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Characteristics of a Righteous Servant of Allah
By: Ayatullah al-Uzma Shaykh Nasir Makarim Shirazi
It has been narrated from Ibne 'Umar that, โThe Messenger of Allah (S) once gave us such a speech that made tears flow from our eyes and made our hearts tremble and some of that which we wrote down (of his speech was): 'O' Mankind! Surely the greatest servant (of Allah) is the one who shows humility, even though he may be of high rank or status; and who renounces the world, even though he has a desire for it (its pleasures); and who is equitable and just, even though he has the strength (to oppress others); and who shows forbearance, even though has the ability (to get his rights by force)โฆโ (Bihar al-Anwar, vol. 74, pg. 179)
The important issue (which we wish to elucidate upon) that has been mentioned in this section of the tradition is that sometimes a person refrains from committing a sin due to not having the ability to perform that sin. Other times, it is due to not having an attraction to commit that sin - for example, the person who does not like the taste of alcohol (and thus does not drink it) or he likes the taste of it however he does not have the ability (to drink alcohol) or the introductory steps in order to do this sin are not present (for example he does not have money to purchase the alcohol) or he does not drink alcohol due to the negative physical effects that it has on him.
Such a form of refraining from committing a sin for a person who does not have the ability to commit the sin is not important. Rather, what is important is when a person has the ability but he still refrains from committing that sin. Thus, according to the words of the Prophet (S), the best person is the one who, even though he has the status, rank and position in the community, however he is still humble and modest with others. (The Noble Qurโan considers humility, modesty and refraining from any form of pride and arrogance as being one of the characteristics of a true believer (Moโmin). This is so because pride and arrogance are the first steps on the ladder of disbelief (Kufr) and when a person exercises humility and modesty in the face of truth, he has actually traversed the first steps towards true faith (ยซman). Those who tread the path of pride and self-conceit and who do not submit and prostrate to Allah (SwT) nor do they busy themselves in His praise and glorification will eventually reach a stage in their life where they will not accept the truth which comes to them from the (righteous) servants of Allah (SwT). Thus, the biggest idol (of worship) turns out to be their own souls. (Tafsir-e-Namunah, vol. 17, pg. 146)
In relation to refraining from sins, we see that people are of various types. There is one group of people who do not commit certain sins because deep down in their heart those acts are detested. Thus, every person must look deep within himself and see what prohibited things he has a desire to perform so that he can refrain from those things.
However this point should also be kept in mind that it is difficult for a person to recognize these things by himself as sometimes there are characteristics within a person that he would not realize he has and maybe after the passing of sixty years of his life, he would then realize that he has these defects. Why is this so? It is because a person never looks at his own self and tries to pick out his own faults and short-comings.
If a person would like to advance in the spiritual areas of his life and reach to the higher levels of spirituality, then he must look at his own self with a very critical eye so that he is able to pick out his weak points. It is for this reason that it has been said that when one wants to recognize one's own weak points and defects, then he should rely on his enemies or friends who will sincerely criticize him (not those who would hide his defects).
However, better than all of this is when a person learns to criticize himself. If a person knows what forbidden acts he loves to perform then he knows where his defects and slips are and through what channels Shaitan tries to get to him and make use of him, then he will never be held captive by his lower desires or the Shaitan.
In the words of the poet, Mawlavi:
รครร รลฝรรฅรรร รรฆ รรฌ รฃรรรฅ รรร รร รรฃ รรฌ รรกรรฌ รรรรรรฅ รรร
It is for this reason that the Prophet (S) has said, โThe best of people is the one who even though has the liking (to commit a sin) and has the power and ability (to oppress others) is fair and just, and even though he has status, he is still humble.โ
This advice is addressed to all people, especially the Scholars ('Ulama), but why? It is because the scholars are the leaders of the people and before going to teach others, they must first train themselves.
The more a person's status (within the society) increases, the more his (small) errors and slips become greater (in the eyes of the people). Similarly, when his duties increase and become more sensitive and critical (to be performed in the proper way), there is a greater danger that they may not be fulfilled how they should be.
 รรณรกรบรฃรตรรบรกรถรรตรฆรครณ รรถรญ รรณรรณรรฒ รรณรรถรญรฃรฒ  .
โThe sincere people (al-Mukhlisun) are in the greatest danger.โ
While a person is young, he may commit sins and then say, โWhen I get older I will repent for this sin.โ This act of delaying and postponing one's asking for forgiveness is an act of trickery and deceit on the part of Shaitan and oneying one's own lower desires.
There is another person who makes a promise to himself that when the Month of Ramadhan comes along, he will ask for forgiveness. However, as previously mentioned, if a person wishes to be a guest and take part in a banquet, he must first purify himself and put on clean clothing and then go forth to be the guest of another person - not that he takes part in the banquet while wearing dirty, filthy clothes! (The great scholar, Shaykh Bahaโi has narrated the following incident, โThere was a man named Tawbah who was continuously busy in taking account of his soul and the acts which he used to perform. When he reached the age of sixty, he sat down to review his life and the acts that he had performed and realized that 21,500 days of his life had gone by. At this point, he said to himself, โWoe on me! If each day of my life I committed even one sin, then in the minimum, I would have committed at least 21,000 sins! Do I wish to meet Allah while I have 21,000 sins on my record?โ At this point, he let out a loud sigh and fell to the ground and passed away on the spot. (Tafsir-e-Namunah, vol. 24, pg. 465)
It has been narrated from Anas b. Malik that, โWe said, 'O' Messenger of Allah! Who are the close, intimate friends of Allah who (Will have no fear upon them nor will they grieve)?' The Prophet replied, 'It is those people who look at the inner aspects of the transient world (the Dunya) while the other people are looking at its apparent aspects (the physical beauties and pleasures). These people (those who are the intimate friends of Allah) are concerned with their eventual outcome (and are thus working for it.) while the (other) people are concerned with this life (and are working for this life).
So then these people (the intimate friends of Allah) die while in the world (do not have the love of the transient world) through the fear that the world may kill them and they also refrain from it (the transient world). They also refrain from those things of the material world that they feel will abandon them and they refuse whatever is offered to them from it (the world). There is nothing in it that tries to cheat them to make them higher except that they try to bring it down. The material world is worn out to them (like an old, worn out piece of clothing) and they refuse to renew it; and the world is demolished in their sight and they refuse to rebuild it.
The material world has died in their hearts and they have no love for it. However, these people (who are the intimate friends of Allah) demolish the material world in order to build their next life. They sell the material world in order to purchase something that will stay with them for eternity. They look at the people of the world and those who have already been brought down and they see these people (the inhabitants of the transient world) as (spiritually) fallen - experiencing the punishment of Allah. Thus they do not see any safety or security except that they have the hope (of Allah) and they do not see any fear except the one that they are afraid of (the punishment and Hell Fire of Allah).โ (Bihar al-Anwar, vol. 74, pg. 181)
The difference between โรรฆรโ and โรรฃโ is that the first word (รรฆร - fear) is used in relation to events that will transpire in the future, where as the second word (รรฃ - grief) is used in relation to events that have already passed.
There is a very important question that has been mentioned in this tradition that all of us must sincerely ponder upon. It was asked: โWho are the intimate friends of Allah (SwT) who do not fear the future and do not have grief over what has transpired in the past?โ
The Imam introduced these people to us by saying that, โThe intimate friends of Allah (SwT) (Awliya) are those people who have certain characteristics, one of which was that if some people worship this material world, those people (who have no fear nor grief) see the truth of the transient world.โ
In relation to those who worship this temporal world, the Noble Qur`an mentions:
รญรณรรบรกรณรฃรตรฆรครณ รรณรรฅรถรรรฐ รฃรถรครณ รรกรบรรณรญรฑรฆรรถ รรกรรตรธรครบรรญรณร รฆรณรฅรตรฃรบ รรณรครถ รรกรรรถรรณรรถ รฅรตรฃรบ รรณรรรถรกรตรฆรครณ
โThese people (who worship this material world) know the apparent aspects of the life of this world very well, however they are completely heedless of the next life.โ (Surat al-Rum (30), Verse 7)
If these people (who worship the material world) decide to give something in charity, they would first employ mathematical calculations in regards to their donations (to measure their benefit and loss) and then finally would come to the conclusion that, โI have definitely gone into loss as my wealth has now decreased (by giving such a donation).โ
The people who do not worship this temporal world look deep in their hearts and see the act of giving in charity in another way - just as the Noble Qur`an mentions:
รฃรณรรณรกรต รรกรณรธรรถรญรครณ รญรตรครบรรถรรตรฆรครณ รรณรฃรบรฆรณรรกรณรฅรตรฃรบ รรถรญ รรณรรรถรญรกรถ รรกรกรฑรธรฅรถ รรณรฃรณรรณรกรถ รรณรรณรธรรฒ รรณรครบรรรณรรณรรบ รรณรรบรรณ รรณรครณรรรถรกรณ รรถรญ รรตรกรถรธ รรตรครบรรรตรกรณรรถ รฃรถรรรณรรต รรณรรณรธรรฒ รฆรณ รรกรกรฑรธรฅรต รญรตรรณรรรถรรต รกรถรฃรณรครบ รญรณรรณรรรต รฆรณรรกรกรฑรธรฅรต รฆรณรรรถรรฑ รรณรกรญรฃรฑ
โThe parable of those people who spend their wealth in the way of Allah is just as a grain which (is planted) and then grows seven ears. In each ear is one hundred seeds and Allah increases (the reward) for whomsoever He pleases and Allah is the All-Encompassing, All-Knowing.โ (Surat al-Baqarah (2), Verse 261)
Those people who simply judge and look at everything through the materialistic aspect of life say that: โIf we take interest (Riba) then our wealth will increase.โ However those who look at things in a deeper context and view things through the spiritual life would say, โNot only will our wealth not increase by taking interest, rather it will actually decrease!โ
In regards to this, the Qur`an brings forth a very interesting phrase and says:
รญรณรฃรบรรณรรต รรกรกรฑรธรฅรต รรกรรถรธรรฆรณร รฆรณ รญรตรรบรรถรญ รรกรรณรธรรณรรณรรรถ รฆรณ รรกรกรฑรธรฅรต รกรรณ รญรตรรถรรตรธ รรตรกรณรธ รรณรรณรธรร รรณรรถรญรฃรฒ
โAllah removes all the good that comes from Riba (Interest) and makes charitable gifts (Sadaqah) prosper, and Allah does not love every sinning, disbelieving person.โ (Surat al-Baqarah (2), Verse 276)
When a person looks with precision, he will realize that the society in which interest is freely given and taken will end up in poverty and destruction and will also be plagued with insecurity. However, that society in which there is mutual help and assistance and one in which charity and monetary aid are given to one another is the society which will be successful, honoured and dignified (by Allah (SwT)).
During the time of the Hajj before the Islamic Revolution (in Iran), the newspapers were filled with articles asking why at the time of performing the Hajj, so much hard-currency was leaving the country? Why were the Iranians giving all their money to the 'Arabs during the Hajj season?
However since these people (those writing such articles) were simply looking at the material aspects of this life, they were not able to discern that in the place of the few thousand dollars that were leaving the country and being spent, what amount of spiritual benefits and profits the Hujjaj were bringing back into the country!
It is this Hajj which forms the greatness of Islam and which leads to the unity, self-respect and honour for the Muslims, and every heart that goes to that sacred land returns back pure and clean!
We see people who go through unimaginable difficulties, for the life of this world which is nothing more than the span of two (proverbial) days - they go through such difficulties not even knowing if they will be able to benefit and enjoy them in the future.
For example, there was a person who had built a house in Tehran which he spent one and a half years just painting and finishing up the interior of. However, this unfortunate person was not able to benefit from this house (as shortly after building it, he passed away). His โ40th Majlisโ (the gathering kept forty days after a person has passed away) was kept in that same house! We see how much people strive and struggle for the materialistic pleasures of this world in which they will not live for more than a few days, however, for the next life - which is eternal - they do not put forth any struggles, nor do they even think about it!
The tradition under discussion contains a series of characteristics of the true intimate friends of Allah (SwT) that if we want to summarize, we would divide them up into the following three categories:
1) The intimate friends of Allah (SwT) know this material world very well and they know that it is a temporary place in which they will not be staying long.
2) These people will never become slaves of the beauties of this world and will never be deceived by the gold and glitter of the temporary abode since they have a good understanding of this world. (Keep in mind that this point is a continuation of the first point).
3) They make use of this material world only for what they need and it is upon this ruined transient world through which they build their permanent everlasting abode. Thus, they sell this temporal abode and purchase the next world in its place.
Sometimes we see that Allah (SwT) grants a person a very high station and rank in this world. The question we need to ask is that from where did this great rank come from? When we look carefully at this person, we see that he lived his life in the correct and proper manner and thus transcended from the dirt of this world to the higher realms of the heavens - he went from the low ground to the high, spiritual plains.
On the day of the Battle of Khandaq, the Commander of the Faithful, 'Ali b. Abi Talib (as) struck such a blow with his sword that this act was referred to as being better than the worship of all of the Jinn and Mankind until the Day of Judgement. The Noble Prophet (S) said:
รรณรรบรรณรรต รรณรกรถรญรฒรธ รรถรญ รญรณรฆรบรฃรถ รรกรบรรณรครบรรณรรถ รรณรรบรรณรกรต รฃรถรครบ รรถรรณรรรณรรถ รรกรรณรธรรณรกรณรญรบรครถ .
โThe striking of the sword of 'Ali on the day of Khandaq was better than the worship of all the Jinn and Mankind.โ
Why was this so? It is because on that day, the complete and perfect manifestation of true belief (Iman) was face to face with the complete manifestation of disbelief (Kufr). In the book, Bihar al-Anwar, we read the following tradition:
รรณรรณรรณ รรกร
รถรญรบรฃรณรรครต รรตรกรตรธรฅรต ร
รถรกรณรฌ รรกรรถรธรรบรรถ รรตรกรถรธรฅรถ .
โThe complete manifestation of true faith (Iman) was face to face with the complete manifestation of polytheism (Shirk).โ (Bihar al-Anwar, vol. 17, pg. 215)
Thus, it is no surprise that the striking of the sword of 'Ali (as) was better than the worship of all of the Jinn and Mankind!
If we truly understand this issue then we would see that within half a day, the victory of all victories and the performance of an act of great importance ust like those which the Martyrs of Karbala carried out, was enacted.
It is at this time that we would see the great value and worth of our lives, and in addition just like the intimate friends of Allah (SwT) (about whom we have been discussing in this talk of ours), we would no longer make the life of this material world our ultimate goal!
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