Shafaqna English- A selection from the translated Nahjul-Balaghah with commentary by Martyr Ayatollah Murtaza Mutahhari and edited by Yasin T. Al-Jibouri.
One of the ingredients of Zuhd is altruism. Ithar (altruism) and Atharah (egoism) are derived from the same root. Atharah means giving precedence to one’s interests over those of others. In other words it implies monopolizing everything for oneself and depriving others. But Ithar means preferring others over oneself and bearing hardship for the comfort and good of others.
The Zahid, by virtue of his simple, humble, and content living, is hard upon himself so that others may live in ease. He sacrifices for the sake of the needy because with his sensitive heart which feels the pains of others he can relish the world’s bounties only when there does not exist a single man oppressed by need. He derives greater satisfaction by feeding and clothing others and working for their ease than if he did those things for himself.
He endures deprivation, hunger, and pain, so that others may be well fed and live without hardships. Ithar represents the most majestic and sublime manifestation of human greatness, and only very great human beings climb to its noble heights.
The Holy Quran refers to the episode of The self-sacrifice of Ali (AS) and his honored family in the glorious verses of surat Hal Ata. Ali (AS), Fatima (SA), and their sons once gave away whatever they had-which was no more than a few loaves of bread-to the poor for the sake of Allah (SWT) and despite their own distress. That is why this story circulated among the angels and a Verse of the Holy Quran was revealed in the praise of their
act.
Once when the Holy Prophet (PBUH) came to visit Hadhrat Zahra (SA), observing that his daughter had put on a silver bracelet and hung a new curtain on the door, signs of unease appeared upon his face. Lady Zahra (SA) was quick to discern the cause of her father’s reaction. When the Prophet (PBUH) left, without losing time, she took out her bracelet and removing the curtain from the door, sent them to be carried to the Prophet (PBUH) so that he might give them to the needy.
When Lady Zahra’s messenger brought them to the Prophet (PBUH) he looked at them with amazement. He was glad that his daughter had taken the hint and foregone her simplest luxuries for the benefit of others.
“The neighbours first” was the maxim in the household of Ali (AS) and Fatima (SA). In Khutba/Sermon 193, which describes the qualities of the pious, Ali (AS) says the following: “The man of [taqwa] subjects his own self to hardships so that the people may live in comfort.”
The Holy Quran describes the Ansar (Helpers), who in spite of their poverty welcomed the Muhajirun (the Emigrants) as their own brethren, giving them preference over their own selves, in these words:
They love whosoever has migrated to them, not finiding in their breasts any need for what they have been given, and prefer others above themselves, even though poverty be their lot. (59: 9)
Obviously, the altruistic ingredient of Zuhd comes into play only under certain conditions. In an affluent society, altruism is less frequently required. But in conditions where poverty and deprivation are prevalent as in the society of Madinah during the Prophet’s (PBUH) time-its need is greater. This is one of the secrets of the apparent difference of the life styles of Ali (AS) and the Holy Prophet (PBUH) with the rest of the Imams (AS).
In any case, Zuhd with its underlying altruistic motives has nothing in common with monasticism and escape from society; instead it is a product of man’s gregarious instincts and a manifestation of his noblest feelings, which reinforce the social bonds between fellow human beings.
Part of a series: Nahjul-Balaghah with Commentary by Martyr Ayatollah Murtaza Mutahhari
The Zahid and the Monk