperfect end. If the imperfect is made the ultimate goal, the
perfect is necessarily missed; whereas if the perfect were one's end and goal,
it would not necessarily preclude the imperfect. The same is true of anything
primary in relation to its secondaries. If something secondary were made the
aim, it would result in deprivation from the primary. But if the primary is
made the aim and goal, the secondary, being a corollary of the primary, is
automatically included. This is most eloquently explained in Hikmah 269 of the
Nahj al-balaghah:
There are two types of workers among the people of the world: (One type is
represented by) the man who works in this world for this world and his
involvement in the world makes him forget the Hereafter. He is worried about
those whom he shall leave behind (on death) lest poverty should strike them as
if he were himself secure of it (in the Hereafter). So he spends his life for
the (worldly) benefit of others. The other type of man works in the world for
the sake of the Hereafter and secures his share of the world effortlessly. Thus
he derives benefit from the both and comes to possess both the worlds. As a result
he acquires honour before God, Who grants him whatever he asks of Him.
Rumi offers an interesting allegory. He compares the Hereafter and the world to
a train of camels and the trail of dung that it leaves behind. If one's aim
were to own the train of camels he would also have the camels' dung and wool.
But if one wants only the dung and the wool, he will never come to acquire the
train of camels and will always be collecting dung and wool of camels which
belong to others.
Hanker you after faith for its pursuit yields
Beauty, wealth, honour, and good fortune.
Consider the Hereafter as a camel train;
The world is a trail of wool and dung in its rear.
If you want only the wool, you will never the camels own;
Yet if you own a camel train, isn 't its wool your own ?
That the relation of the world to the Hereafter is like that of a secondary
thing to its primary; that worldliness, being a pursuit of the secondary, leads
to deprivation from the benefits of the Hereafter; and that other worldliness
by itself ensures the benefits of the world, is a teaching that originates in
the Quran. Verses 145-148 of the Surat Al 'Imran expressly, and verses 18 and
19 of the Surat al-'Isra' together with verse 20 of the Surat al-Shura
implicitly present this view.
A Tradition:
1. There is a well-known tradition found in the texts of hadith as well as
other books and is also mentioned in the last will of al-'Imam al-Hasan
al-Mujtaba (A). This is the text of the tradition:
In regard to the world be as if you were going to live for ever. With respect
to the Hereafter be as if you were going to die tomorrow.[16]
This tradition has been highly controversial in that it has led to
contradictory interpretations. Some interpret it as implying that one should
deal with worldly matters with relaxed inattention and without hurry. Whenever
one is faced with an affair of worldly life, one should say to himself
"There is still a lot of time, why hurry?" But when performing good
deeds for the Hereafter, one should imagine as if he were not going to be alive
after tomorrow and say to himself: "There isn't much time left; it is
already too late."
Others with the conviction that Islam would never recommend negligence and
carelessness, which certainly has not been the practice of the leaders of the
faith, have said that what is implied is that one should always approach the
worldly affairs as if he were immortal, attend to them with attention and care,
and not perform them in a perfunctory manner with the pretext that life is
fleeting. Rather, they say, the works of the world should be done with firmness
and great foresight and attention, as if one were going to live till the end of
the world. The rationale for this is that if one were to die, others will
derive benefit from one's works. The affairs of the Hereafter, however, are in
God's hand; so think of them as if you were going to die tomorrow and there is
not much time left for anything .
As can be noticed, the first one of these two interpretations recommends
negligence and lack of commitment towards the affairs of the world, whereas the
second one advises a similar attitude towards the Hereafter. Obviously, none of
these two interpretations can be regarded as acceptable.
In our opinion, this, one of the most subtle of traditions, consists of an
invitation to action, care, and attention and avoidance of negligence and
indifference, whether with respect to the worldly activities or those which
relate to the Hereafter.
Suppose a person living in a house knows that sooner or later he will have to
move to another house where he will stay permanently. However, he does not know
the day, the month or the year when he shall have to make the shift. Such a man
is in a state of dilemma with regard to matters relating to his present home
and his plans about his future house. If he knows that he will move tomorrow,
he would not pay any attention to the repairs and upkeep of his present house,
and attend only to matters concerning the planned Shift. But if he knows that
he would not be shifting his residence for several years, he will act in an
opposite manner; presently he will devote all his attention to the present
house, knowing that there is much time left to deal with those relating to his
future residence.
Now this person, in a state of doubt about the exact date of the shift, not
knowing whether he will have to shift in near future or remain in his present
house for years, meets a friend who wisely advises him to attend to the affairs
of his present house as if he were to continue living there for a long time and
not to neglect its upkeep. As to the other house, the wise friend advises him
to get it ready as if he were going to move tomorrow and have it furnished as
soon as possible. This advice will have the consequence that it will make him
adopt a serious and active attitude towards both his houses.
Suppose someone wants to start a work, like writing a book or founding an
institution or taking up a project which requires years of pursuit. If such a
person thinks that he will not live long enough to finish his work, he might
desist from starting it. That is why it is said that one must think that he
will live for long. But the same person, from the point of view of repenting
for his sins and compensating for the past excesses with regard to religious duties
or the rights of the people he has transgressed-all of which require little
time for their accomplishment given the will to do so-may keep on postponing
them every day so that the promised tomorrow may never come.In such cases,
contrary to the first kind of attitude, to assume that one has still enough
time and there is no reason to hasten, would result in negligence and delay in
fulfilment of one's duties. Therefore, here one should assume that there isn't
much time left.
Therefore, we see that in one case to assume that one has enough time
encourages action and endeavour and the assumption that there is no time left
would lead one to abstain from action and endeavour. In the other case, the
result is quite the opposite. Here, the assumption that one has still a lot of
time leads to negligence and procastination, and the assumption that there
isn't much time left leads to quick accomplishment of duties.
In the light of this, the hadith means to say that in regard to one kind of
duties one should assume that he is going to live on and with respect to
another kind suppose that not much remains of his life.
This interpretation is not baseless. There are several traditions which confirm
the above interpretation. The reason that this tradition gave rise to controversy
is that attention was not paid to such traditions.
Safinat al-bihar, under rifq, relates a tradition of the Holy Prophet (S)
addressed to Jabir:
Indeed this (i.e. Islam) is a firm religion. So (do not make it hard on
yourself but) act in it with mildness ... Cultivate like him who thinks he will
never die and work (for the hereafter) like him who is afraid he will die
tomorrow.
In volume XV of Bihar al-'anwar (the section on akhlaq, Bab 29), it is related
from al-Kafi that the Holy Prophet (S) addressed 'Ali (A), saying:
This (Islam) is a firm religion ... So work like him who hopes to live for long
and be cautious like him who is afraid that he would die tomorrow. That is,
when commencing a useful project that requires a long time for its completion,
assume that you will live long enough to complete it. However, in regard to
matters which you might postpone thinking that you have enough time to handle
them, assume that you shall die tomorrow, so that time is not wasted and delay
is avoided.
In Nahj al-balaghah, it is related from the Holy Prophet (S) that he said:
Attend to the affairs of the world; but with respect to the Hereafter be such
as if you were going to die tomorrow.
In the same book, the Prophet (S) is related as saying:
Work like the man who imagines that he will never die; and be cautious like him
who knows he is going to die tomorrow.
In another tradition the Prophet (S) is reported to have said:
The mu'min is the most vexed of men, for he must attend to the affairs of the
world as well as those of the Hereafter.
In Safinat al-bihar, under nafs, a hadith of al-'Imam Musa al-Kazim (A) is
related from Tuhaf al-'uqul to the effect that:
He who abandons the world for his Hereafter or abandons his Hereafter for his
world is not from us.
The above discussion on the whole confirms our interpretation of the hadith and
also shows that this approach finds recurring echo in the teachings of the
leaders of the Islamic faith.
Notes:
[1] This is a tradition of the Prophet (S).
[2] This is in reference to a sentence from Nahj al-balaghah, Khutab, No. 28
[3] This is in reference to a sentence from Nahj al-balaghah, Hikam, No. 131
[4] This is in reference to a sentence from Nahj al-balaghah, Hikam, No. 131
[5] Nahj al-balaghah, Hikam, No. 131
[6] Ibid., Khutab, No. 223
[7] Ibid, Khutab, No. 203
[8] al Amudi, al Shurar wa al durar, vol. 4 p. 340
[9] Safinat ul Bihar, under hubb
[10] This reference to the famous words of Ibn al Arabi about one who imagines
to have known the mysteries of the self through the statement of the
philosophers.
[11] Nahj al-balaghah, Khutab, No. 179
[12] Ibid, Khutab, No. 222
[13] A. Einstein, Ideas and Opinions (London 1973) based on Mein Weltbild; ed
by Carl Seeling, p. 38
[14] Muhammad Iqbal, The Reconstruction of Religious Thought in Islam, Lahore
1971, p. 89
[15] Ibid., p. 90
[16] Wasail al Shiah, vol. 2 p. 535 (Bab No. 82, hadith No. 2