Does prosperity have only a spiritual aspect?

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Individual and social morality What is prosperity?

A number of Greek ancient philosophers like Cynics believed that prosperity has only a spiritual aspect and whatever corporeal and material condition may be, it does not have the least effect on man's prosperity, and therefore considered acquiring moral perfection and virtues as the only way of prosperity. Rather, they believed that absolute prosperity for man would not be possible in this world and as far as the spirit is connected to this material body, and tainted to corporeal impurities, it is deprived from real prosperity. Only when it is disconnected from body, it may achieve absolute prosperity. On this end, they spurned and neglected all material affairs.

The conditions of Dewjanse, the famous physician of Cynics, and his life in a jar! instead of house and room, and his contentment to one drinking cup from all life facilities is well-known. Even it is said that once he saw someone drinking water from a water course with his hands, then he throw away that cup too!

Existentialists are on the opposite side to this idea and consider prosperity only in unconditional utilization from material pleasures and condemn any obstacle on this way!

They assume absolute happiness only through material pleasure and go ahead in this way till the threshold of insanity, and practically disregard all social and moral limits and habitudes for achieving it!

It is obvious that we can not call this ideology, which is unfortunately spread nowadays among some nations, a doctrine. Rather, it is a sort of delusion and mental disease. However, we can assume it a reaction to the extremist doctrines like Cynics who have totally ignored corporeal aspects in prosperity.

Moderate doctrine: since man is not merely a body or a soul, and the reality of his essence is composed of two parts, he should seek prosperity too in the both parts and surely any program focusing in one part of his essence, shall not guarantee his prosperity, because it is not in conformity with the outward realities.

Among Greek philosophers, the first teacher, Aristotle and his followers advocated this doctrine and Islam's superior instructions have explicitly supported it, and have mentioned new principles for it. This reality is reflected in Quran and sayings of our great leaders, and motto of Islam in this regard is summarized in the following verses:

 

فَمِنَ النّاسِ مَنْ یَقُولُ رَبَّنا آتِنا فِی الدُّنْیا وَ مالَهُ فِی الاْخِرَةِ مِنْ خَلاق* وَ مِنْهُمْ مَنْ یَقُولُ رَبَّنا آتِنا فِی الدُّنْیا حَسَنَةً وَ فِی الاْخِرَةِ حَسَنَةً وَ قِنا عَذابَ النّارِ * اُولئِکَ لَهُمْ نَصِیبٌ مِمّا کَسَبُوا وَ اللهُ سَرِیعُ الْحِسابِ).

Now some men there are who say: Our Lord, give us in this world (good), but they have no part in the world to come, and others say: Our Lord, give us in this world good, and good in the world to come, and guard us against the chastisement of the Fire! Those, they shall have a portion from what they have earned, and God is swift at the reckoning.(1)

The point, which should be carefully considered in such discussions, is that the relation and connection of soul and body is so close that the effect of any deviation in one of them is manifested in the other.

Today psychoanalysis has proved that a part of moral and mental deviations are caused by incorrect satiation of corporeal and material instincts.

Repressed desires and instincts always emerge as mental complexes. Such complexs are a big problem for ethic scholars, and removing them through the ways available for training souls, usually is not possible. Rather, they should be treated in the same way that are created, that is, physical instincts should be satiated in a correct manner.

There are a lot of people suffering suspicion, fear, jealousy, pride and hatred and such like vices, and its cause is deprivation and repression in correct satiation of their physical instincts. Thus for being successful, now it is necessary for all ethic scholars and mental trainers to consider both physical and mental conditions for treating moral diseases.

Islam has studied this issue subtly and explicitly says:

قُلْ مَنْ حَرَّمَ زِینَةَ اللهِ الَّتِی اَخْرَجَ لِعِبادِهِ وَ الطَّیِّباتِ مِنَ الرِّزْقِ قُلْ هِیَ لِلَّذِینَ آمَنُوا فِی الْحَیوةِ الدُّنْیا).

Say: Who has forbidden the ornament of God, which He brought forth for His servants, and the good things of His providings? Say: These shall be exclusively for those who believed in this present life.(2)

And we read in aphorisms of Imam Ali A.S.:

«لِلْمُؤْمِنِ ثَلاثُ ساعات: فَساعَةٌ یُناجِی فِیها رَبَّهُ وَ ساعَةٌ یَرُمُّ مَعاشَهُ وَ ساعَةٌ یُخَلِّی بَیْنَ نَفْسِهِ وَ بَیْنَ لَذَّتِها فِیما یَحِلُّ وَ یَجْمُلُ».

The believer's time has three periods: the period when he is in communion with Allah, the period when he manages for his livelihood, and the period when he is free to enjoy what is lawful and pleasant.(3)

And this phrase is added to some traditions:

«وَ ذلِکَ عَوْنٌ عَلى سائِرِ السّاعاتِ».

and the last part is tonic and refreshing for the other parts.


1- Cow sura (2), verse 200 to 202
2- The Heights sura (7), verse 32
3- Nahjol Balaghe, aphorisms, no. 390

 

 

Individual and social morality What is prosperity?
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