slip-sliding away…..

Continuing our Ramadaan series, this post continues the book entitled “Purification of the Heart: Signs, Symptoms and Cures of the Spiritual Diseases of the Heart” – Shaykh Hamza Yusuf Hanson‘s translation and commentary of Imam Muḥammad Mawlūd’s didactic poem “Matharat al-Qulub” (purification of the heart). The Imam was a 19th century Mauritanian scholar. For notes on the copyright status of the book, as well as links to purchase your own copy, please see the introductory post of the series.

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Miserliness

POEM VERSES 16–25

Now then: the refusal to give what is obliged according to sacred law or to virtuous merit is the essence of miserliness, which is mentioned [among the diseases of the heart].

As for the obligations of sacred law, they are such things as zakat, supporting one’s dependents, rights due to others, and relieving the distressed. Examples of [virtuous merit] include not nitpicking over trivialities.

Avoiding this is even more important with respect to a neighbor, a relative, or a wealthy person;

Or when hosting guests; or concerning something in which such behavior is inappropriate, such as purchasing a burial shroud or a sacrificial animal, or purchasing something you intend to donate to the needy.


Thus one who makes matters difficult for one whose rights clearly render this inappropriate to do so, such as a neighbor, has indeed torn away the veils of dignity. This is as the majestic and guiding sages have stated.

This is comparable to one who fulfills his obligations without good cheer or who spends from the least of what he possesses.


Its root is love of this world for its own sake, or so that the self can acquire some of its fleeting pleasures.

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Definition and Causes

Imam Mawlūd brings to the foreground the definitions of these diseases, their etiology (origins and causes), and how to cure them. The first disease he speaks of is miserliness (bukhl). It is first not because it is the worst of characteristics but because of alphabetical ordering in Arabic.

He mentions two aspects of miserliness. One relates to the shariah (sacred law), that is rights due to God and to His creation. The other pertains to murū’ah, which is an important Arabic concept that connotes manliness and valor. In pre-Islamic Arab culture, valor was a defining concept. It is similar to Western ideals of chivalry and virtue. (The Latin word vir means, “man.” Similarly, the Arabic root for “virtue,” murū’ah, is a cognate of the word for “man”—though scholars state that it refers both to “manliness” and “humanity.”)

Regarding the first aspect, the sacred law obliges the payment of zakat, charity distributed to the needy. Miserliness in the form of not giving zakat is explicitly forbidden. The same is true with one’s obligation to support his wife and children. Even if a couple suffers a divorce, the man must still pay child support. When it comes to the obligations of sacred law, miserliness is the most virulent form.

In terms of valor, the Imam goes into some detail. One should never create difficulty over paltry matters, he says. When it comes to debt, it is far better for the creditor to be flexible and magnanimous than demanding and unbearable. This is especially true when the creditor is not in need of repayment, while the debtor faces hardship. An understanding and compassionate creditor is one who has valor. Having this quality of magnanimity is not an obligation in sacred law because the creditor has the right to what is owed to him. But if he is apathetic to the needs of the debtor and insists on his payment, this is considered reprehensible.

An Islamic ethic for the wealthy is that they exude magnanimity, generosity, and the demeanor of lenience. A hadith recounts that a wealthy individual would instruct his servants when collecting money on his behalf, “If [the debtors] do not have the means, tell them their debts are absolved.” When this wealthy man died without any good deeds save his largesse with debtors, according to the hadith, God said to His angels, “This man was forgiving of people’s transgressions against him, and I’m more worthy of forgiving transgressions. Therefore, I forgive him.”

When hosting guests, one should not be persnickety, says Imam Mawlūd. For example, if a guest spills something on the carpet, the host should not display anger or, worse yet, scold the guest. It is far better to show valor and be humane in making one’s guests feel no consternation at all. The Imam also explains that when one buys a funeral shroud, there should be no haggling over the cost, for a funeral shroud should remind one of death, and a worldly matter of haggling over prices should not be involved in its obtainment. One should also not haggle over prices when buying livestock in order to give meat to the needy. The same principle applies to purchasing other goods that are intended for charity as well.

A person who doles out difficulty without cause strips away the veils of dignity; this is what the “wise guides” (the scholars) have said. It is equally regrettable when one discharges an obligation or fulfills a trust without good cheer. When paying charity, for example, one should smile and be humble, allowing the hand of the indigent to be above the giver’s hand. It is a privilege to be in a position to offer charity and an honor to fulfill a divine obligation.

It is anathema to give away in charity what is shoddy and inferior. There is parsimony and miserliness in this. The Muslim tradition is to give away from what one loves; God blesses this charity and extends its goodness. “O you who believe, spend from the good things you have earned and from what We brought out for you from the earth. And do not seek what is inferior in order to spend from it, though you yourselves would not take it unless your eyes were closed to it. And know that God is ever-rich and worthy of praise” (Qur’an, 2:267). And, “You will not attain to righteousness until you spend of what you love” (QUR’AN, 3:92).

Generosity is one of the highest virtues of Islam and one of the manifest qualities of the Prophet Muḥammad , who was known as the most generous of people. The word for “generosity” used here is derived from the Arabic word “karam,” which also means “nobility.” In fact, one of the most excellent names of God is al- Karīm (the Generous). It is better to go beyond the minimum of what the sacred law demands when giving charity. This generosity is an expression of gratitude to God, who is the Provider of all wealth and provision.

The etiology of miserliness is love of the fleeting, material aspects of this world. The miser ardently clings to his wealth and hoards it. The word for “cling” in Arabic is masak, which is derived from another Arabic word that means “constipation.” Miserly people are those who are unable to let go of something that otherwise poisons them. The Prophet  said, “God has made what is excreted from the son of Adam a metaphor for the world [dunyā].” When one is hungry, one seeks out food, eats, and is pleased. However, when it leaves the body, it is the most odious of things. Giving zakat is letting go of a portion of one’s wealth to purify all of one’s other assets and, ultimately, one’s soul. It is possible that one’s earnings may have some impurity in it, some doubtful source. By giving zakat, one purifies one’s provision from whatever unknown impurities that may have entered. Imam ʿAlī said, “The worst person is the miser. In this world, he is deprived of his own wealth, and in the Hereafter, he is punished.” The ultimate casualty of miserliness is the miser himself. Many wealthy people in our society live impoverished lives, though they have millions in the bank. Their choice of lifestyle is not inspired by spiritual austerity. On the contrary, it causes them great discomfort to spend their money even on themselves and their families, let alone on others. The nature of the miser is that he does not benefit from his wealth in this world; and in the Hereafter he is bankrupt and debased for refusing to give to the needy. In doing so, he refuses to purify his wealth and prevents it from being a cause of light and relief in the Hereafter. The miser would argue that he hoards wealth to alleviate his fear of poverty. Remarkably, however, the miser never truly feels relieved of anxiety; a miser is constantly worried about money and devoted to servicing his worry. The Prophet  once asked some clansmen about their leader. They mentioned his name and said, “But he is a bit of a miser.” The Prophet  said, “A leader should never be a miser.” Then he added, “Do you know of any disease that is worse than miserliness?”

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POEM VERSES 26 –29

Treat this by realizing that those who achieved [affluence] did so only by exhausting themselves over long periods of time, thus finally accumulating what they sought.

Meanwhile, just as they approach the heights of [earthly] splendor, death suddenly assails them.
 
[Treat miserliness by also recognizing] the disdain shown to misers, and the hatred people have for them—even [hatred] amongst [misers] themselves.

With this same treatment, treat the person whose heart’s ailment is love of wealth.

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Treatment

The treatment for miserliness is realizing that those who achieve wealth usually do so only after exhausting themselves over long periods of time, working for it day and night. Meanwhile, life passes on and time runs out. The culture of wanting more simply for the sake of more can occupy a person for an entire lifetime. But in the end, life is over. It terminates for the beggar and the affluent just the same, whether one is old or young, rich or poor, happy or sad.

Imam Mawlūd’s counsel is to reflect long and hard on the fact that just as people climb the heights of affluence and start to achieve what they have worn themselves out for, death assails them without invitation. When death takes us and moves us on, our wealth stays behind for others to wrangle over and spend. One must also realize the level of disdain shown to misers. Nobody likes a miser. Even misers loathe each other. Realizing the hatred people have for misers is enough to turn one away from this disease.