Who Will Enter Paradise
It is related that
a companion of Amir al-mu'minin called Hammam(1) who was a man devoted
to worship said to him, "O' Amir al-mu'minin, describe to me the pious
man in such a way as though I see them."
Amir al-mu'minin
avoided the reply and said, "O' Hammam, fear Allah and perform good acts
because 'Verily, Allah is with those who guard (themselves against
evil), and those who do good (to others)'" (Qur'an, 16:128). Hammam was
not satisfied with this and pushed him to speak.
Thereupon, Amir al-mu'minin
praised Allah and extolled Him and sought His blessings on the Holy
Prophet and then spoke:
Now then, Allah
the Glorified, the Sublime, created (the things of) creation. He
created them without any need for their obedience or being safe from
their sinning, because the sin of anyone who sins does not harm Him nor
does the obedience of anyone who obeys Him benefit Him. He has
distributed among them their livelihood, and has assigned them their
positions in the world.
Thus, the
God-fearing, in it are the people of distinction. Their speech is to
the point, their dress is moderate and their gait is humble. They keep
their eyes closed to what Allah has made unlawful for them, and they put
their ears to that knowledge which is beneficial to them. They remain
in the time of trials as though they remain in comfort. If there had
not been fixed periods (of life) ordained for each, their spirits would
not have remained in their bodies even for the twinkling of an eye
because of (their) eagerness for the reward and fear of chastisement.
The greatness of the Creator is seated in their heart, and, so,
everything else appears small in their eyes. Thus to them Paradise is
as though they see it and are enjoying its favours. To them, Hell is
also as if they see it and are suffering punishment in it.
Their hearts are
grieved, they are protected against evils, their bodies are thin, their
needs are scanty, and their souls are chaste. They endured (hardship)
for a short while, and in consequence they secured comfort for a long
time. It is a beneficial transaction that Allah made easy for them.
The world aimed at them, but they did not aim at it. It captured them,
but they freed themselves from it by a ransom.
During a night they
are upstanding on their feet reading portions of the Qur'an and reciting
it in a well-measured way, creating through it grief for themselves and
seeking by it the cure for their ailments. If they come across a verse
creating eagerness (for Paradise) they pursue it avidly, and their
spirits turn towards it eagerly, and they feel as if it is in front of
them. And when they come across a verse which contains fear (of Hell)
they bend the ears of their hearts towards it, and feel as though the
sound of Hell and its cries are reaching their ears. They bend
themselves from their backs, prostrate themselves on their foreheads,
their palms, their knees and their toes, and beseech Allah, the Sublime,
for their deliverance. During the day they are enduring, learned,
virtuous and God-fearing. Fear (of Allah) has made them thin like
arrows. If any one looks at them he believes they are sick, although
they are not sick, and he says that they have gone mad. In fact, great
concern (i.e., fear) has made them mad.
They are not
satisfied with their meager good acts, and do not regard their major
acts as great. They always blame themselves and are afraid of their
deeds. When any one of them is spoken of highly, he says: "I know myself
better than others, and my Lord knows me better than I know. O' Allah
do not deal with me according to what they say, and make me better than
they think of me and forgive me (those shortcomings) which they do not
know."
The peculiarity of
any one of them is that you will see that he has strength in religion,
determination along with leniency, faith with conviction, eagerness in
(seeking) knowledge in forbearance, moderation in riches, devotion in
worship, gracefulness in starvation, endurance in hardship, desire for
the lawful, pleasure in guidance and hatred from greed. He performs
virtuous deeds but still feels afraid. In the evening he is anxious to
offer thanks (to Allah). In the morning his anxiety is to remember
(Allah). He passes the night in fear and rises in the morning in joy --
fear lest night is passed in forgetfulness, and joy over the favour and
mercy received by him. If his self refuses to endure a thing which it
does not like he does not grant its request towards what it likes. The
coolness of his eye lies in what is to last for ever, while from the
things (of this world) that will not last he keeps aloof. He transfuses
knowledge with forbearance, and speech with action.
You will see his
hopes simple, his shortcomings few, his heart fearing, his spirit
contented, his meal small and simple, his religion safe, his desires
dead and his anger suppressed. Good alone is expected from him. Evil
from him is not to be feared. Even if he is found among those who
forget (Allah) he is counted among those who remember (Him), but if he
is among the rememberers he is not counted among the forgetful. He
forgives him who is unjust to him, and he gives to him who deprives
him. He behaves well with him who behaves ill with him.
Indecent speech is
far from him, his utterance is lenient, his evils are non-existent his
virtues are ever present, his good is ahead and mischief has turned its
face (from him). He is dignified during calamities, patient in
distresses, and thankful during ease. He does not commit excess over
him whom he hates, and does not commit sin for the sake of him whom he
loves. He admits truth before evidence is brought against him. He does
not misappropriate what is placed in his custody, and does not forget
what he is required to remember. He does not call others bad names, he
does not cause harm to his neighbour, he does not feel happy at others
misfortunes, he does not enter into wrong and does not go out of right.
If he is silent his
silence does not grieve him, if he laughs he does not raise his voice,
and if he is wronged he endures till Allah takes revenge on his behalf.
His own self is in distress because of him, while the people are in ease
from him. He puts himself in hardship for the sake of his next life,
and makes people feel safe from himself. His keeping away from others
is by way of asceticism and purification, and his nearness to those to
whom he is near is by way of leniency and mercifulness. His keeping away
is not by way of vanity or feeling of greatness, nor his nearness by way
of deceit and cheating.
It is related that
Hammam passed into a deep swoon and then expired. Then Amir al-mu'minin
said: Verily, by Allah I had this fear about him. Then he added:
Effective advices produce such effects on receptive minds. Someone (2)
said to him: O' Amir al-mu'minin, how is it you do not receive such an
effect? Amir al-mu'minin replied: Woe to you. For death there is a
fixed hour which cannot be exceeded, and a cause which does not change.
Now look, never repeat such talk which Satan had put on your tongue. |