Self Building: An Islamic guide for spiritual migration towards God
chapter2
Self-Struggle
point
Self is our biggest and most staunch enemy who is permanently and continuously at war with reason; by listening to Satanic whispers he attacks the reason together with his soldiers to get it isolated and ultimately silenced, so that he becomes the sole-contender in the battle-field. His single goal p: 97
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is to force out God's favorite angels from the heart's kingdom and helping Satan to take over his absolute control. Naturally, defeating such a treacherous enemy is not on easy task, but requires determination, resistance, perseverance, and even struggle -a struggle not only for once or twice, for a few days and few years but continuous one till the last breath of life, which is a hard, difficult, and serious struggle. In order to defeat the self and to control passions we must fight hard by strictly following the commands of Prophet (S) and Infallible Imams (a. s. ) ; with the help of reason must march forward preventing transgressions and encroachment of the self, and destroying the roots of his forces, so that reason could take over the power, and by taking inspirations from religious law could guide us upon the path of human perfection leading towards God's-Nearness. We must know while confronting self, compromise and piece settlement is not possible, and what is required is a devastating blow making him crippled permanently from plotting any further conspiracies. In order to achieve happiness and salvation there is no other alternative except to follow this course, and because, of this reason struggle against the self has been called in traditions as -”Greater-Struggle” (Jihad al-Akbar). Here we would quote few examples from the Commander of the Faithful Imam ‘Ali (a. s. ): ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻣﻠﻜﻮﺍ ﺍﻧﻔﺴﻜﻢ ﺑﺪﻭﺍﻡ ﺟﻬﺎﺩﻫﺎ. “Take over the possession of yourself--through continuous struggle. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻏﻠﺒﻮ ﺍﻫﻮﺍﺋﻜﻢ ﻭﺣﺎﺭﺑﻮﻫﺎ ﻓﺎﻧﻬﺎ ﺍﻥ ﺗﻘﻴﺪﻛﻢ ﺗﻮﺭﺩﻛﻢ ﻣﻦ p: 98
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ﺍﻟﻬﻠﻜﺔ ﺍﺑﻌﺪ ﻏﺎﻳﺔ. “Fight and dominate over self’s whims and passions. Because otherwise if they succeeded in making you their prisoner -they will treat you in a most humiliating manner destroying you eventually. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺎ ﺍﻥ ﺍﻟﺠﻬﺎﺩ ﺛﻤﻦ ﺍﻟﺠﻨﺔ ﻓﻤﻦ ﺟﺎﻫﺪ ﻧﻔﺴﻪ ﻣﻠﻜﻬﺎ ﻭﻫﻰ ﺍﻛﺮﻡ ﺛﻮﺍﺏ ﺍﻟﻠﻪ ﻟﻤﺎ ﻋﺮﻓﻬﺎ. “Be aware! That Paradise is purchased through self-struggle. Therefore, who is engaged in self -struggle will be victorious. Paradise (or self) is the greatest reward for some one who really appreciates their worth. ” [2] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺟﺎﻫﺪ ﻧﻔﺴﻚ ﻋﻠﻰ ﻃﺎﻋﺔ ﺍﻟﻠﻪ ﻣﺠﺎﻫﺪﺓ ﺍﻟﻌﺪﻭ ﻋﺪﻭﻩ, ﻭﻏﺎﻟﺒﻬﺎ ﻣﻐﺎﻟﺒﺔ ﺍﻟﻀﺪ ﺿﺪﻩ ﻓﺎﻥ ﺍﻟﻘﻮﻯ ﺍﻟﻨﺎﺱ ﻣﻦ ﻗﻮﻯ ﻋﻠﻰ ﻧﻔﺴﻪ. “By means of fighting against the self; incite him towards God's worshipping. Fight him the way one must fight with his worst enemy, and dominate over him like the domination of victor over his opponent. The most powerful person is the one who is victorious over his self. ” [3] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﺤﺎﺯﻡ ﻣﻦ ﺷﻐﻞ ﻧﻔﺴﻪ ﺑﺠﻬﺎﺩ ﻧﻔﺴﻪ ﻓﺎﺻﻠﺤﻬﺎ ﻭﺣﺒﺴﻬﺎ ﻋﻦ ﺍﻫﻮﻳﺘﻬﺎ ﻭﻟﺬﺍﺗﻬﺎ ﻓﻤﻠﻜﻬﺎ ﻭﺍﻥ ﻟﻠﻌﻘﺎﻝ ﺑﻨﻔﺴﻪ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭﻣﺎ ﻓﻴﻬﺎ ﻭﺍﻫﻠﻬﺎ ﺷﻐﻠﺎ. “A wise man keeps himself engaged in struggle against his self, thus, reforming and preventing him from indulging into passions and amusements, and in this manner subdues him ultimately taking over his possession. Such a wise person is so must preoccupied in his self-refinement that he is totally detached with the world, whatever it contains and its dwellers. ” [4] Struggle against the self is the most crucial warfare which ultimately determines our destiny p: 99
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-a warfare upon which depends our ‘how to live’ in this world and the Hereafter. If, we do not dominate the self through struggle and take over the ruling authority in our own hands, he will take over the control of our possessions by pulling us in every direction at his will. If, we failed to make him our prisoner, he will certainly take us into his imprisonment as his slaves; if we could not succeed in inciting him for doing good moral virtuous deeds, he will force us to indulge into most shameful evil deeds. Therefore, it must be said that the struggle against the self is one of the most important and difficult duty which has been assigned upon the shoulders of the wayfarers journeying towards God, and whatever energy is spent by them in this struggle deserves merit and is energy well spent.
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[1]: Ghiraral-Hukm, vol. l, p-131.
[1]: Ghirar al-Hukm, vol. 1, p-138.
[2]: Ghirar al-Hukm, vol. 1, p-165.
[3]: Ghirar al-Hukm, vol. 1, p-371.
[4]: -Ghirar al-Hukm, vol. 1, p-237.
1. Greater Struggle (Jihad al-Akbar) point The struggle against the self is so important that the Prophet (S) has described it as the “Greater-Struggle” (Jihad al-Akbar) ; It is so crucial that it has been described, even greater than the armed conflict. The Commander of the Faithful Imam ‘Ali (a. s. ). had narrated: ﻋﻦ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﺑﻌﺚ ﺳﺮﻳﺔ ﻓﻠﻤﺎ ﺭﺟﻌﻮﺍ ﻗﺎﻝ: ﻣﺮﺣﺒﺎ ﺑﻘﻮﻡ ﻗﻀﻮﺍ ﺍﻟﺠﻬﺎﺩ ﺍﻟﺎﺻﻐﺮ ﻭﺑﻘﻰ ﻋﻠﻴﻬﻢ ﺍﻟﺠﻬﺎﺩ ﺍﻟﺎﻛﺒﺮ. ﻗﻴﻞ: ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ! ﻭﻣﺎ ﺍﻟﺠﻬﺎﺩ ﺍﻟﻜﺒﺎﺭ؟ ﻓﻘﺎﻝ: ﺟﻬﺎﺩ ﺍﻟﻨﻔﺲ. “That the Prophet (S) dispatched his soldiers to battle front to fight against the enemy. When the soldiers returned triumphant, the Prophet said: ' Congratulations! For p: 100
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those who have successfully completed the “Minor-Struggle“ (Jihad al-Asghar) , but they have yet to engage themselves into Greater-Struggle (Jihad al-Akbar) '. He was asked: 'Oh Prophet of God! What is the Greater- Struggle? ” 'Struggle against the self. ’ Replied the Prophet (S). ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻓﻀﻞ ﺍﻟﺠﻬﺎﺩ ﻣﻦ ﺟﻬﺎﺩ ﻧﻔﺴﻪ ﺍﻟﺘﻰ ﺑﻴﻦ ﺟﻤﺒﻴﻪ. “The best struggle is the, struggle of some one, who fights' against his self located between his two sides. ” [2] In his death will the Prophet (S) said to Imam ‘Ali (a. s. ): ﻓﻰ ﻭﺻﻴﺔ ﺍﻟﻨﺒﻰ ﻟﻌﻠﻰ ﻋﻠﻴﻬﻤﺎ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻳﺎ ﻋﻠﻰ! ﺍﻓﻀﻞ ﺍﻟﺠﻬﺎﺩ ﻣﻦ ﺍﺻﺒﺢ ﻟﺎ ﺑﻈﻠﻢ ﺍﺣﺪ. “Oh ‘Ali! The best struggle is the struggle of some one who made his night into morning without thinking to oppress a single individual. ” [3] In these traditions the importance of struggle against the self have been described as “Greater-Struggle” or Supreme Struggle -the struggle which is even superior than the struggle for the sake of God-Almighty (Jihad fi Sabil illah). Considering the exalted position of struggle for the sake of God, which is considered as one of the most superior worshipping -the importance and worth of self-struggle becomes explicitly clear. In order to further explain its superiority in detail we may point out the following three reasons: A. First Reason Each act of worship even armed struggle required self-struggle from the following two considerations. (i) Firstly: The performance of each act of worship with perfection and in accordance with certain requirements itself requires self-struggle. For example: Is the performance of daily prayer [4] with p: 101
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presence of mind as well as meeting all other conditions, so that it indeed becomes -a believers heavenly journey preventing him from fortifications and forbidden deeds -possible without efforts and self-struggle? Is fasting with perfection satisfying all its requirements so that it becomes -a shield against Hell's fire -possible without self-struggle? Is it possible for a valiant, struggler eager for martyrdom, to appear on the battle field to fight bravely with the enemies of Islam without self-struggle? And similar is applicable to all other worships. (ii) Secondly: Every act of worship is accepted by God-Almighty and becomes a means of attaining His Nearness, subjected to its being performed solely for the sake of His Pleasure, being purified from ,all traces of polytheism, self-deceit and other selfish passions, and performance of such acts without self-struggle are not possible. Even the armed struggle and martyrdom are worthy of merit and become means of attaining God's Nearness -only if they are performed purely for the sake of God’s Pleasure and declaration of slogan of Monotheism (Tawhid). But, if this superior worship was performed with the intention of achieving fame and glory:. taking revenge from the enemy, for the sake of lasting the name in history, for showing off and deceit, for achieving wealth and position, running away from facing life's difficulties, and other desires of the self -then in that case they lack any spiritual distinction and do not become means of attaining God's Nearness. Therefore, self-struggle is superior then all worships and virtuous deeds, even p: 102
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armed struggle undertaken for the sake of God-Almighty, because, it is a prerequisite for their genuine dischargement with perfection. It is because of these considerations that this has been called as the -Greater-Struggle (Jihad al-Akbar). B. Second Reason Armed struggle becomes compulsory only under certain special times and circumstances, further it is not incumbent upon everyone (Wajib al-aini) , rather is a collective obligation (Wajib al-kifai) , and some people are free from this obligation. During certain periods armed struggle is not required at all, or is required to the extent of collective obligation, e. g. if required number of people had assumed this obligation, then the others are excused. Apart from this it is not incumbent upon women, elderly men, handicapped, and sick people. But on the contrary, struggle against the self is incumbent upon everyone as an individual obligation (Wajib al-aini) during all times, circumstances, and situations, must be continued till the very last moments of life, and no body under any condition except the impeccable (Masoomin) (a. s. ) will ever be free this requirement. C. Third Reason The struggle with self is harder than all the worships even the armed struggle in which a combatant risks his life by accepting martyrdom. Because, absolute surrender before God- Almighty, self-struggle against self's whims and passions for the entire life, and journeying towards the straight path of perfection is much more difficult than the fighting of a valiant warrior with the enemy in the battle field for a moment and ultimately achieving martyrdom. In fact, self-struggle is so hard that except with continuous p: 103
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resistance, tolerance of pains and anguishes, and without God's Assistance it is not possible. It is because of this reason that we recite five times every day in daily prayers the sentence: ﺍﻫﺪﻧﺎ ﺍﻟﺼﺮﺍﻁ ﺍﻟﻤﺴﺘﻘﻴﻢ. “Show us the straight path” [1] To follow up the straight path of perfection is so difficult that the Prophet of Islam (S) said to God-Almighty: ﺍﻟﻬﻰ ﻟﺎ ﺗﻜﻠﻨﻰ ﺍﻟﻰ ﻧﻔﺴﻰ ﻃﺮﻓﺔ ﻋﻴﻦ ﺍﺑﺪﺍ “Oh God! Don't leave me at the disposal of myself even for the fraction of a second. ”
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[1]: Wasail al-Shia, vol. 2, p-124.
[2]: Ghiraral-Hukm, vol. 11, p-124.
[3]: Wasail al-Shi'a, vol. 11, p-123.
[4]: Daily prayer: the Prophet (S) has called the prayer: the ladder of a believer carrying him higher towards the heavens. Also, God-Almighty said in the Holy Qur’an:
“For prayer restrains from shameful and unjust deeds. ” (29: 45) [Tr].
[1]: “If a man could have a superior and more vital aim than the “guidance”, certainly that would have been included in the Surah Praise -a Surah which is the Opening Chapter of the Holy Qur’an and forms an important part of the prayer , and it would have been recited as a prayer for acceptance from God.
It is by way of His direction or guidance that the intellect and experience set their course in the correct, advantageous, and suitable position widening the path of a wayfarer. Otherwise, without it, the intellect and experience would turn into alight in the hands of a thief, or a piece of sharp blade in the hand of a mad man. ” -Profundities of Prayer, Sayyid ‘Ali Khamenei, p-33 [Tr]
2. Struggle and Divine Assistance True, that self-struggle is extremely difficult, requires resistance, perseverance, and intelligence, but any how it is possible and is something absolutely necessary for human happiness. Therefore, if one decides seriously to begin it, he will certainly receive Divine Assistance and will succeed in his efforts. ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﺟَﺎﻫَﺪُﻭﺍ ﻓِﻴﻨَﺎ ﻟَﻨَﻬْﺪِﻳَﻨﱠﱠﻬُﻢْ ﺳُﺒُﻠَﻨَﺎ As God-Almighty has promised in the Qur’an: “And those who strive in our cause -we will certainly guide them to our paths. For verily God is with those who do right. (29: 69) Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻃﻮﺑﻰ ﻟﻌﺒﺪ ﺟﺎﻫﺪ ﺍﻟﻠﻪ ﻧﻔﺴﻪ ﻭﻫﻮﺍﻩ ﻃﻮﺑﻰ ﻟﻌﺒﺪ ﺟﺎﻫﺪ ﻟﻠﻪ ﻧﻔﺴﻪ ﻭﻫﻮﺍﻩ، ﻭﻣﻦ ﻫﺰﻡ ﺟﻨﺪ ﻫﻮﺍﻩ ﻓﻘﺪ ﻇﻔﺮ ﺑﺮﺿﺎ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ، ﻭﻣﻦ ﺟﺎﻭﺯ ﻋﻘﻠﻪ ﻧﻔﺴﻪ ﺍﻟﺎﻣﺎﺭﺓ ﺑﺎﻟﺴﻮﺀ ﺑﺎﻟﺠﻬﺪ ﻭﺍﻟﺎﺳﺘﻜﺎﻧﺔ ﻭﺍﻟﺨﻀﻮﻉ ﻋﻠﻰ ﺑﺴﺎﻁ ﺧﺪﻣﺔ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻓﻘﺪ ﻓﺎﺯ ﻓﻮﺯﺍً ﻋﻈﻴﻤﺎً. ﻭﻟﺎ ﺣﺠﺎﺏ ﺃﻇﻠﻢ ﻭﺃﻭﺣﺶ ﺑﻴﻦ ﺍﻟﻌﺒﺪ ﻭﺑﻴﻦ ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ ﻣﻦ ﺍﻟﻨﻔﺲ ﻭﺍﻟﻬﻮﻯ، ﻭﻟﻴﺲ ﻟﻘﺘﻠﻬﻤﺎ ﻭﻗﻄﻌﻬﻤﺎ ﺳﻠﺎﺡ ﻭﺁﻟﺔ ﻣﺜﻞ ﺍﻟﺎﻓﺘﻘﺎﺭ ﺍﻟﻰ ﺍﻟﻠﻪ ﻭﺍﻟﺨﺸﻮﻉ ﻭﺍﻟﺠﻮﻉ ﻭﺍﻟﻈﻤﺄ ﺑﺎﻟﻨﻬﺎﺭ ﻭﺍﻟﺴﻬﺮ ﺑﺎﻟﻠﻴﻞ، ﻓﺈﻥ ﻣﺎﺕ ﺻﺎﺣﺒﻪ ﻣﺎﺕ ﺷﻬﻴﺪﺍ، ﻭﺇﻥ ﻋﺎﺵ ﻭﺍﺳﺘﻘﺎﻣﺔ ﺃﺩﺍﻩ ﻋﺎﻗﺒﺘﻪ ﺇﻟﻰ ﺍﻟﺮﺿﻮﺍﻥ ﺍﻟﺄﻛﺒﺮ. ﻗﺎﻝ p: 104
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ﺍﻟﻠﻪ ﺗﻌﺎﻟﻰ "ﻭﺍﻟﺬﻳﻦ ﺟﺎﻫﺪﻭﺍ ﻓﻴﻨﺎ ﻟﻨﻬﺪﻳﻨﻬﻢ ﺳﺒﻠﻨﺎ ﻭﺍﻥ ﺍﻟﻠﻪ ﻟﻤﻊ ﺍﻟﻤﺤﺴﻨﻴﻦ" ﻭﺇﺫﺍ ﺭﺃﻳﺖ ﻣﺠﺘﻬﺪﺍً ﺃﺑﻠﻎ ﻣﻨﻚ ﻓﻲ ﺍﻟﺎﺟﺘﻬﺎﺩ ﻓﻮﺑﺦ ﻧﻔﺴﻚ ﻭﻟﻤﻬﺎ ﻭﻏﻴﺮﻫﺎ ﺗﺤﺜﻴﺜﺎً ﻋﻠﻰ ﺍﻟﺎﺯﺩﻳﺎﺩ ﻋﻠﻴﻪ ﻭﺍﺟﻌﻞ ﻟﻬﺎ ﺯﻣﺎﻣﺎً ﻣﻦ ﺍﻟﺄﻣﺮ ﻭﻋﻨﺎﻧﺎً ﻣﻦ ﺍﻟﻨﻬﻲ ﻭﺳﻘﻬﺎ، ﻛﺎﻟﺮﺍﺋﺾ ﺍﻟﻔﺎﺭﺓ ﺍﻟﺬﻱ ﻟﺎ ﻳﺬﻫﺐ ﺧﻄﻮﺓ ﻣﻦ ﺧﻄﻮﺍﺗﻬﺎ ﺇﻟﺎ ﻭﻗﺪ ﺻﺤﺢ ﺍﻭﻟﻬﺎ ﻭﺁﺧﺮﻫﺎ. ﻭﻛﺎﻥ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ ﻭﺳﻠﻢ ﻳﺼﻠﻰ ﺣﺘﻰ ﺗﻮﺭﻣﺖ ﻗﺪﻣﺎﻩ، ﻭﻳﻘﻮﻝ: ﺃﻓﻠﺎ ﺃﻛﻮﻥ ﻋﺒﺪﺍً ﺷﻜﻮﺭﺍً؟. ﺃﺭﺍﺩ ﺃﻥ ﻳﻌﺘﺒﺮ ﺑﻪ ﺃﻣﺘﻪ. ﻓﻠﺎ ﺗﻐﻔﻠﻮﺍ ﻋﻦ ﺍﻟﺎﺟﺘﻬﺎﺩ ﻭﺍﻟﺘﻌﺒﺪ ﻭﺍﻟﺮﻳﺎﺿﺔ ﺑﺤﺎﻝ، ﺃﻟﺎ ﻭﺍﻧﻚ ﻟﻮ ﻭﺟﺪﺕ ﺣﻠﺎﻭﺓ ﻋﺒﺎﺩﺓ ﺍﻟﻠﻪ ﻭﺭﺃﻳﺖ ﺑﺮﻛﺎﺗﻬﺎ ﻭﺍﺳﺘﻀﺄﺕ ﺑﻨﻮﺭﻫﺎ ﻟﻢ ﺗﺼﺒﺮ ﻋﻨﻬﺎ ﺳﺎﻋﺔ ﻭﺍﺣﺪﺓ ﻭﻟﻮ ﻗﻄﻌﺖ ﺇﺭﺑﺎً ﺇﺭﺑﺎً, ﻓﻤﺎ ﺃﻋﺮﺽ ﻣﻦ ﺃﻋﺮﺽ ﻋﻨﻬﺎ ﺇﻟﺎ ﺑﺤﺮﻣﺎﻥ ﻓﻮﺍﺋﺪ ﺍﻟﺴﻠﻒ ﻣﻦ ﺍﻟﻌﺼﻤﺔ ﻭﺍﻟﺘﻮﻓﻴﻖ. “How good is a servant of God who struggles against the self and his passions for the sake of God's Pleasure. Whoever becomes victorious over the self’s whims and passions has already achieved God's-Pleasure. Whoever offers resistance, and with humility in front of God, allows the reason to control imperious-self would receive the greatest blessing. ” “There exists between the servants of God and Him nothing darker and horrible barrier than the imperious-self and his passions, and in order to destroy their roots forever, the realization to seek God, humility, hunger, thirst during the day (i. e. fasting) , and night awakening (i. e. engaging in night prayers and having humming communications with God- Almighty). Such a person if dies in this course has left the world as a martyr, and if remains alive would ultimately attain the exalted position of God's Nearness. p: 105
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God-Almighty has promised in the Holy Qur’an that those who strive in His cause will certainly be guided towards His path and verily, God is with those who do right. ” “When you encounter another struggler endeavoring in self-refinement better than your own efforts, then reprimand your self severely, and , remind him to be more careful and determined. In accordance with Divine do's and don'ts make a bridle for the self and like a master, training his inexperienced and wanton slave, encourage your self towards virtuous deeds. The Prophet (S) offered so much prayer that his feet become swelled, in response to people' s complaint, replied: should not I be thankful to God-Almighty? ” “By these serious endeavors in worship the prophet (S) wanted to teach a lesson to his community. Therefore, one should never be negligent from endeavors, worship, and ascestism. Know that! if you could witness the sweetness of worshipping and other blessings and if your heart becomes illuminated with Divine Light -you will not be ready to discontinue if for an hour, even if they cut off your body into several pieces. Therefore, the negligence from worshipping shall never be possible except being deprived from advantages of competing for achieving immunity against sins and attaining God's - Blessings. ” [1] Self struggle is exactly like the armed struggle. Each blow inflicted upon the enemy, and every stronghold captured by means of soldiers make the enemy weaker in the same proportion, thus, making the, forces psychologically stronger and better prepared for subsequent assaults and p: 106
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later victories. It is in accordance of this Divine Tradition that we are told in the Holy Qur’an: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺇِﻥْ ﺗَﻨْﺼُﺮُﻭﺍ ﺍﻟﻠﱠﱠﻪَ ﻳَﻨْﺼُﺮْﻛُﻢْ ﻭَﻳُﺜَﺒﱢﱢﺖْ ﺃَﻗْﺪَﺍﻣَﻜُﻢْ “Oh ye who believe! If you help God's cause, He will make your foothold firm. (47: 7) The same is true with self-struggle. Each blow inflicted upon imperious-self and his whims and passions being opposed, makes him weaker in the same proportion and, thus, making us stronger and better prepared for subsequent assaults and later victories. But opposite to that any amount of irresolution shown and surrender to self's whims and passions make us weaker and making him stronger and better equipped for later assaults. If we could take the first giant step towards self-refinement, then with Divine Assistance will be able to achieve absolute domination over the self, but if we ran away from the battle field against the passions and self's soldiers, then they will become more stronger and ultimately take over our absolute control.
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[1]: Bihar al-Anwar, vol. 70, p-69.
3. Man, His own Physician It is true that Prophets and Infallible Imams (a. s. ) are the teachers and physicians of human souls, but the responsibility for treatment, refinement, and purification of their souls have been assigned upon their own shoulders. Although, the Prophets and Infallible Imams (a. s. ) have lectured and explained to human beings in details about their psychic diseases and symptoms, issued relevant prescriptions for their treatments, so that they could become familiar with their pains and treatments, and could assume the responsibility of their own self reforms. Because, nobody could diagnose the disease and p: 107
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take the necessary action for its treatment, better than the man himself. Man listens about the psychic disease and their treatments either from the tongue of a preacher, or learns through reading a book, but the one who must discover the disease with in his own-self, and should use a particular medicine for its treatment -is no body except man himself. A man could feel about his own pains, and is knowledgeable about the hidden mysteries within, far better than anyone else. Therefore, if he himself is not careful in controlling his own- self, then of course, the preaching and warning issued by others would not produce any useful outcome. Islam believes that reforms must begin from the inner existence of human beings, they must be prepared for undertaking self-refinement, should pay attention to psychological hygiene, and should be assigned the responsibility to guard their own souls. This in itself could be considered as one of the important principle of Islamic training. God-Almighty, said in the Holy Qur’an: ﺑَﻞِ ﺍﻟْﺈِﻧﺴَﺎﻥُ ﻋَﻠَﻰٰ ﻧَﻔْﺴِﻪِ ﺑَﺼِﻴﺮَﺓٌ ﻭَﻟَﻮْ ﺃَﻟْﻘَﻰٰ ﻣَﻌَﺎﺫِﻳﺮَﻩُ “Oh, but man is telling witness against himself, although he tender his excuses. (75: 14-15) Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻟﺮﺟﻞ: ﺍﻧﻚ ﻗﺪ ﺟﻌﻠﺖ ﻃﺒﻴﺐ ﻧﻔﺴﻚ ﻭﺑﻴﻦ ﻟﻚ ﺍﻟﺪﺍ ﻭﻋﺮﻓﺖ ﺁﻳﺔ ﺍﻟﺼﺤﺔ ﻭﺩﻟﻠﺖ ﻋﻠﻰ ﺍﻟﺪﻭﺍ ﻓﺎﻧﻈﺮ ﻛﻴﻒ ﻗﻴﺎﻣﻚ ﻋﻠﻰ ﻧﻔﺴﻚ. “You have been appointed physicians of your own self pains, prescriptions, and symptoms of sound health all have been explained for you; now let us see, how are you going to act for the treatment of your self? ” [1] And p: 108
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said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻟﻢ ﻳﺠﻌﻞ ﻟﻪ ﻣﻦ ﻧﻔﺴﻪ ﻭﺍﻋﻈﺎ ﻓﺎﻥ ﻣﻮﺍﻋﻆ ﺍﻟﻨﺎﺱ ﻟﻦ ﺗﻐﻨﻰ ﻋﻨﻪ ﺷﻴﺌﺎ.. “Whoever does not have a preacher within his own-self, preaching by others, will not be of any use for him. ” [1] Imam al-Sajjad (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻳﻘﻮﻝ: ﺍﺑﻦ ﺁﺩﻡ! ﻟﺎﺗﺰﺍﻝ ﺗﺨﻴﺮ ﻣﺎ ﻛﺎﻥ ﻟﻚ ﻭﺍﻋﻆ ﻣﻦ ﻧﻔﺴﻚ. “Oh son of Adam! So for as you have a preacher inside your self -you are bound to do good deeds. ” [2] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻋﺠﺰ ﺍﻟﻨﺎﺱ ﻣﻦ ﻋﺠﺰ ﻋﻦ ﺍﺻﻠﺎﺡ ﻧﻔﺴﻪ. “The most helpless person is the one-- who is helpless in reforming his self. ” [3] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻳﻨﺒﻐﻰ ﺍﻥ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻣﻬﻴﻤﻨﺎ ﻋﻠﻰ ﻧﻔﺴﻪ ﻣﺮﺍﻗﺒﺎ ﻗﻠﺒﻪ ﺣﺎﻓﻈﺎ ﻟﺴﺎﻧﻪ “It is desirable that a man should assume the responsibility of supervision over his own-self He should continuously watch out his heart and control his tongue. ” [4]
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[1]: al-Kafi, vol. 2, p-454.
[1]: Bihar al-Anwar, vol. 70, p-70.
[2]: Bihar al-Anwar, vol. 70, p-64.
[3]: Ghirar al-Hukm, vol. 1, p-196.
[4]: Ghirar al-Hukm, vol. 2, p-862.
The Stages of Self-refinement
1. Prevention Observance of psychological hygiene and prevention of sins and obscene moral deeds are the best and easiest stages of self-refinement. At these stages the self is not yet quite contaminated with sins, still possesses his natural purity and enlightenment, and is better prepared for performance of good deeds and acquiring of good morals. He has not yet blackened and darkened, Satan has not yet made his entry inside him, and has not accustomed to evil deeds. Because, of these factors he is better prepared for quitting sinful deeds. Teenagers and young people, if, decide for purifying their souls and quitting sinful and moral p: 109
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absence deeds, it is relatively easier for them, because, they still are at the preventing stage which is easier than quitting a chronic habit. Therefore, the youth, teens, and even childhood years are the best period for self-refinement. Likewise, so far as a man has not tasted the pleasure of a particular sin, he is in a better position not to commit it. Therefore, children, youths, and those people who not yet been contaminated with certain sinful deeds must appreciate this stage as something very important, guard themselves not to commit sin at all, and should maintain their state of purity and cleanness, because prevention is always better than cure. They should better understand this important point that if they sinned and acquired obscene moral characteristics within their existence, than in that case they would have opened the gate for Satan's entry within their hearts, and onward, quitting a sin for them would become extremely difficult as compared to earlier. Satan and imperious-self, therefore, always try to present sinning for once and twice, something as minor and insignificant, so that by this mean they could increase their influence and make the self addicted to sinning. Therefore, a man who is seriously concerned about his salvation and welfare must seriously resists self's whims and passions and should not allow his self to commit a sin even for once. The Commander of the Faithful, Imam ' ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﺎﺗﺮﺣﺾ ﻟﻨﻔﺴﻚ ﻓﻲ ﺷﻲﺀ ﻣﻦ ﺳﻲﺀ ﺍﻟﺎﻗﻮﺍﻝ ﻭﺍﻟﺎﻓﻌﺎﻝ. “Don’t let your self allow to p: 110
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make an evil commitment or indulgence into evil deeds. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻏﺎﻟﺐ ﺍﻟﺸﻮﺓ ﻗﻮﺓ ﺿﺮﺍﻭﺗﻬﺎ ﻓﺎﻧﻬﺎ ﺍﻥ ﻗﻮﻳﺖ ﻣﻠﻜﻮﺕ ﻭﺍﺳﺘﻘﺎﺩﺗﻚ ﻭﻟﻢ ﺗﻘﺪﺭ ﻋﻠﻰ ﻣﻘﺎﻭﻣﺘﻬﺎ. “Dominate the passions of your self, before he becomes stronger, because, once he becomes stronger, he will take-over your control pulling you in every direction as he pleases, and in that situation you will not be able to offer resistance against him. ” [2] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻌﺎﺩﺓ ﻋﺪﻭ ﻣﺘﻤﻠﻚ. “Habit is like an enemy who prefers his hegemony over you. ” [3] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻌﺎﺩﺓ ﻃﺒﻊ ﺛﺎﻥ. “Addiction becomes second nature for a man. ” [4] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻏﺎﻟﺐ ﺍﻟﻬﻮﻯ ﻣﻐﺎﻟﺐ ﻟﻨﺼﻢ ﺧﺼﻤﻪ ﻭﺣﺎﺭﺑﻪ ﻣﺤﺎﺭﺑﺔ ﺍﻟﻌﺪﻭ ﻋﺪﻭﻩ ﻟﻌﻠﻚ ﺗﻤﻠﻜﻪ. “Dominate your self’s passions like an enemy dominates his enemy; wage a war against him like an enemy attacks his enemy; may be, through these means you might be able to dominate him. ” [5] And said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺗﺮﻙ ﺍﻟﺨﻄﻴﻴﺔ ﺍﻳﺴﺮ ﻣﻦ ﻃﻠﺐ ﺍﻟﺘﻮﺑﻪ ﻭ ﻛﻢ ﻣﻦ ﺷﻬﻮﺓ ﺳﺎﻋﺔ ﺍﻭﺭﺛﺖ ﺣﺰﻧﺎ ﻃﻮﻳﻠﺎ ﻭ ﺍﻟﻤﻮﺕ ﻓﻀﺢ ﺍﻟﺪﻧﻴﺎ ﻓﻠﻢ ﻳﺘﺮﻙ ﻟﺬﻱ ﻟﺐ ﻓﺮﺣﺎ. “Not to commit sin is better than repentance, because, many a times, an hour of carnal pleasures results in perpetual anxiety and distress. Death is a mean for discovering the scandalous nature of this world, which does not leave any pleasure left for an intelligent and aware person. ” [6] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻗﺼﺮ ﻧﻔﺴﻚ ﻋﻤﺎ ﻳﻀﺮﻫﺎ ﻣﻦ ﻗﺒﻞ ﺍﻥ ﺗﻔﺎﺭﻗﻚ ﻭﺍﺳﻊ ﻓﻰ ﻓﻜﺎﻛﻬﺎ ﻛﻤﺎ ﺗﺴﻌﻰ ﻓﻰ ﻃﻠﺐ ﻣﻌﻴﺸﺘﻚ ﻓﺎﻥ ﻧﻔﺴﻚ ﻭﻫﻴﻨﺔ ﺑﻌﻤﻠﻚ. “Before the soul departs from p: 111
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your body, do not allow your self to perform harmful deeds,. endeavor for achieving self's freedom the way you make efforts for earning your living. Because, the same self will be mortgaged against the deeds (on the Day of Judgement). ” [1] God-Almighty has said in the Holy Qur’an. ﻭَﺃَﻣﱠﱠﺎ ﻣَﻦْ ﺧَﺎﻑَ ﻣَﻘَﺎﻡَ ﺭَﺑﱢﱢﻪِ ﻭَﻧَﻬَﻰ ﺍﻟﻨﱠﱠﻔْﺲَ ﻋَﻦِ ﺍﻟْﻬَﻮَﻯٰ ﻓَﺈِﻥﱠﱠ ﺍﻟْﺠَﻨﱠﱠﺔَ ﻫِﻲَ ﺍﻟْﻤَﺄْﻭَﻯٰ “But as for him who feared to stand before his Lord and restrained his soul from lust. Lo! the Garden will be his home. (79: 40-41) Any how, the path of prevention is the best as well as the easiest path, and therefore, as much as a man endeavors seriously in this path is worthy of merit. How blessed is a young man, who subdues his imperious-self, does not allow him to indulge in sinful deeds, and with a purified and refined self follows the straight path of human exaltation ascending towards God's Nearness, till the very end of his life.
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[1]: Ghirar al-Hukm, vol. 2, p-801.
[2]: Ghirar al-Hukm, p-511.
[3]: Ghirar al-Hukm, p-33.
[4]: Ghirar al-Hukm, p-26.
[5]: Ghirar al-Hukm, p-509.
[6]: al-Kafi, vol. 2, p-451.
[1]: al-Kafi, vol. 2, p-455.
2. Sudden Renunciation If the self has already crossed the preservation stage by becoming contaminated with sins and moral vices, the alternative is to resort to cleansing, which consists of several methods. One of the best method of cleansing is the internal revolution and a complete sudden renunciation. A person who has become contaminated with sins and other moral vices may decide once to return towards God-Almighty through repentance -washing and purifying the heart from all sorts of sins and vices. With a single bold definite decision, one force out devils from the heart by shutting the doors for p: 112
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their entry forever, thus, making the heart's dwelling readied for the descend of God's favorite angels and Divine illumination. Having inflicted a devastating severe blow the imperious-self and Satan should be subdued thoroughly, and the power to rule over the self must be taken into hands firmly and forever. There were many such lucky individuals who were blessed with Divine Favor of attaining self-refinement by means of internal revolution within their inner existence, and remained faithful to their commitment till the last breath of their lives. This internal spiritual revolution or awakening (or being reborn) occurs in the lives of peoples sometimes hearing a short sentence of a preacher and scholar of moral ethics, hints given by a Divine Guide, happening of an unusual shattering tragedy, participation in a gathering of prayer and supplication, and listening to verses, traditions, and pondering for a few minutes. Sometimes, a minor incident like a sparking illuminates the heart's dwelling. There were individuals who were blessed to receive Divine-Grace to attain self-refinement through internal spiritual revolution in their lives, and thus, joined the ranks of wayfarers journeying towards God-Almighty. Following are few examples: Bashar Hafi, was one of the most famous pious and religious personalities of his period. In his biography it has been written: Earlier he was an aristocrat who was continuously busy in world amusements and sexual pleasures round the clock; his house was the center of carnal pleasures, drinking, dancing, and loud music. But later on repented and joined the ranks of most distinguished p: 113
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ascetic and pious persons. Following is the story of his repentance: “One day, a maid came out side the door of his house for emptying the garbage can; coincidentally at the same time Imam al-Kadhim (a. s. ) was passing by through the alley near his house and the sound of loud music reached to his ears. He asked the maid: 'Does the owner of this house is a free man or servant (of God)? ' 'Of course! He is a free man as well as a master. ' Replied the maid. 'You are right, because if he was a servant -must have been afraid of his master and should not have been so bold in committing sins '. Replied the Imam. “The maid returned back to the house. Her master, who was busy in drinking asked the maid: 'What is the reason of your delay? ' “The maid narrated for her master the encounter outside with an unidentified person and the details of questions and answers exchanged between them. 'What he said ultimately? ' Asked the master. His last words were: 'You are right! Your master is a free man, because if he would have considered himself God's servant, then he would have been afraid of his Master and would not have shown such boldness in committing sins ,. Replied the maid. “This short sentence of Imam al-Kadhim (a. s. ) like a sharp arrow pierced Bashar's heart and like a fresh illuminated and metamorphosed his inner existence. He left his drinking and came out, bare footed running fast in order to reach the p: 114
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un-identified person. Ultimately reaching near him, he said: “'Oh my master! I beg God's as well as your pardon. Yes! I was and still am God's servant but had forgotten my servitude; because, of that acted so boldly in committing sins, but right now I have discovered my servitude, and want to repent for my past sins and omissions. Will God-Almighty accept my repentance? I “'Yes! God-Almighty, will accept your repentance, will for give your past sins, and you must quit sinning for ever. I Replied the Imam. “Bashar repented and become one of the most famous pious and saintly personality of his time, and in order to show his thank for this blessing used to walk bare-footed till the end of his life. ” [1] Abu Basir narrated: “One of the agent of a tyrant king used to live in my neighborhood, who used to acquire his living through illegal means and had turned his home into a center of carnal pleasures, dancing, drinking, and music. Naturally, living next door to him was annoying and painful for me, but there was no alternative except to bear, because my repeated advises have not produced any improvement in his behavior. Finally, one day, when I pressed him hard to change his life style, he replied: “'I am a prisoner of Satan, because of my addiction to eating, drinking, and sinning, I cannot quite them. I am sick but can do nothing for treatment. You are a good neighbor for me, but I am a bad neighbor for p: 115
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you. I am helpless and have become a prisoner of self's whims and passions, and don't know how to get myself out of this situation. When, you visit Imam al-Sadiq (a. s. ) in the near future, please plead may case with him, may be he will suggest a solution for my rescue. Abu Basir continued: “I was deeply influenced with his words, and remained patient for a while till an opportunity aroused for me to go to Madina for seeing Imam al-Sadiq (a. s. ). When I saw Imam (a. s. ) I narrated the story of my neighbor for him. The Imam replied: 'When you returned back to Madina, your neighbor will come to see you, then you must tell him that Jafar bin Muhammad had said: 'Do not commit sins, so that I could guarantee Paradise for you. ’ Abu Basir said: “When I returned back to Kufa after completing the pilgrimage, people came to see me including my next door neighbor. After exchanging formalities of greetings and inquiring about my trip when he wanted to leave, I gave him a hint that I have to discuss something in private. When other people left my house, I said to him that I narrated his story to Imam (a. s. ) , and he replied: 'Upon your return to Kufa, that man will come to see you. Tell him that Jafar bin Muhammad said: ﺍﺧﺮﺝ ﺑﻤﺎ ﺍﻧﺖ ﻓﻴﻪ ﻭﺍﻧﺎ ﺍﺿﻤﻦ ﻟﻚ ﺍﻟﺠﻨﺔ. 'Quit sinning so that I could guarantee Paradise for you: ' “This short message of Imam (a. s. ) so much touched his heart that he started p: 116
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crying and said to me: 'Do you swear by God that Imam said these words for me? “I swore by God and assured him that these are the exact words of Imam for him. He replied: 'These words are enough for me. , “He said these words and left my house. For several days I did not hear any news about him. One day, he send a message for me to visit him at his home. I accepted his invitation and went to his house, he opened the door and hiding behind the door said: 'Oh Abu Basir! Every thing which I acquired through forbidden means have returned to their owners,. Right now, I possess absolutely nothing even a pair of clothing to cover myself and that is why I am standing behind the door. I have quitted all sins and have truly implemented the Imam's message in my life. “Abu Basir said: 'I was indeed happy to learn about his repentance and changed condition, and wondered about the impact of Imam s short message upon him. I returned back to my home and arranged some clothing and some quantity of food and brought it for him. After a while he again called me and when I went to see him, found him sick. He remained in this condition for quite some time, and during this period I frequently visited him to take care of his needs, but unfortunately treatment did not produce any improvement and his condition continued to deteriorate day p: 117
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by day till one day I found him in precarious condition hovering between life and death, while I was sitting on his side, and he was taking his last breaths, he suddenly opened his eyes and said: 'Oh Abu Basir! Imam al-Sadiq (a. s. ) had fulfilled his promise. He said these words and left for his eternal abode. “After sometimes I had the opportunity for going to Hijaz for Hajj Pilgrimage, and also to see Imam al-Sadiq (a. s. ). When I was about to enter in his presence and my one foot was inside the hall while another one still in the yard, the Imam said: 'Oh Abu Basir! I have. fulfilled the promise for your neighbor and the Paradise which I had guaranteed for him, was bestowed upon him. ' “ [1] There were and still are such individuals, who with single definite bold decision and act of bravery, subdued the imperious-self and took over the command of their affairs in their own hands, and with the occurrence of a spiritual internal revolution polished and refined their hearts from all sort of impurities and vices. Therefore, the above stories indicate that following the above path is possible for all of us. The Commander of the Faithful, Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻏﺎﻟﺒﻮﺍ ﻧﻔﺴﻜﻢ ﻋﻠﻰ ﺗﺮﻙ ﺍﻟﻌﺎﺩﺍﺕ ﻭﺟﺎﻫﺪﻭﺍ ﺍﻫﻮﺍﺋﻜﻢ ﺗﻤﻠﻜﻮﻫﺎ. “For quitting habits subdue the self: by struggling against his whims and passions; may be you will succeed in making him your prisoner. ” [2] And said: ﻗﺎﻝ ﻋﻠﻲ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻓﻀﻞ ﺍﻟﻌﺒﺎﺩﺓ ﺗﺮﻙ ﺍﻟﻌﺎﺩﺓ. “Best of the worships are achieving p: 118
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domination over habits. ” [1] Imam al-Baqir (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﺟﻌﻔﺮ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻛﻞ ﻋﻴﻦ ﺑﺎﻛﻴﺔ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻏﻴﺮ ﺛﻠﺎﺙ: ﻋﻴﻦ ﺳﻬﺮﺕ ﻓﻲ ﺳﺒﻴﻞ ﺍﻟﻠﻪ ﻭ ﻋﻴﻦ ﻓﺎﺿﺖ ﻣﻦ ﺧﺸﻴﺔ ﺍﻟﻠﻪ ﻭﻋﻴﻦ ﻏﻀﺖ ﻣﻦ ﻣﺤﺎﺭﻡ ﺍﻟﻠﻪ. “One the Day of Resurrection all eyes shall be crying except the following three kinds: First: The eyes of some one who spent his nights awake in worshipping for the pleasure of God-Almighty. Second: The eyes of some one who shed tears, because, of fear from God-Almighty. Third: The eyes of some one who prevented them from looking forbidden things for the pleasure of God-Almighty. ” [2] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠٌﻪ (ﻉ) ﻗﺎﻝ: ﻓﻴﻤﺎ ﻧﺎﺟﻲ ﺍﻟﻠٌﻪ ﻋﺰ ﻭ ﺟﻞ ﻣﻮﺳﻲ (ﻉ): ﻳﺎ ﻣﻮﺳﻲ! ﻣﺎ ﺗﻘﺮﺏ ﺍﻟﻲ ﺍﻟﻤﺘﻘﺮﺑﻮﻥ ﺑﻤﺜﻞ ﺍﻟﻮﺭﻉ ﻋﻦ ﻣﺤﺎﺭﻣﻲ. ﻓﺎﻧﻲ ﺍﺑﻴﺤﻬﻢ ﺟﻨﺎﺕ ﻋﺪﻥ ﻟﺎ ﺍﺷﺮﻙ ﻣﻌﻬﻢ ﺍﺣﺪﺍ. “God-Almighty said to Prophet Moses (a. s. ) through revelation that nothing is more effective in attaining my nearness as avoidance of forbidden things. 'The Paradise of Eden' will be bestowed upon them, and no one else would be allowed to enter therein. ” [3] Of course, it must be admitted that self-domination and total avoidance of sin is not an easy task, but still with foresight, self- awareness, decisiveness, and pondering it might not be so difficult, considering the fact that one will be supported and strengthened with Divine Assistance as promised in the Holy Qur’an: “As for those who strive in Our (cause) -We will certainly guide them to our paths. For verily God is with those who do right. (29: 69)
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[1]: Muntah al-Amal, vol. 2, p-126.
[1]: Muntaha al-Amal, vol. 2, p-86.
[2]: Ghirar al-Hukm, p-508.
[1]: Ghirar al-Hukm, p-176.
[2]: al-Kafi, vol. 2, p-80.
[3]: al-Kafi, vol. 2, p-80.
3. Gradual Renunciation If we discovered that our inner existence p: 119
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does not have the courage and boldness required for quitting all sins at once, we may decide for gradual renunciation in stages. This procedure consists of beginning with quitting few sins at a time as a test of our will power, and the struggle should be continued till we become victorious over the self cutting the roots of those sins forever. Later on, the same procedure should be repeated regarding some other sins and should be continued till the final victory is achieved. Care should be taken that the sins quitted earlier should not be repeated at all. Obviously, renunciation of each sin makes the imperious-self and Satan weaker in the same proportion; the place of each devil, forced out shall be immediately replaced by the entry of God's angel, and similarly the amount of darkness removed from the heart's surface shall be replaced with whiteness and illumination in the same proportion. The abstinence from sins should be continued, in this manner, till self-perfection and final victory in controlling the self's desires is achieved. It is possible that while practicing abstinence of few sins at a time, we might reach to the limit, where we feel to have the necessary will power and determination to quit all sins at a time like sudden at once renunciation, in which case this golden opportunity should be utilized taking the decision to refrain from all sins. By forcing out the Satan, the imperious-self should be subdued by allocating the heart's dwelling for God-Almighty and his favorite p: 120
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angels. If we struggle and endeavor to achieve the above cherished goal, we will certainly be victorious. Self-struggle is exactly like waging a war against an enemy. A worrier must continuously watch over his enemy's movement, evaluate his own strength compared with enemy's resources, must strive for strengthening his forces, and by utilization of suitable opportunities must attack his enemy inflicting devastating blows, thus, annihilating his soldiers completely or forcing them out of self's kingdom.
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Things which are Helpful for Self-refinement
1. Meditation One of the most important obstacle for achieving the self-refinement is -negligence. If round the clock we are submerged in worldly affairs, running away from remembrance of death, are not prepared for thinking about dying even for a moment, and if incidentally this thought enters in our minds, we try to deviate from it immediately. If, we are negligent about the dangerous consequences of moral vices, are not concerned about the indictment for sins and eternal punishment, and the belief in the Day of Resurrection has not penetrated the profundities of our soul beyond a superficial mental concept; then with such negligence, how could we,- take the decision for self-cleansing and refinement, and control and restrain him against his desires? Negligence, in itself, is one of the most severe psychological disease and is the origin of many other diseases. The treatment of this disease is pondering, foresight, and strengthening the forces of belief. It is necessary that a human being should continuously keep a strict vigil upon his self, should never forget death, should ponder p: 121
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about serious consequences of self's diseases, indictment for sins and horrible punishment of Hell, and should always keep in mind about the accounting of his deeds on the Day of Judgment. In that case he is ready for self-refinement and should take a definite decision for purifying his heart from sins and other moral obscene deeds. Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻋﻤﺮ ﻗﻠﺒﻪ ﺑﺪﻭﺍﻡ ﺍﻟﻔﻜﺮ ﺣﺴﻨﺖ ﺍﻓﻌﺎﻟﻪ ﻓﻲ ﺍﻟﺴﺮ ﻭﺍﻟﺠﻬﺮ. “Whoever makes his heart's kingdom habitated with continuous pondering -his affairs would become good in outward appearance as well as inwardly. ” [1]
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[1]: Ghirar al-Hukm, p-690.
2. Reward and Punishment In order to be victorious in attaining self-refinement and abstinence from sins, we may use the reward and punishment method. In the beginning we must address the self: I have decide to abstain from sins, if you do not- cooperate in this matter and committed sins, I am going to punish you with such and such punishment. That is, if you committed back-biting, I will take a fast for one day, or will speak only the minimum required for one week, will donate such amount for charity, will not drink water for one day, will deprive you from one diet, and will remain under the sun during summer, so that you should not forget about the temperature of Hell 's Fire. After that we must watch over the self strictly so that he does not commit back-biting, and in case he commits it, we must take a bold stand against it without being lenient, and must execute the promised punishment p: 122
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against him. Once, the imperious-self realized that we are serious in refraining from sins and will strictly execute the punishment without least compassion, he will surrender himself before our genuine demands. If, we implemented this program without any negligence, we may close the paths of Satan's entries, and achieve absolute domination over the self, with the condition that we must take a definite decision and must punish the rebellious-self without showing least compassion. It is strange that regarding minor violations of civil laws, the violators are indicted and punished, but unfortunately for self-cleansing and refinement this method is not practiced, in spite of the fact that our prosperity and eternal salvation depends upon it. Many of the God’s deserving servants by utilization of the same method were able to attain self-refinement, self- cleaning, and self-domination. The Commander of the Faithful, Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻧﻌﻢ ﺍﻟﻌﻮﻥ ﻋﻠﻰ ﺍﺳﺮ ﺍﻟﻨﻔﺲ ﻭﻛﺴﺮ ﻋﺎﺩﺗﻬﺎ ﺍﻟﺠﻮﻉ. “Hunger is the most effective tool for achieving self-domination and breaking habits. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺍﺳﺘﺪﺍﻡ ﺭﻳﺎﺿﺔ ﻧﻔﺴﻪ ﺍﻧﺘﻔﻊ. “Whoever practices self-asceticism is bound to earn benefits. ” [2] One of the Prophet's companion said: “Once on a hot summer day the Prophet Muhammad (S) was sitting under the shade of a tree,. suddenly a man appeared who after c taking, off his clothes laid down with bare back upon the hot sand and started rolling over it, alternatively making his back and stomach to bear the hot sand, occasionally covering his face with it, said: 'Oh my imperious-self! You better taste p: 123
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the heat of this hot sand particles, and know it that the heat of Hell ' s fire is for severe and painful than this. “The holy Prophet (S) witnessed the above scene with interest, and having wore his clothes when the man wanted to return, the Holy Prophet asked the man to come near him, and said: 'I saw you doing some thing strange which is not done by any other person. What was the motive behind this act.? ” “The man replied: 'Oh Prophet of God: The fear of God forced me to perform this act. By performing this act I said to my self. Taste the temperature of this hot sand and know that the heat of Hell' s fire is much more severe and painful than the temperature of this hot sand. ” “The Holy Prophet (S) said: Yes! you feared God-Almighty the way one should. be really be fearful of Him, and he with this act has glorified you over the angels of His Thrown. 'Then he said to his companions: 'Come and stand closer to this man and ask him to pray for you. ” The companions assembled around the man and requested him to pray for them. The man raised his hand for prayer and said: ﺍﻟﻠﻬﻢ ﺍﺟﻤﻊ ﺍﻣﺮﻧﺎ ﻋﻠﻰ ﺍﻟﻬﺪﻯ ﻭﺍﺟﻌﻞ ﺍﻟﺘﻘﻮﻯ ﺯﺍﺩﻧﺎ ﻭﺍﻟﺠﻨﺔ ﻣﺂ ﺑﻨﺎ. “O God! Guide our affairs. make piety provision of our journey, and bestow upon us Paradise in the Hereafter. ” [1] The Commander of the Faithful Imam ' ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ (ﻉ): ﺗﻮﻟﻮﺍ ﻣﻦ p: 124
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ﺍﻧﻔﺴﻜﻢ ﺗﺎﺩﻳﺒﻬﺎ ﻭﺍﻋﺪﻟﻮﺍ ﺑﻬﺎ ﻋﻦ ﺿﺮﺍﻭﺓ ﻋﺎﺩﺍﺗﻬﺎ. “Arise against the self and chastisement prevent: him from becoming addicted to various habits. ” [1]
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[1]: Ghirar al-Hukm, p-773.
[2]: Ghirar al-Hukm, p-647.
[1]: Mohajateh al-Baiza, vol. 7, p-208.
[1]: Ghirar al-Hukm, p-350.
3. Dignity of Human Essence and Strengthening Human Virtues Earlier, it was pointed out that human self is a precious jewel which has come into existence from the world of life, knowledge, perfection, beauty, blessing, benevolence, and by nature is the origin of these things. Therefore, if he paid attention towards his exalted position and virtues within his existence, he will then realize that commitment of sins and other moral obscene deeds are below his dignity, and naturally will be disgusted with them. When he understood that, he is a human being has descended from the Upper Heavens to be God's Vicegerent upon earth, animalistic desires and passions will become worthless in his sight, and desire for achieving moral excellence shall be revived in his existence. The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻛﺮﻣﺖ ﻋﻠﻴﻪ ﻧﻔﺴﻪ ﻫﺎﻧﺖ ﻋﻠﻴﻪ ﺷﻬﻮﺍﺗﻪ. “Whoever appreciated the greatness of his self, will regard passions as insignificant and worthless. ” [2] Imam al-Sajjad (a. s. ) was asked: ﻗﻴﻞ ﻟﻌﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺍﻋﻄﻬﻢ ﺍﻟﻨﺎﺱ ﺧﻄﺮﺍ؟ ﻗﺎﻝ: ﻣﻦ ﻟﻢ ﻳﺮﺍﻟﺪﻧﻴﺎ ﺧﻄﺮﺍ ﻟﻨﻔﺴﻪ. “Who is the worthiest person? 'The one who does not consider this world worthy of his own existence. ' Replied the Imam. ” [3] Therefore paying attention about the exaltedness of human soul, discovering the worth of his existence, and his lofty position, might be helpful in attaining self-refinement and abstinence from sins. If we address our self, we must say: You belong to the heavenly kingdom p: 125
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of knowledge, life, perfection, virtues, benevolence and blessings; you are the God's Vicegerent upon the earth; you are human and have been created for eternal life of Next World and God's Nearness; you are superior than animals and following animalistic passions is not worthy of your existence. In this manner attaining self-refinement and abstinence of sins will become easier for us. Also, for self-refinement, each vice must be uprooted gradually by strengthening opposite characteristics, thus, replacing vices with virtues, which turn into habits or second nature. For example, if we are jealous with respect to a certain individual, becomes sad and annoyed seeing his blessings and happiness, and by means of slander, insult, annoyance, obstruction, and indifference try to satisfy our own internal psychic disorder -must try to show praise, respect, goodwill, and cooperation towards him. When we behave in this manner exactly opposite to the feelings of jealously, slowly, this vice becomes weaker day by day, and eventually is replaced by benevolence. If, we are sick with the disease of stinginess, must imposed upon the self to bear the necessary expenditure for our genuine requirements, so that the undesirable habit of miserliness gradually become uprooted, and eventually become accustomed to spending money and beneficence. If, we show miserliness regarding payment of religious dues, we must take stand against the self and without paying least attention to self’s whims and passions, must remit our religious financial obligations. If, we show hesitation for spending money for ourselves and our family, then the genuine p: 126
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expenditure should be imposed upon the self so that it becomes accustomed to it gradually. If, because of miserliness we cannot participate in charitable affairs, we must take action by all possible means at our disposal; a portion of our financial assets should be spent in God's Way for supporting the destitute people so that gradually we become accustomed to it. Of course in the beginning this task might appear as difficult but with perseverance and resistance it would become easier. over all in order to achieve self-refinement and to refrain from immoral deeds the following two tasks should be performed: Firstly: We should not offer positive response to the demands of immoral and obscene deeds, so that gradually their roots are dried off completely. Secondly: The virtuous characteristic opposite to that particular vice should be strengthened; and in accordance with this virtuous characteristic, task must be imposed! upon the self so that gradually he becomes used to it, acquiring them as his habit and temperament,! thus, cutting the roots of wicked deeds forever. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻛﺮﻩ ﻧﻔﺴﻚ ﻋﻠﻰ ﺍﻟﻔﻀﺎﺋﻞ ﻓﺎﻥ ﺍﻟﺮﺫﺍﺋﻞ ﺍﻧﺖ ﻣﻄﺒﻮﻉ ﻋﻠﻴﻬﺎ. “Force your self to perform good moral deeds, because the wickedness has been incorporated in your inner essence. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻋﻮﺩ ﻧﻔﺴﻚ ﻓﺎﻝ ﺍﻟﻤﻜﺎﺭﻡ ﻭﺗﺤﻤﻞ ﺍﻋﺒﺔ ﺍﻟﻤﻐﺎﺭﻡ ﺗﺸﺮﻑ ﻧﻔﺴﻚ ﻭﺗﻌﻤﺮ ﺁﺧﺮﺗﻚ ﻭﻳﻜﺜﺮ ﺣﺎﻣﺪﻭﻙ. “Make yourself used to performance of good deeds and for tolerance of payment of severe reparation, so that he becomes noble, your Hereafter p: 127
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becomes fruitful, and your admirers become more. ” [1] ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺸﻬﻮﺍﺕ ﺍﻋﻠﺎﻝ ﻗﺎﺗﻠﺎﺕ ﻭﺍﻟﻔﻀﻞ ﺩﻭﺍﺋﻬﺎ ﺍﻗﺘﻨﺎ ﺍﻟﺼﺒﺮ ﻋﻨﻬﺎ. “Selfish passions and desires are fatal diseases, and the best medicines are selection of patience and abstinence from them. ” [2]
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[2]: Nahjul Balagha, saying 449.
[3]: Tohf al-Aqool, p-285.
[1]: Ghirar al-Hukm, vol. 1, p-130.
[1]: Ghirar al-Hukm, p-492.
[2]: Ghirar al-Hukm, p-72.
4. Renunciation of Bad Company Human being are susceptible to being influenced with many of the characteristics, etiquette, and behavior of other people with whom they have social association, and in reality become like them, especially their best friends and close social associates play an influential role in their lives. Friendship with corrupt and wicked individuals forces a person towards corruption and evil deeds, while association with righteous people with good morals invites a person towards salvation and goodness. One of the characteristics of a human being is that he makes himself like others. If, he mixes socially with corrupt and sinful people -he becomes familiar with sinning and other immoral deeds, not only he does not see the ugliness of his actions, on the contrary, regards these acts as manifestation of acts of goodness. Opposite, to that if his social circle consists of righteous people with good morals, he become thoroughly familiar with good morals and good character and desires to become like them. Therefore, a good friend is one of the greatest blessing of God-Almighty and is considered as an important factor responsible for progress and prosperity of a human being. And opposite to that a bad friend is one of the greatest problem and an important factor responsible for his adversity and deviation. Therefore. the choice of a friend p: 128
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should not be regarded something as insignificant and unimportant. rather should be treated with utmost importance. because. it determines our ultimate destiny. The Commander of the Faithful Imam ' ‘Ali (a. s. ) said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﺎﻳﻨﺒﻐﻰ ﻟﻠﻤﺮ ﺍﻟﻤﺴﻠﻢ ﺍﻥ ﻳﻮﺍﺧﻰ ﺍﻟﻔﺎﺟﺮ ﻓﺎﻧﻪ ﻳﺰﻳﻦ ﻟﻪ ﻓﻌﻠﻪ ﻭﻳﺤﺐ ﺍﻥ ﻳﻜﻮﻥ ﻣﺜﻠﻪ ﻭﻟﺎﻳﻌﻴﻨﻪ ﻋﻠﻰ ﻋَﻤﺮ ﺩﻧﻴﺎﻩ ﻭﻟﺎ ﺍﻣﺮ ﻣﻌﺎﺩﻩ, ﻭﻣﺪﺧﻠﻪ ﻭﻣﺨﺮﺟﻪ ﻣﻨﻌﻨﺪﻩ ﺷﻴﻦ ﻋﻠﻴﻪ. “A Muslim should never take a sinful and corrupt person as his friend -because, a sinful friend presents vices as virtues, and desires that his friend should behave exactly like himself A bad friend neither helps a person in worldly affairs nor in the affairs belonging to the Next World, and socialization with him makes a person disgraced. ” [1] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻰ ﻋﻨﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻟﺎ ﻳﻨﺒﻐﻰ ﻟﻠﻤﺮ ﺍﻟﻤﺴﻠﻢ ﺍﻥ ﻳﻮﺍﺧﻰ ﺍﻟﻔﺎﺟﺮ ﻭﻟﺎ ﺍﻟﺎﺣﻤﻖ ﻭﻟﺎﺍﻟﻜﺬﺏ. “It is not appropriate for a Muslim to make friendship with a lewd, stupid, and mendacious person. ” [2] The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﻤﺮ ﻋﻠﻰ ﺩﻳﻦ ﺧﻠﻴﻠﻪ ﻭﻗﺮﻳﻨﻪ. “A person is bound to follow the religion of his friend and social companion. ” [3] The Commander of the Faithful Imam ' ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ (ﻉ): ﺍﻳﺎﻙ ﻭﻣﻌﺎﺷﺮﻩ ﺍﻟﺎﺷﺮﺍﺭ ﻓﺎﻧﻬﻢ ﻛﺎﻟﻨﺎﺭ ﻣﺒﺎﺷﺮﺗﻬﺎ ﺗﺤﺮﻕ. “Association with evil person should be avoided strictly, because on evil person is like a burning fire and whoever nears him will be burnt. ” [4] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻳﺎﻙ ﻭﻣﺼﺎﺣﺒﺔ ﺍﻟﻔﺴﺎﻕ ﻓﺎﻥ ﺍﻟﺸﺮ ﺑﺎﻟﺸﺮ ﻳﻠﺤﻖ. “Association With Wicked person should be strictly avoided, because, evil will be associated with evil. ” [5] Also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ p: 129
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ﺍﻟﺴﻠﺎﻡ: ﺍﺧﺬﺭ ﻣﺠﺎﻟﺴﺔ ﻗﺮﻳﻦ ﺍﻟﺴﻮ ﻓﺎﻧﻪ ﻳﻬﻠﻚ ﻣﻘﺎﺭﻧﻪ ﻭﻳﺮﺩﻯ ﻣﺼﺎﺣﺒﻪ. “Strictly avoid companionship with an evil friend, because, he will lead his fellow companion towards destruction and will damage his reputation. ” [1] Therefore, if some one is really striving to attain self-refinement, and if has bad friends and evil companions -should quite their company at once, because, with their company refraining from sins is almost impossible. Bad friends slow down one's determination for self-refinement by encouraging him to get indulge into sins and other immoral deeds. To commit a sin is like a habit, and its quitting shall be possible only, if the socialization with other addicted persons should be avoided.
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[1]: al-Kafi, vol. 2, p-640.
[2]: al-Kafi, vol. 2, p-640.
[3]: al-Kafi, vol. 2, p-642.
[4]: Ghirar al-Hukm, p-147.
[5]: Ghirar al-Hukm, p-147.
[1]: Ghirar al-Hukm, p-142.
5. Avoiding Potential Blunders Self-refinement and refraining from sins forever is something is not an easy rather is a difficult task. A human being is always susceptible to stumble by sinning, because the imperious- self naturally invites him towards vices. Heart -which is the command center for rest of the body is in a state of continuous change or metamorphism, is influenced by external events, issues orders in accordance with the situation it encounters, the things it sees, and the words it hears. At centers of worships and religious spiritual assemblies the heart naturally shows inclination towards performance of virtuous deeds, and opposite to that at the centers of corruption and vices pulls towards evil deeds. Seeing scenes of spirituality motivates heart towards spiritual matters, while seeing erotic scene of carnal acts makes him seduced. In a corrupted assembly the hearts becomes inclined to perform similar vices while in p: 130
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a spiritual gathering the heart gets motivated towards God-Almighty. If, he gets associated with worldly people infatuated with accumulation of wealth and properly, the hearts become inclined towards animalistic desires, and if associates with God's pious servants -becomes' motivated towards virtuous deeds. Therefore, those who are sincerely interested in self-refinement and abstinence from sins must close their eyes and ears from seeing erotic scenes of carnal desires, should not participate in such parties; should not mix socially with such corrupted individuals, otherwise they themselves are most likely to stumble. It is because of these considerations that Islam forbids a man from participating in religiously prohibited (Haram) , parties such as gambling, drinking, and other sinful assemblies. Also, looking at the face (with lust) , meeting in private, hand-shake, joking and laughing with women who are unlawful (Na-mahram) have been forbidden. One of the great wisdom hidden behind the recommended Islamic Veil (hijab) is related to same matter. Since Islam requires an ideal social environment where self-refinement and abstinence from sins could be made possible. Otherwise, controlling imperious-self shall become impossible, because, the corrupt environment naturally pushes human beings towards corruption, even thinking about sin invites a man to commit that sin ultimately. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﺫﺍ ﺍﺑﺼﺮﺕ ﺍﻟﻌﻴﻦ ﺍﻟﺸﻬﻮﺓ ﻋﻤﻰ ﺍﻟﻘﻠﺐ ﻋﻦ ﺍﻟﻌﺎﻗﺒﺔ. “When eye sees an erotic scene -the heart becomes blind from seeing its ultimate consequences. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻓﻜﺮﻙ ﻓﻰ ﺍﻟﻤﻌﺼﻴﺔ ﻳﺤﺪﻭﻙ ﻋﻠﻰ ﺍﻟﻮﻗﻮﻉ ﻓﻴﻬﺎ. “Simply thinking about sinful carnal deeds encourages you to p: 131
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commit them eventually. ” [1]
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[1]: Ghirar al-Hukm, p-315.
[1]: Ghirar al-Hukm, p-518.
Egotism - the Root of all Evils
point
The scholars of ethics have defined egotism as the mother of corruption (Ummul Fisad) , the root of all vices and sins, and in order to attain self-refinement one must seriously struggle against it. Here, in the beginning, its meanings shall be explained and then the evil influences of this characteristic and confrontation methods against them shall be discussed. Meanwhile, it must be understood that each living existence by nature is an egotist and shows keen interest about his essence, characteristics, actions, effects, and perfection. Therefore, egotism cannot be condemned something as absolutely undesirable, but requires further explanation. Earlier it was pointed out that a human existence consists of two stages and possesses two selves or two mines, i. e. animal-self and human-self. The human-self consists of a Celestial Spirit, (blown by God-Almighty) , descended from Heavenly Kingdom to become God's Vicegerent upon earth. From this point of view it belongs to the category of knowledge, life, power, blessing, benevolence, perfection, goodness, and by nature aspires towards these ideals. Therefore, if a person recognizes himself (the human-self) and discovers the values incorporated therein, considers them as honorable, strives to achieve the nearness of the Fountainhead of Absolute Perfection, which results in his revival of moral decencies, virtues, and goodness. Considering the above, this type of egotism could not be regarded as undesirable, rather is something good and praiseworthy, because this characteristic is not egotism rather in reality it is God-seeking. This matter has already been explained earlier and a detailed discussion p: 132
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shall be presented later. The second stage of human existence consists of his animal-self, and in this stage he is like an animal exactly, possessing animalistic desires and passions. Although, in order to remain alive in this world and to sustain a living, a human being is supposed to provide his animalistic means of living up to a moderate limit, and up to this extent there does not exist any prohibition and reproach. But the most important and determining factor is that whether the body should be ruled by the wisdom and celestial human spirit or by the imperious-self and his animal-self. If wisdom and human-self rule, then the animal-self and his passions are adjusted, optimized, and all of them are mobilized for journeying on the path of exaltedness and perfection leading towards God's Nearness. In this case the human-self which is the same existence attached to God - assumes his authenticity, whereby revival of moral excellence in conduct and God's Nearness become the primary goal, and taking care of one's animalistic requirement will become a secondary aim. Therefore, egotism and love for self not only has not been condemned, on the contrary have been praised. But if the imperious-self and animal-self took over control of bodily affairs, the wisdom and human-self are subdued and become isolated, in which case a man gradually takes distance from God and human values, falling ultimately into deep and dark valleys of ignorance. He forgets his human-self (i. e. humanism) and recognizes in his place his unconscious self p: 133
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(Na-khud) (i. e. animalism). And these are the meanings of egotism which is called as the mother of all evils and is therefore, undesirable. An egotist sees only his own animal-self and nothing else. All his actions, efforts, talks, and character revolves around the axis of satisfying his animalistic passions and desires. He practically considers himself as an animal and does not recognize any goal in life except meeting his animalistic requirements. In order to accomplish these base animalistic objectives considers himself as independent or renegade and justifies all his actions. His animal-self is the only thing which he considers something sacred and honorable. He demands every thing for his own sake, even truth and justice, which should back up his animalistic desires, and if they are not on his side, does not need such justice, rather gives himself the right to wage combat against them. He even interprets and comments religious commands and obligations as he pleases, assigning authenticity to his own opinions and thinking, whereby the religious laws and obligations are supposed to adopt themselves in accordance with his whims and passions. Since an egotist is deprived of real human dignity, virtues and moral perfection; he keeps himself amused with whimsical, false, and futile affairs such as: seeking false publicity, ambitiousness, covetousness, snobbishness, eating, drinking, sexual pleasures, and remains totally ignorant from God's Remembrance and self-perfection. Because an egotist is infatuated and obedient to his imperious-self, he does not have any other aim except satisfying the demands of his passions in the best p: 134
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possible manner; in order to meet this animalistic objective is not ashamed of performing the most shameful deeds and consider them as justified and permissible. He wants to accomplish his animalistic goals, and in order to achieve them does not refrain from indulgence in lying, accusing, oppressing, and breech of commitments, deception, treachery, and any other acts of transgression. Therefore, egotism is the mother of all evils which makes all acts of abjectness justified and permissible, or in other worlds, it can be said that all acts of transgressions in reality are the by-products of egotism which are manifested in different manners at different occasions-. For example, oppression and trampling over the rights of others could not be anything other than self-centeredness. Likewise, lying, backbiting, ill-speaking, fault-finding, jealousy, and revenge all are the vices of egotism which have been manifested in these manners. It is because of this reason that self-centeredness is called as the root of all transgressions. Self-centeredness consists of various degrees and stages the highest of them leads to the state of self-adoration a self-worshipping. If this ugly characteristic is not confronted strongly, it gradually becomes so intense whereby the imperious-self becomes an object of worship, whose commands must be obeyed absolutely, and a person becomes submissive to his whims and passions to the extent of adoration. God-Almighty said about such a person in the Holy Qur’an: ﺃَﺭَﺃَﻳْﺖَ ﻣَﻦِ ﺍﺗﱠﱠﺨَﺬَ ﺇِﻝَٰﻫَﻪُ ﻫَﻮَﺍﻩُ “Seest thou such a one as taketh for his god His own passion (or impulse)? ” (25: 43). Is worship means any p: 135
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thing else except that a worshipper in front of his object of worship humbles and bows down, and should be submissive to his commands absolutely without raising least objection? Similar is the case with an egotist person because he regards his self as an object of worship and humbles and prostrates in front of him by obeying his commands without any question. Therefore, an egotistic cannot be considered as a Monotheist.
1. Worldliness, the Source of all Sins In Islamic narrations and Heavenly verses the world has been defined as a place of amusement, and an object of arrogance which has been severely condemned; its attachment is not worthy of the lofty status of believers, and therefore, they should strictly refrain themselves from being attached to its adornments. Following are few examples: The Holy Qur’an said: ﻭَﻣَﺎ ﺍﻟْﺤَﻴَﺎﺓُ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﺇِﻟﱠﱠﺎ ﻣَﺘَﺎﻉُ ﺍﻟْﻐُﺮُﻭﺭِ “For the life of this world is but goods and chattels of deception (3: 185) And said: ﺍﻓﻠﺎ ﺗﻌﻘﻠﻮﻧﻴَﺘﱠﱠﻘُﻮﻥَ ﻭَﻣَﺎ ﺍﻟْﺤَﻴَﺎﺓُ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﺇِﻟﱠﱠﺎ ﻟَﻌِﺐٌ ﻭَﻟَﻬْﻮٌ ۖ ﻭَﻟَﻠﺪﱠﱠﺍﺭُ ﺍﻟْﺂﺧِﺮَﺓُ ﺧَﻴْﺮٌ ﻟﱢﱢﻠﱠﱠﺬِﻳﻦَ “What is the life of this world but play and amusement but best is the home in the Hereafter, for those who are righteous. Will ye not then understand? (6: 32) And said: ﺍﻋْﻠَﻤُﻮﺍ ﺃَﻧﱠﱠﻤَﺎ ﺍﻟْﺤَﻴَﺎﺓُ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﻟَﻌِﺐٌ ﻭَﻟَﻬْﻮٌ ﻭَﺯِﻳﻨَﺔٌ ﻭَﺗَﻔَﺎﺧُﺮٌ ﺑَﻴْﻨَﻜُﻢْ ﻭَﺗَﻜَﺎﺛُﺮٌ ﻓِﻲ ﺍﻟْﺄَﻣْﻮَﺍﻝِ ﻭَﺍﻟْﺄَﻭْﻟَﺎﺩِ ۖ ﻛَﻤَﺜَﻞِ ﻏَﻴْﺚٍ ﺃَﻋْﺠَﺐَ ﺍﻟْﻜُﻔﱠﱠﺎﺭَ ﻧَﺒَﺎﺗُﻪُ ﺛُﻢﱠﱠ ﻳَﻬِﻴﺞُ ﻓَﺘَﺮَﺍﻩُ ﻣُﺼْﻔَﺮًّﺍ ﺛُﻢﱠﱠ ﻳَﻜُﻮﻥُ ﺣُﻄَﺎﻣًﺎ ۖ ﻭَﻓِﻲ ﺍﻟْﺂﺧِﺮَﺓِ ﻋَﺬَﺍﺏٌ ﺷَﺪِﻳﺪٌ “Know that the life of this world is only play, and idle talk, and pageantry, and boasting among you and rivalry in respect of wealth and children: as the likeness of vegetation after p: 136
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rain, whereof the growth is pleasing to the husbandman, but afterward it drieth up and thou seest it turning yellow, then it becometh straw. And in the Hereafter there is grievous punishment. (57: 20) The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﺍﻣﺎ ﺑﻌﺪ ﻓﺎﻧﻰ ﺍﺣﺬﺭﻛﻢ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﻬﺎ ﺣﻠﻮﺓ ﺧﻀﺮﺓ ﺣﻔﺖ ﺑﺎﻟﺸﻬﻮﺍﺕ ﻭﺗﺤﺒﺒﺖ ﺑﺎﻟﻌﺎﺟﻠﺔ ﻭﺭﺍﻗﺖ ﺑﺎﻟﻘﻠﻴﻞ ﻭﺣﻠﻴﺖ ﺑﺎﻟﺂﻣﺎﻝ ﻭﺗﺰﻳﻨﺖ ﺑﺎﻟﻐﺮﻭﺭ. ﻟﺎﺗﺪﻭﻡ ﺣﺒﺮﺗﻬﺎ ﻭﻟﺎ ﺗﺆﻣﻦ ﻓﺠﻌﺘﻬﺎ، ﻏﺮﺍﺭﺓ ﺿﺮﺍﺭﺓ ﺣﺎﺋﻠﺔ ﺯﺍﺋﻠﺔ ﻧﺎﻓﺬﺓ ﺑﺎﺋﺪﺓ ﺍﻛﺎﻟﺔ ﻏﻮﺍﻟﺔ. “So now, certainly I frighten you from this world for it is sweet and green, surrounded by lusts, and liked for its immediate enjoyments. It excites wonder with small things, is ornamented with (false) hopes and decorated with deception. Its rejoicing do not last and its afflictions cannot be avoided. It is deceitful, harmful, changing, perishable, exhaustible, liable to destruction eating away and destructive. ” [1] And said: ﻭﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﻣﻨﻰ ﻟﻬﺎ ﺍﻟﻔﻨﺎ ﻭﻟﺎﻫﻠﻬﺎ ﻣﻨﻬﺎ ﺍﻟﺠﻠﺎ ﻭﻫﻰ ﺣﻠﻮﺓ ﺧﻀﺮﺍ ﻭﻗﺪ ﻋﺠﺒﺖ ﻟﻠﻄﺎﻟﺐ ﻭﺍﻟﺘﺒﺴﺖ ﺑﻘﻠﺐ ﺍﻟﻨﺎﻇﺮ. “The world is a place for which destruction is ordained and for its inhabitants departure from here is destined. It is sweet and green. It hastens towards its seeker and attaches to the heart of the viewer. So depart from here with the best of provision available with you and do not ask herein more than what is enough and do not demand from it more than subsistence. ” [2] There are plenty of narrations [3] and verses in which the world has been reproached, and the people. are warned to refrain from being attached to its adornments. Especially, in the precious book of p: 137
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Nahjul-Balagha (the Path of Eloquence) , the world and worldly have been reproached severely, and it has been emphasized that the people should not be attached to this perishable transient world, and should pay more attention towards the Hereafter. In this book the people have been divided into two groups: the worldly and the one who is attached to the Hereafter. Each one of these groups follows their own special program. God- Almighty has said in the Holy Qur’an: ﻭَﻣَﻦ ﻳُﺮِﺩْ ﺛَﻮَﺍﺏَ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﻧُﺆْﺗِﻪِ ﻣِﻨْﻬَﺎ ﻭَﻣَﻦ ﻳُﺮِﺩْ ﺛَﻮَﺍﺏَ ﺍﻟْﺂﺧِﺮَﺓِ ﻧُﺆْﺗِﻪِ ﻣِﻨْﻬَﺎ “Whoso desireth the reward of the world, we bestow on him thereof and whoso desireth the reward of the Hereafter, we bestow on him thereof. (3: 145) And said: ﺍﻟْﻤَﺎﻝُ ﻭَﺍﻟْﺒَﻨُﻮﻥَ ﺯِﻳﻨَﺔُ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ۖ ﻭَﺍﻟْﺒَﺎﻗِﻴَﺎﺕُ ﺍﻟﺼﱠﱠﺎﻟِﺤَﺎﺕُ ﺧَﻴْﺮٌ ﻋِﻨﺪَ ﺭَﺑﱢﱢﻚَ ﺛَﻮَﺍﺑًﺎ ﻭَﺧَﻴْﺮٌ ﺃَﻣَﻠًﺎ “Wealth and children are an ornament of life of the world. But the good deeds which endure are better in the Lord's sight for reward and better in respect of hope. (18: 46)
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[1]: Nahjul Balagha, sermon -111.
[2]: Nahjul Balagha, sermon -45.
[3]: The dryness of eyes is the result of hard-heartedness, hard-heartedness is caused due to excessive sinning; excessive sins are the result of consumption of food which is arranged through forbidden and unlawful income; earning through forbidden and unlawful means is due to forgetting death; forgetting death is due to lengthy desires; lengthy desirers are caused because of attachment to world; and world's attachment is the root of all evils [Tr].
2. What is World? Anyhow, Islam considers world something as undesirable and demands from its followers to practice asceticism. Here, it would be appropriate to throw some light about the Islamic concept of this world, and why it has been reproached? Does the world consist of worldly existence such as: earth, sun, moon, stars, animals, plants, trees, mines, and human beings? Therefore, the life of this world can be defined as working, eating, drinking, sleeping, marrying and other related acts of living. Does Islam refrain from these things? Do earth, sky, animals, vegetables, and trees are bad p: 138
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things that a human being should avoid them? Does Islam prohibits earning a living, acquiring of knowledge, business and production, and sexual relationship? Absolutely this is not the case, because all of the above things have been created by God-Almighty, and in case they were bad, He would not have created them. God-Almighty regards them as His Beautiful Bounties which should be conquered by human beings and should be utilized for their advantages. The wealth and property not only is not reproached but on the contrary has been introduced as blessing in the Holy Qur’an as follows: ﺇِﻥ ﺗَﺮَﻙَ ﺧَﻴْﺮًﺍ ﺍﻟْﻮَﺻِﻴﱠﱠﺔُ ﻟِﻠْﻮَﺍﻟِﺪَﻳْﻦِ ﻭَﺍﻟْﺄَﻗْﺮَﺑِﻴﻦَ “If he leaves wealth, that he bequeath unto parents and near relatives in kindness. (2: 180) Earning a genuine living by lawful means not only has not been reproached, rather has been regarded as one of the best kind of worship. Following is an example: The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﻌﺒﺎﺩﺓ ﺳﺒﻌﻮﻥ ﺟﺰﺍ ﺍﻓﻀﻠﻬﺎ ﻃﻠﺐ ﺍﻟﺤﻠﺎﻝ. “Worship consists of seventy acts and the best among them is the act of earning a genuine living through lawful means. ” [1] Imam al-Baqir (a. s. ) has said: ﻋﻦ ﺍﺑﻲ ﺟﻌﻔﺮ (ﻉ) ﻗﺎﻝ: ﻣﻦ ﻃﻠﺐ ﺍﻟﺮﺯﻕ ﻓﻰ ﺍﻟﺪﻧﻴﺎ ﺍﺳﺘﻌﻔﺎﻓﺎ ﻋﻦ ﺍﻟﻨﺎﺱ ﻭﺗﻮﺳﻴﻌﺎ ﻋﻠﻰ ﺍﻫﻠﻬﺎ ﺗﻌﻄﻔﺎ ﻋﻠﻰ ﺟﺎﺭﺓ ﻟﻘﻰ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻭﻭﺟﻬﻪ ﻣﺜﻞ ﺍﻟﻘﻤﺮ ﻟﻴﻠﺔ ﺍﻟﺒﺪﺭ. “Whoever endeavors sincerely for earning a genuine living (through lawful means) ; becomes self-sufficient in taking care of his expenditures; maintains a reasonably comfortable standard of living for his family; shows benevolence to his neighbors -such a person will meet God-Almighty p: 139
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in the Hereafter, while his face will be shining like the full moon. ” [1] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻰ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻟﻜﺎﺩ ﻋﻠﻰ ﻋﻴﺎﻟﻪ ﻛﺎﻟﺤﻤﺎﻫﺪ ﻓﻰ ﺳﺒﻴﻞ ﺍﻟﻠﻪ. “Whoever strives for earning a living for his family is tantamount to a warrior engaged in Holy War for the sake of God. ” [2] The Islamic traditions emphasize the importance of work, farming, agriculture, trade, and even marriage. The life styles of Prophet (S) and Infallible Imams (a. s. ) indicate that they too have worked for earning a living. Commander of the Faithful Imam ‘Ali (a. s. ) the leader of the pious also mode endeavors and worked hard for earning a living in his life. Therefore, what is really meant with this reproached world? In the opinion of some people it is not the world which is reproached rather it is the attachment to world which has been strictly condemned. e. g. the Holy Qur’an said: ﺯُﻳﱢﱢﻦَ ﻟِﻠﻨﱠﱠﺎﺱِ ﺣُﺐﱡﱡ ﺍﻟﺸﱠﱠﻬَﻮَﺍﺕِ ﻣِﻦَ ﺍﻟﻨﱢﱢﺴَﺎﺀِ ﻭَﺍﻟْﺒَﻨِﻴﻦَ ﻭَﺍﻟْﻘَﻨَﺎﻃِﻴﺮِ ﺍﻟْﻤُﻘَﻨﻄَﺮَﺓِ ﻣِﻦَ ﺍﻟﺬﱠﱠﻫَﺐِ ﻭَﺍﻟْﻔِﻀﱠﱠﺔِ ﻭَﺍﻟْﺨَﻴْﻞِ ﺍﻟْﻤُﺴَﻮﱠﱠﻣَﺔِ ﻭَﺍﻟْﺄَﻧْﻌَﺎﻡِ ﻭَﺍﻟْﺤَﺮْﺙِ ۗ ﺫَٰﻟِﻚَ ﻣَﺘَﺎﻉُ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ۖ ﻭَﺍﻟﻠﱠﱠﻪُ ﻋِﻨﺪَﻩُ ﺣُﺴْﻦُ ﺍﻟْﻤَﺂﺏِ “Beautified for mankind is love of the joys (that come) from women and offspring, and stored-up heaps of gold and silver, and horses branded (with their mark) , cattle, and land. That is comfort of the life of the world, God-Almighty! With Him is a more excellent abode. (3: 14) The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻳﺎﻙ ﻭﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﻬﺎ ﺍﺻﻞ ﻛﻞ ﺧﻄﻴﺌﺔ ﻭﻣﻌﺪﻥ ﻛﻞ ﺑﻠﻴﻪ. “Be careful not to attach your self from this p: 140
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(transient) world, because love of world is the root of all sins and origin of all catastrophes. ” [1] Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺭﺍﺱ ﻛﻞ ﺧﻄﻴﺌﺔ ﺣﺐ ﺍﻟﺪﻧﻴﺎ. “Attachment to World is the basis of all sins and transgressions. ” [2] From these types of traditions it could be inferred that what is condemned is the attachment to these worldly affairs and not the affairs in themselves. Here the question arises whether absolute attachment and love to worldly affairs is condemned and should not a man have any attachment to his wife, children, house, wealth, and food? How could such a thing be expected? Because, the attachment to these affairs is a natural thing for a human being; God-Almighty has incorporated these attachment within his primordial nature, and that is the way human beings have. been created by Him. Is it possible for a man not to love his wife and children? Is it possible not to love clothing, delicious foods, and other beautiful things of this world? If love of these things was prohibited, God would not have created human being with these tendencies. A human being in order to keep himself alive requires these things, and accordingly he has been created in such a manner that he should feel a natural inclination towards these affairs. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻨﺎﺱ ﺍﺑﻨﺎ ﺍﻟﺪﻧﻴﺎ ﻭﻟﺎﻳﻠﺎﻡ ﺍﻟﺮﺟﻞ ﻋﻠﻰ ﺣﺐ ﺍﻣﻪ. “The human beings are the children of this World and they should not be blamed for loving their p: 141
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mother. ” [1] The Islamic traditions recommend that one must love and show affection towards his wife and children. The Holy Prophet (S) and Infallible Imams (a. s. ) too had shown affection towards their wives and children. Some of them liked foods and showed interest in them. Therefore, sky, plants, trees, mines, animals, and similar other God's bounties are neither bad nor condemned. Similarly, wife, children, wealth and property, affection shown towards these things and life of this world, are not only not condemned, rather in some of the traditions, the world even has been praised. Following is the example: In reply to a person who has condemned the world, the Commander of the Faithful Imam ‘Ali (a. s. ) said: ﺍﻥ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﺻﺪﻕ ﻟﻤﻦ ﺻﺪﻗﻬﺎ ﻭﺩﺍﺭ ﻋﺎﻓﻴﺔ ﻟﻤﻦ ﻓﻬﻢ ﻋﻨﻬﺎ. ﻭﺩﺍﺭ ﻏﻨﻰ ﻟﻤﻦ ﺗﺰﻭﺩ ﻣﻨﻬﺎ ﻭﺩﺍﺭ ﻣﻮﻋﻈﺔ ﻭﻟﻤﻦ ﺍﺗﻌﻆ ﺑﻬﺎ. ﻣﺴﺠﺪ ﺍﺣﺒﺎ ﺍﻟﻠﻪ ﻭﻣﺼﻠﻰ ﻣﻠﺎﺋﻜﺔ ﺍﻟﻠﻪ ﻭﺣﺒﻂ ﻭﺣﻰ ﺍﻟﻠﻪ ﻭﻣﺘﺠﺮ ﺍﻭﻟﻴﺎ ﺍﻟﻠﻪ, ﺍﻛﺘﺴﺒﻮﺍ ﻓﻴﻬﺎ ﺍﻟﺮﺣﻤﺔ ﻭﺭﺣﺒﻮﺍ ﻓﻴﻬﺎ ﺍﻟﺠﻨﺔ. “Verily this world is a house of truth for those who look into it deeply and carefully, an abode of peace and rest for those who understand its ways and moods, and it is the best working ground for those who want to procure rewards for Hereafter. It is a place of acquiring knowledge and wisdom for those who want to acquire them, a place of worship for friends of God and for angels. It is the place where prophets receive revelations of the Lord. It is the place for virtuous people and saints to do good deeds and to p: 142
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be given rewards for the same, only in this world they could trade with God's favors and blessings and only while living here they could barter their good deeds, with His Blessings, and rewards. ” [1] Imam al-Baqir (a. s. ) said: ﻋﻦ ﺍﺑﻰ ﺟﻌﻔﺮﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﺍﻧﻪ ﻛﺎﻥ ﻳﻘﻮﻝ: ﻧﻌﻢ ﺍﻟﻌﻮﻥ ﺍﻟﺪﻧﻴﺎ ﻋﻠﻰ ﺍﻟﺎﺧﺮﺓ. “The world is the best support for the Hereafter. ” [2] Imam al-Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﺎ ﺧﻴﺮ ﻓﻰ ﻣﻦ ﻟﺎﻳﺤﺐ ﺟﻤﻊ ﺍﻟﻤﺎﻝ ﻣﻦ ﺣﻠﺎﻝ, ﻭﻳﻜﻒ ﺑﻪ ﻭﺟﻬﻪ ﻭﻳﻘﻀﻰ ﺑﻪ ﺩﻳﻨﻪ ﻭﻳﺤﺼﻞ ﺑﻪ ﺭﺣﻤﻪ. “Anyone who does not like earning a living by lawful means to maintain his prestige, to pay his obligations and to take care of his relatives, then -such a person lacks any merit and goodness. ” [3] Therefore, what is meant by the condemnation of world and its love and attachment which is the roots of all evils? From the over all collection of these verses and traditions it could be inferred that, what is condemned is the worldliness and becoming infatuated with it, and not the creatures of the world, its life, and genuine liking of worldly affairs in themselves. Islam, demands people to recognize the world the way it is and then they should appraise its worth accordingly; they should also discover the exalted Divine Goal behind their own creation as well as the world, and should move in that direction. If they acted in this manner –they belong to the Hereafter, otherwise they belong to the worldly group.
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[1]: al-Kafi, vol. 5, p-78.
[1]: al-Kafi, vol. 5, p-88.
[2]: al-Kafi, vol. 5, p-88.
[1]: Ghirar al-Hukm, p-150.
[2]: Bihar al-Anwar, vol. 3, p-7.
[1]: Nahjul Balagha, saying 33
[1]: Nahjul Balagha, short saying 130.
[2]: Bihar al-Anwar, vol. 73, p-127.
[3]: al-Kafi, vol. 5, p-72.
3. World's Reality In order to explain this matter in the beginning we would discuss the reality p: 143
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and nature of world from Islamic point of view and then a conclusion could be reached. Islam believes in the existence of two worlds: The first one is the same material world where we live and is called world. The other one is where we will be transferred after death and is called Hereafter and Next World. Islam believes that the life of a person does not terminate at his demise; rather he will be transferred after death to an eternal abode known as the Next World. Islam regards the world as perishable, transient, and a temporary abode, while considers the Hereafter and Next World as a permanent and eternal abode. Men has not came to this world in order to live for a short while and finally to die and be destroyed, rather he has come to achieve self perfection through acquiring knowledge, good deeds, and training –and to live happily forever in his eternal abode in the Next World. Therefore, the world is like a form land for cultivation of fruits for Hereafter, place for acquiring knowledge, and a place for making arrangements for provisions of a journey. However, man for the sake of his survival and in order to live in this world has no other choice except to utilize Divine Bounties which have been created for his consumption. But utilization of these Divine Bounties should be regarded as a mean and not an end in itself. The aim of creation of human beings and world was not just to have p: 144
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comfortable luxurious life and to take the maximum advantage of worldly pleasures, rather there was an exalted and superior goal behind it e. g. the nourishment of the “Jewel of Humanity” (Jowhar al-Insaniyat) through attaining self-perfection and ascending towards God's Nearness. Following are few examples of Islamic narrations in this matter: The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻓﺎﻥ ﺍﻟﺪﻧﻴﺎ ﻟﻢ ﺗﺨﻠﻖ ﻟﻜﻢ ﺩﺍﺭ ﻣﻘﺎﻡ. ﺑﻞ ﺧﻠﻘﺖ ﻟﻜﻢ ﻣﺠﺎﺯﺍ ﻟﺘﺰﻭﺩﻭﺍ ﻣﻨﻬﺎ ﺍﻟﻌﻤﺎﻝ ﺍﻟﻰ ﺩﺍﺭ ﺍﻟﻘﺮﺍﺭ ﻓﻜﻮﻧﻮﺍ ﻣﻨﻬﺎ ﻋﻠﻰ ﺍﻭﻓﺎﺯ ﻭﻗﺮﺑﻮﺍ ﺍﻟﻈﻬﻮﺭ ﻟﻠﺰﻳﺎﻝ. “Certainly this world has not been made a place of permanent stay for you. But it has been created as a pathway in order that you may take from it the provision of your (good) actions for the permanent house (in Paradise). Be ready for departure from here and keep close your mount for setting off. ” [1] And said: ﺍﻳﻬﺎ ﺍﻟﻨﺎﺱ ﺍﻧﻤﺎ ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﻣﺠﺎﺯ ﻭﺍﻟﺎﺧﺮﺓ ﺩﺍﺭ ﻗﺮﺍﺭ ﻓﺨﺪﻭﺍ ﻣﻦ ﻣﻤﺮﻛﻢ ﻟﻤﻘﺮﻛﻢ ﻭﻟﺎ ﺗﻬﺘﻜﻮﺍ ﺃﺳﺘﺎﺭﻛﻢ ﻋﻨﺪ ﻣﻦ ﻳﻌﻠﻢ ﺃﺳﺮﺍﺭﻛﻢ ﻭﺍﺧﺮﺟﻮﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﻗﻠﻮﺑﻜﻢ ﻣﻦ ﻗﺒﻞ ﺃﻥ ﺗﺨﺮﺝ ﻣﻨﻬﺎ ﺃﺑﺪﺍﻧﻜﻢ، ﻓﻔﻴﻬﺎ ﺍﺧﺘﺒﺮﺗﻢ ﻭﻟﻐﻴﺮﻫﺎ ﺧُﻠﻘﺘﻢ. ﺇﻥ ﺍﻟﻤﺮﺀ ﺇﺫﺍ ﻫﻠﻚ ﻗﺎﻝ ﺍﻟﻨﺎﺱ: ﻣﺎ ﺗﺮﻙ؟ ﻭﻗﺎﻟﺖ ﺍﻟﻤﻠﺎﺋﻜﺔ: ﻣﺎ ﻗﺪﻡ؟ ﻟﻠﻪ ﺁﺑﺎﺋﻜﻢ! ﻓﻘﺪﻣﻮﺍ ﺑﻌﻀﺎً ﻳﻜﻦ ﻟﻜﻢ ﻗﺮﺿﺎ، ﻭﻟﺎ ﺗﺨﻠﻔﻮﺍ ﻛﻠﺎً ﻓﻴﻜﻮﻥ ﻋﻠﻴﻜﻢ. “Remember that this world is a thoroughfare, a road upon which people are passing night and day, and the Next World is the abode of permanent stay. While, passing along this road make provision for the next where you will reside forever. Do not go with a burden of sins and vices before the One, Who knows p: 145
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everything about you. Remove vicious ambitions from your mind before death removes you from your surroundings. Remember, that you are being tried in this world, and are created to be given a permanent residence in the Next World. When a man dies people ask what he has left behind as a legacy, and angels want to know what he has sent forward (good deeds and good words). May God have mercy upon you, send something in advance to the place where you will have to follow; it may be a sort of a deposit with God to be repaid to you on your arrival. Do not leave all of your's behind, it will be a drag upon you. ” [1] He further said: ﺍﻟﺎ ﺇﻥّ ﻫﺬﻩ ﺍﻟﺪﻧﻴﺎ ﺍﻟﺘﻲ ﺃﺻﺒﺤﺘﻢ ﺗﺘﻤﻨﻮﻧﻬﺎ ﻭﺗﺮﻏﺒﻮﻥ ﻓﻴﻬﺎ، ﻭﺃﺻﺒﺤﺖ ﺗﻌﻈﻜﻢ ﻭﺗﺮﻣﻴﻜﻢ ﻟﻴﺴﺖ ﺑﺪﺍﺭﻛﻢ، ﻭﻟﺎ ﻣﻨﺰﻟﻜﻢ ﺍﻟﺬﻟﻰ ﺧﻠﻘﺘﻢ ﻟﻪ، ﻭﻟﺎ ﺍﻟﺬﻱ ﺩﻋﻴﺘﻢ ﺇﻟﻴﻪ. ﺍﻟﺎﻭﺍﻧﻬﺎ ﻟﻴﺴﺖ ﺑﺒﺎﻗﻴﺔ ﻟﻜﻢ ﻭﻟﺎﺗﺒﻘﻮﻥ ﻋﻠﻴﻬﺎ ﻭﻫﻠﻰ ﻭﺍﻥ ﻏﺮﺗﻜﻢ ﻣﻨﻬﺎ ﻓﻘﺪ ﺣﺬﺭﺗﻜﻢ ﺷﺮﻫﺎ. ﻓﺪﻋﻮ ﺍﻏﺮﻭﺭﻫﺎ ﻟﺘﺤﺬﻳﺮﻫﺎ ﻭﺍﻃﻤﺎﻋﻬﺎ ﻟﺘﺨﻮﻳﻔﻬﺎ ﻭﺳﺎﺑﻘﻮﺍ ﻓﻴﻬﺎ ﺍﻟﻰ ﺍﻟﺪﺍﺭ ﺍﻟﺘﻠﻰ ﺩﻋﻴﺘﻢ ﻋﻠﻴﻬﺎ ﻭﺍﻧﺼﺮﻓﻮﺍ ﺑﻘﻠﻮﺑﻜﻢ ﻋﻨﻬﺎ. “Remember, that this world which you covet so ardently and attempt to acquire so earnestly, and which some times annoys you and some times pleases you so much, is neither your home nor a permanent destination. You have not been created for it, nor invited to it as your resting place. It shall neither remain with you forever nor will you remain in it eternally. “If it has enticed you with its charms, it has also warned and cautioned you p: 146
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of real dangers lurking in its folds. Take account of the warnings it has given you and do not be seduced or deceived by its allurements. These warnings should desist you from being too greedy or too covetous to possess it. Try, to advance towards the place where you are invited for eternal bliss, and turn your face away from the vicious world. ” [1] Therefore, as we can see the reality or the nature of the world in these narrations has been described such as: passage, a house of vanity, and deception etc. The human beings have not been created for this rather for the Hereafter, they have came here to nourish their humanism through knowledge and deeds and to arrange provisions for their eternal journey.
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[1]: Nahjul al Balagha, sermon-123.
[1]: Nahjul Balagha, sermon-203.
[1]: Nahjul Balagha, sermon-173.
4. The Next Worlders Islam requires that people should discover the reality, essence, and nature of this world the way it actually is and, therefore, should adopt their deeds and behavior in accordance to their own perspective. Whoever, has discovered the nature of such a world will never become infatuated or would be loosing his heart for its sake. They will never be deceived by its power of wealth and other allurements. While living in this very world, and utilizing all of its lawful pleasures and bounties, will never become slaves and prisoners of this vicious world. They will never forget God-Almighty and Hereafter even for a single moment and will endeavor continuously for accumulation of provisions for their eternal journey through performance of virtuous deeds. While they live in this world but p: 147
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with their esoteric hearts eyes look towards the sublime realities of Upper Heavens. In all situations, at all times, and in all their deeds they do consider the existence of God-Almighty and Hereafter and, therefore, are able to take advantage of these opportunities for enrichment of their eternal life. They regard the world like a form land for cultivating fruits for the Hereafter -a place for conducting business and endeavor to collect provisions for their journey to eternal abode. They commission all the resources of this transient world to the full advantage of their Hereafter, even their working, eating, drinking, marrying, and other worldly deeds are utilized for the Next World. Such people are not worldly and belong to the Next World. Ibn abi Yafur narrated from Imam al-Sadiq (a. s. ) as follows: ﺍﻳﻦ ﺍﺑﻰ ﻳﻌﻔﻮ ﺭﻗﺎﻝ ﻗﻠﺖ ﻟﺎﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺃﻧﺎ ﻟﻨﺤﺐ ﺍﻟﺪﻧﻴﺎ ﻓﻘﺎﻝ ﻟﻰ: ﺗﺼﻨﻊ ﺑﻬﺎ ﻣﺎﺫﺍ؟ ﻗﻠﺖ ﺍﺗﺰﻭﺝ ﻣﻨﻬﺎ ﻭﺍﺣﺞ ﻭﺍﻧﻔﻖ ﻋﻠﻰ ﻋﻴﺎﻟﻰ ﻭﺍﻧﻴﻞ ﺍﺧﻮﺍﻧﻰ ﻭﺍﺗﺼﺪﻕ. ﻗﺎﻝ: ﻟﻴﺲ ﻫﺬﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ, ﻫﺬﺍ ﻣﻦ ﺍﻟﺎﺧﺮﺓ. “I said to Imam al-Sadiq: 'We like the world. ’ 'What do you do with its wealth'? Asked the Imam. “I replied. 'By means of this wealth, we get married, go for Hajj-pilgrimage, take care of genuine family expanses, help our poor brothers and give alms for the sake of God. ’ 'This is not world, rather it is Hereafter. ’ Replied the Imam. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻭﺍﻋﻠﻤﻮﺍ ﻋﺒﺎﺩﺍﻟﻠﻪ ﺃﻥ ﺍﻟﻤﺘﻘﻴﻦ ﺫﻫﺒﻮﺍ ﺑﻌﺎﺟﻞ ﺍﻟﺪﻧﻴﺎ ﻭﺁﺟﻞ ﺍﻟﺂﺧﺮﺓ ﻓﺸﺎﺭﻛﻮﺍ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺩﻧﻴﺎﻫﻢ ﻭﻟﻢ ﻳﺸﺎﺭﻛﻬﻢ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺁﺧﺮﺗﻬﻢ ﺳﻜﻨﻮﺍ p: 148
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ﺍﻟﺪﻧﻴﺎ ﺑﺄﻓﻀﻞ ﻣﺎ ﺳﻜﻨﺖ ﻭﺃﻛﻠﻮﻫﺎ ﺑﺄﻓﻀﻞ ﻣﺎ ﺃﻛﻠﺖ ﻓﺤﻈﻮﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﻤﺎ ﺣﻈﻲ ﺑﻪ ﺍﻟﻤﺘﺮﻓﻮﻥ ﻭﺃﺧﺬﻭﺍ ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺬﺕ ﺍﻟﺠﺒﺎﺑﺮﺓ ﺍﻟﻤﺘﻜﺒﺮﻭﻥ ﺛﻢ ﺍﻧﻘﻠﺒﻮﺍ ﻋﻨﻬﺎ ﺑﺎﻟﺰﺍﺩ ﺍﻟﻤﺒﻠﻎ ﻭﺍﻟﻤﺘﺠﺮ ﺍﻟﺮﺍﺑﺢ. ﺃﺻﺎﺑﻮﺍ ﻟﺬﺓ ﺯﻫﺪ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺩﻧﻴﺎﻫﻢ ﻭﺗﻴﻘﻨﻮﺍ ﺃﻧﻬﻢ ﺟﻴﺮﺍﻥ ﺍﻟﻠﻪ ﻏﺪﺍ ﻓﻲ ﺁﺧﺮﺗﻬﻢ ﻟﺎﺗﺮﺩ ﻟﻬﻢ ﺩﻋﻮﺓ ﻭﻟﺎﻳﻨﻘﺺ ﻟﻬﻢ ﻧﺼﻴﺐ ﻣﻦ ﻟﺬﺓ. “O creature of God! remember that God fearing and pious persons passed away from this world after having led a respectable and fruitful life , and they are going to be well rewarded in the Next World (when compared with worldly people, they had equal opportunities of gathering fruits of this world and utilize them to the best of their abilities, and at the same time kept away from all wicked and vicious way of life). They did not jeopardize their salvation like worldly minded persons. They led a more contended, more respectable and happier life, than those who lived wickedly. ” They enjoyed the fruits of their labors, and had more gratifying, sober and healthy experience of the pleasures of life than the rich and wealthy had. They regaled and enjoined the joys, the facilities and the bliss of this world as much as tyrant and vicious people desired to enjoy. Yet, while leaving this world, they carried with them all which will be of. use to them in the Next World. While living in this world they enjoyed the, happiness of relinquishing its evil ways. They made themselves sure that in the life to come they will be recipient of His Grace and p: 149
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Blessings, their requests will not be turned down, and the favors destined for them in the Heaven will not be lessened or reduced. ” [1] Therefore, working as an employee to earn a living, being involved in trade, business and agriculture, and acceptance of positions involving social responsibilities not only are not the least incompatible of one's being a pious or man of Hereafter, on the contrary these very acts could be utilized as means of achieving God's Pleasure, and accumulation of provisions for the eternal abode. The Commander of the Faithful Imam ‘Ali (a. s. ) with all those serious efforts and endeavors for earning a living was the most ascetic person, but simultaneously was the ruler over his people. In the darkness of night he cried at the alter of the worship saying: ﻳﺎ ﺩﻧﻴﺎ، ﻳﺎ ﺩﻧﻴﺎ ﺇﻟﻴﻚ ﻋﻨﻲ، ﺃﺑﻲ ﺗﻌﺮﺿﺖ؟ ﺃﻡ ﺇﻟﻰ ﺗﺸﻮﻗﺖ؟ ﻟﺎ ﺣﺎﻥ ﺣﻴﻨﻚ؟ ﻫﻴﻬﺎﺕ! ﻏﺮﻱ ﻏﻴﺮﻱ، ﻟﺎ ﺣﺎﺟﺔ ﻟﻲ ﻓﻴﻚ, ﻗﺪ ﻃﻠﻘﺘﻚ ﺛﻠﺎﺛﺎ ﻟﺎ ﺭﺟﻌﺔ ﻓﻴﻬﺎ! ﻓﻌﻴﺸﻚ ﻗﺼﻴﺮ ﻭﺧﻄﺮﻙ ﻳﺴﻴﺮ ﻭﺃﻣﻠﻚ ﺣﻘﻴﺮ. ﺁﻩ ﻣﻦ ﻗﻠﺔ ﺍﻟﺰﺍﺩ ﻭﻃﻮﻝ ﺍﻟﻄﺮﻳﻖ ﻭﺑﻌﺪ ﺍﻟﺴﻔﺮ ﻭﻋﻈﻢ ﺍﻟﻤﻮﺭﺩ. “O world, O world! Get away from me. Why do you present yourself to me? Or are you eager for me? You may not get that opportunity to impress me. Deceive some other person. I have no concern with you. I have divorced you thrice, where after there is no restitution. Your life is short, your importance is little, and your liking is humble. Alas! The provision is little, the way is long, the journey is far, and the p: 150
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goal is hard to reach. ” [1] Also he said: ﺇﻟﻴﻚ ﻋﻨﻲ ﻳﺎ ﺩﻧﻴﺎ ﻓﺤﺒﻠﻚ ﻋﻠﻰ ﻏﺎﺭﺑﻚ ﻗﺪ ﺍﻧﺴﻠﻠﺖُ ﻣﻦ ﻣﺨﺎﻟﺒﻚ ﻭﺃﻓﻠﺖﱡﱡ ﻣﻦ ﺣﺒﺎﺋﻠﻚ ﻭﺍﺟﺘﻨﺒﺖ ﺍﻟﺬﻫﺎﺏ ﻓﻲ ﻣﺪﺍﺣﻀﻚ. “Get away from me O world! Your rein is on your own shoulders as I have released myself from your ditches, removed myself of your snares, and avoided walking into your slippery places. ” [2] The Commander of the Faithful Imam ‘Ali (a. s. ) while accompanying his soldiers and marching towards the battle field showed a very old and worn out shoe to Ibne Abbas and said: ﻗﺎﻝ ﻋﺒﺪﺍﻟﻠﻪ ﺑﻦ ﻋﺒﺎﺱ -- ﺭﺿﻰ ﺍﻟﻠﻪ ﻋﻨﻪ: - ﺩﺧﻠﺖ ﻋﻠﻰ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﺑﺬﻯ ﻗﺎﺭ ﻭﻫﻮ ﻳﺨﺼﻒ ﻧﻌﻠﻪ ﻓﻘﺎﻝ ﻟﻰ: ﻣﺎ ﻗﻴﻤﺔ ﻫﺬﺍ ﺍﻟﻨﻌﺎﻝ؟ ﻓﻘﻠﺖ: ﻟﺎ ﻗﻴﻤﺔ ﻟﻬﺎ! ﻓﻘﺎﻝ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻭﺍﻟﻠﻪ ﻟﻬﻰ ﺍﺣﺐ ﺇﻟﻰ ﻣﻦ ﺍﻣﺮﺗﻜﻢ, ﺍﻟﺎ ﺍﻥ ﺍﻗﻴﻢ ﺧﻘﺎ, ﺍﻭ ﺍﺩﻓﻊ ﺑﺎﻃﻠﺎ, ﺛﻢ ﺧﺮﺝ ﻓﺨﻄﺐ ﺍﻟﻨﺎﺱ ﻓﻘﺎﻝ: “If I cannot establish a regime of justice and truth and if I cannot eradicate tyranny and impiety, than the value of this Government and Caliphate is less to me than the cost of this pair of shoes. ” [3] Such were and still are the God's most sincere servants; although, they live in this very world but they look towards the higher horizons and are the people who belong to Hereafter. Like other people they too are engaged in making serious efforts and endeavors for earning a living and sometimes even accept the highest social positions namely: commander, governor and ruler. But they accept these responsibilities solely for the sake of seeking God's Pleasure and fulfillment of p: 151
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their duties. Within the lawful limits they utilize the God’s Bounties, but at the same time have divorced this vicious world for three times and cleaned their hearts from its allurements. They wage war in order to take hold of the ruling power, but only for the sake of defense of truth and implementation of social justice and not simply for the sake of enjoying being a ruler.
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[1]: Bihar al-Anwar, vol. 73, p-l06.
[1]: Nahjul Balagha, letter no. 27.
[1]: Nahjul Balagha, saying 77.
[2]: Nahjul Balagha, letter no. 45.
[3]: Nahjul Balagha, sermon-33.
5. The Worldly Beings But whoever could not identify the world -the way it is; become carried away and amused with its adornments; considered it as the main goal of the creation and after that there is no accountability and Hereafter; became prisoner of wealth and property, wife and children, and position and power; took hold of worldly life firm; forgot about the existence of God and Hereafter; closed his eyes from spiritual values and made sole aim of his life satisfying animal passions and taking the maximum advantage from worldly pleasures, then such a person would be considered belonging to the worldly people. Even though he might be a poor, destitute, monastic person, and might refrain from acceptance of positions involving social responsibilities. God-Almighty said in Holy Qur’an. ﻳَﻌْﻠَﻤُﻮﻥَ ﻇَﺎﻫِﺮًﺍ ﻣﱢﱢﻦَ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﻭَﻫُﻢْ ﻋَﻦِ ﺍﻟْﺂﺧِﺮَﺓِ ﻫُﻢْ ﻏَﺎﻓِﻠُﻮﻥَ “They know only some appearance of the life of this world, and are needless of the Hereafter. (30: 7) And said: ﺃُﻭﻝَٰﺋِﻚَ ﺍﻟﱠﱠﺬِﻳﻦَ ﺍﺷْﺘَﺮَﻭُﺍ ﺍﻟْﺤَﻴَﺎﺓَ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﺑِﺎﻟْﺂﺧِﺮَﺓِ “Such are those who buy the life of the world at the price of Hereafter. (2: 86) And said: ﺃَﺭَﺿِﻴﺘُﻢ ﺑِﺎﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﻣِﻦَ ﺍﻟْﺂﺧِﺮَﺓِ ۚ ﻓَﻤَﺎ ﻣَﺘَﺎﻉُ ﺍﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﻓِﻲ p: 152
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ﺍﻟْﺂﺧِﺮَﺓِ ﺇِﻟﱠﱠﺎ ﻗَﻠِﻴﻞٌ “Take ye the pleasure in the life of the world rather in the Hereafter? The comfort of the life of the life of the world is but little than in the Hereafter. (9: 38) And said: ﺇِﻥﱠﱠ ﺍﻟﱠﱠﺬِﻳﻦَ ﻟَﺎ ﻳَﺮْﺟُﻮﻥَ ﻟِﻘَﺎﺀَﻧَﺎ ﻭَﺭَﺿُﻮﺍ ﺑِﺎﻟْﺤَﻴَﺎﺓِ ﺍﻟﺪﱡﱡﻧْﻴَﺎ ﻭَﺍﻃْﻤَﺄَﻧﱡﱡﻮﺍ ﺑِﻬَﺎ ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﻫُﻢْ ﻋَﻦْ ﺁﻳَﺎﺗِﻨَﺎ ﻏَﺎﻓِﻠُﻮﻥَ ﺃُﻭﻝَٰﺋِﻚَ ﻣَﺄْﻭَﺍﻫُﻢُ ﺍﻟﻨﱠﱠﺎﺭُ ﺑِﻤَﺎ ﻛَﺎﻧُﻮﺍ ﻳَﻜْﺴِﺒُﻮﻥَ “Lo! Those who expect not the meeting with Us, but desire the life of this world and feel secure therein, and those who are neglectful of our revelations, there home will be fire because of what they used to earn. (10: 7-8) Imam al-Sadiq (a. s. ) said: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺳﻠﺎﻡ ﻗﺎﻝ: ﺍﺑﻌﺪ ﻣﺎ ﻳﻜﻮﻥ ﺍﻟﻌﺒﺪ ﻣﻦ ﺍﻟﻠﻪ ﺍﺫﺍﻛﻢ ﺍﻟﺎﺑﻄﻨﻪ ﻭﻓﺮﺟﻪ. “The worst condition for the relationship between man and God-Almighty is the situation, when a person does not have any other aim, except satisfying the hunger of his stomach, and taking care of his sexual requirements. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ (ﻉ): ﺣﺮﺍﻡ ﻋﻠﻰ ﻛﻞ ﻗﻠﺐ ﻣﻄﻮﻟﻪ ﺑﺎﻟﺪﻧﻴﺎ ﺍﻥ ﻳﺴﻜﻨﻪ ﺍﻟﺘﻘﻮﻯ. “In a heart infatuated with world, presence of piety is forbidden. ” [2] Also he said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻭﻟﺒﺌﺲ ﺍﻟﻤﺘﺠﺮﺍﻥ ﺗﺮﻯ ﺍﻟﺪﻧﻴﺎ ﻟﻨﻔﺴﻚ ﺛﻤﻨﺎ ﻭﻟﻤﺎﻟﻚ ﻋﻨﺪ ﺍﻟﻠﻪ ﻋﻮﺿﺎ. “It is the worst kind of trade, whereby one considers the world worthy of his self; and purchases the world at the expanses of Hereafter. ” [3] If, the world has been condemned, it is because of the reason of its being a place of vanity and deceit which makes people its prisoners. It manifests itself sweet and p: 153
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attractive keeping people amused with its pleasure, thus, preventing them from God's remembrance and collection of provisions for their journey towards eternal abode. The world has been reproached, and this act has been so explicitly publicized so that people become cautious not to be deceived by its deceitful manners, and should not allow themselves to become infatuated with its charms or becoming its prisoners forever. What has been condemned -is the attachment to transient world; forgetting the real aim of the creation; becoming totally negligent about the eternal life -and not the God's Bounties.
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[1]: Bihar al-Anwar, vol. 73, p-18.
[2]: Ghirar al-Hukm, p-383.
[3]: Nahjul Balagha, sermon-32.
6. The Worldly and Next Worlders Therefore, whoever works in this world for Hereafter is a man of Next World, and the one who works for this world will join the worldly group. The Commander of the Faithful Imam ' ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻨﺎﺱ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻋﺎﻣﻠﺎﻥ: ﻋﺎﻣﻞ ﻋﻤﻞ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻟﻠﺪﻧﻴﺎ، ﻗﺪ ﺷﻐﻠﺘﻪ ﺩﻧﻴﺎﻩ ﻋﻦ ﺁﺧﺮﺗﻪ ﻳﺨﺸﻰ ﻋﻠﻰ ﻣﻦ ﻳﺨﻠﻔﻪ ﺍﻟﻔﻘﺮ ﻭﻳﺄﻣﻨﻪ ﻋﻠﻰ ﻧﻔﺴﻪ ﻓﻴﻔﻨﻲ ﻋﻤﺮﻩ ﻓﻲ ﻣﻨﻔﻌﺔ ﻏﻴﺮﻩ. ﻭﻋﺎﻣﻞ ﻋﻤﻞ ﻓﻲ ﺍﻟﺪﻧﻴﺎ ﻟﻤﺎ ﺑﻌﺪﻫﺎ ﻓﺠﺎﺀﻩ ﺍﻟﺬﻱ ﻟﻪ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﻐﻴﺮ ﻋﻤﻞ ﻓﺄﺣﺮﺯ ﺍﻟﺤﻈﻴﻦ ﻣﻌﺎً، ﻭﻣﻠﻚ ﺍﻟﺪﺍﺭﻳﻦ ﺟﻤﻴﻌﺎً. ﻓﺄﺻﺒﺢ ﻭﺟﻴﻬﺎً ﻋﻨﺪﺍﻟﻠﻪ، ﻟﺎ ﻳﺴﺄَﻝ ﺍﻟﻠﻪ ﺣﺎﺟﺔ ﻓﻴﻤﻨﻌﻪ. “There are two kinds of workers in the world. One is a person who works in this world for this world and his work of this world keeps him unmindful of the Next World. He is afraid of destitution for those he will leave behind but feels himself safe about it. So, he spends his life after the good of others. The other is one p: 154
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who works in this world for what is to come Hereafter, and he secures his share of this world without effort. Thus, he gets both the benefits together and becomes the owner of both the houses together. In this way, he is prestigious before God-Almighty. If he asks him anything He does not deny him. ” [1] Also, he said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺪﻧﻴﺎ ﺩﺍﺭ ﻣﻤﺮ ﻟﺎ ﺩﺍﺭ ﻣﻘﺮ, ﻭﺍﻟﻨﺎﺱ ﻓﻴﻬﺎ ﺭﺟﻠﺎﻥ: ﺭﺟﻞ ﺑﺎﻍ ﻓﻴﻬﺎ ﻧﻔﺴﻪ ﻓﻮﺑﻘﻬﺎ ﻭﺭﺟﻞ ﺍﺑﺘﺎﻉ ﻧﻔﺴﻪ ﻓﺎﻋﺘﻘﻬﺎ. “This world is a place for transit, not a place to stay. The people herein are of two categories. One is the man who sold away his self (to his passions) and, thus, ruined it, and the other is the man who purchased his self (by control against his passions) and freed it. ” [2] The difference between worldly and Next Worlders does not consist in their being rich or poor; occupied in worldly affairs or being without job; being social or living a monastic life; holder of worldly positions or not; being a business man, a religious scholar, preacher and writer; consumer of worldly bounties or otherwise; rather, the real difference consists of ones being attached to the life of this world or the next one; paying attention towards God-Almighty or world; considering the goal of life simply satisfying the animalistic passions or perusal of superior goals of attaining self-perfection and nourishment of human virtues. Every thing, which keeps a man occupied in itself preventing him from God is remembrance and perusal of affairs related p: 155
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to Hereafter is considered as world. Although, it could be acquiring education, teaching, writing, and being a preacher or Imam. Even living a monastic life, being an ascetic, and being continuously engaged in worship, if is done for the sake of other than God, will be considered as world. Therefore, it becomes explicitly clear that all the worldly people do not possess the same position; similar is the case with the Next Worlders; some of the worldly people are completely attached to the world and are totally negligent from God and Hereafter -such people are called the servants of world or worldly. Opposite to that, there are pure sincere servants of God-Almighty who are totally committed to Him and Hereafter and do not have any other goal except seeking His Pleasure. Among these two opposite groups there exist various ranks and positions. The degree of worldliness of each one depends to the extent of his being attached to the world and is being away from God's Nearness in the same proportion. On the opposite side, as much as one is busy in God’s Remembrance and Hereafter, will be considered abandoner of the world in the same proportion, or in other words it could be said, that being worldly or being Next Worlder are two relative acts.
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[1]: Nahjul Balagha, saying 269.
[2]: Nahjul Balagha, saying 133.
Piety,the Most Important Factor for Purification
point
In the Islamic School, piety has been assigned the most important position and the pious believers are regarded as the most distinguished and respectable persons in an Islamic Society. The phrase piety in the Qur’anic p: 156
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verses and narrations, and especially in the glorious book of Nahjul-Balagha (The Path of Eloquence) has been repeated quite frequently. The Holy Qur’an considers piety as the sole criteria for appraising the value and worth of individuals and said: ﺇِﻥﱠﱠ ﺃَﻛْﺮَﻣَﻜُﻢْ ﻋِﻨﺪَ ﺍﻟﻠﱠﱠﻪِ ﺃَﺗْﻘَﺎﻛُﻢْ “Lo! the noblest of you, in the sight of God-Almighty is the best in conduct. (49: 13) The piety has been introduced as the best provisions for the Hereafter, and greatest means for achieving salvation. the Holy Qur’an said: ﻟِﻠﱠﱠﺬِﻳﻦَ ﺃَﺣْﺴَﻨُﻮﺍ ﻣِﻨْﻬُﻢْ ﻭَﺍﺗﱠﱠﻘَﻮْﺍ ﺃَﺟْﺮٌ ﻋَﻈِﻴﻢٌ “For such of them as do right and word off (evil) , there is great reward (3: 172) And said: ﻓَﻤَﻦِ ﺍﺗﱠﱠﻘَﻰٰ ﻭَﺃَﺻْﻠَﺢَ ﻓَﻠَﺎ ﺧَﻮْﻑٌ ﻋَﻠَﻴْﻬِﻢْ ﻭَﻟَﺎ ﻫُﻢْ ﻳَﺤْﺰَﻧُﻮﻥَ “Then whosoever refrainth from evil and amendeth -there shall no fear come upon them neither shall they grieve. (7: 35) And said: ﻭَﺳَﺎﺭِﻋُﻮﺍ ﺇِﻟَﻰٰ ﻣَﻐْﻔِﺮَﺓٍ ﻣﱢﱢﻦ ﺭﱠﱠﺑﱢﱢﻜُﻢْ ﻭَﺟَﻨﱠﱠﺔٍ ﻋَﺮْﺿُﻬَﺎ ﺍﻟﺴﱠﱠﻤَﺎﻭَﺍﺕُ ﻭَﺍﻟْﺄَﺭْﺽُ ﺃُﻋِﺪﱠﱠﺕْ ﻟِﻠْﻤُﺘﱠﱠﻘِﻴﻦَ “And vie one with another for forgiveness from your Lord, and for a Paradise as wide as are the Heavens and the earth, prepared for those who ward off (evil). (3: 133) And said: ﺇِﻥﱠﱠ ﺍﻟْﻤُﺘﱠﱠﻘِﻴﻦَ ﻓِﻲ ﺟَﻨﱠﱠﺎﺕٍ ﻭَﻧَﻌِﻴﻢٍ ﻓَﺎﻛِﻬِﻴﻦَ ﺑِﻤَﺎ ﺁﺗَﺎﻫُﻢْ ﺭَﺑﱡﱡﻬُﻢْ “Lo! Those who kept their duty dwell in gardens and delight, happy because of what their Lord hath given them. (52: 17-18) Also, in the Nahjul Balagha and other books of traditions, piety has been assigned the most distinguished position in all ethical matters, and is the greatest means for achieving prosperity and salvation. The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺘﻘﻰ ﺭﺋﻴﺲ ﺍﻟﺎﺧﻠﺎﻕ. “Piety acquires the most prominent p: 157
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position in all ethical affairs. ”Nahjul Balagha, saying 41. The Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺧﺼﻠﺔ ﻣﻦ ﻟﺰﻣﻬﺎ ﺍﺗﻌﺘﻪ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺎﺧﺮﺓ ﻭﺭﺑﺢ ﺍﻟﻔﻮﺯ ﺑﺎﻟﺠﻨﺔ ﻗﻴﻞ ﻭﻣﺎﻫﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ؟ ﻗﺎﻝ: ﺍﻟﺘﻘﻮﻯ, ﻣﻦ ﺍﺭﺍﺩ ﺍﻥ ﻳﻜﻮﻥ ﺍﻋﺰﺍ ﺍﻟﻨﺎﺱ ﻓﻠﻴﺘﻖ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﺛﻢ ﺗﻠﺎ: ﻭﻣﻦ ﻳﺘﻖ ﺍﻟﻠﻪ ﻳﺠﻌﻞ ﻟﻪ ﻣﺨﺮﺟﺎ ﻭﻳﺮﺯﻗﻪ ﻣﻦ ﺣﻴﺚ ﻟﺎ ﻳﺤﺘﺴﺐ. “There is a characteristic that whoever acquires it will have the world and Hereafter in his control. He was asked: 'Oh Prophet of God! What is that characteristic? “The Prophet (S) replied: 'Piety! Whoever desires to become the most dearest person should become pious, and then he recited the following verse: And who so ever keepth his duty to God, He will appoint a way out for him. And will provide for him from (a quarter) whence he hath no expectation. (65: 2-3) [1] The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻭﺍﻋﻠﻤﻮﺍ ﻋﺒﺎﺩﺍﻟﻠﻪ ﺃﻥ ﺍﻟﻤﺘﻘﻴﻦ ﺫﻫﺒﻮﺍ ﺑﻌﺎﺟﻞ ﺍﻟﺪﻧﻴﺎ ﻭ ﺁﺟﻞ ﺍﻟﺂﺧﺮﺓ، ﻓﺸﺎﺭﻛﻮﺍﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺩﻧﻴﺎﻫﻢ، ﻭ ﻟﻢ ﻳﺸﺎﺭﻛﻬﻢ ﺃﻫﻞ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺁﺧﺮﺗﻬﻢ. ﺳﻜﻨﻮﺍﺍﻟﺪﻧﻴﺎ ﺑﺄﻓﻀﻞ ﻣﺎ ﺳﻜﻨﺖ ﻭ ﺃﻛﻠﻮﻫﺎ ﺑﺄﻓﻀﻞ ﻣﺎ ﺃﻛﻠﺖ، ﻓﺤﻈﻮﺍ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﻤﺎ ﺣﻈﻲ ﺑﻪ ﺍﻟﻤﺘﺮﻓﻮﻥ ﻭﺃﺧﺬﻭﺍ ﻣﻨﻬﺎ ﻣﺎ ﺃﺧﺬﻩ ﺍﻟﺠﺒﺎﺑﺮﺓﺍﻟﻤﺘﻜﺒﺮﻭﻥ. ﺛﻢ ﺍﻧﻘﻠﺒﻮﺍ ﻋﻨﻬﺎ ﺑﺎﻟﺰﺍﺩ ﺍﻟﻤﺒﻠﻎ ﻭ ﺍﻟﻤﺘﺠﺮ ﺍﻟﺮﺍﺑﺢ ﺃﺻﺎﺑﻮﺍ ﻟﺬﺓ ﺯﻫﺪ ﺍﻟﺪﻧﻴﺎ ﻓﻲ ﺩﻧﻴﺎﻫﻢ، ﻭ ﺗﻴﻘﻨﻮﺍ ﺃﻧﻬﻢ ﺟﻴﺮﺍﻥ ﺍﻟﻠﻪ ﻏﺪﺍ ﻓﻲ ﺁﺧﺮﺗﻬﻢ ﻟﺎ ﺗﺮﺩ ﻟﻬﻢ ﺩﻋﻮﺓ، ﻭ ﻟﺎ ﻳﻨﻘﺺ ﻟﻬﻢ ﻧﺼﻴﺐ ﻣﻦ ﻟﺬﺓ. “Know, O' creatures of God, that the God-fearing have Shared the joys of this transient world as well as the Next World, for they shared with the people of this world in p: 158
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their worldly matters while their people did not share with them in the matters of the Next World. They lived in this world in the best manner of living and ate the choicest food and consequently they enjoyed herein all that the people with ease of life enjoyed, and secured from it what the haughty and the vain secured. Then, they departed from it after taking provision enough to take them to the end of their journey and after doing a profitable transaction. They tasted the pleasure of renouncing the world in this world, and they firmly believed that on the coming day in their next life they would be neighbors of God, where their call would not be repulsed nor would their share of pleasure be small. ” [1] The commander of the faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻋﻠﻴﻜﻢ ﺑﺘﻘﻮﻯ ﺍﻟﻠﻪ ﻓﺎﻧﻬﺎ ﺗﺠﻤﻊ ﺍﻟﺨﻴﺮ ﻭﻟﺎ ﺧﻴﺮ ﻏﻴﺮﻫﺎ ﻭﻳﺪﺭﻙ ﺑﻬﺎ ﻣﻦ ﺍﻟﺨﻴﺮ ﻣﺎ ﻟﺎ ﻳﺪﺭﻛﻚ ﺑﻐﻴﺮﻫﺎ ﻣﻦ ﺧﻴﺮ ﺍﻟﺪﻧﻴﺎ ﻭﺍﻟﺎﺧﺮﺓ. “Don't give up piety because it is the source of all benevolence and goodness,. blessing except piety does not exist; and the blessing which is achieved by means of piety can never be obtained without it,. be it blessing of this world or the Hereafter. ” [2] Imam al-Sajjad: ﻗﺎﻝ ﺍﻟﺴﺠﺎﺩ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺷﺮﻑ ﻛﻞ ﻋﻤﻞ ﺑﺎﻟﺘﻘﻮﻯ ﻭﻓﺎﺯ ﻣﻦ ﻓﺎﺯ ﻣﻦ ﺍﻟﻤﺘﻘﻴﻦ, ﻗﺎﻝ ﺍﻟﻠﻪ ﺗﺒﺎﺭﻙ ﻭﺗﻌﻠﻰ ﺍﻥ ﻟﻠﻤﺘﻘﻴﻦ ﻣﻔﺎﺯﺍ. “The value and worth of each deed depend upon piety; only pious people may achieve righteousness and prosperity. God-Almighty said: Verily righteousness and prosperity belong to pious people. ” [3] In p: 159
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some of the traditions, piety has been introduced as the most important factor for self-perfection and purification as well as the most effective medicine for curing the psychic diseases. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻓﺎﻥ ﺗﻘﻮﻯ ﺍﻟﻠﻪ ﺩﻭﺍﺩﺍ ﻗﻠﻮﺑﻜﻢ ﻭﺻﺒﺮ ﻋﻤﻰ ﺍﻓﺌﺪﺗﻜﻢ ﻭﺷﻔﺎ ﻣﺮﺽ ﺍﺟﺴﺎﺩﻛﻢ ﻭﺻﻠﺎﺡ ﻓﺴﺎﺩ ﺻﺪﻭﺭﻛﻢ ﻭﻃﻬﻮﺭ ﺩﻧﺲ ﺍﻧﻔﺴﻜﻢ ﻭﺟﻠﺎ ﻏﺸﺎ ﺍﺑﺼﺎﺭﻛﻢ. ﺍﻣﻦ ﻓﺰﻉ ﺟﺎﺷﻜﻢ ﻭﺿﻴﺎ ﺳﻮﺍﺩ ﻇﻠﻤﺘﻜﻢ. “Piety is the only cure for wickedness of your heart. It is the Divine Light to expel darkness of your heart. It is a remedy for your ailing mind. It is the only way of improvement for your corrupt soul. It purifies your conscience. It brings back sight to the eyes blinded by ignorance of truth. ” [1]
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[1]: Bihar al-Anwar, vol. 70, p-285.
[1]: Nahjul Balagha, letter no. 27.
[2]: Bihar al-Anwar, vol. 70, p-285.
[3]: Bihar al-Anwar, vol. 77, p-386.
[1]: Nahjul Balagha, letter no. 198.
1. Piety, Objective Behind the Divine Commands In Islam the piety has been introduced as a genuine moral virtue and the real aim for explanation of (Divine) Commandments. Following are some of the examples God-Almighty said in Holy Qur’an: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﻨﱠﱠﺎﺱُ ﺍﻋْﺒُﺪُﻭﺍ ﺭَﺑﱠﱠﻜُﻢُ ﺍﻟﱠﱠﺬِﻱ ﺧَﻠَﻘَﻜُﻢْ ﻭَﺍﻟﱠﱠﺬِﻳﻦَ ﻣِﻦ ﻗَﺒْﻠِﻜُﻢْ ﻟَﻌَﻠﱠﱠﻜُﻢْ ﺗَﺘﱠﱠﻘُﻮﻥَ “Oh mankind! Worship your Lord, who hath created you and those before you, so that you may ward off (evil). (2: 21) And said: ﻛُﺘِﺐَ ﻋَﻠَﻴْﻜُﻢُ ﺍﻟﺼﱢﱢﻴَﺎﻡُ ﻛَﻤَﺎ ﻛُﺘِﺐَ ﻋَﻠَﻰ ﺍﻟﱠﱠﺬِﻳﻦَ ﻣِﻦ ﻗَﺒْﻠِﻜُﻢْ ﻟَﻌَﻠﱠﱠﻜُﻢْ ﺗَﺘﱠﱠﻘُﻮﻥَ “O you believe! Fasting is prescribed for you, even as it was prescribed for those before you, that ye may ward off (evil). (2: 183) And said: ﻟَﻦ ﻳَﻨَﺎﻝَ ﺍﻟﻠﱠﱠﻪَ ﻟُﺤُﻮﻣُﻬَﺎ ﻭَﻟَﺎ ﺩِﻣَﺎﺅُﻫَﺎ ﻭَﻝَٰﻛِﻦ ﻳَﻨَﺎﻟُﻪُ ﺍﻟﺘﱠﱠﻘْﻮَﻯٰ ﻣِﻨﻜُﻢْ “Their flesh and their blood reach not God, but the devotion from you reacheth him. (22: 37) And said: ﻭَﺗَﺰَﻭﱠﱠﺩُﻭﺍ ﻓَﺈِﻥﱠﱠ ﺧَﻴْﺮَ ﺍﻟﺰﱠﱠﺍﺩِ ﺍﻟﺘﱠﱠﻘْﻮَﻯٰ “So make provisions p: 160
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for yourself (Hereafter) ; for the best provision is to ward off evil. (2: 197) Therefore, it could be seen that the aim behind explaining some of these commandments or worships is actually to encourage people to acquire piety by performing those particular acts of worships. Piety in Islam have been attached so much importance that it has been introduced as the sole criteria for the acceptance of other deeds, so much so that the deed without piety shall be worthless and will not be accepted: The Holy Qur’an said: ﺇِﻧﱠﱠﻤَﺎ ﻳَﺘَﻘَﺒﱠﱠﻞُ ﺍﻟﻠﱠﱠﻪُ ﻣِﻦَ ﺍﻟْﻤُﺘﱠﱠﻘِﻴﻦَ “God accepteth only from those who ward off evil. (5: 27) The Holy Prophet (S) said to Abu Dharr: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﻋﻠﻴﻪ: ﻳﺎ ﺍﺑﺎﺫﺭ! ﻛﻦ ﺑﺎﻟﻌﻤﻞ ﺑﺎﻟﺘﻘﻮﺍ ﺍﺷﺪ ﺍﻫﺘﻤﺎﻣﺎ ﻣﻨﻚ ﺑﺎﻟﻌﻤﻞ, ﻓﺎﻧﻪ ﻟﺎﻳﻘﻞ ﻋﻤﻞ ﺑﺎﻟﺘﻘﻮﺍ ﻭﻛﻴﻒ ﺑﻜﻞ ﻣﺎ ﻳﺘﻘﺒﻞ ﺑﻘﻮﻝ ﺍﻟﻠﻪ ﺍﻧﻤﺎ ﻳﺘﻘﺒﻞ ﺍﻟﻠﻪ ﻣﻦ ﺍﻟﻤﺘﻘﻴﻦ. “Try your best to acquire piety, because, nothing accompanied by piety shall be regarded smaller, and how come a thing accepted by God-Almighty, could be regarded smaller? Because, the Holy Qur'an said: God accepts only from pious ones. ” [1] Imam al Sadiq (a. s. ) said: ﻗﺎﻝ ﺍﺑﻮ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﺎ ﻳﻐﺮﻧﻚ ﺑﻜﺎﺋﻬﻢ ﺍﻧﻤﺎ ﺍﻟﺘﻘﻮﻯ ﻓﻰ ﺍﻟﻘﻠﺐ. “Do not let their crying deceive you, because, the piety exists only in heart. ” [2] God-Almighty said in Holy Qur’an: ﻭَﺇِﻥ ﺗَﺼْﺒِﺮُﻭﺍ ﻭَﺗَﺘﱠﱠﻘُﻮﺍ ﻓَﺈِﻥﱠﱠ ﺫَٰﻟِﻚَ ﻣِﻦْ ﻋَﺰْﻡِ ﺍﻟْﺄُﻣُﻮﺭِ “But if ye persevere and ward off (evil}, then that of the steadfast heart of things. (3: 186) Therefore, as could be seen that piety in Holy Qur’an and other Islamic traditions has been mentioned as a genuine moral, virtue, p: 161
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best provisions for the Hereafter, important medicine for curing the heart's disease, and greatest means for attaining spiritual purification and self-refinement. In emphasizing its importance, it is sufficient-to say that it has been mentioned as the real aim behind explanation of all Divine Commandments and Regulations. Now let us discuss its meanings in details.
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[1]: Bihar al-Anwar, vol. 77, p-89.
[2]: Bihar al-Anwar, vol. 70, p-286
2. Definition of Piety Generally, piety is defined as a negative program i. e. refraining and avoidance from sins and other transgressions. It is interpreted that with being pious, participation in social affairs is very difficult rather impossible. Because, naturally, human-self is inclined towards sinning and in case of acceptance of social responsibilities, one will be forced to indulge into sins. Therefore, either one should acquire piety or must refrain from acceptance of social responsibility. Or, one must accept social responsibilities and should renounce the piety, because, they are not compatible with each other and their combination is not possible. The inevitable result of such thinking is that –the more one lives an isolated and monastic live the better he will be prepared to acquire piety. But piety in some Qur’anic verses, traditions, and in the Nahjul Balagha has been defined as a positive quality and not a negative virtue. Piety, not only means renunciation of sins, rather it consists of possessing an internal energy and power of self-restraint, which are achieved because of undertaking continuous rigorous self-discipline, whereby self acquires a super strength, which makes him obedient to God's Commandments. The self acquires such strength that he shows resistance and steadfastness against unlawful whims p: 162
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and passions. Also, the meanings of piety in the dictionary includes the similar aspect. The phrase piety (taqwa) is derived from the Persian word (waqaya) , which means protection and defense. Piety means self-restraint and self-control which is a positive quality bestowing an immunity upon the pious, and not a negative act or program. It means commitment of a human being to obey the religious commandments. Every act of abstaining from sinning is not called as piety but the power of self-restraint and self-control responsible behind this abstaining is called piety; which has been described as the best provisions of journey for the Hereafter, and naturally making provisions for a journey is a positive act and not a negative one. Here, it would be appropriate to quote few narrations from the Commander of the Faithful Imam ‘Ali (a. s. ) , in this matter, as follows: ﻗﺎﻝ ﻋﻠﻰ (ﻉ): ﺍﻭﺻﻴﻜﻢ ﻋﺒﺎﺩﺍﻟﻠﻪ ﺑﺘﻘﻮﻯ ﺍﻟﻠﻪ ﻓﺎﻧﻬﺎ ﺍﻟﺰﻣﺎﻡ ﻭﺍﻟﻘﻮﺍﻡ ﻓﺘﻤﺴﻜﻮﺍ ﺑﻮﺛﺎﺋﻘﻬﺎ ﻭﺍﻋﺘﺼﻤﻮﺍ ﺑﺤﻘﺎﺋﻘﻬﺎ ﺗﺆﻭﻝ ﺑﻜﻢ ﺍﻟﻰ ﺍﻛﻨﺎﻥ ﺍﻟﺪﻋﺔ ﻭﺍﻭﻃﺎﻥ ﺍﻟﺴﻌﺔ ﻭﻣﻌﺎﻗﻞ ﺍﻟﺤﺮﺯ ﻭﻣﻨﺎﺯﻝ ﺍﻟﻌﺰ. “O creatures of the Lord! I advise you to be afraid of Him. I advise you to adopt piety, because, piety is the safest way to salvation and the best support for religion. Keep yourself attached to it and never forsake it. It shall lead you to places of safety, to positions of honor and pursuits bringing you peace and contentment. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻓﺎﻥ ﺍﻟﺘﻘﻮﺍ ﻓﻰ ﺍﻟﻴﻮﻡ ﺍﻟﺤﺮﺯ ﻭﺍﻟﺠﻨﺔ ﻭﻓﻰ ﻭﻏﺪ ﺍﻟﻄﺮﻳﻖ ﺍﻟﻰ ﺍﻟﺠﻨﺔ ﻣﺴﻠﻜﻬﺎ ﻭﺍﺿﺢ ﻭﺳﺎﻟﻜﻬﺎ ﺭﺍﺑﺢ ﻭﻣﺴﺘﻮﺩﻋﻬﺎ ﺣﺎﻓﻆ. “Piety will act as your p: 163
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shield and defense and in life and Hereafter as your guide to Heaven. Its ways are clear and simple. Those of you who espouse it will be benefited by it. And the one who has imposed it upon you will guard it and will guard you. ” [1] And said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻋﻠﻤﻮﺍ ﻋﺒﺎﺩﺍﻟﻠﻪ ﺍﻥ ﺍﻟﺘﻘﻮﻯ ﺩﺍﺭ ﺣﺼﻦ ﻋﺰﻳﺰ ﻭﺍﻟﻔﺠﻮﺭ ﺩﺍﺭ ﺣﺼﻦ ﺫﻟﻴﻞ ﻟﺎ ﻳﻤﻨﻊ ﺍﻫﻠﻪ ﻭﻟﺎﻳﺤﺮﺯ ﻣﻦ ﻟﺠﺎ ﺍﻟﻴﻪ ﺍﻟﺎ ﻭﺑﺎﻟﺘﻘﻮﻯ ﺗﻘﻄﻊ ﺣﻤﺔ ﺍﻟﺨﻄﺎﻳﺎ. “Know O Creatures of God! That piety is strongly forfeited and a respectable Heaven, and sinful and vicious life is such a undependable refuge that it can neither protect nor guard those who take shelter there. Remember that fear of God can protect one against the evils of sins. ” [2] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻓﺎﻥ ﺗﻘﻮﻯ ﺍﻟﻠﻪ ﺣﻤﺖ ﺍﻭﻟﻴﺎ ﺍﻟﻠﻪ ﻣﺤﺎﺭﻣﻪ ﻭﺍﻟﺰﻣﺖ ﻗﻠﻮﺑﻬﻢ ﻣﺨﺎﻓﺘﻪ ﺣﻴﺖ ﺍﺳﻬﺮﺕ ﻟﻴﺎﻟﻴﻬﻢ ﻭﺍﺿﻤﺎﺕ ﻫﻮ ﺍﺟﺮﻫﻢ. “Oh people! Piety prevents good people from indulging in sins and vices; it makes them God fearing, it persuades them to spend their nights in His Worship, and to pass their days in fasting. ” [3] And said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﺘﻘﻮﻯ ﻋﺼﻤﺔ ﻟﻚ ﻓﻰ ﺣﻴﺎﺗﻚ ﻭﺯﻟﻔﻰ ﺑﻌﺪ ﻣﻤﺎﺗﻚ. “The same piety is shelter for you in this world, and will be a source of prosperity and salvation in the Hereafter. ” [4] As could be seen that the piety in the above mentioned narrations has been introduced as a positive virtue, a powerful force introducing restrain and immunity and an important preventing factor. It should be compared to a bridle used for training p: 164
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a mulish horse for riding or restraining and controlling the whims and passions of a rebellious-self. It is like a formidable fortress and firm fortification which protect a human being from the devastating attacks of internal enemies i. e. the unlawful selfish whims and passions and Satanic whispers. It is like a shield [1] which protects a struggler in the battle-field from the piercing of poisonous arrows and other Satanic devastating blows. Piety frees a person from the imprisonment of whims and passions and cuts off the chains of greed, prejudice, lust, and wrath wrapped around his neck. Piety is not a limitation, but on the contrary it bestows the mastership and being in control of one's own-self. It bestows upon a human being prestige, honor, nobility, power, dignity, and steadfastness. It protects the heart from Satanic assaults, thus, making it readied for the descent of God's angels, illuminating him with Divine-Light and bestowing upon him peace and tranquility. Piety for human being is like his home and clothing which protects him from natural calamities, cold and hot temperatures. God-Almighty, in Holy Qur’an said: ﻭَﻟِﺒَﺎﺱُ ﺍﻟﺘﱠﱠﻘْﻮَﻯٰ ﺫَٰﻟِﻚَ ﺧَﻴْﺮٌ “But the best raiment is the raiment of righteousness. (7: 26) Therefore, piety is a virtue, excellence, provision for the Hereafter, and is not a negative quality. Of course, in the Holy Qur’an and in traditions piety has also been used in places of fear and avoidance of sins but these are the requirements of piety -and not piety itself.
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[1]: Nahjul Balagha, sermon 195.
[1]: Nahjul Balagha, sermon 191.
[2]: Nahjul Balagha, sermon 157.
[3]: Nahjul Balagha, sermon 114.
[4]: Ghirar al-Hukm, p-222.
[1]: An impatient (or impious) person could be compared to a soldier in the battle-field, who is fighting virtually naked without armor. Such an ill-equipped soldier is most likely to be killed and disappear from the scene during the very first encounter, with the same analogy a patient (pious) person could be compared to a soldier, who is clad in a coat of mail from head to toe and is fully equipped with all the required armaments. Obviously, to defeat such a well equipped soldier by the enemy is relatively a difficult task. Discourse of Patience, Ayatullah Khamenei, p-l02 [Tr].
3. Piety and Seclusion Therefore, monasticism, and declining acceptance of social responsibilities not p: 165
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only cannot be considered as manifestations of piety, but on the contrary in some cases they are contradictory with righteousness. Islam does not believe in seclusion and monasticism, and in order to refrain from sins, it does not recommend its followers to decline acceptance of social responsibilities and living a secluded life, rather emphasizes them to accept social obligations, while at the same time by means of piety should practice self-restraint and self-control for avoiding sins and deviations. Islam does not say: don't accept lawful positions of power rather says: do accept them but for the sake of God's Pleasure, serve the people, and don't be a slave of rank and position. Don't allow your position and authority as a mean of accomplishing your sole aim of satisfying selfish whims and passions and don't deviate from the straight path. Islam does not say: in order to acquire piety close your business activities and don't make efforts for earning a living, instead it says: Don't be a slave and prisoner of world. Islam does not say: quite this world and live a monastic life to worship God-Almighty is seclusion, rather it says: Do live in this world and do your best for its development and progress but don't become worldly or becoming infatuated with its charms -instead, utilize it for attaining higher exalted spiritual stations, and ascension towards God's Nearness. This is what piety is supposed to be in Islamic school, which has been described as one of the most exalted human virtue or characteristic.
4. Piety and Insight It may be interpreted from the Qur’anic verses and traditions that piety bestows upon and human being a sense of profound insight and intelligence enabling him to diagnose, and to follow up his genuine interests of this world and Hereafter. Following is an example: ﻳَﺎ ﺃَﻳﱡﱡﻬَﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﺇِﻥ ﺗَﺘﱠﱠﻘُﻮﺍ ﺍﻟﻠﱠﱠﻪَ ﻳَﺠْﻌَﻞ ﻟﱠﱠﻜُﻢْ ﻓُﺮْﻗَﺎﻧًﺎ “Oh ye who believe! If you keep your duty to God, He will give you discrimination (between right and wrong). (8: 29) That is, God-Almighty open his esoteric eyes bestowing upon him a special insight to enable him to diagnose his prosperity, adversity, benefits and losses. In other verse God-Almighty said: ﻭَﺍﺗﱠﱠﻘُﻮﺍ ﺍﻟﻠﱠﱠﻪَ ۖ ﻭَﻳُﻌَﻠﱢﱢﻤُﻜُﻢُ ﺍﻟﻠﱠﱠﻪُ ۗ ﻭَﺍﻟﻠﱠﱠﻪُ ﺑِﻜُﻞﱢﱢ ﺷَﻲْﺀٍ ﻋَﻠِﻴﻢٌ “Observe your duty to God. God is teaching you and God is knower of all things. (2: 282) Although, the Holy Qur’an has been descended from the Heavenly-Kingdom for the common people but especially the pious people receive guidance and advice. It is in this background that the Holy Qur’an said: ﻩَٰﺫَﺍ ﺑَﻴَﺎﻥٌ ﻟﱢﱢﻠﻨﱠﱠﺎﺱِ ﻭَﻫُﺪًﻯ ﻭَﻣَﻮْﻋِﻈَﺔٌ ﻟﱢﱢﻠْﻤُﺘﱠﱠﻘِﻴﻦَ “This is a declaration for mankind, a guidance and an admonition unto those who ward off evil. (3: 138) Imam al-Sadiq (a. s. ) quoted a tradition from his father: ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻛﺎﻥ ﺍﺑﻰ ﻳﻘﻮﻝ: ﻣﺎ ﻣﻦ ﺷﻴﺊ ﺍﻓﺴﺪ ﻟﻠﻘﻠﺐ ﻣﻦ ﺍﻟﺨﻄﻴﺌﺔ ﺍﻥ ﺍﻟﻘﻠﺐ ﻟﻴﻮﻗﻊ ﺍﻟﺨﻄﻴﺌﺔ ﻓﻤﺎ ﺗﺰﺍﻝ ﺑﻪ ﺣﺘﻰ ﺗﻐﻠﺐ ﻋﻠﻴﻪ ﻓﻴﺼﻴﺮ ﺍﺳﻔﻠﻪ ﺍﻋﻠﺎﻩ ﻭﺍﻋﻠﺎﻩ ﺍﺳﻔﻠﻪ. “For heart's corruption there is nothing more damaging than sinning, in which case the hearts struggles and offers resistance against sins until it becomes completely subdued by sins becoming an overturned heart. ” [1] Therefore, p: 167
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it could be inferred from such verses and traditions that piety is responsible for enhancement of reason with insight and brightness as well as strengthening his power of comprehension. The faculty of reason, a precious Celestial Jewel, has been bestowed to enable him to correctly identify and diagnose his gains and losses, prosperity and adversely, welfare and wickedness, and last but not the least do's and don'ts. The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻌﻘﻞ ﺭﺳﻮﻝ ﺍﻟﺤﻖ. “The reason within human body is like the messenger of God. ” [1] Such an important mission has been assigned to reason, and it is quite competent to discharge this responsibility, only if, self's whims and passions accept its rule, ,do not oppose, sabotage, and create problems in its administration. Unfortunately, passions are bitter enemy of reason and do not allow it to perform his function in an excellent manner. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻬﻮﻯ ﻋﺪﻭ ﺍﻟﻌﻘﻞ. “Whims and passions of self are the enemies of reason” [2] And said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻟﻢ ﻳﻤﻠﻚ ﺷﻬﻮﺗﻪ ﻟﻢ ﻳﻤﻠﻚ ﻋﻘﻠﻪ. “Whoever does not have control over his passions will not be the master of his reason. [3] ” And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻌﺠﺐ ﻳﻘﺴﺪ ﺍﻟﻌﻘﻞ. “Self-conceit and egotism corrupts reason. ” [4] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﻠﺠﻮﺝ ﻟﺎ ﺭﺍﻯ ﻟﻪ. “An obstinate person does not have correct opinion. ” [5] It is true that the ruling authority over human body has been assigned to reason (Aql) which is quite competent for this job, but p: 168
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self's whims and passions are the biggest obstacles in its path. If, one of the passions or all of them became out of control and revolted against it, than how could the reason will succeed in discharging its function well? Such a person does possess reason but lacks the sense of comprehension and correct diagnosis. He does possess a lamp but the whims, passions, lusts, and wrath like a dark thick cloud have covered it completely, thus, not making him appreciate his welfare and control his rebellious passions. When could an egotistic person find an opportunity to identity his faults and take the corrective action? Likewise, how could he refrain himself from moral indecencies such as wrath, jealousy, greed, revenge, stubbornness, ambitions for wealth, passion, and power? If one of them or more succeed in taking over self's control, they will prevent the reason to truly apprehend the realities, and in case it wants to take action against their wishes, they will oppose it by creating troubles and mobilizing their partisans for rebellion, making environment unfavorable for the rule of reason, and ultimately making it helpless to discharge its obligations properly. A person who is a prisoner of his whims and passions could not be benefited by lectures and preaching, rather it produces opposite reaction, thus, increasing his hard-heartedness. Therefore, piety may be considered as one of the best and most effective factor of insight, enlightenment, and conscientiousness. In the end it must be clarified that when it said that piety is p: 169
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responsible in enhancing the sense of insight -it means the practical aspects of reason, ability to diagnose the duties, or in other words recognize the do's and don'ts. It has nothing to do as for as the theoretical aspects of wisdom are concerned; it is not so that an impious person would not be able to understand mathematical and scientific problems, however piety to a certain extent might be effective in enhancing the power of intelligence and comprehension in these matters.
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[1]: Bihar al-Anwar, vol. 70, p-54.
[1]: Ghirar al-Hukm, vol. 1, p-13.
[2]: Ghirar al-Hukm, p-13.
[3]: Ghirar al-Hukm, p-702.
[4]: Ghirar al-Hukm p-26.
[5]: Ghirar al-Hukm, p-31.
5. Piety and Victory over the Difficulties One of the most important effects of piety is the ability to dominate over the difficulties of day to day life. God-Almighty said in Holy Qur’an: ﻭَﻣَﻦ ﻳَﺘﱠﱠﻖِ ﺍﻟﻠﱠﱠﻪَ ﻳَﺠْﻌَﻞ ﻟﱠﱠﻪُ ﻣَﺨْﺮَﺟًﺎ ﻭَﻳَﺮْﺯُﻗْﻪُ ﻣِﻦْ ﺣَﻴْﺚُ ﻟَﺎ ﻳَﺤْﺘَﺴِﺐُ “And whosoever keepeth his duty to God, He will appoint a way out for him, and will provide for him from (a quarter) whence he hath no expectation. (65: 2-3) And said: ﻳُﺴْﺮًﺍ ﻭَﻣَﻦ ﻳَﺘﱠﱠﻖِ ﺍﻟﻠﱠﱠﻪَ ﻳَﺠْﻌَﻞ ﻟﱠﱠﻪُ ﻣِﻦْ ﺃَﻣْﺮِﻩِ “And whosoever keepeth his duty to God, He maketh his course easy for him. (65: 4) The Commander of the Faithful and Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻓﻤﻦ ﺍﺧﺬ ﺑﺎﻟﺘﻘﻮﻯ ﻋﺰﺑﺖ ﻋﻨﻪ ﺍﻟﺸﺪﺍﺋﺪ ﺑﻌﺪ ﺩﻧﻮﻫﺎ ﻭﺍﺣﻠﻮﻟﺖ ﻟﻪ ﺍﻟﺎﻣﻮﺭ ﺑﻌﺪ ﻣﺮﺍﺭﺗﻬﺎ ﻭﺍﻧﻔﺮﺟﺖ ﻋﻨﻪ ﺍﻟﺎﻣﻮﺍﺝ ﺑﻌﺪ ﺗﺮﺍﻛﻤﻬﺎ ﻭﺍﺳﻬﻠﺖ ﻟﻪ ﺍﻟﺼﻌﺎﺏ ﺑﻌﺪ ﺍﻧﺼﺎﺑﻬﺎ. “Do you know how piety. helps those who make It the basic: principles of their lives? It wards off the calamities which have crowded round them and laid siege of them. It converts bitter disappointments of their affairs into pleasant achievements. It acts as a break water p: 170
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against the waves of disasters and destruction which want to dash against lives and ambitions. ” [1] Therefore, it can be inferred from the above mentioned verses and traditions that piety helps a person in solving his problems and overpowering the obstacles in his day to day life. Now let us see what influence does piety exert in these matters? The life's hardships can be divided into two categories: The problems of first category consist of physical- bodily defects, incurable fatal diseases, unpredictable natural disasters, and similar other calamities whose solution and prevention is out of our control. The problems of second category consist of psychological, physical, family, and social problems, where our intentions and decisions could be influential in their solution and even prevention. Of course, piety could play an important role in offering solutions for each one of the above mentioned problems. Although, in the farmer case, even though prevention may be difficult, and total avoidance might be practically impossible but still the technique of how to encounter these problems is in our control. A self-restraint and pious person who completely dominates over his passions regards this world and its problems as transient and short lived, while considers the Hereafter as real and permanent abode; rests his trusts upon the Supreme and Absolute Power of God-Almighty; treats the hardships and difficulties of this world as insignificant and temporary; does not become desperate and anxious, rather offers his absolute surrender to the Divine Will. A pious person is familiar as well as confident about God-Almighty p: 171
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and Hereafter; calamities and hardships of day-to-day life do not disturb his state of ease and tranquility, because, hardships, calamities, and tragedies in essence are not painful, rather it is the anxiety and intolerance of self which makes a person uncomfortable, and piety could be helpful for him in such cases. But most of the severe problems and catastrophes of the second category which make the human life bitter like burning Hell are the result of moral indecencies, self-whims and passions, and domination of Satanic desires. In majority of the cases the family problems are created because of failure on the part of husband, wife, or both of them, in controlling passions, thus, burning and frightening in the fire, which was ignited by their own hands. Similar is the case with other problems. The moral vices such as jealously, revengefulness, stubbornness, prejudice, egotism, greed, lust, wrath, extravagance, arrogance, and other similar rascalities are responsible for causing problems and hardships for human beings, creating pains and anxiety, and turning the sweetness of life into bitterness. Such a person is a prisoner of his carnal desires and passions to the extent that he is even helpless to identify his disease and its treatment. The best and most effective thing which could prevent such catastrophies is the same piety, self-restraint or self-control. In the life of a pious such painful horrible catastrophies do not exist at all; with tranquility of heart and enlightenment, he lives a peaceful life as well manages to collect sufficient provisions for p: 172
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Hereafter. The love of world is the roots of all evils but a pious person does not become infatuated with its allurements and charms. The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻳﺎﻙ ﻭﺣﺐ ﺍﻟﺪﻧﻴﺎ ﻓﺎﻧﻬﺎ ﺍﺻﻞ ﻛﻞ ﺧﻄﻴﺌﺔ ﻭﻣﻌﺪﻥ ﻛﻞ ﺑﻠﻴﺔ. “Be careful of world’s love because, it is the roots of all sins. ” [1]
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[1]: Nahjul Balagha, sermon 198.
[1]: Ghirar al-Hukm, p-150.
6. Piety and Freedom It is quite possible that someone may infer that piety deprives freedom and creates limitations making life difficult and unpleasant, but Islam rejects this belief and on the contrary consider piety as the source of freedom, comfort, dignity exaltedness, and regards an impious person simply as a prisoner or slave. The Commander of the Faithful Imam ' ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻓﺎﻥ ﺗﻘﻮﻯ ﺍﻟﻠﻪ ﻣﻔﺘﺎﺡ ﺳﺪﺍﺩ ﻭﺫﺧﻴﺮﺓ ﻣﻌﺎﺩ ﻭﻋﺘﻖ ﻣﻦ ﻛﻞ ﻣﻠﻜﺔ ﻭﺗﺠﺎﺓ ﻣﻦ ﻟﻚ ﻫﻠﻜﺔ. “Verily piety is a key to the doors of righteousness and virtue. It is a provision for the Next World. It is a source of freedom from slavery of evil desires and a wall of protection from every ill-luck and misfortune. It is a refuge for those who try to run away from vice and wickedness and through it a person can achieve his aim. ” [2] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻟﺎ ﺷﺮﻑ ﺍﻋﻠﻰ ﻣﻦ ﺍﻟﺎﺳﻠﺎﻡ ﻭﻟﺎ ﻋﺰﺍ ﻋﺰ ﻣﻦ ﺍﻟﺘﻘﻮﻯ ﻭﻟﺎ ﻣﻌﻘﻞ ﺍﺣﺴﻦ ﻣﻦ ﺍﻟﻮﺭﻉ. “There is no distinction higher than Islam, no honor more honorable than fear of God'; no asylum better than self-restraint. ” [3] In the above traditions piety has been introduced as the key for p: 173
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solution of problems, bestower of freedom and dignity, rescuer from the waves of disasters and destruction, and as the most formidable shelter for human beings. Therefore, piety does not deprive and create limitations, rather it revives human personality and free a human being from the imprisonment of carnal desires, wraths, revengefulness, selfishness, self-conceit, prejudices, stubbornness, greed, mammonism, egotism, selfishness, ambitiousness, gluttony, and desire for fame and publicity. It strengthens wisdom and human personality in order to dominate over the passions and rebellious self, adjust them in accordance to genuine requirements, provide leadership to guide them properly preventing extravagance and dissipation of forces. The Holy Qur’an considers the persons who become prisoners and slaves of their desires, endeavored to satisfy their passions, did not recognize any limits in order to satisfy their carnal desires as idolaters and self-worshipers. The Holy Qur’an said: ﺃَﻓَﺮَﺃَﻳْﺖَ ﻣَﻦِ ﺍﺗﱠﱠﺨَﺬَ ﺇِﻝَٰﻫَﻪُ ﻫَﻮَﺍﻩُ ﻭَﺃَﺿَﻠﱠﱠﻪُ ﺍﻟﻠﱠﱠﻪُ ﻋَﻠَﻰٰ ﻋِﻠْﻢٍ ﻭَﺧَﺘَﻢَ ﻋَﻠَﻰٰ ﺳَﻤْﻌِﻪِ ﻭَﻗَﻠْﺒِﻪِ ﻭَﺟَﻌَﻞَ ﻋَﻠَﻰٰ ﺑَﺼَﺮِﻩِ ﻏِﺸَﺎﻭَﺓً ﻓَﻤَﻦ ﻳَﻬْﺪِﻳﻪِ ﻣِﻦ ﺑَﻌْﺪِ ﺍﻟﻠﱠﱠﻪِ ۚ ﺃَﻓَﻠَﺎ ﺗَﺬَﻛﱠﱠﺮُﻭﻥَ “Hast thou seen him who maketh his desire his god, and God sendeth him astray purposely, and sealeth up his hearing and his heart, and setteth on his sight a covering? Then who will lead him after God (hath condemned him)? Will you rest them heed? ” (45: 23) Yes! The person who has surrendered himself absolutely to his whims and passions, in order to accomplish his passionate desires strives frantically and does not hesitate to indulge into most degrading acts, does not pay attention to the voice p: 174
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of wisdom and guidance of prophets, such a person is indeed is a slave and prisoner of his self. His passions have completely dominated and imprisoned his human personality and the precious jewel of wisdom, and in order to rescue them there is no other alternative except piety. Therefore, piety does not create limitations rather blesses human beings with freedom.
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[2]: Nahjul Balagha, sermon 230.
[3]: Nahjul Balagha, saying 371.
7. Piety and Treatment of Diseases It was earlier prove that moral abjectnesses such as: jealousy, hatred, revenge, fault-finding, wrath, prejudice, greed, egotism, arrogance, fear , indecisiveness, temptation, and similar other things are psychological diseases. The hearts of such people are indeed sick. Also, it has been confirmed that between the man and his self not only there exists a firm connection rather they are united, and because of this connection and communication they exert an influence upon each and other. Physical sicknesses make the self-disturbed and uncomfortable, and similarly opposite to that psychological diseases effect human body and nerves. In majority of cases the psychological diseases and nervous disorders are the result of moral abjectness. Even some of the bodily diseases like ulcer and swelling of intestine, indigestion, acidity, headache, and stomachache are more likely the result of moral abjectness such as; jealously, hatred, greed, egotism, and ambitiousness. It is has been proved beyond doubt that excessive indulgence into sexual activities results in dangerous fatal bodily diseases such as AIDS etc. Therefore, as was mentioned earlier the sole curing medicine for such psychological diseases is piety. It could be said that piety plays the most effective role as p: 175
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far as the treatment of psychological and physical diseases, hygiene, and fitness of human beings are concerned. The Commander of the Faithful Imam ' ‘Ali (a. s. ) has said: ﻓﺎﻥ ﺗﻘﻮﻯ ﺍﻟﻠﻪ ﺩﻭﺍ ﻗﻠﻮﺑﻜﻢ, ﻭﺑﺼﺮ ﻋﻤﻰ ﺃﻓﺌﺪﺗﻜﻢ, ﻭﺷﻔﺎ ﻣﺮﺽ ﺍﺟﺴﺎﺩﻛﻢ, ﻭﺻﻠﺎﺡ ﻓﺴﺎﺩ ﺻﺪﻭﺭﻛﻢ, ﻭﻃﻬﻮﺭ ﺩﻧﺲ ﺍﻧﻔﺴﻜﻢ, ﻭﺟﻠﺎ ﻋﺸﺎ ﺑﺼﺎﺭﻛﻢ, ﻭﺍﻣﻦ ﻓﺰﻉ ﺟﺎﺷﻜﻢ ﻭﺿﻴﺎ ﺳﻮﺍﺩ ﻇﻠﻤﺘﻜﻢ. “Certainly piety is the medicine /or your hearts, sight for the blindness of your spirits, the cure /or the ailments o/your bodies, the rectifier o/ the evils of your breasts, the purifier of the pollution of your minds, the light of the darkness of your eyes, the consolidation for the fear of your heart, and the brightness for the gloom of your ignorance. ” [1]
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[1]: Nahjul Balagha, sermon 198.
The Characteristics of Pious (Sermon of Hammam)
In order to appreciate the attributes of piety and to understand its profundities in detail, let us quote here the famous sermon of Hammam from the Nahjul-Balagha explaining the qualities of pious and God-fearing persons. In this sermon the Commander of the Faithful Imam ‘Ali (a. s. ) has explained what piety really means and what sort of human beings pious people are, describing the graphic details of their ways of living, thinking, praying, and dealing with other men. Hammam was one of the companions of Imam ‘Ali (a. s. ) , a very pious and God fearing man. He once asked Imam to explain at length the qualities of pious person. He wanted the explanation to be so graphic and so vivid that he could get the picture of a pious man in his mind's eyes. Imam knew that p: 176
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Hammam had a very tender heart and was disinclined to explain piety in the way that Hammam had requested and evading the subject he replied. “Hammam! Fear God and do good deeds. Remember that God is always a companion of pious and good people! “ But Hammam was not satisfied with this reply and wanted to say something more. He pressed so much and others joined him and seconded his request that Imam reluctantly delivered the following sermon. After praising the Lord and praying Him to bless the Holy Prophet (a. s. ) Imam thus, continued the sermon as follows: “When God created mankind He was not in need of their obedience and prayers, neither was He nervous of their disobedience. Because, disobedience or insubordination of men cannot harm Him, similar obedience of obedient people cannot do Him any good. He is beyond the reach of harm and benefit. After creating man He decided for him the variety of food which his body could absorb and assimilate, and the places which were congenial for him to live and to propagate. Among these human beings excellent are those who are pious and who fear God. ” “They possess pre-eminence and excellence because they always speak truthfully, rightly and to the point, their way of living is based upon moderation, and their mode of dealing with other men is founded on their good will, fellow feeling and courtesy towards them. They deny themselves the things prohibited by God. They concentrate their minds upon knowledge of things which will p: 177
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bring them eternal bliss. They bear hardships and sufferings as happily as they enjoy comforts and pleasures. If God had not fixed the span of life for each one of them, their souls in desire of attaining His Heaven and out of fear of falling into His displeasure, would not have stayed in their bodies for long. ” “They have visualized mentally the glory of God in such a way that beyond him nothing in this world alarms, frightens or awes them. Everything other than His might appears to them as insignificant and humble. They believe in the Heaven and its blessings like a person who has been there and has actually seen everything of the Heaven with his own eyes. Similarly, their faith in the Hell and its torments is as strong as that of a person who had passed through its sufferings. They feel that the tortures of the Hell are around them and very near to them. ” “The ways of worldly people make them sorry. They harm nobody. They do not indulge in excessive eating and pleasure seeking. Their wants are limited. Their wishes are few. They have accepted patiently sufferings and adversities in this mortal and transitory life for the sake of eternal bliss which by the grace of God proved for them a very profitable transaction. The vicious world desired their fellowship but they turned their faces away from it. It wanted to snare them, but they willingly accepted every trouble and discomfort to free themselves from its p: 178
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clutches. ” “Their nights they spend in carefully studying the Qur’an, because, of their weaknesses and short-comings, and try to find ways from this Holy book for improvements of their minds. In the study of the Qur’an when they came across a passage describing the Heaven they feel highly attracted towards it and develop such a keen desire to reach it; that the Heaven with all its blessings is visualized by their minds, while a passage about the Hell frightens them and makes them feel as if they are seeing and hearing the raging fire and the groans and lamentations of those who are suffering the tortures of the Hell. ” “Nights they spend in praying before the Lord and requesting and beseeching Him to deliver them from the Hell. Days find them occupied with such works that clearly indicate their wisdom, depth of knowledge, virtuousness, and piety. Constant fasting, simple diet: avoidance of every aspect of luxury and regular hard work make them look lean and haggard, but they possess very sound and robust health. When people hear them discussing various problems of life they often take them to be whimsical fanatic or even half-witted. But it is not so, they are not satisfied with the quality and quantity of the work done by them in the cause of religion and humanity. The more they work the less they feel satisfied. Having set up a very high standard of efficiency for their work they fell nervous that indolence may not make it impossible p: 179
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for them to attain those heights. ” “If anyone of them is praised for piety, virtuousness and the good deeds done by him, he does not like to be so complimented; he is afraid that such praise may not allure him towards vanity, self flattery, and self glorification. He says, I know my mind and my work more than others, and God knows much more than me. O Lord! Please do not hold me responsible for what they have said about me. You know very well that I did not instigate them for such praises. Please Lord! Grant me excellence far greater than what they complimented me for. And Lord! Please forgive those of my sins short-comings which they do not know. ” “You will find every pious person possessing the following attributes. He is resolute though tender-hearted and kind. He is unwavering in his convictions and beliefs. He is thirsty for knowledge. He forgives those who harmed him, fully knowing that they have wronged him. Even when owning wealth his ways of life are based upon moderation. His prayers are models of humility and submissiveness to God. Even when starving he will maintain his self-respect. He will bear sufferings patiently. ” “He will resort only to honest means of living. Leading others towards truth and justice, will give him pleasure. He disdains avarice and greed. Though he does good deeds all the time, yet he feels nervous of his short-comings. Every night, he thanks God for having passed one more day under His Grace and p: 180
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Mercy. Every morning finds him starting the day with the prayers of the Lord. Of nights he is cautious that he may not carelessly waste those hours in comfort and ease. He starts his days happy with the thought the Lord has given him another day to do his duty. ” “If his mind wishes for something unholy and impious he refuses to obey its dictates. He desires to achieve eternal bliss. Worldly pleasures do not interest him. His wisdom is mixed with patience. His deeds reciprocate his words (he does what he says). Inordinate desires do not trouble him. He has few defects in him. He is courteous to others. He possesses a contended mind. He eats little, he does not harm anybody. He is easy to be pleased. He is strong in his faith. His passions are dead. His temper is controlled. ” “People expect good out of him and consider themselves immune from his harm. Even if he is found among godless people his name will be written in the list of Godly persons. If he is in company of those who always remember God, naturally his name will not be included amongst those who forget Him. He forgives those who harm him. He helps those who have forsaken him and have refused to help him. He is kind to those who have been cruel to him. He does good to those who do evil to him. He never indulges in loose talks. He has no vice in him, and his p: 181
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good qualities are outstanding, noticeable, and prominent, when facing dangers and disasters he is calm and undisturbed. In sufferings and calamities he is patient and hopeful. In prosperity he is thankful to God. He would not harm his worst enemy. He will never commit a sin even for the sake of his best friend. ” “Before anybody has to bear testimony to his fault he accepts and owns it. He never misappropriates anything entrusted to him. He never forgets what he has been told. He does not slander anybody. He does not harm his neighbors. When misfortunes befall any person he does not blame him, neither is he happy at the losses of others. He neither goes astray from the right path nor follows a wrong one. His silence does not indicate,. his moroseness nor his laughters are loud and boisterous. He bears persecution patiently and God punishes his oppressor. He is hard to himself and very lenient to others. He bears hardships in this life to attain eternal comfort and peace. He never wrongs a fellow being. If he avoids anybody it is to retain his piety and uprightness. If he forms contract with anybody it is on account of his kindness and clemency. He does not avoid anybody because of his pride and vanity, and he does not mix with others with ulterior motives of hypocrisy, pretense, and vile. ” [1] “The narrator says that Hammam was hearing the sermon very attentively when Imam reached the above passage, Hammam fainted and died it p: 182
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during the faint. Seeing this Imam said: “By God, I was hesitating to all this to Hammam because of this very reason. Effective advises on minds ready to receive them often bring almost similar
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[1]: Nahjul Balagha, sermon 193.
Supervision- the Most Important Factor for Self-restraint
point
One of the most important factors for self building and self-refinement is guarding, supervising, and paying attention towards the self. A wise person who is concerned about his well- being and prosperity would not remain ignorant about his own moral abjectness and psychological disease rather he would be continuously guarding and supervising his self and would be strictly controlling his habits, etiquettes, actions, deeds, and even thoughts. We would discuss this matter in details as follows:
1. Recordings of Deeds The Qur’anic verses and traditions from the Holy Prophet (S) and his Ahlul Bayt (a. s. ) indicate that all actions, deeds, sayings, even breathings, intentions, and thoughts of human beings are recorded in his letter of deeds, will remain filed for the Day of Resurrection, and each person will be judged on that Day strictly in accordance to his performance. For example: God- Almighty said in Holy Qur’an: ﻳَﻮْﻣَﺌِﺬٍ ﻳَﺼْﺪُﺭُ ﺍﻟﻨﱠﱠﺎﺱُ ﺃَﺷْﺘَﺎﺗًﺎ ﻟﱢﱢﻴُﺮَﻭْﺍ ﺃَﻋْﻤَﺎﻟَﻬُﻢْ ﻓَﻤَﻦ ﻳَﻌْﻤَﻞْ ﻣِﺜْﻘَﺎﻝَ ﺫَﺭﱠﱠﺓٍ ﺧَﻴْﺮًﺍ ﻳَﺮَﻩُ ﻭَﻣَﻦ ﻳَﻌْﻤَﻞْ ﻣِﺜْﻘَﺎﻝَ ﺫَﺭﱠﱠﺓٍ ﺷَﺮًّﺍ ﻳَﺮَﻩُ “That day mankind will issue forth in scattered groups to be shown their deeds. And whoso dath good an atom's weight will see it then. And whoso doth ill on atoms weight will see it then. (99: 6-8) And said: ﻭَﻭُﺿِﻊَ ﺍﻟْﻜِﺘَﺎﺏُ ﻓَﺘَﺮَﻯ ﺍﻟْﻤُﺠْﺮِﻣِﻴﻦَ ﻣُﺸْﻔِﻘِﻴﻦَ ﻣِﻤﱠﱠﺎ ﻓِﻴﻪِ ﻭَﻳَﻘُﻮﻟُﻮﻥَ ﻳَﺎ ﻭَﻳْﻠَﺘَﻨَﺎ ﻣَﺎﻝِ ﻩَٰﺫَﺍ ﺍﻟْﻜِﺘَﺎﺏِ ﻟَﺎ ﻳُﻐَﺎﺩِﺭُ ﺻَﻐِﻴﺮَﺓً ﻭَﻟَﺎ ﻛَﺒِﻴﺮَﺓً ﺇِﻟﱠﱠﺎ p: 183
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ﺃَﺣْﺼَﺎﻫَﺎ ۚ ﻭَﻭَﺟَﺪُﻭﺍ ﻣَﺎ ﻋَﻤِﻠُﻮﺍ ﺣَﺎﺿِﺮًﺍ ۗ ﻭَﻟَﺎ ﻳَﻈْﻠِﻢُ ﺭَﺑﱡﱡﻚَ ﺃَﺣَﺪًﺍ “And the book is placed, and thou seest the guilty fearful of that which is therein and they say: What kind of a book is this that leaveth not a small thing nor a great thing but hath counted it! And they find all that they did confronting them, and Lord wrongeth no one. (18: 49) And said: ﻳَﻮْﻡَ ﺗَﺠِﺪُ ﻛُﻞﱡﱡ ﻧَﻔْﺲٍ ﻣﱠﱠﺎ ﻋَﻤِﻠَﺖْ ﻣِﻦْ ﺧَﻴْﺮٍ ﻣﱡﱡﺤْﻀَﺮًﺍ ﻭَﻣَﺎ ﻋَﻤِﻠَﺖْ ﻣِﻦ ﺳُﻮﺀٍ ﺗَﻮَﺩﱡﱡ ﻟَﻮْ ﺃَﻥﱠﱠ ﺑَﻴْﻨَﻬَﺎ ﻭَﺑَﻴْﻨَﻪُ ﺃَﻣَﺪًﺍ ﺑَﻌِﻴﺪًﺍ “On the Day when every soul will find itself confronted with all that hath done of good and all that it hath done of evil (every soul) will long that there might be a mighty space of distance between it and that evil. (3: 30) And said: ﻣﱠﱠﺎ ﻳَﻠْﻔِﻆُ ﻣِﻦ ﻗَﻮْﻝٍ ﺇِﻟﱠﱠﺎ ﻟَﺪَﻳْﻪِ ﺭَﻗِﻴﺐٌ ﻋَﺘِﻴﺪٌ “He uttereth no word but there is with him on observer ready. (50: 18) Therefore, if we believe that all our movements, actions, deeds, sayings, and even thoughts are being registered, recorded, and saved then how could we remain naive about the consequences arising therein?
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2. Accounting on the Judgment Day A lot of Qur’anic verses and traditions confirm that human beings will be accounted for their deeds accurately on the Day of Resurrection. All their deeds whether small a big shall be checked and even the most insignificant action shall not be neglected. e. g. God-Almighty said in the Holy Qur’an: ﻭَﻧَﻀَﻊُ ﺍﻟْﻤَﻮَﺍﺯِﻳﻦَ ﺍﻟْﻘِﺴْﻂَ ﻟِﻴَﻮْﻡِ ﺍﻟْﻘِﻴَﺎﻣَﺔِ ﻓَﻠَﺎ ﺗُﻈْﻠَﻢُ ﻧَﻔْﺲٌ ﺷَﻴْﺌًﺎ ۖ ﻭَﺇِﻥ ﻛَﺎﻥَ ﻣِﺜْﻘَﺎﻝَ ﺣَﺒﱠﱠﺔٍ ﻣﱢﱢﻦْ ﺧَﺮْﺩَﻝٍ ﺃَﺗَﻴْﻨَﺎ ﺑِﻬَﺎ ۗ ﻭَﻛَﻔَﻰٰ ﺑِﻨَﺎ ﺣَﺎﺳِﺒِﻴﻦَ “And we p: 184
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set a just balance for the Day of Resurrection so that no soul is wronged in aught. Though it be of the weight of a grain of mustard seed, We will bring it. And We suffice for reckoners. (21: 47) And said: ﺃَﻧﻔُﺴِﻜُﻢْ ﺃَﻭْ ﺗُﺨْﻔُﻮﻩُ ﻳُﺤَﺎﺳِﺒْﻜُﻢ ﺑِﻪِ ﺍﻟﻠﱠﱠﻪُۗ ﻭَﺇِﻥ ﺗُﺒْﺪُﻭﺍ ﻣَﺎ ﻓِﻲ “And whether ye make known what is in your minds or hide it, God will bring you to account for it. (2: 284) And said: ﻭَﺍﻟْﻮَﺯْﻥُ ﻳَﻮْﻣَﺌِﺬٍ ﺍﻟْﺤَﻖﱡﱡ ۚ ﻓَﻤَﻦ ﺛَﻘُﻠَﺖْ ﻣَﻮَﺍﺯِﻳﻨُﻪُ ﻓَﺄُﻭﻝَٰﺋِﻚَ ﻫُﻢُ ﺍﻟْﻤُﻔْﻠِﺤُﻮﻥَ ﻭَﻣَﻦْ ﺧَﻔﱠﱠﺖْ ﻣَﻮَﺍﺯِﻳﻨُﻪُ ﻓَﺄُﻭﻝَٰﺋِﻚَ ﺍﻟﱠﱠﺬِﻳﻦَ ﺧَﺴِﺮُﻭﺍ ﺃَﻧﻔُﺴَﻬُﻢ ﺑِﻤَﺎ ﻛَﺎﻧُﻮﺍ ﺑِﺂﻳَﺎﺗِﻨَﺎ ﻳَﻈْﻠِﻤُﻮﻥَ “The weighing on that day is the true (weighing). As for as those whose scale is heavy, they are the successful. And as for as those whose scale is light: Those are they who lose their souls because they disbelieved Our revelations. (7: 8-9) The Holy Qur’an describes the Day of Resurrection as the Day of Auditing and God-Almighty as the one who audits promptly. According to lots of Qur’anic verses and traditions one of the most difficult stage, through which we all have to pass over on the Day of Resurrection –is the stage of auditing of deeds. During our entire span of life we perform various deeds which are forgotten by us after a while, but they are registered and recorded in our letter of deeds by God-Almighty, in a manner that not even the smallest or insignificant action is removed from the letter of deeds. All of them are registered and recorded right here in this world p: 185
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and will remain with the human being forever, although he might be ignorant of them completely in this world, but after death when his esoteric eyes will be opened, he will see them all intact written in a single file. Then he will realize that all the actions, deeds, beliefs, and thoughts written over there are indeed belong to him and henceforth shall never be separated from him. God-Almighty said in Holy Qur’an: ﻭَﺟَﺎﺀَﺕْ ﻛُﻞﱡﱡ ﻧَﻔْﺲٍ ﻣﱠﱠﻌَﻬَﺎ ﺳَﺎﺋِﻖٌ ﻭَﺷَﻬِﻴﺪٌ ﻟﱠﱠﻘَﺪْ ﻛُﻨﺖَ ﻓِﻲ ﻏَﻔْﻠَﺔٍ ﻣﱢﱢﻦْ ﻩَٰﺫَﺍ ﻓَﻜَﺸَﻔْﻨَﺎ ﻋَﻨﻚَ ﻏِﻄَﺎﺀَﻙَ ﻓَﺒَﺼَﺮُﻙَ ﺍﻟْﻴَﻮْﻡَ ﺣَﺪِﻳﺪٌ “And every soul cometh, along with it a driver and a witness, (and unto the evil-doer it is said): Thou wast in heedlessness of this. Now We have removed from thee thy covering, and piercing is thy sight this day. (50: 21: 22) The Holy Prophet (S) had said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻟﺎ ﺗﺰﻭﻝ ﻗﺪﻣﺎ ﻋﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﺣﺘﻰ ﻳﺴﺎﻝ ﻋﻦ ﺍﺭﺑﻊ: ﻋﻦ ﻋﻤﺮﻩ ﻓﻴﻤﺎ ﺍﻓﻨﺎﻩ, ﻭﺷﺒﺎﺑﻪ ﻓﻴﻤﺎ ﺍﺑﻠﺎﻩ, ﻭﻋﻦ ﻣﺎﻟﻪ ﻣﻦ ﺍﻳﻦ ﺍﻛﺘﺴﺒﻪ ﻭﻓﻴﻤﺎ ﺍﻧﻔﻘﻪ, ﻭﻋﻦ ﺣﺒﻨﺎ ﺍﻫﻞ ﺍﻟﺒﻴﺖ. “On the Day of Judgment, each servant of God will not be able to move forward even a single step without being questioned about the following: How he spent his life? How he spent his youth? Through what means he earned the money and how was it spent? And about the friendship of us (Ahlul Bayt). ” [1] In another narration the Prophet (S) said: ﻓﻲ ﺍﻟﺨﺒﺮ ﺍﻟﻨﺒﻮﻱ: ﺃﻧﻪ ﻳﻔﺘﺢ ﻟﻠﻌﺒﺪ ﻳﻮﻡ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻰ ﻛﻞ ﻳﻮﻡ ﻣﻦ ﺃﻳﺎﻡ ﻋﻤﺮﻩ ﺃﺭﺑﻌﺔ ﻭﻋﺸﺮﻭﻥ ﺧﺰﺍﻧﺔ p: 186
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ﻋﺪﺩ ﺳﺎﻋﺎﺕ ﺍﻟﻠﻴﻞ ﻭﺍﻟﻨﻬﺎﺭ - ﻓﺨﺰﺍﻧﺔ ﻳﺠﺪﻫﺎ ﻣﻤﻠﻮﺀﺓ ﻧﻮﺭﺍ ﻭﺳﺮﻭﺭﺍ ﻓﻴﻨﺎﻟﻪ ﻋﻨﺪ ﻣﺸﺎﻫﺪﺗﻬﺎ ﻣﻦ ﺍﻟﻔﺮﺡ ﻭﺍﻟﺴﺮﻭﺭ ﻣﺎ ﻟﻮ ﻭﺯﻉ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﻨﺎﺭ ﻟﺎﺩﻫﺸﻬﻢ ﻋﻦ ﺍﻟﺎﺣﺴﺎﺱ ﺑﺄﻟﻢ ﺍﻟﻨﺎﺭ ﻭﻫﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﻲ ﺃﻃﺎﻉ ﻓﻴﻬﺎ ﺭﺑﻪ. ﺛﻢ ﻳﻔﺘﺢ ﻟﻪ ﺧﺰﺍﻧﺔ ﺍﺧﺮﻯ ﻓﻴﺮﺍﻫﺎ ﻣﻈﻠﻤﺔ ﻣﻨﺘﻨﺔ ﻣﻔﺰﻋﺔ ﻓﻴﻨﺎﻟﻪ ﻋﻨﺪ ﻣﺸﺎﻫﺪﺗﻬﺎ ﻣﻦ ﺍﻟﻔﺰﻉ ﻭﺍﻟﺠﺰﻉ ﻣﺎ ﻟﻮ ﻗﺴﻢ ﻋﻠﻰ ﺃﻫﻞ ﺍﻟﺠﻨﺔ ﻟﻨﻐﺺ ﻋﻠﻴﻬﻢ ﻧﻌﻴﻤﻬﺎ، ﻭﻫﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﻲ ﻋﺼﻰ ﻓﻴﻬﺎ ﺭﺑﻪ. ﺛﻢ ﻳﻔﺘﺢ ﻟﻪ ﺧﺰﺍﻧﺔ ﺍﺧﺮﻯ ﻓﻴﺮﺍﻫﺎ ﻓﺎﺭﻏﺔ ﻟﻴﺲ ﻓﻴﻬﺎ ﻣﺎ ﻳﺴﺮﻩ ﻭﻟﺎ ﻣﺎ ﻳﺴﻮﺅﻩ ﻭﻫﻲ ﺍﻟﺴﺎﻋﺔ ﺍﻟﺘﻲ ﻧﺎﻡ ﻓﻴﻬﺎ ﺃﻭ ﺍﺷﺘﻐﻞ ﻓﻴﻬﺎ ﺑﺸﺊ ﻣﻦ ﻣﺒﺎﺣﺎﺕ ﺍﻟﺪﻧﻴﺎ ﻓﻴﻨﺎﻟﻪ ﻣﻦ ﺍﻟﻐﺒﻦ ﻭﺍﻟﺎﺳﻒ ﻋﻠﻰ ﻓﻮﺍﺗﻬﺎ ﺣﻴﺚ ﻛﺎﻥ ﻣﺘﻤﻜﻨﺎ ﻣﻦ ﺃﻥ ﻳﻤﻠﺎﻫﺎ ﺣﺴﻨﺎﺕ ﻣﺎ ﻟﺎ ﻳﻮﺻﻒ ﻭﻣﻦ ﻫﺬﺍ ﻗﻮﻟﻪ ﺗﻌﺎﻟﻰ, ﺫﻟﻚ ﻳﻮﻡ ﺍﻟﺘﻐﺎﺑﻦ. “One of the Day of Judgment when a servant of God is being readied for accounting, for each day of his living in the world, twenty four treasure boxes (each one representing an hour) are brought in front of him. Then they open a treasure box which is full of light and joy, whereby seeing it the servant of God becomes so happy that if his happiness is distributed among all the dwellers of Hell, they will forget the pain and torture of Hell's fire -this treasure box represent the hour when he was busy in God's Worship. ” “After that another treasure box is opened which is frightening, dark and full of odor, whereby upon seeing it he becomes so frightened and sad that if his grief is distributed among the dwellers of Paradise, all of the blessings of Paradise p: 187
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will become unpleasant for them -this treasure box represents the hour when he was busy in sinning. ” “Then another treasure box is opened before him which is completely empty and neither contains deeds producing joy nor deeds producing sadness -this treasure box represents the period when he was either sleeping or was busy performing allowable religious acts (Mubah) (which may or may not have been performed). But having seen this empty treasurer a servant of God feels sorry because he could have utilized this hour for doing righteous and good deeds. It is because of this reason that the Day of Judgment has been named by God-Almighty as the Day of Regret. ” [1] On the Day of Judgment the accounts of our deeds will be audited swiftly and most accurately determining the final destinies accordingly; all the past deeds shall be scrutinized; human limbs and bodily members, prophets, angels, and even earth will offer their testimonies; it will be real tough scrutiny indeed, and will determine one's eternal destination. Because, of the anxiety of result the hearts palpitate and bodies tremble in fear -a fear so horrible and frightening that mothers will ignore the breast feeding of their babies and pregnant women will loose their conception by miscarriages. All are anxious and worried to learn about their ultimate consequences. Is the result of their scrutiny would be God's pleasure, securing a draft for freedom, being honorable among God's prophets and saints, eternal living in Paradise in the company of God's most favorite and descent p: 188
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servants? Or, would it be wrath of God, humiliation and disgrace before other creatures and eternal living in the Hell? Therefore, from the above narrations it could be concluded that scrutiny of people's deed is not same and differs; for some of them it would be extremely complicated and lengthy while for others it would be swift and easy. It would be done at various stops several times and at each station some of the questions would be asked. The most horrible and difficult station is the stop for oppressors, where the question are asked regarding trampling of human rights, oppressions and tyrannies. Here the accounts must be settled completely and everybody should pay his debt to the creditors. Unfortunately, over there, no one possesses ready cash to pay for his debt and therefore, he has no choice except to pay from the account of his righteous deeds. If, he had some in his account, he may exchange them for clearing his debt. If, he does not possess righteous deeds in his account then in that case, the creditor's sins are transferred into the balance sheet of his deeds. Any way, it is a horrible and tough day indeed, and may God helps all of us. Of course, the length and toughness of scrutiny is not same for all and differ in accordance to the magnitude of good and evil deeds, but for the pious and God's descent servants it would be extremely swift and easier. In replying to a question regarding the p: 189
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length of Day of Judgment the Holy Prophet (S) said: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﻟﻤﺎ ﺳﺌﻞ ﻋﻦ ﻃﻮﻝ ﺫﺍﻟﻚ ﺍﻟﻴﻮﻡ ﻓﻘﺎﻝ: ﻭﺍﻟﺬﻯ ﻧﻔﺴﻰ ﺑﻴﺪﻩ ﺍﻧﻪ ﻟﻴﺨﻔﻒ ﻋﻠﻰ ﺍﻟﻤﺆﻣﻦ ﺣﺘﻰ ﻳﻜﻮﻥ ﺍﻫﻮﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﺼﻠﻮﺓ ﺍﻟﻤﻜﺘﻮﺑﺔ ﻳﺼﻠﻴﻬﺎ ﻓﻰ ﺍﻟﺪﻧﻴﺎ. “By God! For believers it would be so swift and easy -even easier than recital of an obligatory prayer. ” [1]
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[1]: Bihar al-Anwar, vol. 7, p-258.
[1]: Bihar al-Anwar vol. 7 p-262.
[1]: Majma al-Dawaid, vol. 1, p-337.
3. Self-scrutiny Before the Judgment Day Someone who believes in Day of Judgment, scrutiny of deeds, rewards and punishment, knows that all the deeds are registered and recorded, and verdict would be issued either good and bad; than how could such a person would remain naive about his deeds, actions, moral etiquettes, and thoughts? Wouldn't he really care about what has been done by him during the days, months, years, and entire span of his life? And what provisions have been forwarded by him for the Hereafter? One of the precondition of belief is that it demands from believers to scrutinize their accounts of deeds in this same world, must ponder profoundly about what they have done in the past, and what is being done right now? Acting in a manner like a wise businessman, who cheeks his accounts each day and each month, in order to determine his profits and losses. The Commander of the Faithful Imam ‘Ali (a. s. ) had said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺣﺎﺳﺒﻮﺍ ﺍﻧﻔﺴﻜﻢ ﻗﺒﻞ ﺍﻥ ﺗﺤﺎﺳﺒﻮﺍ ﻭﻭﺍﺯﻧﻬﺎ ﻗﺒﻞ ﺍﻥ ﺗﻮﺍﺯﻧﻮﺍ. “Before being audited on the Judgment Day better self-scrutinize your deeds in this same world. ” [2] Also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺣﺎﺳﺐ ﻧﻔﺴﻪ ﺭﺑﺢ. “Whoever scrutinizes the account of his p: 190
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self in this world would earn profit. ” [1] Imam al-Naqi (a. s. ) [2] said: ﻋﻦ ﺍﺑﻰ ﺍﻟﺤﺴﻦ ﺍﻟﻤﺎﺿﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻟﻢ ﻳﺤﺎﺳﺐ ﻧﻔﺴﻪ ﻓﻰ ﻛﻞ ﻳﻮﻡ ﻓﺎﻥ ﻋﻤﻞ ﺣﺴﻨﺎ ﺍﺳﺘﺰﺍﺩ ﺍﻟﻠﻪ ﻭﺍﻥ ﻋﻤﻞ ﺳﻴﺌﺎ ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ ﻣﻨﻪ ﻭﺗﺎﺏ ﺍﻟﻴﻪ. “Whoever does not scrutinize his actions daily does not belong to us; then if, he found that he has performed some righteous deeds, he should request God-Almighty to increase His Grace, and in case if he has done an evil act, he should seek pardon from God-Almighty by offering repentance. ” [3] The Commander of the Faithful Imam ‘Ali (a. s. ) has said: ﻗﺎﻝ ﺍﻣﻴﺮ ﺍﻟﻤﺆﻣﻨﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺣﺎﺳﺐ ﻧﻔﺴﻪ ﺭﺑﺢ ﻭﻣﻦ ﻏﻔﻞ ﻋﻨﻪ ﺧﺴﺮ ﻭﻣﻦ ﺧﺎﻑ ﺍﻣﻦ ﻭﻣﻦ ﺍﻋﺘﺒﺮ ﺍﺑﺼﺮ ﻭﻣﻦ ﺍﺑﺼﺮ ﻓﻬﻢ ﻭﻣﻦ ﻓﻬﻢ ﻋﻠﻢ. “Whoever scrutinize the account of his self will earn a profit and whoever will be negligent will suffer a loss, whoever is fearful in this world will be safe in the Hereafter, whoever will pay heed to counseling will see the realities; whoever is able to see the realities would understand; and whoever understands would become wise and intelligent. ” [4] The Holy Prophet (S) said to Abu Dharr: ﻓﻰ ﻭﺻﻴﺔ ﺍﻟﻨﺒﻰ ﺍﻧﻪ ﻗﺎﻝ: ﻳﺎ ﺍﺑﺎ ﺫﺭ! ﺣﺎﺳﺐ ﻧﻔﺴﻚ ﻗﺒﻞ ﺍﻥ ﺗﺤﺎﺳﺐ, ﻓﺎﻧﻪ ﺍﻫﻮ ﻟﺤﺴﺎﺑﻚ ﻏﺬﺍ ﻭﺯﻥ ﻧﻔﺴﻚ ﻗﺒﻞ ﺍﻥ ﺗﻮﺯﻥ ﻭﺗﺠﻬﺰ ﻟﻠﻌﺮﺽ ﺍﻟﺎﻛﺒﺮ ﻳﻮﻡ ﻟﺎ ﺗﺨﻔﻰ ﻋﻠﻰ ﺍﻟﻠﻪ ﺧﺎﻓﻴﺔ (ﺍﻟﻰ ﺍﻥ ﻗﺎﻝ: ) ﻳﺎ ﺍﺑﺎ ﺫﺭ! ﻟﺎ ﻳﻜﻮﻥ ﺍﻟﺮﺟﻞ ﻣﻦ ﺍﻟﻤﺘﻘﻴﻦ ﺣﺘﻰ ﻳﺤﺎﺳﺐ ﻧﻔﺴﻪ ﺍﺷﺪ ﻣﻦ ﻣﺤﺎﺳﺒﺔ ﺍﻟﺸﺮﻳﻚ ﺷﺮﻳﻜﻪ ﻓﻴﻌﻠﻢ ﻣﻦ ﺍﻳﻦ ﻣﻄﻌﻤﻪ ﻭﻣﻦ ﺍﻳﻦ ﻣﺸﺮﺑﻪ ﻭﻣﻦ ﺍﻳﻦ ﻣﻠﺒﺴﻪ؟ ﺍﻣﻦ ﺣﻠﺎﻝ ﺍﻭ ﺣﺮﺍﻡ؟ ﻳﺎ ﺍﺑﺎ p: 191
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ﺫﺭ! ﻣﻦ ﻟﻢ ﻳﺒﺎﻝ ﻣﻦ ﺍﻳﻦ ﺍﻛﺘﺴﺐ ﺍﻟﻤﺎﻝ ﻟﻢ ﻳﺒﺎﻝ ﺍﻟﻠﻪ ﻣﻦ ﺍﻳﻦ ﺍﺩﺧﻠﻪ ﺍﻟﻨﺎﺭ. “Oh Abu Dharr! Before they scrutinize your account of deeds on the Judgment Day, do your own self-auditing in this world because today's review would be lot more easier than tomorrow's auditing on the Judgment Day, try to attain self-purification in this world instead of his being cleaned on Judgment Day -The Day when the deeds will be presented to God- Almighty and even the smallest deeds will not be hidden from him. Then the Holy Prophet (S) continued: “O Abu Dharr! One never acquires piety unless until he self-scrutinize his own deeds -a scrutiny much more severe than the auditing of accounts between two business associates. A man must ponder seriously as through what means has he acquired his means of living? Were it earned through lawful means or through forbidden means? “O Abu Dharr! Whoever does not respect the Divine limitations for earning a living, God-Almighty too would not have slight hesitation in dispatching him inside the Hell's fire through either passage. ” [1] Imam al-Sajjad (a. s. ) said: ﻛﺎﻥ ﻋﻠﻰ ﺑﻦ ﺍﻟﺤﺴﻴﻦ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻳﻘﻮﻝ: ﺍﺑﻦ ﺁﺩﻡ! ﺇﻧﻚ ﻟﺎ ﺗﺰﺍﻝ ﺑﺨﻴﺮ ﻣﺎ ﻛﺎﻥ ﻟﻚ ﻭﺍﻋﻆ ﻣﻦ ﻧﻔﺴﻚ ﻭﻣﺎ ﻛﺎﻧﺖ ﺍﻟﻤﺤﺎﺳﺒﺔ ﻣﻦ ﻫﻤﻚ ﻭﻣﺎ ﻛﺎﻥ ﺍﻟﺨﻮﻑ ﻟﻚ ﺷﻌﺎﺭﺍً ﻭﺍﻟﺤﺰﻥ ﻟﻚ ﺩﺛﺎﺭﺍً ﺍﺑﻦ ﺁﺩﻡ ﺇﻧﻚ ﻣﻴﺖ ﻭﻣﺒﻌﻮﺙ ﻭﻣﻮﻗﻮﻑ ﺑﻴﻦ ﻳﺪﻱ ﺍﻟﻠﻪ ﻋﺰﻭﺟﻞ ﻓﺄﻋﺪ ﺟﻮﺍﺑﺎ. ً “O son of Adam! You will be continuously accompanied by goodness and blessing so for as you possess a preacher in your heart, practice self-scrutiny for your p: 192
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deeds and fear God-Almighty. ” “O son of Adam! verily you will die, will be raised on the Resurrection-Day, and your deeds will be judged in accordance with Divine-Justice. Therefore, get yourself readied for getting scrutinized for your deeds on the Judgment Day. ” [1] A man is like an investor in this world, his limited capital –life span -consists of these very hours, days, weeks, months, and years. This most precious capital i. e. one's life span, either willingly or unwillingly gets consumed and eventually one approaches death. The youth turns into old age, strength gives up to weakness and sound health changes into sick- ness. If, against this spending of capital one has performed righteous deeds and forwarded some provisions for Hereafter, then in that case he has not suffered a loss, because he had secured for himself a happy and prosperous future. But if he wasted his precious capital consisting his life, youth, strength and physical fitness, and against all this spending no righteous deed was deposited for his Hereafter; instead, with moral abjectness, and indulgence into sins and transgressions, made his heart dark and contaminated, then he has inflicted upon himself -the most severe damage and loss, which could never be compensated. God-Almighty said in the Holy Qur’an: ﻭَﺍﻟْﻌَﺼْﺮِ ﺇِﻥﱠﱠ ﺍﻟْﺈِﻧﺴَﺎﻥَ ﻟَﻔِﻲ ﺧُﺴْﺮٍ ﺇِﻟﱠﱠﺎ ﺍﻟﱠﱠﺬِﻳﻦَ ﺁﻣَﻨُﻮﺍ ﻭَﻋَﻤِﻠُﻮﺍ ﺍﻟﺼﱠﱠﺎﻟِﺤَﺎﺕِ ﻭَﺗَﻮَﺍﺻَﻮْﺍ ﺑِﺎﻟْﺤَﻖﱢﱢ ﻭَﺗَﻮَﺍﺻَﻮْﺍ ﺑِﺎﻟﺼﱠﱠﺒْﺮِ “By the declining day; lo! Man is a state of loss, save those who believe and do good works, and exhort one another to truth, exhort one another to endurance (103: 1-3) The Commander of p: 193
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the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻥ ﺍﻟﻌﺎﻗﻞ ﻣﻦ ﻧﻈﺮ ﻓﻰ ﻳﻮﻣﻪ ﻟﻐﺪﻩ ﻭﺳﻌﻰ ﻓﻰ ﻓﻜﺎﻙ ﻧﻔﺴﻪ ﻭﻋﻤﻞ ﻟﻤﺎ ﻟﺎ ﺑﺪ ﻟﻪ ﻭﻟﺎ ﻣﺤﻴﺺ ﻋﻨﻪ. “A wise man is the one who is all anxious today about his tomorrow -the Resurrection Day, must strive for achieving freedom of self; Because, of the realities of death and Resurrection Day, he has no choice except to perform righteous deeds. ” [1] Also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺣﺎﺳﺐ ﻧﻔﺴﻪ ﻭﻗﻒ ﻋﻠﻰ ﻋﻴﻮﺑﻪ ﻭﺍﺣﺎﻁ ﺑﺬﻧﻮﺑﻪ ﻓﺎﺳﺘﻘﺎﻝ ﺍﻟﺬﻧﻮﺏ ﻭﺍﺻﻠﺢ ﺍﻟﻌﻴﻮﺏ. “Whoever scrutinizes his deeds will discover his faults and sins. Then, he will offer repentance for his sins and will strive for correcting his faults “ [2]
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[2]: Ghirar al-Hukm, p-385.
[1]: Ghirar al-Hukm, p-618.
[2]: Imam al-Naqi (a. s. ): The Tenth Imam ‘Ali ibn Muhammad al-Naqi (a. s. ) son of Imam Muhammad al-Taqi was born on Friday 2nd Rajab 212 A. H. in Suryah in the vicinity of Medina. He was only six years old when his father Imam al- Taqi was poisoned by Abbasid Caliph al-Mu'tasim.
The Holy Imam devoted himself to the sacred mission of preaching in Medina and did, thus, earn the faith of people as well as their allegiance and recognition of his great knowledge and attributes. This reputation of the Imam evoked the jealousy and malice of Abbasid Caliph al-Mutawakkil against him.
Al-Mutawakkil imprisoned Imam under his strict vigilance for a number of years during which he was subjected to severe tortures. But even in this miserable imprisonment, the Imam kept devoting himself at all times to worship God-Almighty. The watchman of the prison used to comment that Imam al-Naqi seemed to be an angel in human grab.
He was poisoned by Abbasid Caliph al-Mut'azz billah on 26 Jumada'th-thaniyah 254 AH. The Imam was only forty two years old at the time of his martyrdom. The period of his Imamat was thirty five years. He was buried in Samarra in Iraq.
[3]: Wasail al-Shi’a, vol. 11, p-377.
[4]: Wasail al-Shi’a, vol. 11 p-379.
[1]: Wasail al-Shi’a, vol. 11, p-379.
[1]: Wasail al-Shi’a, vol. 1, p-378.
[1]: Ghirar al-Hukm, p-238.
[2]: Ghirar al-Hukm, p-696.
4. How to Scrutinize? point Supervision and management of self is not an easy task and requires determination, maturity, sincerity, efforts, endeavors, and specific program. Will the imperious-self offer surrender so easily? Will he present himself for cross-examination and verdict? Will he agree to pay his dues so easily? The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻟﻢ ﻳﺲ ﻧﻔﺴﻪ ﺍﺿﺎﻋﻬﺎ. “Whoever has not programmed his self for performance of righteous deeds has indeed wasted him. ” [3] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﺍﻏﺘﺮ ﺑﻨﻔﺴﻪ ﺳﻠﻤﺘﻪ ﺇﻟﻰ ﺍﻟﻤﻌﺎﻃﺐ. “Whoever is not careful of self's frauds and cheating will be destroyed (by self) ” [4] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﻧﻔﺴﻪ ﻳﻘﻈﺔ ﻛﺎﻥ ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻠﻪ ﺣﻔﻈﺔ. “Whoever possesses self-awakening and self-enlightenment, God-Almighty will assign Divine angels for his guidance and protection. ” [5] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻣﻠﻜﻮﺍ ﺍﻧﻔﺴﻜﻢ ﺑﺪﻭﺍﻡ ﺟﻬﺎﺩﻫﺎ. “Subdue your self through continuous struggle and p: 194
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resistance, and firmly take over his control. ” [1] The self-accounting must be accomplished in three steps in order to acquire this habit gradually: 4. 1. Making Commitments (Mosharateh) The self-accounting should be started as follows: As the early hour of the day before starting daily routine activities some time must be allocated for this purpose. For example, after offering morning prayer one may sit alone in an isolated place and should address to his self in the following manner: Right now, I am alive but don't know how long it may last, may be for next one hour or may be little bit more. The time of life already spent has all been wasted, and the remaining time left might be counted as capital still at my disposal. For each hour spent out of this remaining life, I could arrange some provisions for the Hereafter. If right now the Israel -the angel of death would have arrived for receiving my soul I would have desired for living one more day or even one extra hour. Oh helpless poor self! Just imagine that you are in such a condition and your desire for this living a little longer has been granted and you have been allowed to return to this world. Oh self! Be kind to me as well as to yourself and don't waste these precious hours for indulgence into nonsense amusements. Don't be negligent now, otherwise you will be ashamed tomorrow on the Judgment Day -the Day when being regretful will not be of any help. Oh self! For each p: 195
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hour spent during this life God-Almighty has created a treasure box in which good and evil deeds will be deposited, to be opened on the Judgment Day. Oh self! Try to fill this treasure with righteous deeds. Be careful not to fill this treasure with sins and transgressions. Likewise, all the parts of the body should be addressed individually to comment themselves not to commit sins. For example, the tongue should be asked that lying, backbiting, tell- bearing, fault finding, abusing, babbling, insulting, self-praising, disputing, and false testimony are moral abjectness and divinely forbidden, which destroy eternal life of human beings. Therefore, I will not allow it to indulge in these acts. Oh tongue! Be kind to me and yourself and don't commit immoral acts because everything said will be taped and deposited into the treasure box containing the deeds and I will be accountable on the Day of Judgment. In this manner the tongue should be required to commit itself not to indulge into sinning. After that the righteous deeds which could be performed by it should be reminded and their performance should be made obligatory during each day. For example, it could be said to the tongue: you may recite such and such invocation (dhikr) , such and such supplication, may fill up the treasure box of deeds with joy and illumination and may receive a good result in the Hereafter. Therefore, don't be negligent otherwise you will feel terribly sorry later on. Similarly, all other parts of the body should be p: 196
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required to commit themselves to perform only righteous deeds and to strictly guard them against sins and transgressions. Imam al-Sadiq (a. s. ) narrated a tradition from his father as follows: ﻋﻦ ﺍﻟﺼﺎﺩﻕ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﺍﻟﻠﻴﻞ ﺇﺫﺍ ﺃﻗﺒﻞ ﻧﺎﺩﻯ ﻣﻨﺎﺩ ﺑﺼﻮﺕ ﻳﺴﻤﻌﻪ ﺍﻟﺨﻠﺎﺋﻖ ﺇﻟﺎ ﺍﻟﺜﻘﻠﻴﻦ ﻳﺎ ﺍﺑﻦ ﺁﺩﻡ ﺍﻧﻲ ﺧﻠﻖ ﺟﺪﻳﺪ، ﺇﻧّﻲ ﻋﻠﻰ ﻣﺎ ﻓﻲ ﺷﻬﻴﺪ ﻓﺨﺬ ﻣﻨﻲ ﻓﺈﻧﻲ ﻟﻮ ﻃﻠﻌﺖ ﺍﻟﺸﻤﺲ ﻟﻢ ﺃﺭﺟﻊ ﺇﻟﻰ ﺍﻟﺪﻧﻴﺎ ﻭﻟﻢ ﺗﺰﺩﺩ ﻓﻲّ ﻣﻦ ﺣﺴﻨﺔ ﻭﻟﻢ ﺗﺴﺘﻌﺘﺐ ﻓﻲ ﻣﻦ ﺳﻴﺌﺔ ﻭﻛﺬﻟﻚ ﻳﻘﻮﻝ ﺍﻟﻨﻬﺎﺭ ﺇﺫﺍ ﺃﺩﺑﺮ ﺍﻟﻠﻴﻞ. “When night approaches it makes an announcement which is heard by all the creation except human being and jins as follows: Oh sons of Adams! I am a new creation and will testify about all the, deeds performed during my tenure. Utilize my existence to the best of your advantage, because, after the sun-rise you will never see me again. After that you would not be able to increase your righteous deeds and offer repentance for your sins and transgressions. After the night departs each coming day repeats the same announcement. ” [1] It is quite possible that Satan and imperious-self may tell us: You cannot live a life with such program. Is it possible to live a life with such limitations and restrictions? How could you allocate a certain hour for auditing program every day? With these whispers the Satan and imperious-self want to deceive, thus, preventing us from taking the important decision. We must offer resistance against these Satanic plots and must neutralize them by telling them: This program is absolutely feasible and does p: 197
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not have any contradiction with life's daily routine activities, and since it is necessary for attaining self-refinement and self-purification as well as for accomplishing the eternal salvation, I must undertake this program. It is not so difficult either, and once you have decided firmly it would become easier. Even if it is a little bit difficult in the beginning, would become easier gradually. 4. 2. Supervision and Control (Moraqebat) After passing through the stage of making commitments we enter into the stage of contact execution. At this stage all the self's actions should strictly be monitored all along the day to be sure that they are being performed in accordance to commitments made earlier. A human being should remain awake in all situations and should strictly guard his actions. He should remind himself continuously: that God-Almighty watches all our actions, and must remember the commitments made earlier. Even, a slight negligence might provide opportunity for Satan and imperious-self to make their entry and, thus, disrupting the entire program. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺇﻥ ﺍﻟﺤﺎﺯﻡ ﻣﻦ ﺷﻐﻞ ﻧﻔﺴﻪ ﺑﺠﻬﺎﺩ ﻧﻔﺴﻪ ﻓﺄﺻﻠﺤﻬﺎ ﻭ ﺣﺒﺴﻬﺎ ﻋﻦ ﺃﻫﻮﻳﺘﻬﺎ ﻭ ﻟﺬﺍﺗﻬﺎ ﻓﻤﻠﻜﻬﺎ ﻭ ﺇﻥ ﻟﻠﻌﺎﻗﻞ ﺑﻨﻔﺴﻪ ﻋﻦ ﺍﻟﺪﻧﻴﺎ ﻭ ﻣﺎ ﻓﻴﻬﺎ ﻭ ﺃﻫﻠﻬﺎ ﺷﻐﻠﺎ. “A wise man offers continuous resistance against the self, endeavors for self’s correction, preventing him following passions and in this manner makes him subdued. A wise man with absolute domination over the self will dejected from the world and its allurements. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﻦ ﻛﺎﻥ ﻟﻪ ﻣﻦ ﻧﻔﺴﻪ ﺯﺍﺟﺮ ﻛﺎﻥ p: 198
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ﻋﻠﻴﻪ ﻣﻦ ﺍﻟﻠﻪ ﺣﺎﻓﻆ. “Whoever possesses a guard to reprimand, with m his self;. God-Almighty, will appoint for him Divine Protectors. ” [1] And said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺍﻟﺜﻘﺔ ﺑﺎﻟﻨﻔﺲ ﻣﻦ ﺍﻭﺛﻖ ﻓﺮﺹ ﺍﻟﺸﻴﻄﺎﻥ. “Being optimistic and confident about self provides the best opportunities for Satan to deceive us. ” [2] A cautious and aware human being is continuously occupied in God is Remembrance and sees him in His presence. He does not perform any task hastily without profound thinking and appraising all the consequences. If he commits a sin or transgression, immediately reminds himself about God-Almighty and Judgment Day and refrains from its continuation. Does not forget his earlier commitments and in this manner keeps the self continuously subdued, preventing him from indulgence into evil and obscene deeds. This program is one of the best means for attaining self-refinement and purification. In addition to that a cautious believer thinks continuously about obligatory and recommended deeds, fulfillment of duties, righteous deeds, and charity through out the day; try his best to offer daily prayer on preferred time with humility, devotion, and presence of mind, offering in a manner as though this would be the last prayer of his life; keeps himself occupied with remembrance of God-Almighty in all situations and involvement. Does not spent his free time in nonsense amusements, instead utilize it to the maximum advantages of affairs related to Hereafter; knows the importance and preciousness of time and endeavors seriously for utilization of every available opportunity for achieving self-perfection; strives to perform recommended deeds (Mustahabbat) as much as p: 199
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his capacity permits. How good it is that a believer should try to become habitual of performing at least some of the recommended deeds. Remembrance of God-Almighty and recital of invocation (dhikr) is one such recommended deed which could be done easily in all circumstances. Also, it is important that a believer with sincerity and pure intention of God's Nearness (Qurbat) , should direct all his daily activities for worship, spiritual migration and ascend towards God is Countenance. Even, working, eating, drinking, sleeping, marrying, and all other lawful desired acts through sincerity and pure intention could be made as part of worshipping. Work and business if done with the intention of earning a lawful genuine living and serving the people would became an act of worship. Similarly, eating, drinking and resting if are preliminaries for living and being a devoted servant of God are considered as worship. That is the way God's pure servant used to live and they still live in this manner.
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[3]: Ghirar al-Hukm, p-640.
[4]: Ghirar al-Hukm, p-685.
[5]: Ghirar al-Hukm, p-679.
[1]: Ghirar al-Hukm, p-131.
[1]: Wasail al-Shi’a, vol. 11, p-380.
[1]: Ghirar al- Hukm, p-237
[1]: Ghirar al-Hukm, p-698.
[2]: Ghirar al-Hukm, p-54
4. 3. Accounting of Deeds The third stage is the accounting of deeds performed every day. It is necessary that a person should fixed a certain hour to scrutinize his deeds and the most suitable time would be the hour when he has finished all his daily activities. At this time he should sit alone in a corner and should think what he has done during this stay. He should begin from the very first hour till the last hour of the day checking every minor activity accurately. If he finds that he has p: 200
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performed a righteous deeds and worship at that time he should thank God-Almighty for bestowing his Divine grace and should decide for its continuation. But if finds that he has committed a sin or transgression he must show his wrath against the self addressing him: Oh you wretched self! Look what have you done? You destroyed my letter of deed and made it totally dark. What will be your reply to God-Almighty on the Day of Judgment? What are you going to do with the painful punishment of Hell? God-Almighty bestowed upon you life, health, and resources in order to enable you to collect provisions for Hereafter, instead you blackened your letter of deeds with sins. Why don't you consider the probability of death approaching you at this very moment? In that case, what are you going to do? Oh shameless self! How come you are not ashamed from God-Almighty? Oh you liar and wretched hypocrite! You claim to be a believer in the existence of God-Almighty and Hereafter then how come your actions reflect contradictions with your belief? Then, he should repent sincerely and should decide firmly never to indulge into sins and transgressions as well as to compensate for his past omissions. The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ (ﻉ): ﻣﻦ ﻭﺑﺦ ﻧﻔﺴﻪ ﻋﻠﻰ ﺍﻟﻌﻴﻮﺏ ﺍﺭﺗﺪﻋﺖ ﻣﻦ ﻛﺜﺮﺓ ﺍﻟﺬﻧﻮﺏ. “Whoever would reprimand self for his faults and sins- would be able to restrain himself from indulgence into sins. ” [1] If he realizes that the self is showing rebellious tendencies and p: 201
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is not ready for repentance and abstinence from sinning, then he must take a firm stand against the imperious-self through offering resistance. He may threaten the self that serious consequences will arise in case he continued to show disobedience. For example, if the self has consumed the forbidden (haram) an unlawful food, or has committed other sins then to punish him will donate some money for charity for God's pleasure, will do fasting few days, temporarily will refrain himself from eating delicious foods or cold water, or other food which is self's favorite, or will stay out side under the burning sun for a certain period. Any way, one should not show weakness and negligence against the self or otherwise he will take the upper hand eventually throwing a human being into the darkest and deepest valleys of deviations and misfortune. But if you acted strongly offering stiff resistance against him, he will become subdued. If he finds that at a particular hour he has neither performed any righteous deed nor has committed any sin even in that case he should show his anger and reprimand the self that how come this particular hour which was the precious capital of the life has been wasted for nothing? You could have performed righteous deeds in this period and could have deposited it in the accounts of your deeds for the Hereafter. Oh you wretched looser! Why have you wasted this valuable precious opportunity? You will certainly feel sorry for your this negligence on p: 202
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the Day of Judgment -a Day when regret will not be of any use. In this manner, acting like a strict business associate all the daily transactions of the self should be scrutinized strictly. Of course, it would be better if the result of this scrutiny could be recorded in a notebook. Anyway, the matter of supervision and scrutiny for attaining self-purification and refinement is an important, useful thing that is absolutely necessary; whoever is serious, and who is serious and aspires for his salvation and prosperity, should pay special attention to it. Although, in the beginning it might appear as a difficult task but with firm determination and perseverance it would become easy and imperious-self would become subdued surrendering completely to your supervision and domination. The Holy Prophet (S) once asked his companions: ﻗﺎﻝ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ ﻭﺁﻟﻪ: ﺍﻟﺎ ﺍﻧﺒﺌﻜﻢ ﺑﺎﻛﻴﺲ ﺍﻟﻜﻴﺴﻴﻦ ﻭﺍﺣﻤﻖ ﺍﻟﺤﻤﻘﺎ؟ ﻗﺎﻟﻮﺍ: ﺑﻠﻰ ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ! ﻗﺎﻝ: ﺍﻛﻴﺲ ﺍﻟﻜﻴﺴﻴﻦ ﻣﻦ ﺣﺎﺳﺐ ﻧﻔﺴﻪ، ﻭ ﻋﻤﻞ ﻟﻤﺎ ﺑﻌﺪ ﺍﻟﻤﻮﺕ. ﻭ ﺍﺣﻤﻖ ﺍﻟﺤﻤﻘﺎﺀ ﻣﻦ ﺍﺗﺒﻊ ﻧﻔﺴﻪ ﻫﻮﺍﻩ، ﻭ ﺗﻤﻨﻰ ﻋﻠﻰ ﺍﻟﻠﻪ ﺍﻟﺎﻣﺎﻧﻰ. ﻓﻘﺎﻝ ﺭﺟﻞ: ﻳﺎ ﺭﺳﻮﻝ ﺍﻟﻠﻪ ﻭﻛﻴﻒ ﻳﺤﺎﺳﺐ ﺍﻟﺮﺟﻞ ﻧﻔﺴﻪ؟ ﻗﺎﻝ: ﺇﺫﺍ ﺃﺻﺒﺢ ﺛﻢ ﺃﻣﺴﻰ ﺭﺟﻊ ﺇﻟﻰ ﻧﻔﺴﻪ ﻓﻘﺎﻝ: ﻳﺎ ﻧﻔﺲ! ﺇﻥ ﻫﺬﺍ ﻳﻮﻡ ﻣﻀﻰ ﻋﻠﻴﻚ ﻟﺎ ﻳﻌﻮﺩ ﺇﻟﻴﻚ ﺃﺑﺪﺍ ﻭﺍﻟﻠﻪ ﻳﺴﺄﻟﻚ ﻋﻨﻪ ﻓﻴﻤﺎ ﺃﻓﻨﻴﺘﻪ، ﻓﻤﺎ ﺍﻟﺬﻱ ﻋﻤﻠﺖ ﻓﻴﻪ؟ ﺃﺫﻛﺮﺕ ﺍﻟﻠﻪ ﺃﻡ ﺣﻤﺪﺗﻪ؟ ﺃﻗﻀﻴﺖ ﺣﻖ ﺍﺥ ﻣﺆﻣﻦ؟ ﺃﻧﻔﺴﺖ ﻋﻨﻪ ﻛﺮﺑﺔ؟ ﺃﺣﻔﻈﺘﻴﻪ ﺑﻈﻬﺮ ﺍﻟﻐﻴﺐ ﻓﻲ ﺃﻫﻠﻪ ﻭﻭﻟﺪﻩ؟ ﺃﺣﻔﻈﺘﻴﻪ ﺑﻌﺪ ﺍﻟﻤﻮﺕ ﻓﻲ ﻣﺨﻠﻔﻴﻪ؟ ﺃﻛﻔﻔﺖ ﻋﻦ ﻏﻴﺒﺔ ﺃﺥ ﻣﺆﻣﻦ ﺑﻔﻀﻞ ﺟﺎﻫﻚ؟ ﺃﺃﻋﻨﺖ ﻣﺴﻠﻤﺎ؟ ﻣﺎ ﺍﻟﺬﻱ ﺻﻨﻌﺖ ﻓﻴﻬﻔﺎﻥ ﺫﻛﺮ ﺃﻧﻪ p: 203
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ﺟﺮﻯ ﻣﻨﻪ ﺧﻴﺮ، ﺣﻤﺪ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﻭﻛﺒﺮﻩ ﻋﻠﻰ ﺗﻮﻓﻴﻘﻪ. ﻭﺇﻥ ﺫﻛﺮ ﻣﻌﺼﻴﺔ ﺃﻭ ﺗﻘﺼﻴﺮﺍ ﺇﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ ﻭﻋﺰﻡ ﻋﻠﻰ ﺗﺮﻙ ﻣﻌﺎﻭﺩﺗﻪ، ﻭﻣﺤﺎ ﺫﻟﻚ ﻋﻦ ﻧﻔﺴﻪ ﺑﺘﺠﺪﻳﺪ ﺍﻟﺼﻠﺎﺓ ﻋﻠﻰ ﻣﺤﻤﺪ ﻭﺁﻟﻪ ﺍﻟﻄﻴﺒﻴﻦ ﻭﻋﺮﺽ ﺑﻴﻌﺔ ﺃﻣﻴﺮ ﺍﻟﻤﺆﻣﻴﻨﻦ ﻋﻠﻰ ﻧﻔﺴﻪ ﻭﻗﺒﻮﻟﻬﺎ ﻭﺇﻋﺎﺩ ﺍﻟﻠﻪ ﻟﻌﻦ ﺷﺎﻧﺌﻴﻪ ﻭﺃﻋﺪﺍﺋﻪ ﻭﺩﺍﻓﻌﻴﻪ ﻋﻦ ﺣﻘﻮﻗﻪ. ﻓﺎﺫﺍ ﻓﻌﻞ ﺫﻟﻚ ﻗﺎﻝ ﺍﻟﻠﻪ: ﻟﺴﺖ ﺃﻧﺎﻗﺸﻚ ﻓﻲ ﺷﺊ ﻣﻦ ﺍﻟﺬﻧﻮﺏ ﻣﻊ ﻣﻮﺍﻟﺎﺗﻚ ﺃﻭﻟﻴﺎﺋﻲ، ﻭﻣﻌﺎﺩﺍﺗﻚ ﺃﻋﺪﺍﺋﻲ. “Shouldn’t I inform you about the most intelligent person among the intelligent and the most stupid one among the stupid? " “They replied: 'Oh Prophet of God please tell us. ’ 'The most intelligent person is the one who is audits his self's account and performs righteous deeds for his life after death, and the most stupid person is the one who is a prisoner of self's whims and passions and keeps himself amused with long term desires! Replied the Holy Prophet (S). “He was asked: 'Oh Prophet of God! How the account of self should be audited? ' The Prophet (S) replied: 'When the day has finished entering into night the! ' communicate with your self as follows: “Oh self! This day too is passed and will never return, God-Almighty is going to ask you about it as how did you spend it and what deeds were performed? Did you remember and praise him? Did you discharge your due obligations as regards to the rights of a brother believer? Did you remove the sorrow from his heart? Did you take care about his children and family in his absence? Did you pay his p: 204
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due share to his offspring after his death? Did you help a fellow Muslim? What have you done during this day? “Therefore, remind it to your self one by one whatever you have done, and if you find that you have done some righteous deed then thanks God-Almighty for bestowing His grace, but if you find that you have committed a sin then immediately offer repentance and decide firmly never to commit any sin again. Through recital of salutation. (Salawat) upon the Holy Prophet (S) and his Holy Progeny (a. s. ) purify your self from impurities and contamination. “Take the oath of allegiance for the friendship of the Commander of the Faithful Imam ‘Ali (a. s. ) and should imprecate his enemies: If one acted in this manner God-Almighty would tell him: ‘ I am not going to have any controversy with you at the time of auditing your account of your deeds on the Day of Judgment, because, you were friend with my favorite saints and showed enmity towards their enemies. ” [1] Imam al- Kadhim (a. s. ) said: ﻋﻦ ﺍﻟﻜﺎﻇﻢ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ ﻗﺎﻝ: ﻟﻴﺲ ﻣﻨﺎ ﻣﻦ ﻟﻢ ﻳﺤﺎﺳﺐ ﻧﻔﺴﻪ ﻓﻰ ﻛﻞ ﻳﻮﻡ ﻓﺎﻥ ﻋﻤﻞ ﺧﺴﻨﺎ ﺍﺳﺘﺰﺍﺩ ﺍﻟﻠﻪ ﻭﺍﻥ ﻋﻤﻞ ﺳﻴﺌﺎ ﺍﺳﺘﻐﻔﺮ ﺍﻟﻠﻪ ﻭﺗﺎﺏ ﺍﻟﻴﻪ. “Whosoever does not scrutinize the account of the self does not belong to us; thus, if he has done some good deeds should request God-Almighty for increasing His Favor and if he has sinned should offer repentance. ” [2] The Holy Prophet (S) said to Abu Dharr: ﻓﻰ ﻭﺻﻴﺔ ﺍﺑﻰ ﺫﺭ ﻗﺎﻝ ﺍﻟﻨﺒﻰ ﺻﻠﻰ ﺍﻟﻠﻪ ﻋﻠﻴﻪ p: 205
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ﻭﺁﻟﻪ: ﻋﻠﻰ ﺍﻟﻌﺎﻗﻞ ﺍﻥ ﻳﻜﻮﻥ ﻟﻪ ﺳﺎﻋﺎﺕ: ﺳﺎﻋﺔ ﻳﻨﺎﺟﻰ ﻓﻴﻬﺎ ﺭﺑﻪ ﻭﺳﺎﻋﺔ ﻳﺤﺎﺳﺐ ﻓﻴﻬﺎ ﻧﻔﺴﻪ ﻭﺳﺎﻋﺔ ﻳﺘﻔﻜﺮ ﻓﻴﻤﺎ ﺻﻨﻊ ﺍﻟﻠﻪ ﻋﺰ ﻭﺟﻞ ﺍﻟﻴﻪ. “A wise person should distribute his hours as follows: One hour should be assigned for being occupied in Prayers, supplications, and hymns with God-Almighty. One hour should be allocated for auditing the account of self s deeds. And one hour should be reserved for pondering the Divine Blessings bestowed upon him. ” [1] The Commander of the Faithful Imam ‘Ali (a. s. ) said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺟﺎﺳﺒﻮﺍ ﺍﻧﻔﺴﻜﻢ ﺑﺎﻋﻠﻤﺎﻫﺎ ﻭﻃﺎﻟﺒﻮﻫﺎ ﺑﺎﺩﺍ ﺍﻟﻤﻔﺮﻭﺽ ﻋﻠﻴﻬﺎ ﻭﺍﻟﺎﺧﺬ ﻣﻦ ﻓﻨﺎﺋﻬﺎ ﻟﺒﻘﺎﺋﻬﺎ ﻭﺗﺰﻭﺩﻭﺍ ﻭﺗﺎﻫﺒﻮﺍ ﻗﺒﻞ ﺍﻥ ﺗﺒﻌﺜﻮﺍ. “Let the self be accountable for his deeds, should be demanded to discharge his due obligations by utilizing this transient world properly. You should collect provisions for the Hereafter and make yourself readied for that journey before being forced to be transferred. ” [2] Also, said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻣﺎ ﺍﺣﻖ ﺍﻟﺎﻧﺴﺎﻥ ﺍﻥ ﻳﻜﻮﻥ ﻟﻪ ﺳﺎﻋﺔ ﻟﺎ ﻳﺸﻐﻠﻪ ﻋﻨﻬﺎ ﺷﺎﻏﻞ ﻳﺤﺎﺳﺐ ﻓﻴﻬﺎ ﻧﻔﺴﻪ ﻓﻴﻨﻈﺮ ﻓﻴﻤﺎ ﺍﻛﺘﺴﺐ ﺑﻬﺎ ﻭﻋﻠﻴﻬﺎ ﻓﻰ ﻟﻴﻠﻬﺎ ﻭﻧﻬﺎﺭﻫﺎ. “How much is it necessary for a person to allocate a free time for himself to scrutinize the account of his deeds, and see what kind of good and useful, or bad and harmful deeds, have been performed by him during the past twenty four hours. ” [3] Also said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﺟﺎﻫﺪ ﻧﻔﺴﻚ ﻭﺣﺎﺳﺒﻬﺎ ﻣﺤﺎﺳﺒﺔ ﺍﻟﺸﺮﻳﻚ ﺷﺮﻳﻜﻪ ﻭﻃﺎﻟﺒﻬﺎ ﺑﺤﻘﻮﻕ ﺍﻟﻠﻪ ﻣﻄﺎﻟﺒﺔ ﺍﻟﺨﺼﻢ ﺧﺼﻤﻊ ﻓﺎﻥ ﺍﺳﻌﺪ ﺍﻟﻨﺎﺱ ﻣﻦ ﺍﻧﺘﺪﺏ ﺧﺎﻣﺴﺔ ﻧﻔﺴﻪ. ﻋﻦ ﺍﺑﻲ ﻋﺒﺪﺍﻟﻠﻪ (ﺹ) ﻗﺎﻝ: ﻓﺤﺎﺳﺒﻮﺍ ﺍﻧﻔﺴﻜﻢ ﻗﺒﻞ ﺍﻥ ﺗﺤﺎﺳﺒﻮﺍ ﻓﺎﻥ ﻓﻰ ﺍﻟﻘﻴﺎﻣﺔ ﺧﻤﺴﻴﻦ ﻣﻮﻗﻔﺎ p: 206
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ﻛﻞ ﻣﻮﻗﻒ ﻣﻘﺎ ﺃﻟﻒ ﺳﺘﺔ ﺛﻢ ﺗﻠﺎ ﻫﺬﻩ ﺍﻟﺎﻳﺔ ﻓﻰ ﻳﻮﻡ ﻛﺎﻥ ﻣﻘﺪﺍﺭﻩ ﺧﻤﺴﻴﻦ ﺍﻟﻒ ﺳﻨﺔ. “Wage a continuous struggle against the self; like a strict business associate check precisely the account of his deeds, and like a creditor force him for payment of God's dues, because, the most prosperous person is the one who does his own self-scrutiny. ” [1] “Do your own self-auditing for the account of deeds in this world before being forced to be audited on the Judgment Day, because over there, this would be done over fifty stops -each stops being one thousand years long. ” Then he recited the following verse: “The day whose length is equivalent to fifty thousands years. (70: 4) [2] In the end this point should be emphasized that at the time of self-scrutiny a person should not be optimistic and trust his self because the deceitful imperious-self with hundreds of deceits and tricks manifests evils as good and visa versa; does not allow a person to identify his duties and their fulfillments; justifies refrainment from worshipping and encourages indulgence into sins and transgressions. He makes you forget your sins or regard them as minor omissions and presenting minor acts of worships as great, thus, making you proud about it. He cleans the thoughts of death and Resurrection Day from the memory of your mind, encourages the hopes and long-term desires; and presents self-scrutiny something as difficult, impracticable, and even unnecessary. Therefore, because of these considerations a person should be pessimistic while auditing the account of his p: 207
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deeds, and should scrutinize strictly with precision without paying least attention to Satanic justifications and interpretations. The Commander of the Faithful Imam ' ‘Ali (a. s. ) has said: ﻗﺎﻝ ﻋﻠﻰ ﻋﻠﻴﻪ ﺍﻟﺴﻠﺎﻡ: ﻭﺍﻥ ﻟﻠﺬﻛﺮ ﻟﺎﻫﻠﺎ ﺍﺧﺬﻭﻩ ﻣﻦ ﺍﻟﺪﻧﻴﺎ ﺑﺪﻟﺎ ﻓﻠﻢ ﺗﺸﻐﻠﻬﻢ ﺗﺠﺎﺭﺓ ﻭﻟﺎﺑﻴﻊ ﻋﻨﻪ ﻳﻘﻄﻌﻮﻥ ﺑﻪ ﺍﻳﺎﻡ ﺍﻟﺤﻴﺎﺓ ﻭﻳﻬﺘﻔﻮﻥ ﺑﺎﻟﺰﻭﺍﺟﺮ ﻋﻦ ﻣﺤﺎﺭﻡ ﺍﻟﻠﻪ ﻓﻲ ﺍﺳﻤﺎﻉ ﺍﻟﻐﺎﻓﻠﻴﻦ, ﻭﻳﺎﻣﺮﻭﻥ ﺑﻪ, ﻭﻳﻨﻬﻮﻥ ﻋﻦ ﺍﻟﻤﻨﻜﺮ ﻭﻳﺘﻨﺎﻫﻮﻥ ﻋﻨﻪ. ﻓﻜﺎﻧﻤﺎ ﻗﻄﻌﻮﺍ ﺍﻟﺪﻧﻴﺎ ﺍﻟﻰ ﺍﻟﺎﺧﺮﺓ ﻭﻫﻢ ﻓﻴﻬﺎ, ﻓﺸﺎﻫﺪﻭﺍ ﻣﺎ ﻭﺭﺍﺀ ﺫﻟﻚ ﻓﻜﺄﻧﻤﺎ ﺍﻃﻠﻌﻮﺍ ﻋﻴﻮﺏ ﺍﻫﻞ ﺍﻟﺒﺮﺯﻍ ﻓﻲ ﻃﻮﻝ ﺍﻟﺎﻗﺎﻣﺔ ﻓﻴﻪ ﻭﺣﻘﻘﺖ ﺍﻟﻘﻴﺎﻣﺔ ﻋﻠﻴﻬﻢ ﻋﺪﺍﺗﻬﺎ ﻓﻜﺸﻔﻮﺍ ﻏﻄﺎﺀ ﺫﻟﻚ ﻟﺎﻫﻞ ﺍﻟﺪﻧﻴﺎ ﺣﺘﻰ ﻛﺄﻧﻬﻢ ﻳﺮﻭﻥ ﻣﺎﻟﺎ ﻳﺮﻯ ﺍﻟﻨﺎﺱ ﻭﻳﺴﻤﻌﻮﻥ ﻓﻠﻮ ﻣﺜﺎﺗﻬﻢ ﻟﻌﻘﻠﻚ ﻓﻲ ﻣﻘﺎﻭﻣﻬﻢ ﺍﻟﻤﺤﻤﻮﺩﺓ ﻭﻣﺠﺎﻟﺴﻬﻢ ﺍﻟﻤﺸﻬﻮﺩﺓ ﻭﻗﺪ ﻧﺸﺮﻭﺍ ﺩﻭﺍﻭﻳﻦ ﺍﻋﻤﺎﻟﻬﻢ ﻭﻓﺮﻏﻮﺍ ﻟﻤﺤﺎﺳﺒﺔ ﺍﻧﻔﺴﻬﻢ ﻋﻠﻰ ﻛﻞ ﺻﻐﻴﺮﺓ ﻭﻛﺒﻴﺮﺓ ﺍﻣﺮﻭﺍ ﺑﻬﺎ ﻓﻘﺼﺮﻭﺍ ﻋﻨﻬﺎ ﻓﻔﺮﻃﻮﺍ ﻓﻴﻬﺎ ﻭﺣﻤﻠﻮﺍ ﺛﻘﻞ ﺃﻭﺯﺍﺭﻫﻢ ﻇﻬﻮﺭﻫﻢ ﻓﻈﻌﻔﻮﺍ ﻋﻦ ﺍﻟﺎﺳﺘﻘﻠﺎﻝ ﺑﻬﺎ ﻓﻨﺸﺠﻮﺍ ﻧﺸﻴﺠﺎ ﻭﻧﺤﺒﻮﺍ ﻧﺤﻴﺒﺎ ﻳﻌﺠﻮﻥ ﺍﻟﻰ ﺭﺑﻬﻢ ﻣﻦ ﻣﻘﺎﻡ ﻧﺪﻡ ﻭﺍﻋﺘﺮﺍﻑ, ﻟﺮﺍﻳﺖ ﺍﻋﻠﺎﻡ ﻫﺪﻯ ﻭﻣﺼﺎﺑﻴﺢ ﺩﺟﻰ, ﻗﺪ ﺣﻔﺖ ﺑﻬﻢ ﺍﻟﻤﻠﺎﺋﻜﺔ ﻭﺗﻨﺰﻟﺖ ﻋﻠﻴﻬﻢ ﺍﻟﺴﻜﻴﻨﺔ ﻭﻓﺘﺤﺖ ﻟﻬﻢ ﺍﺑﻮﺍﺏ ﺍﻟﺴﻤﺎﺀ ﻭﺍﻋﺪﺕ ﻟﻬﻢ ﻣﻘﺎﻋﺪ ﺍﻟﻜﺮﺍﻣﺎﺕ. “There are some people devoted to the remembrance (of God) , who have adopted it, in place of worldly matters so that commerce or trade does not turn them away from it. They pass their life in it. They speak into the ears of neglectful persons warning against matters held unlawful by God, they order them to practice justice and themselves keep practicing it, and
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[1]: Ghirar al Hukm, p-696.
[1]: Bihar al-Anwar, vol. 70, p-69.
[2]: al Kafi, vol. 1, p-453.
[1]: Bihar al-Anwar, vol. 70, p-64.
[2]: Ghirar al- Hukm, p-385.
[3]: Ghirar al-Hukm, p-753.
[1]: Ghirar al-Hukm, p-371.
[2]: Bihar al-Anwar, vol. 70, p-64.
they refrain them from the unlawful and themselves refrain from it. ” “It is as though they have finished the journey of this world towards the Next World and p: 208
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have beheld what lies beyond it. Consequently, they have become acquainted with all that befell them in the interstice during their long stay therein, and the Day of Judgment fulfills its promises for them. Therefore, they removed the curtain from these things for the people of the world, till it was as though they were seeing what people did not see and were hearing what people did not hear. ” “If you picture them in your mind in their admirable positions and well-known sittings, when they have opened the records of their actions and are prepared to render an account of themselves in respect of the small as well as the big things they were ordered to do but they failed to do, or were ordered to refrain from but they indulged therein. ” “They realized the weight of their burden (of bad acts) on their backs, and they felt too weak to bear them, then they wept bitterly and spoke to each other while still crying and bewailing to God in repentance and acknowledgment (of their shortcomings). You would find them to be emblems of guidance and lamps in darkness, angels would be surrounding them, peace would be descending upon them, the doors of the sky would be opened for them and positions of honor would be assigned to them in the place of which God had informed them. Therefore, He has appreciated their actions and praised their position.
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