﷽
In the Name of Allah, the All-Beneficent, the All-Merciful
Welcome once more to the bountiful table of Khuṭbah al-Muttaqīn, where the beautiful journey to unravel the secrets of success embraced by the righteous is set before us.
In the upcoming section, which forms the heart of today's discussion, the Imām (ʿa) sheds light on the Muttaqī's perspective towards the worldly life (dunya). Amīrul Muʾminīn’s (ʿa) words portray individuals who remain unaffected by the allure of worldly pleasures, resisting the superficial glamor and dazzle.
أَرَادَتْهُمُ الْدُّنْيَا وَلَمْ يُرِيدُوهَا، وَأَسَرَتْهُمْ فَفَدَوْا أُنْفُسَهُمْ مِنْهَا
20. The world aimed at them, but they did not aim at it.
21. The world captured them, but they freed themselves from it by a ransom.
These two qualities define the essence of a Muttaqī individual. They center around their aversion and disregard for the materialistic aspects of this worldly existence. It might be helpful to dissect this mindset of the Muttaqī into three distinct facets for a clearer comprehension and effective emulation of these virtues:
A Muttaqi person is very cautious about Dunya:
The interaction of a Muttaqī with the Dunya or this worldly life, is one of caution and alertness for he knows it is fast to end, and according to Imām ʿAlī (ʿa) it is:
الدُّنْيَا خُلِقَتْ لِغَيْرِهَا، ولَمْ تُخْلَقْ لِنَفْسِهَا.
“This world has been created for something other than itself and has not been created for itself.”1
The Muttaqī is very aware about the transience of this life, as Imām ʿAlī (ʿa) says:
الدُّنْيَا دَارُ مَمَرٍّ لَا دَارُ مَقَرٍّ
“This world is a place for transit, not a place for stay.”2
Amīrul Muʾminīn (ʿa) expresses a similar idea as these two qualities from Khuṭbah al-Muttaqīn, in his letter to Mua’wiya:
أَمَّا بَعْدُ، فَإِنَّ اللهَ سُبْحَانَهُ قَدْ جَعَلَ الدُّنْيَا لِمَا بَعْدَهَا، وَابْتَلَى فِيهَا أَهْلَهَا، لِيَعْلَمَ أَيُّهُمْ أَحْسَنُ عَمَلاً، وَلَسْنَا لِلدُّنْيَا خُلِقْنَا
“Now, Allah, the Glorified, has made this world for what is to come hereafter, and put its inhabitants to trial as to which of you is good in action, and we have not been created for this world”3
The Muttaqī understands the deceiving nature of the Dunya:
Repeatedly, Imām ʿAlī (ʿa) would emphasize to those in his presence that the allure of the world, with all its glittering façade, is merely skin-deep. He cautioned against being ensnared by its illusion, as the repercussions of succumbing to its charms would be gravely severe:
وَكَذلِكَ مَنْ عَظُمَتِ الدُّنْيَا في عَيْنِهِ، وَكَبُرَ مَوْقِعُهَا مِنْ قَلْبِهِ، آثَرَهَا عَلَى اللهِ، فَانْقَطَعَ إِلَيْهَا، وَصَارَ عَبْداً لَهَا.
“This is the case of every one in whose eye this world appears big (and important) and in whose heart its position is great. He prefers it over Allah, so he inclines towards it, and becomes its devotee.”4
أَنِسُوا بِالدُّنْيَا فَغرَّتْهُمْ، وَوَثِقُوا بِهَا فَصَرَعَتْهُمْ.
“They were attached to the world and it deceived them. They trusted it and it overturned them.”5
Despite all it’s evil, the Dunya is the place to earn the Aakhira:
The one who is Muttaqī comprehends that, while the dunya deceives and diverts us from our ultimate journey towards Allah (swt), it also presents the opportunity to secure an everlasting abode in Jannah, the realm of eternal bliss.
Imām ʿAlī (ʿa) explains this:
إِنَّ الدُّنْيَا دَارُ صِدْقٍ لمن صَدَقَهَا وَ دَارُ عَافِيَةٍ لمن فَهِمَ عَنْهَا وَ دَارُ غِنًى لمن تَزَوَّدَ مِنْهَا وَ دَارُ مَوْعِظَةٍ لمن اتَّعَظَ بِهَا مَسْجِدُ أَحِبَّاءِ اللَّهِ وَ مُصَلَّى مَلَائِكَةِ اللَّهِ وَ مَهْبِطُ وَحْيِ اللَّهِ وَ مَتْجَرُ أَوْلِيَاءِ اللَّهِ اكْتَسَبُوا فِيهَا الرَّحْمَةَ وَ رَبِحُوا فِيهَا الْجَنَّةَ
“Certainly, this world is a house of truth for him who appreciates it; a place of safety for him who understands it; a house of riches for him who collects provision from it (for the next world); and a house of instructions for him who draws instruction from it. It is the place of worship for the lovers of Allah; the place of praying for the angels of Allah; the place where the revelation of Allah descends; and the marketing place for those devoted to Allah. Herein they earned mercy and herein they acquired Paradise by way of profit.”6
وَمَنْ سَاعَاهَا فَاتَتْهُ، وَمَنْ قَعَدَ عَنْهَا وَاتَتْهُ
“One who hankers after it does not get it. If one keeps away from it then it advances towards him.”7
مَنْ أَصْلَحَ أَمْرَ آخِرَتِهِ أَصْلَحَ اللهُ لَهُ أَمْرَ دُنْيَاهُ
“...if a man sets right the affairs of his next life then Allah sets right for him the affairs of this world.”8
We can add depth to the discussion on these two qualities, by looking at Amīrul Muʾminīn (ʿa)’s classification of people in the world:
النَّاسُ فِي الدُّنْيَا عَامِلاَنِ: عَامِلٌ عَمِلَ فِي الدُّنْيَا لِلدُّنْيَا، قَدْ شَغَلَتْهُ دُنْيَاهُ عَنْ آخِرَتِهِ، يَخْشَى عَلَى مَنْ يَخْلُفُهُ الْفَقْرَ، وَيأْمَنُهُ عَلَى نَفْسِهِ، فَيُفْنِي عُمُرَهُ فِي مَنْفَعَةِ غَيْرِهِ. وَعَامِلٌ عَمِلَ فِي الدُّنْيَا لِمَا بَعْدَهَا، فَجَاءَهُ الَّذِي لَهُ مِنَ الدُّنْيَا بِغَيْرِ عَمَلٍ، فَأَحْرَزَ الْحَظَّيْنِ مَعاً، وَمَلَكَ الدَّارَيْنِ جَمِيعاً، فَأَصْبَحَ وَجِيهاًعِنْدَاللهِ، لاَ يَسْأَلُ اللهَ حَاجَةً فَيَمْنَعَهُ.
Amīrul Muʾminīn, peace be upon him, said: 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 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 Allah. If he asks Allah anything He does not deny him.9
The kind of person we strive to be is the one about whom Imām (ʿa) says that he works in this world to achieve salvation for the Hereafter.
In fact, Imām (ʿa) warns us elsewhere in Nahj al-Balāghah to not give precedence to this Dunya as this will cause our downfall:
لَا يَتْرُكُ النَّاسُ شَيْئاً مِنْ أَمْرِ دِينِهِمْ لِاسْتِصْلَاحِ دُنْيَاهُمْ إِلَّا فَتَحَ اللَّهُ عَلَيْهِمْ مَا هُوَ أَضَرُّ مِنْهُ
“If people give up something relating to religion to set right their worldly affairs, Allah will inflict upon them something more harmful than that.”10
This wise saying of Imām ʿAlī (ʿa) makes us alert in our day-to-day life. Applying the principle taught by Imām ʿAlī (ʿa), we can perhaps question ourselves, for example:
Is it time for prayer, and am I still busy with other tasks?
Am I lying to protect my interests, and my worldly possessions?
Is this gheebat (backbiting) worth it? Even if it clears my name.
Revising qualities 20 & 21, which are:
أَرَادَتْهُمُ الْدُّنْيَا وَلَمْ يُرِيدُوهَا، وَأَسَرَتْهُمْ فَفَدَوْا أُنْفُسَهُمْ مِنْهَا
20. The world aimed at them, but they did not aim at it.
21. The world captured them, but they freed themselves from it by a ransom.
Through this comprehensive discourse, Amīrul Muʾminīn (ʿa) skillfully directs our focus towards the dangers inherent in becoming entangled and enamored with worldly pursuits. As pilgrims navigating the journey of self-purification, as well as seekers of a life imbued with Taqwā, he eloquently highlights the profound truth that the fleeting attractions of this temporal realm pale in comparison to our extraordinary capacity to draw remarkably close to Allah (swt).
Inspiring example about Worldly Detachment:11
Abu Dharr said: “My provisions and savings during the time of the Noble Prophet (ṣ) had always been three kilograms of dates. As long as I live, I shall never seek to possess more than this quantity.”
‘Ata says: I noticed Abu Dharr offering prayers in an old garment. “O’ Abu Dharr! Don’t you have a better garment?” I asked him.
“If I had one, you would have seen me in it,” he replied.
“But for a period, I had seen you with two outfits,” I said.
“I gave the other one to my nephew, who was in greater need than me.”
“By Allah! You are needy yourself,” I exclaimed.
He raised his head towards the sky and implored, “Indeed! O’ Lord! I am in need of Your forgiveness.”
He then turned to me and continued, “It appears that you have come to regard this world as something very important and significant. In addition to this garment that you presently see on me, I have one more garment which is exclusive for the mosque, some goats which provide me with milk, some food, a wooden case in which I carry my belongings and a wife who relieves me from the troubles of cooking; what bounty could be greater than what I possess?”
Some people suggested to Abu Dharr, “Do you not desire to purchase properties for yourself as the others have done for themselves?”
“What do I need to do to become an aristocrat or a nobleman?” he replied. “A drink of milk and water every day and a (small) amount of wheat in a week are quite sufficient for me!”
May Allah (swt) help us find balance in our relationship with the world. As we journey through this life, let's wisely use our time and resources to ensure a joyful afterlife, while avoiding excessive attachment that distracts us from our purpose of creation. Āmīn.
Nahjul Balagha, Saying 463
Nahjul Balagha, Saying 133
Nahjul Balagha, Letter 55
Nahjul Balagha, Sermon 160
Nahjul Balagha, Sermon 188
Nahjul Balagha, Saying 131
Nahjul Balagha, Sermon 82
Nahjul Balagha, Saying 89
Nahjul Balagha, Saying 269
Nahjul Balagha, Saying 106
https://www.al-islam.org/anecdotes-reflection-part-2-sayyid-ali-akbar-sadaaqat/21-piety-taqwa#2-abu-dharr