Self-Purification -the Main Goal of Divine Messengers
The greatest aim of Divine Messengers was to emphasize the
importance of refinement, purification, and training of human selves.
God-Almighty said in the Holy Quran:
“God did confer a great favor on the believers when he
sent among them an apostle from among themselves rehearsing unto them the signs
of God, sanctifying them and instructing them in scripture and wisdom, while
before that, they had been in manifest error.” -the Holy- Quran (13: 164)
Therefore, it is obvious that the subject of human education
and training was of such vital importance that God-Almighty sent Divine
Messengers especially for this purpose thus, conferring a great favor ul1on the
believers. The individual as well as collective personality, prosperity or
cruelty (of this world and Hereafter) of a human being depends upon how much
efforts he had already made or is still making for self-building. It is from
this consideration that self-building is regarded something of such vital
importance because it determines ones eventual destiny.
The Divine Messengers came to teach human beings regarding
the path of self-building, nourishment, and perfection of self, as well as to
accompany them as their guide and helper in this vital and determinant task.
They came for cleansing and sanctifying human selves from
their indecent moral characteristics and animal instincts, and bestowing upon
them superior spiritual virtues. The prophets lectured human beings about the
self-building program, acted as helper and knowledgeable guides in identifying
the ugliness in their moral conducts, and showed them the ways and means for
self-control against their selfish whims and passions. By timely issuance of
warning and intimidating they succeeded in sanctifying the human selves from
the moral obscenities and indecencies. They came for plantation of sapling of
higher moral virtues within human souls, nurtured and protected it for its
eventual blooming, and in doing so acted as guides, friends, and helpers of the
people by encouraging and pursuing them towards the desired sublime'
objectives. The Holy Prophet (S) has said:
"I emphasize the importance of good morals for you
because God-Almighty has sent me especially for this
purpose.” -Bihar al-Anwar vol.
69, p-375.
He further said:
"I was appointed for the Prophethood so that I may
accomplish the important task of moral perfection within human souls.” -al-Mustadarak, vol. 2, p-282.
Imam al-Sadiq [1] (A) said:
"God-Almighty appointed prophets with good morals;
therefore, whoever discovers these virtues within himself should be thankful to
God for this bounty, whoever lacks these virtues must pray, cry, and shed tears
1before God Almighty asking for such blessing." -al Mustadarak, vol. 2, p-283.
The commander of faithful Imam Ali [2] (A) said:
"Supposedly, if neither there was any desire for
Paradise nor there was any fear of Hell, and also there would have not been any
belief about the reward and punishment in the Next World; even then it would
have been be fitting to strive for moral perfection, because, good morals are
the path towards prosperity and victory." -al Mustadarak,
vol. 2, p-283.
Imam Baqir [3] said:
"The most perfect believers from the point of view
of faith are the ones who excel in moral
conduct.” -al-Kafi,
vol. 2, p-99.
The Holy Prophet (S) said:
“There is nothing better than good moral conduct which
could be written on the "Letter of Deeds" on the Day of
Resurrection." -al-Kafi,
vol. 2, p-99.
And said
“My Ummah will enter into Paradise mostly
on the basis of piety and excellence in moral
conduct."
-al-Kafi, vol. 2, p-l00.
and the following narration:
"A man approached the Holy Prophet (S) and asked:
'What is religion?' The Holy Prophet (S) replied: 'Good moral conduct.' The man
asked the same questions from the Holy Prophet (S) alternatively by appearing
from right, left, and behind the Messenger. Finally the Holy Prophet (S) took a
deep look at him and said: 'Why don't you understand?' Religion is defined as
never to get angry." -Mohajateh al-Baiza, vol. 5, p-89.
Islam has attached special importance for moral ethics, and
because of these consideration the Holy Quran contains relatively more verses
regarding ethics as compared verses related to obligation. Inside the books of
narrations, one may finds thousands of narrations regarding ethics as compared
to narrations dealing with other topics; if this number is not regarded
greater in quantity, certainly it is not smaller either. The rewards and
promises mentioned for good moral deeds are certainly not lesser than the
rewards prescribed for other actions, and likewise the warnings and punishments
described for indecent moral actions are certainly not less than the
punishments for other actions.
Therefore, in Islam, ethics constitutes the basics and
should not be treated simply as secondary religious obligations or something
related to the beautification and decoration of religious persons. If religion
has defined do's and don'ts for obligations, it has defined the same for
ethics. If encouragement, persuasion, rewards, punishment, and warnings have
been utilized for obligations, the same approach has been applied for ethics as
well as. Therefore, there exists no difference between ethics and obligations
as for as religious recommendations are concerned, and in order to achieve
perfection and prosperity one cannot remain ignorant of ethical matters.
The moral obligations cannot be ignored by taking the excuse
of treating them simply as moral obligations, likewise forbidden moral acts
should not be performed either. If performance of daily-prayers is compulsory
and their non-performance is prohibited and brings Divine-Punishment, equally
important is the fulfillment of a promise and its breach is prohibited and
brings Divine-Wrath. The real religious and prosperous is some one who is
committed to his religious obligation as well as is honest in fulfillment of
his moral commitments. On the contrary ethics play an important role for
achieving prosperity and spiritual perfection that will be explained in the
book later on.
4.1. Self-awareness and Self-building.
Although a human being is not more than a single reality,
but is the possessor of different dimensions within his single existence –the
existence which starts from the insignificant dusty material lacking any sort
of sense and feelings and ultimately terminates into a precious celestial
jewel.
God-Almighty said in the Holy Quran:
"Who made all things good which He created, and He
began the creation of man from clay, then He made his seed from a draught of
despised fluid; then he fashioned him and breathed into him of his spirit; and
appointed for you hearing and sights and hearts; small thanks give ye" -the Holy- Quran (32: 7-9)
A human being is the possessor of various facts and
parameters within his existence. From one aspect he is the possessor of
physical body and a name, while from another aspect he is possessor of animal
instincts as well as. Eventually overall, he is a human being possessing
superior human virtues which are not found in other animals.
Therefore, human being is a single reality, a reality that
possesses various dimensions and facts within his single existence. When it is
said: My weight and my face, it is indicative of his body and name; when it is
said: My food and my health, it is also related to his body; when it is said:
movement, anger, and sexual passion, it indicates his animal self; and lastly
when it is said; my wisdom, my thinking and my thoughts, it indicates to his
superior human virtues. Therefore, a human being possesses different kinds of
selves namely; self related to his physical body, self related to his animal
instincts, and the human-self, but the most valuable and precious self is his
-human-self. What had made human beings, "Vicegerent of God" upon
earth and has distinguished them over other creatures is nothing but the single
heavenly "Spirit" blown into his existence by the God-Almighty,
called Human Soul. The wise God has explained the creation of human beings in
the Holy Quran as follows:
"Verily we created man from a product of wet earth;
then placed him as a drop (of seed) in a safe lodging; then fashioned we the
drop a clot, then fashioned we the little lump bones, then clothed the bones
with flesh,. and then produced it as another creation. So blessed the God, the
Best of Creators.” -the Holy Quran (23:12-14)
It is about the creation of human being that God-Almighty
has said:
"So blessed the God -the Best of Creators.” -the Holy- Quran (23:14)
It was because of this Heavenly Spirit that human being
reaches to an exalted position that God-Almighty orders the angels as follows:
"So when I have made him and have breathed unto him
of My Spirit, do ye fall down prostrating yourself unto him."
-the Holy Quran (15: 29)
If, human beings were bestowed distinction over other
creatures and God-Almighty said about them as follows:
“Verily, we have honored the children of Adam. We carry
them on the land and the sea, and have made provision of good things for them,
and have preferred them above many of those whom we created with a marked
preferment." -the Holy Quran (17: 70)
Therefore, if a human being should strive for self-building
he must build his human-self and not his animal or physical-self. The aims of
prophets had been to strengthen the human beings in their endeavors for
perfecting their human selves. The Prophets said to the human-beings:
Don't forget that your self is your human-self; in case you
sacrificed your human-self for the sake of whims and passions of your
animal-self; you will inflict upon yourself a terrible loss.
The God-Almighty has said in the Holy Quran:
“Say: the losers will be those who loose themselves and
their house folk on the Day of Resurrection. Ah, that will be the manifest
loss." -the Holy- Quran (39:15)
Those who never think about any thing except their animal
existence have indeed lost their human personality and are not striving for
their recovery either. The Commander of the Faithful Imam 'Ali (A) has said:
"It is indeed strange to see someone so desperately
looking for lost personal things, while making absolutely no efforts to find his
lost (human) self." -Gharar al-Hukm p- 495.
There can not be more severe and painful loss than some
one's loosing his human personality and real self; for such a person nothing is
left except animalism.
4.2. Human-soul and Animal-self
The verses of the Holy Quran and narrations about human-self
could be divided into two categories. Some of the verses define human-self as a
precious valuable jewel possessing Heavenly excellence, descended from Heaven,
which is the source of all superior characteristics and human virtues. These
verses recommend that human beings must strive for achieving self-refinement
and self-perfection through training, and must be careful for its protection,
never to loose such a precious Heavenly gift. For example God-Almighty in Holy
Quran defines this precious jewel as follows:
"They will ask the (of Muhammad) concerning the
spirit. Say: The spirit is by command of my Lord, and knowledge ye have been
vouchsafed but little." -the
Holy Quran (17:85)
In the above verse the spirit has been defined as an
existence belonging to the celestial world that is superior than the material
world. The Commander of the Faithful Imam Ali (A) about the self said:
“Self is like a precious jewel, whoever strives for his
protection, he will help him attaining exalted positions, and whoever acted
negligently in his protection he shall pull him towards
humiliation." -Gharar
al-Hukm, p-226.
And said:
"Whoever knows the worth of his self will never
allow himself to be indulging into passing worldly amusements and shameful
deeds.” -Gharar al-Hukm, p-669.
And said:
"Whoever discovers the nobility of self shall guard him
against lowness of passions and false desires."
-Gharar al-Hukm, p-710.
And said:
"Whoever possesses the nobility of self will have
more compassion." -Gharar al-Hukm, p-638.
Also said:
"Whoever possesses the nobility of self will become
free from Wants." -Gharar al-Hukm, p-669.
From the above quoted verses and narrations whose examples
are frequent, it can be derived that human self is a valuable and precious
jewel which should be carefully guarded protected and nourished.
The second category of verses and narrations defines the
self as something wicked and dangerous enemy responsible for all sort of evils,
against whom we are supposed to wage a great struggle (Jihad-e-Akbar)
till it becomes completely submissive, otherwise it will inflict terrible
misfortune and cruelty upon the defeated person.
Following are some examples:
"But as far him who feared to stand before his lord
and restrained his soul from lust, Lo ! The garden will be his home." -the Holy Quran (79:40-41)
The Holy Quran quotes from Prophet Joseph (A):
"I don't exculpate myself Lo! the (human) soul
enjoineth unto evil, save that whereon my Lord hath mercy. Lo! My Lord is
Forgiving, Merciful." -the Holy Quran (12: 53)
The Holy Prophet (S) said:
"Your's greatest enemy is your self, which is
located between your two sides." -Bihar al-Anwar, vol. 70, p-64.
Imam 'Ali (A) said:
"Self commands you continuously to indulge into evil
deeds, therefore, whoever trusted his self -he will deceit him, whoever
believed his self -he will destroy him; and whoever is satisfied with his self
–he will lead him to face worst kind of disasters.”
-Gharar al-Hukm, p-226.
He further said:
“Trusting the self provides the most dependable
opportunities for devil's entrance” -Gharar
al-Hukm, p-54.
Imam al-Sajjad [4] (A) said:
“Oh God! I do complain to you against the self –which
continuously commands; to indulge into sinful acts and deviations,. Stands up
against Your wrath and punishment; and pulls me towards the path of absolute
destruction."
-Bihar al-Anwar, vol. 94, p-143.
From the above quoted verses and narrations whose examples
are frequent, it can be derived that human self constitutes an evil existence
which is the source of all sort of sins and therefore, should be made
submissive through efforts and waging greater struggle (Jihad-e-Akbar).
Here it is quite possible that some may consider that these two categories of
verses and narrations are incompatible and contradict each other; or one might
imagine that a human being possesses two selves, namely: human- self which is
the source of all goodness and blessing, and the other one animal-self which is
the source of all evil and sinfulness.
Both of the above mentioned interpretations are incorrect
because firstly there exists no conflict between the above mentioned verses and
narrations of two categories; secondly, the sciences had already proved that a
human being is not more than a single reality possessing a single self and it
is not such that his animalism and humanism are separate from each other.
But human self comprises of two stages and two dimensions of
his single existence. At lower the stage, self is an animal possessing all
animalistic characteristic, while at higher stage, the self is a human
possessing Divine-spirit -descended from the Celestial Heavenly Kingdom. When
it is said: Self is noble, precious, source of all virtues and blessings; one
must endeavor for his nourishment and perfection -here the higher stage of self
has been indicated.
But when it is said: Self is your greatest enemy; don't
trust him because he will lead you to eventual destruction, control and make
him submissive through greater struggle -here his animal and lower stage have
been pointed out. If it is said: Nourish and strengthen your self here the
human dimension of the self is meant. When it is said: Wage greater struggle
for his total submission, here the animal dimension of the self is meant.
There exists a continuous confrontation between these two
selves or two stages of human existence. The animal self continuously strives
to dominate by keeping human being amused with whims, passions and lower animal
desires, thus, closing the path of advancement perfection, exaltation and
movement towards God-Almighty and making a human being captive of his animal
self. While on the contrary his human self or the higher stage of his existence
continuously strives for attaining the higher sublime spiritual stations of
human perfection leading towards God's Countenance, and in order to accomplish
his cherished goal, tries to control, and forces the animal-self for his
absolute submission. This internal struggle, within the human existence
continues until one of the combatant becomes victorious defeating his opponent.
If the human or celestial-self gets upper hand -the human
values become alive, thus, leading human being towards the road of spiritual
excellence and perfection ultimately achieving the highest position of God's
Countenance. But, on the contrary if the animal-self becomes victorious -he
turns off the light of wisdom, thus, throwing the human being into the deepest
valley of darkness confusion and deviation. It was because of this internal
confrontation within human existence that Divine Prophets came to help guide
and support the human beings in their holy struggle which ultimately determines
their destiny.
4.3. Human Virtues
A human being possesses two types of selves: the human self
and the animal self, but the value of a human being is related to his
human-self and has nothing to do with his animal self. The animal-self may be regarded
some sort of parasitic existence, or like an uninvited guest, and in reality is
the unconscious-self. Although, a human being is an animal and is obligated to
fulfill his animalistic requirements, but he has not been created to live in
this world like an animal, instead he has been created with the aims and
objectives of utilizing and commissioning his animal existence for perfecting
his human existence.
A human being have some genuine requirements incorporated
within his inner existence for the sake of his animal as well as human
existence. Since he is an animal, he requires food, water, clothing and shelter
in order to motivate him for making serious endeavors for their search,
feelings of thirst and hunger have been incorporated within his existence.
Similarly, for the sake of continuation of human race,
sexual desires and love for female partner have been incorporated within his
nature.
Since men like to live and in order to sustain his life he
has no other choice except to take care of means of living required for his
animal existence. When he sees food he feels hungry and desires to eat and
therefore, he tells himself: I must arrange food for my own consumption and
whatever obstacles are encountered in this path I must try to remove them. Of
course, these feelings are not bad because for sustenance of life one must
work, eat and drink. In Islam not only this has not been forbidden, on the
contrary it has been recommended and encouraged. But parallel to that it must
be clearly understood that the animal life is a preliminary and not the desired
goal. Or in other words, the animal life is not the main guest rather some one
accompanying him.
Therefore, if some one assigns authenticity to animal
existence, strives and endeavors seriously day and night to fulfill his animal
lower desires and passions; considers the aims of life simply eating, drinking,
sleeping, and reproducing -has indeed fallen into intense darkness of deviation
and wanderness. Because, he has removed the human wisdom and Heavenly spirit
from the position of power and have confined them into a forgotten place. Such
an individual does not deserve to be called as a human being -rather he is an
animal with a human face. He possesses wisdom but by his perverted deeds has
become so isolated that he can no longer recognize and follow the superior
human virtues and characteristics. In spite of having eyes he is unable to see
the realities; in spite of possessing ears he cannot hear the facts. the Holy
Quran considers such an individual as an animal and even worse and more
deviated than the animals because animal lacks wisdom and does not understand,
while the above mentioned person in spite of having wisdom does not understand.
The Holy Quran describes such individuals, as follows:
“And if they answer thee not, then know that what they
follow is their lusts. And who goes farther astray than he who followeth his
lust without guidance from God? Lo! God guideth not wondering folk.” -the Holy Quran (28:50)
And further said:
“Already have we urged unto Hell many of the Jinn and
humankind, having hearts wherewith they understand not, and having eyes
wherewith they see not, and having ears wherewith they hear not. These
are as the cattle -nay but they are worse! These are the
neglectful." -the Holy Quran (7: 179)
The Holy Quran further defines these creatures as follows:
"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 ? Than who will lead him after God (hath
condemned him) ? Will you not then heed ?" -the
Holy Quran (45: 23)
How unfortunate and losers are those who have sacrificed
their heavenly-self, prosperity, and human perfection for the sake of passions
and desires of their animal existence? They have exchanged their human self
with their animalistic pleasures. [5]
The Commander of the Faithful Imam' Ali (A) said:
"Whoever becomes involved into world's allurements,
thus giving up his gains from his immortal life in the Next World -has indeed
been cheated." -Gharar al-Hukm, vol. 1, p-88.
He also said:
"Restrain your self from indulgence into lower
shameful deeds no matter how attractive or appealing they might appear because,
in this exchange or trade you do not receive the genuine value of your self Do
not allow yourself to be slave of other because, God has created you as free.
The goodness which cannot be obtained except through the evil is not goodness.
Also a thing acquired except with serious efforts would not be easy to
retained.” -Nahjul-Balagha,
Sabhi Saleh, vol. 31, p-401.
And said:
"What a bad trade it is that one exchanges his self
for this world instead of trading it with whatever is available with
God-Almighty (in the Next- World).” -Nahjul-Balagha, sermon 32.
But, a human being cannot be summarized only into animal
self, because he also possesses a human self, and on account of this merit he
is an abstract and Celestial Jewel, descended from the Heavenly Kingdom,
cherishing values other then animalistic desires. If a human being ponders
deeply into his Inner existence and really recognized himself; he will discover
that he has arrived from the kingdom of power, wonder, knowledge, blessing,
benevolence, illumination, goodness, justice, and in one sentence from the
kingdom of absolute perfection, and is originated and belonged to it.
It is here that a human being discovers another prospective
and looks beyond the limit boundaries of created world -towards the supreme
source of absolute perfection and feels attracted towards his higher values.
Hence being committed for aspiration of those cherished values, accordingly he
changes the movement of his self from the animalistic course towards the
exalted path of perfection -which ultimately leads him towards the highest
spiritual station of God's Nearness.
When this internal revolution within him occurs the
importance of higher and moral ethical values becomes explicit. Therefore, if a
human being desires values such as knowledge, favor, welfare, sacrifice,
justice, benevolence, defense of deprived and destitute, truth, goodness, and
honesty- it is because, he considers him belonging to the World of Absolute
Perfection and regards such virtues worthy of his exalted human position. It is
because, of these feelings that he admires them to the extent, that he is ready
to sacrifice his animal self and its desires for the sake of those cherished
higher virtues.
Good morals, etiquette, and ethics are defined as a series
of spiritual and meaningful perfection, whose proportion for his own spiritual
perfection need, is clearly understood by the human celestial soul. The soul
admits to himself: "I must do these things.”
The ethical musts are derived from the degree of perfection
and nobleness within the self and are utilized for achieving exaltation of
essence and spiritual perfection. When he says: "I must offer sacrifice on
this righteous path." Because, he understands that sacrifice is useful for
achieving the perfection and exaltation of essence, and therefore, desires to
do that. As for as the path and means of spiritual perfection are concerned
they are the same for all human beings. Similarly, all of them have been
created identical as for as their sense for recognition of values and anti
values is concerned.
If a human being ponders deep into his own perfection seeker
pure nature, away from the whims and passions of self, he might discover the
moral and ethical virtues as well as the moral vices. All human beings of all
times were created such by the God-Almighty. And if some, of them become
deprived of this sacred sense of identification, it was because their whims,
passions, and intense animalistic desires, silenced the light of their wisdom,
leaving them like a sole rider in the fields of self-struggle.
The Holy Quran about the recognition of virtues and vices by
the pure human nature as follows:
“And a soul and Him who perfected it and inspired it
(with conscience of) what is wrong for it and what is right for it. He is
indeed successful who causeth it to grow.” -the
Holy Quran (91:7-9)
The Prophets came with the intention of awakening human
nature and to charge their unconscious-self into conscious-self; they came to
help, support, and guide human beings in recognizing and paying attention to
higher moral values, and utilizing them for attaining God's-Nearness; they came
to remind human beings about their exalted human position and need for safe
guarding and motivating the superior human virtues; they came to emphasize the
important point that: You are not animals instead are humans and possess the
potential of being superior than the angels. World affairs and animalistic
manifestations are far below before your exalted celestial dignity and
therefore, you should not sell yourself for them.
Imam al-Sajjad (A) was asked:
“Who is the most exalted and most noble person?”
“The one who does not regard the world worthy of
greatness of his self.” Replied the Imam. -Tohf
al-Aqul, p-285.
If man really identifies his true human personality and if
his human self indeed gets upperhand, then good morals and ethics become alive
and dominate over the moral vices and rascalities. And when it occurs, a man is
no longer permitted to ignore human values and follow vices for example,
Ignoring truth and speaking lies, disregarding honesty and practicing
treachery, not care about the honor of self and indulging into sinful deeds;
and ignoring favor and practicing human persecution etc.
The Commander of Faithful Imam Ali (A) said:
"Whoever consider his self honorable will regard
selfish passions low and mean."
-Nahjul al-Balagha, saying 449.
The prophets continuously strived for awakening the upright
human nature so that. they could learn about their jewel of existence and could
discover their dependence and link with God-Almighty; thus spending everything
in their possession for attaining the position of nearness and pleasure of the
Lord of the worlds to the extent that their eating, drinking. Sleeping, seeing,
speaking, working, living, and dying become sacred and ethical. Truly, when men
become God's servant and do not cherish for any other goal except his pleasure
everything become ethics, worship and virtue.
The Holy Quran said:
"Say: Lo! My worship and my sacrifice, and my
living, and my dying are for God, the Lord of the
worlds." -the Holy Quran (6:162)
Therefore, because of the above mentioned reasons,
recognition of self in Islam has been assigned a special importance. The
Commander of the Faithful Imam' Ali (A) has said:
"Self-consciousness is one of the most profitable
assets of a person." -Gharar al-Hukm, p-768.
And said:
"Whoever succeeds in self -his affairs will be
improved." -Gharar al-Hukm, p-628.
What is meant with self recognition is not the particulars
of one's identify card rather it means –man’s realization of his true position
within the created world; an understanding that he is not simply an earthly
animal rather is a reflection of heavenly illumination from the Celestial Kingdom;
is the Trustee and Vicegerent of God-Almighty upon earth. A celestial being who
has been created conscious, empowered and free, is capable of upward ascent
towards the absolute perfection, and his special creation has been assigned the
responsibility of nourishment and perfection of the self. It is because of this
realization that man feels a sense of greatness and perfection; discovers the
sacredness and virtues within his inner existence and morals and ethics become
valuable and meaningful for him. In that case he get relieved from the feelings
of hopelessness, depressions, vainness, nonsense, aimless repetitions, and
instead life becomes sacred, precious beautiful, and objective.
4.4. Esoteric Life
Man in this world has an outwardly life related to his body.
He eats, drinks, sleeps, moves, and walks but at the same time also possesses a
spiritual life in his inner essence. While he lives in this world, at the same
time within his inner essence either journeys towards prosperity, perfection
and enlightenment, or moves towards adversity, cruelty and intense darkness;
either journeys on the righteous path of humanity and ascends towards God, or
deviates from the righteous path heading towards darkest valleys where he
wanders in darkness becoming eventually lower than animals; either marches up on
the steps of perfection towards enlightenment, joy, perfection, and God's
Countenance or falls into intense darkness for eternal punishment.
Although, majority of people are ignorant of this reality
but it does exist.
God-Almighty said in Holy Quran:
"They know only some appearance of the life of the
World, and are needless of the
Hereafter."
-the Holy Quran (30: 7)
But being knowledgeable or ignorant does not change the
reality on the Day of Resurrection when the dark curtain of materialism are
rolled up from the human eyes thus, enabling him to witness the reality and his
own state of affairs.
The God-Almighty said in Holy Quran:
"(And unto the evil-doer it is said): Thou wast in
needlessness of this. Now we have removed from thee thy covering and piercing
is thy sight this day."
-the Holy Quran (50:22)
Therefore, from the above quoted verses it may be inferred
that affairs related to the Next World all along did exist within human inner
essence right here in this world, but unfortunately man was ignorant to realize
it. However, since in the Next World all the materialistic curtains of
ignorance shall be removed from his sight, he will be forced to see these
realities clearly over there. We may therefore, conclude from the above
mentioned verses and traditions that the human-self earns things while living in
this world, and these earning shall remain with him eventually determining his
ultimate destiny in his eternal abode. Following are some examples:
God-Almighty said in the Holy Quran
"Every soul is a pledge for its own deeds." -the Holy Quran (74:38)
And said:
"Then every soul will be paid. in full what it hath
earned; and they will not be wronged."
-the Holy Quran (3:161)
And said:
"God will not take you to task for that which is
unintentional in your oaths. But He will take you to task for that which your
hearts have garnered. God is forgiving, clement." -the
Holy Quran (2:225)
And said:
"God tasketh not a soul beyond its scope. For it
(is only) that which it hath earned, and against it (only that which it hath
deserved.” –the Holy Quran (2:286)
And said:
"On the Day when every soul will find itself
confronted With all that it hath done of good and all that it hath done of evil
(every soul) will long there might be a mighty space of distance between it and
that evil." -the
Holy Quran (3:30)
And said:
"Whoso doth right, it is for his soul. and whoso
doth wrong, it is against it. And afterward unto your Lord ye will be brought
back. -the Holy Quran (45:15)
And said:
"And whoso doth good an atom's weight will see it then, and
whoso doth evil an atom's weight will see it then.” -the
Holy Quran (99:7-8)
And said:
"And that man hath only that for which he maketh effort
and that his effort will be seen.”
-the Holy Quran (53: 39-40)
And said:
"And whatever of Good ye send before (you) for your
souls, ye will find it with God." -the Holy Quran (2:110)
And said:
“The day when wealth and sons avail not (any man). Save
him who bringeth unto God a whole heart.”
-the Holy Quran (26: 88-89)
The Holy Prophet (S) said .to one of his companions:
“Oh Qais! You will have no other choice except to live
with a companion in your grave. He is alive and you will be buried with him. If
he is good and honorable, will make you honorable, and if he is low and mean,
you will become low and mean as well. After that on that on the Day of
Resurrection you will be associated with him and will be reprimanded.
Therefore, be careful and try to select a righteous companion for yourself;
because if he is righteous -you will develop affection for him. If he is
corrupt be assured that all the fear and punishment inflicted upon you will be
through his existence. That companion is nothing but your actions and deeds in
this life." -Jameh al-Sadat, vol. 1, p-17.
A human being in this same world is continuously occupied in
nourishing his self as well as accumulating the provisions of his life in the
Next World. Through his belief and thoughts, habits and virtues, love and
liking, interests and desires and by means of actions which affects his self
-he gradually nourishes, trains, and builds himself. His ultimate outcome is
all related to the above mentioned factors, learning and righteous belief,
ethics and good morals, love and association with God-Almighty, obedience and
seeking God's Pleasure, and performance of righteous deeds in accordance with
Divine Commands etc. are things which are responsible for the ascension of
human Celestial Soul towards the stages of perfection, ultimately achieving the
highest spiritual station of God's Nearness. A human by means of faith and
performance of righteous deeds in this very world discovers a new life and
purity which would be manifested in the Next World.
God-Almighty said in the Holy Quran:
"Whosoever doth right, whether male or female, and is a
believer, him verily We shall quicker good life."
-the Holy Quran (16: 97)
Man in this world in addition of utilizing material
blessings for his bodily pleasures could also utilize spiritual blessings for the
growth, training and perfection of his soul and innerself, thus, building his
Next World's life in such a manner that the desired result would be manifested
in the Hereafter.
Imam al- Sadiq (A) said:
God-Almighty says to his servants:
"Oh my righteous servants! Utilize My worship's
blessing in this world so that you could be benefited with them in the Next
World as well." -Bihar al-Anwar, vol. 70, p-253.
The Commander of the Faithful Imam 'Ali (A) said:
"Continuation of invocation (dhikr) is the
nourishment of human souls.” -Gharar al-Hukm, p-764.
He also said:
"Don't forget invocation (dhikr) of God-Almighty
because, it is the illumination of Hearts." -Gharar al-Hukm, p-479.
"Paradise and its blessings or hell and its punishments
for a human being are decided in this same world through his beliefs, morals
and deeds, even though he might be ignorant of them; but in the next world when
the materialistic curtains are rolled up, this reality will be manifested.
Imam al-Sajjad (A) in a narration speaks as follows:
"Be aware! That whoever bears enmity with the
prophets and saints; accepts religion other than God's religion; disregards
Divine Obligations by following his own whims and passions; is indeed engulfed
with eternal flames which consumes human bodies -the bodies who have given up
their spirituality through domination of cruelty over their inner existence.
Alas! They are like dead bodies who do not feel the heat of the fire. Had they
been alive they would have felt the pain and torture of burning their bodies.
Therefore, oh people of insight! Learn a lesson and be thankful to the Lord of
the worlds who has bestowed upon you the blessing of His Guidance.”
-Qurrateh al-Ayoon, Faiz, p-466.
The God-Almighty said in the Holy Quran:
"Lo Those who devour the wealth of orphans
wrongfully, they do but swallow fire into their bellies and they will be
exposed to burning flame." -the Holy Quran (4:10)
A human being in this world either accumulates enlightenment
and insight or cruelty and darkness for the Next World. If he remained blind
and without enlightenment in this world tomorrow he will be raised up in the
Next World with the same condition.
The Holy Quran said:
"Whoso is blind here will be blind in the Hereafter,
and yet further from the road."
-the Holy Quran (17:72)
The most eminent scholar Allameh Tabatabai (R.A.) had stated
the following interesting story:
"Once upon a time there used to live a pious ascetic
and saintly personality known as Sheikh Abud in Najaf Ashraf. He was a
committed way farer upon the road of gnosticism, continuously worshipping and
reciting invocation (dhikr). Sometimes he would visit the grave yard located in
the Wadi-us-Salam, spending long hours walking, sitting, pondering, and looking
carefully at the old and new graves. One day, while returning from such routine
visits he was encountered by a group of curious people, who after offering
salutations asked him: 'Sheikh Abud! What is new of Wadi-us-Salam?' 'There is
nothing new'. Replied Sheikh Abud.
"But the group insisted to hear some news from the
Wadi-us-salam. Then the Sheikh Abud said:
“I encountered the most strange thing over there; in
spite of careful looking through the new and old graves, I could not discover
any traces of snakes, scorpions, and the food stuff consumed by them. I
therefore, asked one of the grave: in narrations it has been described that the
human beings inside the graves are tortured by the snakes, scorpions, and other
noxious creatures, but I do not see these creatures within these graves.”
"The grave replied to me: 'Yes! It is true that
snakes and scorpions do not exist among us, instead, you are the one who bring
them with you from the world for your own fortune.”
The internal and spiritual life of a human being is an
actual and real life; a human being in his essence travels a real path which
either leads him towards prosperity and perfection or terminates into cruelty
and total annihilation. For continuation of this action he receives help and
strength from his beliefs, morals and deeds.
God-Almighty in the Holy Quran said:
“Whoso desireth power (should knows that) all power
belongth to God. Unto Him good words ascend, and the pious deeds doth He
exalt.” -the Holy Quran (35:10)
The ultimate status of human self is the outcome of his
efforts and endeavors which depends upon his beliefs, morals, characteristics,
liking, and deeds; the final result of which, whether good or bad, will be
declared in the Next World.
4.5. What to Be?
The scientific higher learning had confirmed that the human
sprit consists of a physical occurrence and a spiritual eternal dimension. That
is, the Celestial Spirit is the same earlier physical form, which after passing
gradually through various stages of perfection has now reached to the level of
human soul meaning potential human being. This movement towards perfection
never stops rather continues till the end of human life. At the beginning he is
a celestial abstract superior than the matter, but at the same time he is not a
full or complete abstract because, for his existence, he is related to a
physical body.
The soul consists of two dimensional existence: The material
dimension which is related to body and performs material acts, and because of
this consideration the stages of movements towards perfection have been
attached to it; the other dimension is an abstract superior than the matter
capable of performing non-material acts. One side of his existence is physical
and animal while the other side is human and celestial. While he is not more
than a single existence, possesses animal passions and desires and accordingly
performs animalistic acts, but at the same times also possesses human desires
and virtues and performs human obligations.
It was because of this wonderful creation that God-Almighty
in Holy Quran said:
"So blessed be God -the best of
creators” -the Holy Quran (23:14)
This wonderful creation at the very beginning is not
complete, rather nourishes himself gradually towards his ultimate perfection.
Beliefs, thoughts, virtues, and desires derived, from his actions and deeds
build his real identity, thus gradually completing his perfection. Virtues and
characteristics are not the sort of things which could be added to his
existence from outside accidentally rather they are the real builders of his
existence's identity from within.
Here it is interesting to note that beliefs, thoughts, and
characteristics not only exert influence upon human existence but, also are
effective in his deciding what to be come? That is, righteous beliefs and
thinking together with good morals and virtues as a result of righteous actions
gradually ascend a human being towards the path of perfection ultimately his
becoming a perfect human being and thus, attaining God's Nearness.
Similarly ignorance, false ideologies, immoral deeds, and
hard heartedness as a result of evil deeds pull human soul towards weakness and
isolation, and after gradually leading him towards various animalistic stages
eventually throws him inside the deep valleys of intense darkness. Because of
his firmness, influence of animalistic characteristics and accumulation of
ignorances and cruelties he turns into an animal form in his esoteric essence.
Yes, his essence indeed turns into an animal thus, acquiring
an animalistic personality. He no longer remains a human being but is an animal
or even worst than an animal because, he is an animal who has acquired his
animalism after passing through the superior stage of humanism. Although,
outwardly he lives a human life but, in essence has turned into an animal
without being aware of this internal change. The animalism of animals is not
due to their special faces or features, rather it is because of their
animalistic selves and absolute obedience to their animalistic instincts and
desires without any limitations and considerations.
A wolf is regarded as a wolf not because of his apparent
wolfy face but, it is because of his brutal nature and his absolute obedience
to this instinct without any limitations that he is regarded as a wolf.
Therefore, if some one is completely subdued by animal brutality in a manner
that his senses of seeing and thinking become out of order, then such a person
in essence turns into a real wolf- a wolf far brutal as compared to common wild
wolfs. Because, now his faculties of wisdom and thinking are being employed and
are at the service of his brutal animalistic characteristics.
It is because of this reason that there are situations,
where human being are charged with brutal crimes for which the wild wolf could
not be charged. Are such human being not wolves? Yes! They are indeed true
wolves, even though they do not understand and the others regard them as
humans. But, on the Day of Resurrection, when the curtains shall be rolled up,
their inner essence will be exposed. Obviously Paradise is not a place for
wolves, because they can not become companions for saints and righteous
servants of God. Such a wolf who has been demoted to lower animal status from
the superior human status, deserves to be confined, punished, and tortured
inside the dark and horrible environment of Hell.
Therefore, a human being in this world is an undetermined
existence who builds himself his future personality. Either he becomes human
thus, surpassing in excellence even with the most intimate God's angels, or
descends whereby his inner essence turns into an animal. This is something
whose authencity have been proved by higher scientific learning as well as
confirmed and certified by Divine Prophets. Also, the Holy Prophet (S) and the
Infallible Imams (A) of his Holy Progeny (Ahlul Bayt) have informed about that.
Holy Prophet (S) had said:
“On the Day of Resurrection the people will reappear in
faces that the faces of monkeys and pigs are far better than theirs.” -Qurrath al-Ayoon, p-479.
The Commander of the Faithful Imam' Ali (A) about the
corrupt scholar, has said:
"Although, his outward appearance is like a human
being but his heart is like an animal heart. He does not recognize the path of
guidance so that he could follow it, and does not know the path of deviation so
that he could avoid it. Such a person is indeed a dead one living among the
alive.” -Nahjul
Balagha, sermon 87.
Imam al-Sadiq (A) had said:
"The arrogant people on the day of Resurrection will
be transformed into tiny ants to be trampled by the people till accounts of all
the people are settled." -Bihar al-Anwar, vol. 7, p-201.
The God-Almighty in the Holy Quran said:
"And when the wild beasts are herded together." -the Holy Quran (81:5)
Some of the commentators of the Holy Quran have interpreted
the phrase "wild animals" in the above verse for human beings who
will reappear with animal faces on the Day of Resurrection, because, unlike
human beings the animals are not required to be judged for their deeds, hence
their appearance does not make any sense.
God-Almighty in Holy Quran said:
"A day when the trumplet is blown and ye come in
multitudes.” -the
Holy Quran (78:18)
According to some of the commentators the above verse has
been interpreted that on the Day of Judgment, human beings will be separated
from each other and will appear in different groups in accordance with their
esoteric faces. There is an interesting narration from the Holy prophet (S)
regarding the interpretation of the above verse:
Ma’z bin Jabal said: "I asked the Holy Prophet (S)
about the interpretation of the above verse. He replied: 'Oh! Ma’z you had
asked about a very important subject while shedding tears from his eyes the
Holy Prophet (S) said: My ummah will reappear in ten different groups on the
Day of Judgment as follows:
"Some of them will reappear as monkeys while some of
them will look like pigs; some of them will reappear while walking up side
down,. some will reappear as blind and wandering,. some of them will reappear
as deaf and dumb understanding absolutely nothing; some will reappear with
chewing their tongues while blood and pus will be coming out of their mouths
making the people around them uncomfortable; some of them will reappear with
their hands and feet cut off; some will reappear as being hanged upon branches
of fire; and while some of them will reappear with dress of molten lead pressed
to their bodies.’
"Then he explained these ten categories as follows:
“Those who will reappear as monkeys are the tale bearers
or spies;, those who will reappear as pigs are the ones who accepted bribes and
had illegal income those who will be walking up side down are the ones who
practiced usury, those who are blind are the judges and officers who oppressed
the people, those who are dumb and deaf are the ones who were egotistic and
ambitious; those who will reappear with their hands and feet cut off are the
ones who pained and troubled their neighbors; those who are hanged upon the
branches of fire were the people who indulged in slandering and backbiting
against the masses for the pleasure of kings and rulers; those whose odors is
worst than dead bodies are the ones who indulged themselves in worldly
desires and passions without paying Divine Share from their wealth, and those
who are dressed with molten lead dress are the arrogant ones who took pride in
themselves." -Tafsir Majma al-Bayan, vol. 10, p-423, Ruh al-Bayan,
vol. 10, p-299 and Nur al-Thaqalain, vol. 5, p-493
In the light of above, the ethical and moral matters cannot
be treated as minor and insignificant rather are the most important crucial and
determinant matters which build the esoteric and spiritual life of a human
being and even influence his "what to become"? Thus, moral education
not only teaches how to live, but also deals with "what to become"
for human beings.
Footnotes:
[1] Imam Ja'far al-Sadiq (A): The sixth Imam, Ja'far, known
as al-Sadiq (A) was born in Medina on Monday, 17th Rabi-ul-awwal 83 A.H. The
son of the fifth Imam, he lived in an increasingly favorable climate and was
able to teach openly in Median. Large numbers of scholars gathered around him
to learn, including such famous Sunni figures as Abu Hanifa, the founder of the
one of the four Sunni schools of Law. Towards the end of Imam Ja'far's life
severe restrictions were placed upon his activities, as a result of growing
Shi'ite unrest. More traditions are recorded from him than from all the other
Imams together. He is so important for Twelve-Imam Shi'ite law that it is named
the Jafri School after him. He is buried in the Baqi cemetery in Medina.
Ja'far's fame for religious learning was great, greater than
that of his father or of any other Twelver Imam except for 'Ali bin Abu Talib
(A) himself. perhaps the earliest historical reference presenting Ja'far as one
of the most respected and highly esteemed personalities of his epoch, and as
having profound knowledge and learning, is Ya'qubi's statement that it was
customary for scholars who related anything from him to say: "The Learned
One informed us".
Even the famous jurist of Medina, the Imam Malik b. Anas, is
reported to have said, when quoting Ja'far's traditions: "The Thiqa
(truthful) Ja'far b. Muhammad himself told me that. ..." Similar
compliments for Ja'far are attributed to the Imam Abu Hanifa, who is also
reported to have been his pupil. Al-Sadiq's (A) knowledge was great in religion
and culture, he was fully informed in philosophy, he attained great piety in
the world, and he abstained entirely from lusts. He lived in Medina long enough
to greatly profit the sect that followed him, and to give his friends the
advantage of the hidden sciences. He died at the age of 65, in Medina on
Monday, 25th Shawwal 148 H.; poisoned by al-Mansur ad-Dawaniqi, the Abbasid
Caliph.
[2] "The Commander of the Faithful' Ali ibn Abu Talib
(A): Was the first perfect exemplar of the teachings of the Most Noble
Messenger (S) 'Ali was raised by him from early childhood and followed him like
a shadow until the very end of the latter's life. He was like a moth before the
prophetic flame; the final moment when he was separated from the Most Noble
Messenger (S) was when he embraced his corpse and laid it to rest. 'Ali (A) was
the first person after the Most Noble Messenger (S) to approach spiritual
realities in the manner of philosophical reflection, that is, by free exercise
of reason. He used many technical terms and laid out and organized the rules of
Arabic grammar in order to protect the Holy Quran from copyist's errors. The
exact scholarship, spiritual culture, and consideration of ethical, social,
political, and even mathematical problems shown in' Ali's (A) discourses,
letters, and other documents that have reached us are astonishing.
The wealth of these documents makes ' Ali (A) the best known
individual among Muslims to have a full realization of the sublime goals of the
Holy Quran and the critical and practical concepts of Islam as they should be
realized. They testify to the soundness of the Prophetic saying, ‘I am the city
of knowledge and Ali is its gate'. Furthermore, he combined this knowledge with
action. In short, ' Ali's outstanding character is beyond description, and his
virtues are innumerable. Never in history has someone's character drawn the
attention of the world's scholars and thinkers to such an extent. -R. Compbell, Allameh Sayyed Mohammad Hosayn Tabatabai,
Islamic teachings pp. 123-127.
[3] The Fifth Imam, Muhammad, known as al-Baqir
(57/675-114/732) The son of the fourth Imam, he was present at Karbala at a
young age. Because of changing political and religious conditions, among them
the general revulsion following the events at Karbala, many people came to Medina
to learn the religious and spiritual sciences from him. He trained numerous
well-known men of religion, and mainly for this reason is the first Imam after'
Ali from whom large numbers of traditions are recorded. He buried in the Baqi'
cemetery in Medina.
[4] Imam al-Sajjad (A): The son of Imam al-Husayn by the
daughter of Yazdigird the last Sassanid king of Iran was born in Medina on
Saturday, 15th Jamadi al-Ola 36 A.H. He participated in Imam al
Husayn's uprising and accompanied his father to Karbala being a tragic witness
to the tragic event. After his father's martyrdom he was made captive and taken
from Karbala to Kufa and from Kufa to Damascus. His speeches and protests on
necessary occasions made manifest the worthiness and glory of Ahlal Bayt (A),
the cruel injustice suffered by his father, and the enormities perpetuated by
the Yazid's Ummayad regime.
Imam al-Shafi considered Imam' Ali ibn al-Husayn (A) as the
most supreme jurist of all the people of Medina. His book. Al-Shaifah
Al-Sajjadiyyah” represents and stands out as a profound social work of the time
and a reflection of a supreme endeavor to meet the exigencies of spiritual
ordeals facing the society at the time of Imam. He died at the age of 58 in Medina;
poisoned by al-Walid ibn Abdul Malik ibn Marwan on 25th Muharram 95 A.H., and
is buried in Jannatu'l Baqi Cemetery in Medina [Tr].
[5] The Commander of the faithful Imam' Ali (A) has said:
"This world is not a place of permanent settlement, it
is passage, a road on which you are passing. There are two kinds of people
here; those who have sold their souls for eternal damnation, the other type are
those who have purchased their souls and freed them from
damnation." -Nahjul-Balagha,
S.M. A Jafri p-543 [Tr].