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The Whispered Prayers of Those Who Turn in Repentance, as-ªa¡|atul K{milatul Sajj{diyah, Prayer 1
Ethical Discourse # 76 – Page 1 of 6
however these things do not have even the slightest effect on them and they do not waver in the least, since their hearts have
died.
Thus, there are two ways which we judge life: one is through the feelings and emotions and the other is the physical movement
– meaning that if a creature has no feelings or emotions or is an entity which has no movement to it, it is likely that that
creature is dead. This can be seen in the Qur’{n in which in its detailed discussions on the spiritual life and death that it, for
example, speaks about some ‘dead’ people as actually being at the level of those who are alive when it states:
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“So that you may warn those who are (spiritually) alive…”4
Thus, those people who receive warning and admonition from the Qur’{n (and act according to it) are considered as alive in
the view of the Qur’{n.
The Life and Death of the Hearts - Mankind Possess many Examples of Life and Death!
1. The first life and death can be seen in the plants whose manifestation comes in the form of their growing and
development, their nourishment and their reproduction - and all plants are the same in these regards.
2. Another form of life and death is that of the animal world which is a clear example of both the feelings and emotions
and also movement and action and again in this regards, all animals are the same.
3. However as for the third form of life and death which is limited to only humanity and this is what separates them
from plants and animals is the life which can be divided into “physical” and “spiritual” life. This is the same thing
which has been mentioned in the Isl{mic a¡{d|th as being referred to as the “spiritually alive heart” in which the
meaning of heart in this definition is the soul, intellect and emotional capacity of the person.
In the words of Amirul Mo’min|n `Al| ibne Ab| ¬{lib both in his speeches and also in his short sayings which have been
narrated in Nahjul Bal{gha we see a great emphasis placed on this issue. In speech 110, he says the following in regards to the
Qur’{n:
2
S}rat ¤le `Imr{n (3), Verse 169
3
S}ratul Naml (27), Verse 80
4
S}rat Yasin (36), Verse 70
Ethical Discourse # 76 – Page 2 of 6
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“And even worse than the sickness of the body is the sickness of the (spiritual) heart.”
In addition, in short saying 349, he has stated:
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“The one whose level of precaution (Wara‘ – a level higher than that of Taqw{) is low, his heart is dead.”
There are many more such phrases used by this Im{m in this regards.
From another point of view, the Noble Qur’{n believes in a particular form of seeing, hearing, understanding and
comprehending other than the apparent understanding of sight, hearing, comprehension and understanding, just as it is said
in regards to the open disbelievers:
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“Deaf, dumb, and blind, they do not understand anything at all.”5
In another place in the Qur’{n, the hypocrites are referred to as having a sick heart and due to their sick heart (and no desire
to change), All{h i adds to their sickness:
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“Surely those are the people whom All{h does not wish their hearts to be purified.”8
In another place in the Qur’{n we read that the only people who shall hear and respond to the call of the Prophet are those
who are spiritually alive and who possess the ears to hear such a call:
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“The only people who shall accept and answer (your call) are the people who (spiritually) hear you and as for the (spiritually)
dead, Allah will raise them, then to Him they shall be returned.”9
From all of these different phrases which have been used and indeed many other similar phrases in the Qur’{n, we can clearly
see that the angle which the Qur’{n takes on life and death is the humanistic and logical angle of the discussion since all of the
worth of a person is contained and based on this aspect of his life (his spiritual traits and worth and not his physical
existence).
5
S}ratul Baqarah (2), Verse 171
6
Ibid., Verse 10
7
Ibid., Verse 74
8
S}ratul M{idah (5), Verse 41
9
S}ratul An‘am (6), Verse 37
Ethical Discourse # 76 – Page 3 of 6
The factors which determine a spiritual death and life are very many, however without doubt, things such as ‘hypocrisy’,
‘pride’, ‘prejudice and nationalism’, ‘ignorance’ and the major sins are the things which kill the heart. This is the same thing
which has been mentioned in the Whispered Prayers of those who turn in Repentance which is one of the fifteen whispered
prayers of Im{m Za|nul ‘Abid|n, ‘Al| ibnil «usa|n when he says:
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“So then look towards those who are his friends (lit. followers) and those who associate with him.”11
If you see that a group of (spiritually) low and despicable people are always gathered around him, then do not be tricked and
fooled by seeing his heavily used and worn out prayer mat, since:
10
Tafs|r-e-Namuna, Volume 18, Page 442 to 444
11
Bi¡{rul Anw{r, Volume 74, Page 197
12
Ibid.
Ethical Discourse # 76 – Page 4 of 6
2. Sitting with rich people also kills the heart of a person. Of course the meaning of rich people in this «ad|th is a specific type
of rich person. It is not such that simply any person who happens to be rich is a bad person since how many times have we
seen very rich people whom sitting with them actually increase our felicity and happiness.
It has been mentioned that Prophet Ibr{h|m was a very rich person however when an individual merely did the
remembrance of All{h i and said:
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he gave half of his wealth in the way of All{h i to that person!
Thus, the meaning of this «ad|th and it mentioning rich people is something else – it is those people who are not devout to
the faith and are rather devoted to their money. However since usually a majority of those people who are extremely affluent
do not face any difficulties in their life (due to their wealth), are always pleased with themselves, show self-importance and
have drowned themselves in the vanity and pride it can be seen that when a person sits with them or speaks to them, their
discussion would always be in regards to their income or their expenses and you never hear anything from them about All{h
i, the Prophet and any other spiritual issues or very little…If they do speak, then you would see that they could easily list
off seventy different types of food which they have eaten! Their knowledge and facts on the various types of food,
nonsensical things and instruments of fun and pleasure of this world, etc… is much, however when a discussion on ethics and
morality comes up, these same people would remain quiet and silent – it is as if the dirt of the grave has covered them under
the Earth! Thus, it is due to gatherings and sitting with rich people who are like this and who possess these traits which kills
the person’s heart.13
3. Speaking with Women also kills the heart – of course this does not refer to women of true faith and who follow the
teachings of the religion since a majority of the discussion which (other) women indulge in are in regards to their own
personal beautification and the beauties of this world. For example, their discussions are either in regards to jewellery or in
picking the defects and faults of others.
In summary, in any place in which there is the discussion of the transient world and the ornaments, beauties and
beatifications, etc… all of this will lead to the spiritual death of the heart, and just as we know the word “«ad|th” refers to
speaking and this necessitates the act of gathering together (to discuss these things).
In relation to (certain) women, the Qur’{n has brought forth a very interesting phrase where it says:
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“Is then one brought up among trinkets (beautification) and unable to give a clear account in a dispute (to be associated with
Allah)?14
This is the case since these sorts of women are brought up and nurtured on beautification and adornments – meaning that the
fabric of their thinking is the fabric of beautification (and that is all).
The important point which must be mentioned here is that the things which lead to the live and death of the heart are very
many and thus, a person must be careful that he does not relegate his soul and essence to just anybody.
Without doubt, a person acquires a good part of his thoughts and ethical traits from his friends and acquaintances and this
form of influence (one’s friends) from the point of the logic of Isl{m is to such a level that in the Isl{mic a¡{d|th which have
come to us from the Messenger of All{h Sulaym{n , he has stated:
13
It is possible that one of the proofs that sitting and associating with rich people leads to the spiritual death of a person’s
heart is that the source of a majority of the corruption and perversion within the society also stems from the rich people who
are completely unaware of All{h i and are completely drowned in the vanities, glories, fun and pleasure of this transient
world and any voice of reason which would lead to their moral refinement, return of human qualities and ethical traits seems
different and unusual to their ears! It is for this reason that such people always stood in the first line against the Prophets of
All{h i and their message, which the rich always assumed was against them directly, was one of justice and equality and the
assistance of those who are downtrodden. (Tafs|r-e-Namuna, Volume 12, Page 60)
14
S}ratul Zukhruf (43), Verse 18
Ethical Discourse # 76 – Page 5 of 6
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“Do not judge a person until you see whom he associates with since surely a person can be known by the friends and
associates which he keeps and he is affiliated with his companions and friends.”
Amirul Mo’min|n `Al| ibne Ab| ¬{lib has stated the following in one of his speeches:
…and all praise belongs to All{h i – only the mistakes are mine. (Translator)
Ethical Discourse # 76 – Page 6 of 6