Purification of the Heart
Signs, Symptoms and Cures of
the Spiritual Diseases of the Heart
Translation and Commentary of
Imam Mawlud's Maṭharat al-Qulub
by Hamza Yusuf
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 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.
Love of this world falls under the five categories of classical legal rulings. Depending on the designs of the person, the love of this world can either be obligatory (wajib) recommended (mandub) permissible (mubah), reprehensible (makruh), or forbidden (haram). We should love, for example, the things of this world that help us achieve felicity in the Hereafter, such as love of the Quran, of the Ka'ba, of the Prophet pbuh, of parents, of godly people, of books of knowledge, of children, and of brothers and sisters who help us in our religious affairs, as well as love of wealth in order to give to the needy.
The Prophet Muhammad ṣallallahu ta`ala `alayhi wa sallam 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." 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 (QURAN, 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 as God says: He created every-thing 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.
So the Imam holds 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— this is beneficial and is not considered "worldly" per se. Attaining wealth and position for the benefit of the needy, this too is not considered blameworthy. What scholars traditionally have warned against, with regard to attaining wealth, is the danger of transgression. The more wealth one acquires, the higher the probability 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. And let the cause of praise 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 pbuh 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 pbuh 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 to convey to someone that he or she has done good, this is expressing gratitude. The Prophet said, "Whoever is not thankful to people will not be thankful to God." The issue here is being disingenuous with praise. People often praise others because they want something from them. What is particularly offensive 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 (QURAN, 3:188). In the university, 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.
Source: Purification of Heart
to be continued ....
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