One of the diseases of the heart is greed. Greed weaves itself so deeply into a person’s being that it affects even the darkest corners of one’s character. If greed and covetousness are left unchecked, they seize control over the self; and if a person hands over the reins of his soul to worldly desires, he will drive himself toward the abyss of destruction.
The Arabic word “tama’” (greed or covetousness) literally means the inclination and attraction of the soul, driven by lust and desire, toward something it yearns for.[1] Based on this meaning, greed can be of two kinds:
1. Praiseworthy Greed
There are many examples of praiseworthy greed: greed for goodness, greed for nearness to God, greed for righteous deeds, and greed for God’s mercy and forgiveness. As Imam Sajjad (AS) says in Dua Abu Hamzah al-Thumali: “When I look upon my sins, my Master, I am filled with fear and distress; but when I behold Your generosity, I am filled with hope and desire”.[2]
Even the longing for Paradise can be considered a praiseworthy form of greed, although the intimate friends of God (awliya) do not even desire Paradise for its own sake. Imam Ali (AS) says in a supplication to his Lord: “My Lord, I do not worship You out of fear of Your Fire, nor out of greed for Your Paradise; rather, I found You worthy of worship, so I worshiped You”.[3]
The absence of greed for Paradise in Imam Ali (AS) is completely natural, for he had reached such closeness to God that the reward of Paradise appeared insignificant in comparison.
2. Blameworthy Greed
Blameworthy greed, on the other hand, is that specific kind of greed which people describe as “vain” or “foolish desire”. It is the type of greed condemned as an evil and disgraceful trait.[4] Imam Ali (AS) says: “There is no trait more base than greed”.[5]
Consequences of Blameworthy Greed
Among the sayings of Imam Ali (AS), several point to the harmful consequences of greed. A few of these effects are mentioned below:
1. The Loss of Piety
Imam Ali (AS) says: “A little greed corrupts great piety”.[6] Even a small amount of greed can destroy abundant piety and self-restraint.
2. The Corruption of Humanity
He also says: “Nothing destroys religion like innovation, and nothing corrupts a person like greed”.[7] Greed can ruin both one’s faith and one’s humanity.
3. Humiliation
Imam Ali (AS) declares: “The fruit of greed is humiliation in this world and misery in the Hereafter”.[8] In Nahj al-Balagha, Imam Ali (AS) describes Jesus (AS) as follows: “He had no wife to divert him, no child to grieve him, no wealth to attract him, and no greed to humiliate him”.[9] Thus, greed is a path that leads its possessor to disgrace.
4. Insult to the Self
Whoever succumbs to greed does nothing but humiliate his own soul. Imam Ali (AS) says: “He who clothes himself in greed has brought disgrace upon his own soul”.[10]
The Hidden Greed of Hypocrites
Speaking about the hypocrites, Imam Ali (AS) says that they oppose every truth with falsehood, counter every clear proof with a doubt, and prepare for every living being a killer and for every door a key. He continues: “They seek to reach their lowly desires by pretending to renounce greed, in order to keep their markets alive and to sell their worthless goods”.[11]
The Struggle Between Reason and Greed
Greed appears from afar like a beautiful mirage. The greedy person looks at it, and his eyes are dazzled; his intellect is deceived by its glittering appearance. When he finally opens his eyes, he finds himself sinking in a swamp of ruin and despair, realizing too late that it was greed that led him there. Therefore, one must suppress greed within oneself so that it cannot overpower the intellect or divert it from the right path.
Imam Ali (AS) says: “Most of the defeats of reason lie beneath the flashes of greedy desires”.[12] The lightning of greed dazzles the eyes and blinds the intellect until a person falls.[13]
He also says: “No wine destroys the intellect of men more than greed does”.[14]
Reason is a powerful force that protects a person from errors and guides him in times of doubt and confusion. Yet, reason does not always succeed in following the straight path, for it encounters obstacles, some of which are strong enough to defeat it. Among the greatest of these obstacles is greed.
Imam Ali (AS) warns those enslaved by their desires: “O captives of worldly desires, stop! For it is only the biting teeth of time that frighten the people of high rank. O people, take charge of training yourselves, and restrain your souls from the habits of greed and covetousness”.[15]
Avoid Handing the Reins of the Soul to Greed
In his letter to his son, Imam Hasan (AS), Imam Ali (AS) cautions him against greed: “Beware lest the mounts of greed carry you swiftly to the watering places of destruction”.[16]
In this noble statement, Imam (AS) compares greed to an unbridled mount that rushes forward wildly and throws its rider into a perilous ravine with no escape, near a spring that gushes only the waters of ruin.
Thus, one must strive to restrain this wild, uncontrolled beast, more dangerous than any furious horse or camel that throws its rider to his death. There is no source of destruction worse than the loss of faith, and according to Imam Ali (AS), as confirmed by experience, greed destroys a person’s faith, just as piety preserves and strengthens it.[17] Imam Baqir (AS) said: “Evil is the servant who is driven by greed”.[18]
Conclusion
Greed is a vicious trait that corrupts a person, destroys faith and piety, and brings humiliation and disgrace to the soul. It is in constant conflict with reason and often defeats it. One must be vigilant not to hand over the reins of the soul to greed. However, when greed is directed toward something noble, such as yearning for God’s mercy, it becomes praiseworthy.
Notes
[1] . Raghib al-Isfahani, Al-Mufradat, p. 307.
[2] . Reyshahri, Mizan al-Hikmah, vol.5, p.555.
[3] . Ibn Abi Jumhur, Awali al-Laali, vol.1, p.404, hadith 63.
[4] . Majlisi, Bihar al-Anwar, vol.78, p.369.
[5] . Ansari, Translation of Ghurar al-Hikam, vol.1, p.839.
[6] . Ansari, Translation of Ghurar al-Hikam, vol.2, p.109.
[7] . Majlisi, Bihar al-Anwar, vol.77, p.92.
[8] . Ansari, Translation of Ghurar al-Hikam, vol.1, p.361.
[9] . Sharif al-Radi, Nahj al-Balagha, Sermon 160.
[10] . Sharif al-Radi, Nahj al-Balagha, Wisdom 2.
[11] . Sharif al-Radi, Nahj al-Balagha, Sermon 194.
[12] . Sharif al-Radi, Nahj al-Balagha, Wisdom 219.
[13] . Hakim, Inspiration from the Words of Ali (AS), p.166.
[14] . Ansari, Translation of Ghurar al-Hikam, vol.2, p.741.
[15] . Sharif al-Radi, Nahj al-Balagha, Wisdom 359.
[16] . Sharif al-Radi, Nahj al-Balagha, Letter 31.
[17] . Karimi Jahromi, Toward the Virtuous City, p.202.
[18] . Majlisi, Bihar al-Anwar, vol.73, p.170.
References
- Hakim, Sayyid Muhammad Taqi, Inspiration from the Words of Ali (AS), Tehran, Daftar Nashr Farhang e Islami, 14th edition, 1393 SH.
- Ibn Abi Jumhur, Muhammad ibn Zayn al-Din, Awali al-Laali al-Aziziyyah fi al-Ahadith al-Diniyyah, Qom, Muassasat Sayyid al-Shuhada, 1403 AH.
- Karimi Jahromi, Ali, Toward the Virtuous City: Commentary on the Life-Giving Letter of Imam Ali (AS) to Imam Hasan al-Mujtaba (AS), Qom, RAskhun Publishing Center, 1376 SH.
- Majlisi, Muhammad Baqir, Bihar al-Anwar al-Jamiah li-Durar Akhbar al-Aimmah al-Athar (AS), Beirut, Dar Ihya al-Turath al-Arabi, 1403 AH.
- Muhammad Ray-Shahri, Muhammad, Mizan al-Hikmah, trans. Hamid Reza Shaykhi, Qom, Dar al-Hadith Cultural-Scientific Institute, 11th edition, 1389 SH.
- Muttaqi al-Hindi, Ala al-Din Ali ibn Hisam al-Din, Kanz al-Ummal fi Sunan al-Aqwal wa al-Afal, Beirut, Al-Risalah Institute, 1409 AH.
- Raghib al-Isfahani, Husayn ibn Muhammad ibn Mufaddal, Al-Mufradat fi Gharib al-Quran, Daftar Nashr al-Kitab, 1404 AH.
- Sayyid al-Radi, Nahj al-Balagha, arranged by Subhi Salih, Qom, Dar al-Hijrah, 1414 AH.
Source of the article | Adapted from:
Seyahat Esfandiyari, Abedin, Applied Ethics with an Emphasis on Nahj al-Balagha, Qom, Qaseem Publications, 1395 SH.
