Arguments of advocators of seclusion and association

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Disadvantages of seclusion and dissociation Effect of seclusion and dissociability in morality

Advocators of seclusion and dissociability, among which there are some of ethic scholars and a number of famous pious men and votaries, have other reasons for preference of this action and its effect on improvement of morality in addition to above reasons.

They say: when a man secludes, he can better worship God, and pray Him heartily, can better mediate and reflect on the mysteries of creation and different fields of science and distinguish the realities. In seclusion, there are less love and hatred as well as debate and disputation hindering comprehension of facts and realities, and on this account most of great thinkers live in seclusion and dissociation.

Moreover, when associating and communicating people, a man often faces the events which create heavy duties for him and it happens that a man neglects in performing his duties and consequently is deviated. For example, in association and living in the society, we often encounter with unlawful things and sins and breach of duties that the obligation of bid to good and forbid of wrong necessitates to oppose, while we are not sure of performing always our duty in this part. So it is better to select seclusion and escape the responsibilities!

In addition, there are some verses and traditions encouraging seclusion and dissociation. For example, pay attention to the following verses and traditions:

فَلَمَّا اعْتَزَلَهُمْ وَ ما یَعْبُدُونَ مِنْ دُونِ اللهِ وَهَبْنا لَهُ اِسْحقَ وَ یَعْقُوبَ وَ کُلاًّ جَعَلْنا نَبِیّاً).

1- So, when he went apart from them and that they were serving, apart from God, We gave him Isaac and Jacob, and each We made a Prophet.(1)

This verse indicates that the bounty of children being prophet was granted to Abraham when he chose seclusion and dissociation.

وَ اِذِ اعْتَزَلْتُمُوهُمْ وَ ما یَعْبُدُونَ اِلاَّ اللهَ فَأْوُوا اِلَى الْکَهْفِ یَنْشُرْ لَکُمْ رَبُّکُمْ مِنْ رَحْمَتِهِ)

2- So, when you have gone apart from them and that they serve, excepting God, take refuge in the Cave, and your Lord will unfold to you of His mercy.(2)

This verse shows that People of Cave became liable to divine favor after seclusion and dissociation.

«قِیلَ لِرَسُولِ اللهِ (صلى الله علیه وآله) : اَیُّ النّاسِ اَفْضَلُ؟ قالَ: مُؤْمِنٌ مُجاهِدٌ بِنَفْسِهِ وَ فِی سَبِیلِ اللهِ تَعالى. قِیلَ: ثُمَّ مَنْ؟ قالَ: رَجُلٌ مُعْتَزِلٌ فِی شِعْب مِنَ الشِّعابِ یَعْبُدُ رَبَّهُ وَ یَدَعُ النّاسَ فِی شَرِّهِ».

3- They told to Prophet S.A.: who is superior to all people? He said: the believer who struggles in the way of God. It was asked: Then who is even superior to him? He said: one, in a valley, who has dissociated people, worships God and people are secure of his evil!(3)

This tradition too has put the position of seclusion and dissociation after holy struggle and has commended it.

4- In Mesbahol Sharia, it is narrated from Imam Sadegh A.S.:

«صاحِبُ الْعُزْلَةِ مُتَحَصِّنٌ بِحِصْنِ اللهِ وَ مُحْتَرِسٌ بِحَراسَتِهِ فَیاطُوبى لِمَنْ تَفَرَّدَ بِهِ سِرّاً وَ عَلانِیَةً».

The isolated people are in the divine castle and under God's protection; Good for those who are with God publicly and in privacy.(4)


1- Mary sura (19), verse 49
2- The Cave sura (18), verse 16
3- Feise Kashani, Mohajjatol Beisae, 9/4, narrator of tradition is Abou Saeid Khodri, and it is mentioned in the marginalia of Ehyaol Oloum that it is a repeatedly stated tradition.
4- Majlessi, Beharol Anvar, 110/70

 

 

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