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.
Love of the World
POEM VERSES 43–53 Realize also that blameworthy love of this world is what is solely for the benefit of the self. It does not include desiring it so that others are not burdened by your needs, and so that you are secure from dependence upon other people. Nor does it include desiring it as provision for the next world. Indeed, love of this world falls under [the five categories of] legal rulings, such that its [acceptability or detriment] is based on what it helps one to achieve. If the love of something of this world is for the purpose of helping one achieve something prohibited, then it is also prohibited. As such, censuring the world is only for those things that do not advance [one’s] salvation. Thus, for these reasons, censuring is restricted to its ardent love. Indeed, the best of creation [the Prophet ] prohibited cursing the world. Things are praised or censured only by virtue of what results from them, like healing or disease. Therefore, what is obtained for [one’s] physical necessities, by means of wealth or worldly position, is beneficial. Still, some scholars scorn the accumulation of great wealth, fearing [the risk] of transgressing the bounds of permissibility. One who earns wealth for the purpose of vainglorious competition is reckoned as among those who perpetrate enormities. Love of praise for what one has not accomplished is caused by desiring other than [God,] the Exalted.
Definition and Treatment
An Islamic tradition attributed to Jesus (peace be upon him) states, “The world is a bridge; so pass over it to the next world, but do not try to build on it.” Love of this world is considered blameworthy, though this does not include wanting things of this world in order to be free from burdening others with one’s needs, nor does it include desiring provision from the world for the purpose of attaining the best of the Hereafter.
The five categories of classical legal rulings determine how love of something worldly is viewed. Depending on the intentions of the person, the love of this world can either be obligatory (wājib), recommended (mandūb), permissible (mubāḥ), reprehensible (makrūh), or forbidden (ḥarām). For example, we should love aspects of this world that helps us achieve felicity in the Hereafter, such as the Qur’an, the Ka’ba, the Prophet , our parents, godly people, books of knowledge, children, and others who help us in our religious affairs. As for wealth, we should love helping the needy with it.
The Prophet prohibited vilification of the world. He said, “Do not curse the world, for God created the world, and the world is a means to reaching [knowledge of] God.” The Qur’an states, “And He has subjugated for you what is in the heavens and what is on earth, all of it from Him. Indeed, therein are sure signs for a people who reflect” (QUR’AN, 45:13). The world is the greatest sign of God, as is the cosmos. We do not accept the doctrine of condemning the world, which is found in some religious traditions. We say that He created everything in the world and has subjugated its resources for our just and conscientious use. What is censured is loving those things that are sinful or that lead to sinful matters and loving the ephemeral aspects of the world to the point that it suppresses one’s spiritual yearning.
The Imam says that love of the world is praised or blamed based on what good or harm it brings to a person. If it leads to a diseased heart—such as greediness and arrogance—then it is blameworthy. If it leads to spiritual elevation and healing of the heart, then it is praiseworthy. Anything that is obtained from the necessities of living on earth—food, housing, shelter, and the like—is beneficial and is not considered “worldly” per se. Attaining wealth and position for the benefit of the needy is not considered blameworthy. What scholars traditionally have warned against, with regard to attaining wealth, is the danger of eventual transgression. The more wealth one acquires, the higher the probability that one will become preoccupied with other than God. Also, vying for wealth can become an addiction and lead to ostentation, which is considered a disease of the heart.
Love of praise is another disease, particularly the love of praise for something one has not done. This is caused by desiring something from other than God. People naturally love praise, but it should be for something one has actually done. Furthermore, the cause of praise should be something that is praiseworthy in the sight of God. It is not necessarily wrong to want people to appreciate what one has done. When the Prophet learned of the good that someone had done, he would say, “May God reward you with goodness.” One must make the distinction between flattery and appreciation. The Prophet
said, “Throw dirt in the faces of flatterers,” those who pour accolades upon others, worthy or not, like poets who compose appallingly obsequious poetry praising a tyrant. But praising or thanking someone for doing good is expressing gratitude. The Prophet
said, “Whoever is not thankful to people will not be thankful to God.” Flatter, on the other hand, is being disingenuous with praise. People often praise others because they want something from them. What is particularly blameworthy is when people enjoy receiving praise for something they have not done. “Do not think that those who rejoice in what they have done and who love to be praised for what they have not done—do not think that they will escape punishment. Theirs shall be a painful chastisement” (Qur’an, 3:188). For example, in academia, some professors receive tribute for work their students actually did. In the corporate culture, it is not unheard of for managers to be credited for the accomplishment of a team of people, to whom the managers sometimes attribute nothing.
slip-sliding away..... 