The phrase “delusion of immortality” means people think they are eternal and immortal. Such people are obsessed with the world, as if they will never die; they live just for the sake of living, without meaning, they are concerned of the present time only. They are consoled by worldly pleasures, and they do not give importance to the past or future.

Sometimes, this delusion develops so gravely that it completely takes individuals under its influence, to the extent that they become more concerned with things that are not within their control. They put aside their own lives-for they think as if they are immortal-and become fixated, for instance on the fear of a Doomsday that will destroy the universe even if it is to take place two or three thousand years later; they feel anxiety exclusively for that. All of this stems from the delusion of immortality. For such people do not think of their own death, but are busy with the death of the universe over which they have no power.

I cannot say this for everyone, but if we look around we see that many people think they are immortal, even if they spent their youth in worship and seclusion. There are times when they have said, “I can move mountains or crush what I hold in my hands,” or it is likely that they can say such things in certain times in their lives. During these times people live the delusion of immortality. This delusion is more likely to take place particularly when a person is healthy and young; certainly there are exceptions, but many young people never think that they will grow older and die. They never think that they will leave everything behind and go to some other world. They never calculate that their wealth and assets will fleet away.

The antidote to be applied to this feeling that will remove the heedlessness in a person is “mental activity.” In other words, it is necessary to engage in an effort to raise the veil with objective and subjective contemplation through meditation into the external world, as well as into one’s inner world, in order to try and glimpse the truth. As a matter of fact, it is very important to raise the veil and to see the truth before the day comes when God raises the veil Himself, perhaps in a rather bitter way. In the Qur’an, God says, “We have removed from you your veil, so your sight is today sharp” (50:22). In other words, We will open pull the veil from your eyes and on that day you will see your destination, the place where you will account for your life and witness the judgment of God, the Universal Guardian and All-Watchful.

Yes, that day will inevitably come. Before that day comes, it is very important to rend that veil with carefulness and contemplation, and to reach the horizon of seeing and feeling Heaven and Hell now and in this world. But because human being is forgetful, when people become a little remote from contemplation they immediately suffer the delusion that they are going to live forever.

Let us clarify the topic a little more with an example: Assume that one of us enters a palace. Everything has been prepared there according to the desires and appetites of our ego. When I say “everything,” I mean everything from banquets to things that will satisfy human carnal desires. However, we understand with certain signs that all of these are forbidden. Consequently, this means that we are not allowed to touch the banquet tables, we cannot come close to the forbidden zone of those who are not permissible to us, and we cannot eat the “forbidden fruit.” For, as stated before, there is a “forbidden” sign on all of them. Sometimes, when faced with such a situation, some people can be defeated by their carnal self. The food can whet their appetites, those attractive things can lure them to turn their eyes on them, and their feelings of lust can push them to do evil things. At that moment they can be tempted to extend their hands to touch those fruits.

If just as they are fully in the total grip of their desires, a curtain suddenly opened and Hell with all its terror and Paradise with all its magnificence appeared before them, then they would neither extend their hands to the forbidden food nor take a step towards sin.

In this respect we can say that what lead people to evil are heedlessness, diving into the world as if they will never die (tul al-amal), and the inability to see the truth. I think that it is this matter that enabled the Companions of the Prophet Muhammad, peace be upon him, to avoid sin. If by means of a mental activity we could imagine the existence of Heaven and Hell with the certainty that two times two equals four, then we could put a brake on our ego, not enter into evil deeds, always see the next life and live in a measured way. When we are without such an activity, we will be buried under the veil of forgetfulness. Even if we believe in God, we will often be defeated by our feelings and we will do evil under the delusion of immortality. We will commit ourselves to nothing else but enjoying this world to the fullest.

Another way of overcoming the delusion of immortality is meditation on death (rabita al-mawt). For thinking about death is an important method that takes us to the view that this world is transient, destroying the delusion of eternalness. However, at this moment, when we look around, we see that fire only burns what it touches. Only those in whose homes someone dies remember death, and this important topic does not interest anyone else. Whereas, our Prophet reminds us that remembering death and visiting graveyards for this purpose is helpful.

Although visiting graveyards was initially forbidden in Islam, later the Prophet persistently emphasized this. For graves and headstones remind some less vigilant hearts of the next life by association. But it seems to me that our hearts are as if dead due to heedlessness.

Today, I think that only those who have had a close one die even partially remembers death and are able to lessen the delusion of immortality and wake up a little. I recommend to friends that they visit hospitals to keep death in mind. Let them go and visit various clinics and see the situation of those who have lost their health and are waiting for death. It is probable that such a view will remind them that they are each a traveler, and it will trigger their desire to make preparations.

As a result, the delusion of immortality sometimes derives from heedlessness, which in turn stems from a lack of contemplation. Meditation on death is an important method for puncturing this; the other is to observe hospitals and the condition of sick people. Yes, whenever a person is tested by illness or accident or on the subjects of property, life or children, then this delusion is deflated.

In short, we have to destroy this delusion by whatever means it takes. Otherwise, it will strangle us and we will not be able to rise to the level of true humanity. We will not be able to find a suitable atmosphere that will facilitate our ties with our Lord’s mercy. We have to keep two activities always alive: contemplation and meditation on death.

Wara’ relates to both the inner and outer aspects of a believer’s life and conduct. A traveler on the path of wara’ must reach the peaks of taqwa, or piety; his or her life must reflect a strict observance of the religious commands and prohibitions.

Wara’ is defined as holding oneself back from unbecoming, unnecessary things,¹ as strictly refraining from what is unlawful and forbidden, or abstaining from all doubtful things lest one should commit a forbidden act. The Islamic principle: Abandon what you doubt and prefer what you have no doubt about,² and the Prophetic saying: What is lawful is evident and what is forbidden is also evident, explain the basis of wara’.³

Some Sufis define wara’ as the conviction of the truth of Islamic tenets, being straightforward in one’s beliefs and acts, being steadfast in observing Islamic commandments, and being circumspect in one’s relations with God Almighty. Others define it as not being heedless of God even for one twinkling of the eye, and others as permanently closing themselves to all that is not Him, as not abasing oneself before anyone except Him (for the fulfillment of one’s needs or other reasons), and as advancing until reaching God without getting mired down by one’s ego, carnal self and desires, or the world.

Always refrain from begging from people,
Beg only from your Lord Who is the All-Munificent.
Renounce the pomp and luxuries of the world
Which will certainly go as they have come.

We can also interpret wara’ as basing one’s life on engaging in what is necessary and useful, as acting in consciousness of the real nature of useless, fleeting, and transient things. This is stated in the Tradition: The beauty of being a good Muslim is abandoning what is of no use to him. The writer of the Pandname, Farid al-Din al-Attar, explains this principle very beautifully:

Wara’ gives rise to fear of God,
ne without wara’ is subject to humiliation.
Whoever virtuously follows the way of wara’,
Whatever he does is for the sake of God.
One who desires love and friendship of God,
Without wara’, he is false in his claim of love.

Wara’ relates to both the inner and outer aspects of a believer’s life and conduct. A traveler on the path of wara’ must reach the peaks of taqwa, or piety; his or her life must reflect a strict observance of the religious commands and prohibitions; his or her actions must be for the sake of God; his or her heart and feelings must be purged of whatever is other than God; he or she must always feel the company of the “Hidden Treasure.”

In other words, the traveler abandons those thoughts and conceptions that do not lead to Him, keeps aloof from those scenes that do not remind them of Him, does not listen to speeches that are not about Him, and is not occupied with that which does not please Him. Such a degree of wara’ leads one directly and quickly to God Almighty, Who declared to Prophet Moses: Those who desire to get near to Me have not been able to find a way better than wara’ and zuhd (asceticism).

The abstinence known by humanity during the Age of Happiness4 was perfectly observed by the blessed generations following the Companions, and became an objective of almost every believer. It was during this period that Bishr al-Khafi’s sister asked Ahmad ibn Hanbal:

“O Imam, I usually spin (wool) on the roof of my house at night. At that time, some officials pass by with torches in their hands, and I happen to benefit, even unwillingly, from the light of their torches. Does this mean that I mix into my earnings something gained through a religiously unlawful way?” The great Imam wept bitterly at this question and replied: “Something doubtful even to such a minute degree must not find a way into the house of Bishr al-Khafi.”5

It was also during this period that people shed tears for the rest of their lives because they had cast a single glance at something forbidden, and people who vomited a piece of unlawful food that they had swallowed in ignorance wept for days. As related by ‘Abd Allah ibn Mubarak, a great traditionist and ascetic, a man traveled from Merv (Turkmenistan) to Mecca in order to return to its owner an item that he had put in his pocket by mistake. There were many who gave life-long service to those to whom they thought they owed something, such as Fudayl ibn ‘Iyad. Biographies of saints, such as Hilyat al-Awliya’ (The Necklace of Saints) by Abu Nu‘aym al-Isfahani, and al-Tabaqat al-Kubra (The Greatest Compendium) by Imam al-Sharani, are full of the accounts of such heroes of abstinence.

Notes

1. It is very difficult to define this rather ambiguous phrase, as such “things” must be defined within the context of the time in which one lives and within the conditions with which one is faced.
2. Al-Bukhari, “Buyu‘,” 3; Al-Tirmidhi, “Qiyama,” 60.
3. Al-Tirmidhi, “Zuhd,” 11; Ibn Maja, “Fitan,” 12.
4. In Islamic literature, the Age of Happiness refers to the time when the Prophet lived and led his community.
5. Al-Qushayri, Al-Risala, 111.

The concept of-even the actual word-taqwa is unique to the Qur’an and the religious system of Islam. Its comprehensive meaning encompasses the spiritual and material; its roots are established in this world, while its branches, leaves, flowers, and fruit are located in the Hereafter. One cannot understand the Qur’an without considering the meaning or content of the fascinating and wonderful concept of taqwa, and one cannot be muttaqi (pious) if one does not adhere consciously and continually to the practices and concepts outlined in the Qur’an.

In its very beginning, the Qur’an opens its door to the pious: This is the Book about and in which there is no doubt, a guidance for the pious (al-Baqarah 2:2), and calls on people to live in accordance with it so that they may be pious: O men! Worship your Lord, Who created you and those before you, so that you may be pious (and protect yourselves from His punishment) (al-Baqarah 2:21).

The most lovable act in God’s sight is piety (taqwa), His most purified servants are the pious, and His peerless message to them is the Qur’an. In this world, the pious have the Qur’an; in the Hereafter, they enjoy God’s vision and pleasure. The pleasure felt in the conscience and spirit is another gift of piety, and in order to recall the importance of piety, the Almighty decrees: Fear God and be devoted to Him as He should be feared and devoted to (Al Imran 3:101).

Piety, which is the conscious performance of good and the avoidance of evil, prevents individuals from joining the lowest of the low and causes them to advance on the path of the highest of the high. For this reason, one who attains piety has found the source of all good and blessing. The following is another testimony to this fact:

To whomever God has given religion and piety,
He has realized his aims in this world and the next.
Whoever is a soldier of God and pious,
He is prosperous and truly guided, not wretched.
Whoever has nothing to do with piety,
His existence is but a shame and disgrace.
One lifeless with respect to truth is not truly alive;
Only one who has found a way to God is alive.

Piety is an invaluable treasure, the matchless jewel in a priceless treasure of precious stones, a mysterious key to all doors of virtue, and a mount on the way to Paradise. Its value is so high that, among other life-giving expressions, the Qur’an mentions it 150 times, each time resembling a ray of light penetrating our minds and spirits.

In its limited sense, taqwa means sensitivity to the commandments of the Shari‘a and refraining from acts that deprive one of Divine reward and result in God’s punishment. The verse: Those who refrain from major sins and shameful deeds (Ash-Shura 42:37) expresses one aspect of this basic religious virtue; the verse: Those who believe and do good deeds (Yunus 10:9) points to the other. Strict observance of obligatory religious duties and refraining from major sins are the two necessary and complementary foundations of taqwa. As for minor sins, which the Qur’an calls lamam (small offenses), there are many Prophetic declarations, such as: “A servant cannot be truly pious unless he refrains from certain permissible things lest he should commit risky things,” that warn people to be careful.

Perfect sincerity or purity of intention can be attained by avoiding any association of partners with God, while perfect piety can be achieved by refraining from all doubtful and risky deeds. According to the Prophetic saying, The lawful is evident and the forbidden is also evident. Between these two are things which most of the people do not know whether they are lawful or forbidden, a truly righteous, spiritual life depends on being sensitive to matters about which there is some doubt. The Tradition above points out that the Legislator of the Shari‘a has clearly explained in broad terms what is allowed and what is forbidden. However, as many things are not clearly allowed or forbidden, only those who avoid doubtful things can live a truly religious life. Using a simile in the continuation of the Tradition, the prince of the two worlds, upon him be peace and blessings, said:

It is possible for one who does doubtful things to commit forbidden acts, just as it is possible for the flock of a shepherd pasturing near a field belonging to another or the public to enter that field. Know that each king has a private area under his protection; the private area of God is forbidden things. Also know that there is a part of flesh in the body. If it is healthy, the body will become healthy; if it is ailing, the body will be ailing. That part is the heart.

In light of this basic foundation for a healthy spiritual life, perfect piety can be obtained by avoiding doubtful things and minor sins. In order to do this, however, one must know what is lawful and what is forbidden, and have a certain knowledge of God. We can find the combination of piety and knowledge in these two verses: The noblest, most honorable of you in the sight of God is the most advanced of you in taqwa (al-Hujuraat 49:13), and: Only the learned among His servants fear and revere God (al-Fatir 35:28). Piety brings honor and nobility, and knowledge leads one to fear and revere God. Individuals who combine piety and knowledge in their hearts are mentioned in the Qur’an as those who pass the test of piety: They are those whose hearts God has tested for piety (al-Hujuraat 49:3).

In the context of worship and obedience, piety means purity of heart, spiritual profundity, and sincerity. In the context of refraining from what is unlawful, piety means being determined not to commit sins and to avoid doubtful things. For this reason, each of the following may be considered an aspect of piety: A servant must

• Seek only God’s approval and pleasure, and not set his or her heart upon whatever is other than Him.

• Observe all commandments of the Shari‘a.

• Do whatever is necessary to achieve the objective, and be convinced that only God will create the result. Thus one cannot be a fatalist (i.e., one cannot neglect to perform whatever is necessary to obtain a certain result, and must take all necessary measures against possible misfortune or defeat) or a pure rationalist and positivist (Mu‘tazili) who attributes all human acts and accomplishments to oneself by denying God any part in them.

• Be alert to whatever may divert him or her from God.

• Be alert to the carnal pleasures that may lead to the realm of the forbidden.

• Ascribe all material and spiritual accomplishments to God.

• Not consider himself or herself as superior to anyone else.

• Not pursue anything other than God and His pleasure.

• Follow the guide of all, upon him be peace and blessings, without condition or reservation.

• Renew himself or herself, and continuously control his or her spiritual life by studying and reflecting on God’s acts and works as well as on His laws of nature and life.

• Remember death, and live with the conscious knowledge that it may happen at any time.

In conclusion, taqwa is the heavenly water of life, and a muttaqi (pious one) is the fortunate one who has found it. Only a few individuals have achieved the blessing of this attainment. A poet said:

God Almighty says: The great among you are those who are pious.

The last abode of the pious will be Paradise and their drink kawthar.

O God! Include us among Your pious servants who were sincere in all their religious acts.

Answer: Today’s social environment is overrun with temptation and desire. Although it is hard to imitate the Prophet’s sublime qualities and character, living now does have its advantages, for “the reward is proportionate to the hardship endured.”

Today is a time of disaster and destruction. Our social institutions are “bad, spoiled, or ruined,” and sin is omnipresent and aggressive. We are tempted constantly by sensuality, carnality, and corporeality hidden in the self, all of which modern society encourages. Knowing that “the reward is proportionate to the hardship endured” strengthens and encourages us to resist. Depending upon the Divine Mercy in full recognition of our mistakes and sins is the only way of success.

I will answer your question in eight points, as follows:

First: When facing danger, we walk carefully and in full awareness of our surroundings and turn our glance from what is forbidden. Doing so [and thus not desiring] causes us no material or spiritual loss and does not hurt anyone. Hospitals, courts, prisons, and newspaper accounts are full of people who ignore such advice and thereby court danger. However, do not forget that believers can never be passive when confronted with of evil and vice.

Prophet Muhammad once told ‘Ali: “The first glance is in your favor, but the second is against you.” You cannot control your first glance, because it is unintentional and accidental, and so are forgiven. But if you keep on looking, your self and will are in it, and you will be questioned and punished for it.1

Second: Do not go out simply because you are bored, for this is a weakness and a mistake. Boredom arises because of your heart dissatisfied, distance from God, inability to perform your religious duties and prayers properly, insufficient reading and contemplation, having few good friends, and not serving God as you should. Satan easily enters such people.

Also, God sometimes tests you with spiritual desolation to see your determination and loyalty. Prayers, supplications, duties, and services done at such a time are far more rewarding than those done when one is happy or life is easy. After the test, God rewards people based on the hardship they endured. So go out for a purpose, avoid all places of sin, and do what you can to serve God.

Third: Try your best to surround yourself with whatever supports and encouragesfspir-itual] knowledge, awe, reverence; purify your senses and feelings; direct your attention to life’s higher purposes; and keep your thoughts and feelings under that purpose’s influence. Know why you are going out, look at your “balance sheet,” interrogate yourself, and equip yourself with some spiritual tension so that God may protect you from evil.

Fourth: Go out with good friends who do not let you stray.2 It is easy to fall into temptation even just a little when you are alone. Being with good friends prevents this, for they always draw you back to the straight way.

And, by the way, closing your eyes to the forbidden earns you the reward of a necessary (wajib) act.

Fifth: When going outside, try to carry works and materials related to our world of faith and religion. These will protect you like guardian angels, and lead you toward inward contemplation and self-supervision. In such a case, it is hard to sin.

Sixth: Repent immediately, for each sin leads to a new one, opens you up to Satan, and causes Divine security and protection to decrease. Sin finds it hard to dwell in a sincere believer’s heart. Sins that are not repented of immediately block His manifestations, Mercy, and Grace, and leave you wide open to Satan. Sincere prayer distances us from evil, and causes God to forgive your sins and replace them with good.

Another danger is being so ashamed of your sin that you try to hide it even from God. Over time, this attitude can lead to unbelief by causing you to deny God’s existence. This is also true if you justify your continued indulgence on its supposed triviality. Sin is sin, regardless of how you perceive it, and can only be forgiven through sincere repentance and God’s Mercy.

Seventh: Being idle encourages Satan to tempt you with forbidden desires.1 Block Satan by undertaking some duty, responsibility, or service for God to acquire some intellectual or spiritual enlightenment. If you work in His way, you will feel energy, vitality, and joy in both body and soul. Such people will attract God’s favor, while those who ignore such things will not.

Eighth: God helps and protects those who; dedicate themselves to Him and to spreading the teachings of His Prophets and Messengers: O You who believe, if you help [the cause of] God, He will help you and plant your feet firmly (47:7). Those who practice Islam sincerely and work for God will be rewarded manifold and protected, will have their sins replaced by good and righteous deeds, and will be recompensed with rewards and eternal bliss.

So, even though we are surrounded by sin, living in such an environment does have its benefits. Try to model your behavior according to what God by reading the Revelation and studying the lives of His pious and sincere servants who came before you.

Footnotes 

1. This same attitude is seen, metaphorically, in the Bible: But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart (Matthew 5:28) and: If your eye offends you, pluck it out, for it is better for you to enter into the Kingdom of God with one eye than, having two eyes, to be cast into hell fire (Mark 9:47). (Ed.)
2. Similar to such American proverbs as: “Tell me who you associate with, and I will tell you who you are,” and “You are known by the friends you keep.”(Ed.)
3. Similar to such American proverbs as: “Idle ness is the beginning of all sin,” “The devil makes work for idle hands,” “Idleness breeds vice,” and “Idleness is the Devil’s workshop.” In fact, the early religious communities in America considered idle ness a sin. (Ed.)