In this course, the ideology enlightens in the spirits of its followers-the psychological pressures and tensions to which they are subjected, so they become weak and insignificant, thereby following several manners:
A- Displaying the nature of the life in which man lives: the results and benefits of this knowledge are manifested in his consciousness and behavior. The ideology then, through its knowledge sources shows the nature of this life and calls for renouncing its pleasures.
Imam Ali (A.S.) says: “O people’ look at this world the look of renouncers, who turns away from it, as it will shortly remove the resident dweller, and millagonize the safe luxurious man…its happiness is mixed with sadness” 138
He (A.S.) also said: “I warn you of this world as it is an abode of departure, a place of embitter ness; its resident is a traveler; its dweller is departing, its ways with its dwellers like a ship (in a disturbed sea) 139
It has been natural that the Islamic ideology warns Moslems of connecting themselves with the means of the transient world, which results in negative influences on Moslem’s soul. It is narrated from Aalkama, from Abdullah, that he said:
“The prophet slept on straw mat, then he stood up the mat influenced his side, we said: O the prophet of Allah let us make to you a bed?” He said:
“what have I to do with this world? I am no more in this world than like a rider who rested under a tree then he left it and went on…” 140
His executor Imam Ali (A.S.) says: “I beware you of this world as it is an abode to be left and not an abode of hope and enjoyment, it has adorned herself with its arrogance, cheated by its ornaments, it is despised by its creator so He mixed its “halaal” with its “haraam”, its evil with its god, its life with its death and its sweat with its bitter,
Allah Hasn’t recommended it to his lovers and Hasn’t refrained from granting it to His enemies, its good is little, its evil is forth coming, what is collected in it is exhausted, its properties are spoliated, its prosperous building demolishes, so what good has an abode which is ruined like the ruin of building, and an age exhausted just as food is exhausted, and a duration which runs out as the journey runs out…” 141
Alsheikh Aldailemi says: No one could express the reality of this world as Ameeral mu’amineen (A.S.) did by his saying: “It is a residence surrounded by calamities, known of treachery, its circumstances do not last, its dwellers are not safe, her states are changeable, she deals with her inhabitants in various ways, living in it is dispraised, security in it is nonexistent, her inhabitants in her are but targets, she hits them with her arrows and exterminates them by her death…” 142
It was natural that this deep realization of this world leads to an extreme precaution of it. It is enough to give this narration as an example: Muaweia asked Zerrar Ebna Zumrah Alsheibaani about Ameer Almu’amineen (A.S.), he said: I give a witness that I have seen him in some of his circumstances as night had loosened its curtains while he was standing in his (Mihrab), gripping his beard, fidgeting like a snake- bitten person, crying like a grieved man saying:
“O world’, O world’ away from me, have you molested me, or have you longed for me?! May this time not approach, how impossible! Cheat other than me; I have no need to you, I have divorced you three times, without possibility of returning as your living is short, your importance is little, your hope is mean alas! The sustenance is little, the distance is far, the journey is long, the future is serious” 143
One of these examples is that we find the belief uncover the nature of this world and the bad end at him, who is deceived by it or rests to it, it also shows the narrow-sightedness of him, who seeks or hopes to find complete rest in this world, it is related from the Imam Alsaadiq (A.S.) saying: Do not hope the impossible, they said: who can hope the impossible? Imam (A.S.) said: you do, do you not hope relaxation in this world? They said: yes, he said: “relaxation for believer in this world is impossible” 144
B- Misfortunes involve a reward and a recompensation: this belief enlightens the suffering of man from misfortunes, so he confronts them with a solidated heart, and a tranquil soul hoping Allah’s reward and mercy, they do not leave an influence on his heart more than the influence of a bubble on the surface of water. The prophet (S.W.A.) says:
Misfortunes are the keys of reward” 145
A person wrote to Abbijaafar (A.S.) complaining to him about his misfortune of his sons demise, Abujaafar (A.S.) wrote to him: “haven’t you known that Allah chooses of the believer’s properties, sons and self to reward him for that.” 146
C- drawing the Moslem’s attention to the great catastrophe:
Which is the affliction in his religion, this minimizes and facilitates his endurance of small earthly afflictions, it is a clever way to absorb the psychological pressures the belief undertakes. This tendency had the priority in the educational practices of “Ahlilbait”.
It is narrated that Alsaadiq saw a person who was very grieved over his son’s death, Imam (A.S.) said to him: “O’ you have grieved over the small misfortune and passed over the great misfortune, had you been ready to meet your son’s death, you shouldn’t have grieved over him so much, so your misfortune with lacking or giving up your readiness to his death is much more than you’re affliction with your son’s death.” 147
138. Nehjil balaghah: Subhi Alsaalih: Sermon 103, p. 148
139. Nehjil balagha: 310.
140. Sinan Al-Turmuzi 4: 508/ 2377, CH. 44-Daar alfikr edition 1408. A.H.
141. Nehjelbalagha: Subhi Alsaalih: 167/ sermon 113.
142. Ershaadel quloob: Aldailemi: 1- 30, Alrezi publications, Qom.
143. Tenbeehilkhawaatir: Ameer Warram: 1: 79, baab Aleitaab.
144. Aalaam Aldeen: Aldailemi: 278.
145. Behaarelanwaar 82: 122- from Mussakin Alfuaad
146. Behaarel Anwaar 82: 123 from Meshkaatel anwaar: 280.
147. Rawzatel Waeezeen; Fattaal Alneishabouri: 489