Explanation
Faith in the kingdom of human body, which includes all physical parts and
organs is like laws of kingdoms in territories in form of particular persons. Just as
laws in a kingdom are spread among the people and every person carries a
particular responsibility, which he has to discharge in any case. And he observes
particular limits and gradually one by one person who is reformed and has carried
out the responsibility, the whole human society would be reformed and guidance
and progress in the kingdoms would be obtained through this.
In the same way, faith acts in the kingdom of existence. Faith is also a set of
laws framed for each and every organ and physical part and Quran clearly declares that each of them is having a particular duty and a specific task
according to divine practice. If each organ acts according to its duty and observes
limits, reform takes place. The duty of heart is different from that of the tongue.
In the same way, ears, eyes, hands, feet and other organs, have a particular
function and according to the Holy Quran the eyes, ears and the heart would be
interrogated:
إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَبِكَ كَانَ عَنْهُ مَسْئُولًا
“Surely the hearing and the sight and the heart, all of these, shall be questioned about that.”1
The same explanation is understood from the statement of the Prophet
mentioned in a report, which Hafiz Ibne Majah has narrated in his Sunan2.
“Faith implies recognition from the heart, confession by tongue and act
through the limbs and organs.”3
That is why faith is having different levels and ranks: weak and strong; more
and less. And man at one and the same time is having faith as well as lacking it;
because it is proved for him from one aspect and disproved for him from another
aspect.
The Holy Prophet (s.a.w.a.) means to say: “At the moment the fornicator is
involved in the act, he does not have faith. At the moment the thief is involved in
theft, he does not have faith. At the moment the drunkard is involved in drinking,
he does not have faith.”4
On the basis of this, reformation of the kingdom of the body is alone
possible if all organs are healthy and fulfill their duties.
In the same way, that non-existence of faith in every organ shows weakness
of faith in the heart and signifies that Islam is uncertain in the heart of this person
– because heart is the commander of the body and all organs operate under its
supervision and command. Qualities of the self are also as such. Some spiritual
qualities comprise of strength of the faith of the heart and some expose its
weakness.
A report, which Hafiz Mundhiri has mentioned in the book of At-Targheeb
wa Tarheeb5 from the Holy Prophet (s.a.w.a.) mentions the same point:
“A person is a believer, but there is something in his behavior and morals,
which reduce his faith.”
Some qualities are accompanied by hypocrisy, and which do not separate
from it and do not gather with faith, even though its owner may be fulfilling his duties like prayers and fasts, as the Almighty Allah has defined the hypocrites in
the Holy Quran.
Death of Amr Aas
According to the prevalent view among historians, Amr Aas died in the year
43 A.H. on the eve of Eidul Fitr and he lived for around ninety years. Ajili has
mentioned his age as ninety-nine years.
Yaqubi has mentioned in his history:6
“‘When the death of Amr approached, he said to his son: Your father desired
to have been killed in the Battle of Zatul Salasil7. I did something about which I
don’t know what excuse I will give to Almighty Allah.’
After that he glanced at his vast wealth and said: ‘Alas, if this wealth of
mine had been in the form of a camel. And alas, if I had only died thirty years
ago. I enhanced the world of Muawiyah and corrupted my religion. I chose the
world over the hereafter. I was blind with regard to the path of guidance. Now
when my death has approached, I can see that Muawiyah would soon take away
my wealth and ill treat you after me.’”
Point
The name of Amr’s father according to many companions, is mentioned as
Aasi. In the couplet of Ameerul Momineen (a.s.) also it is as such.
“I will make seventy thousand persons to enter upon disobedient (Aasi), son
of disobedient (Aasi).”
It is mentioned in the war poem (Rajaz) that Malik Ashtar used to recite:
“Woe be on you, O son of Aas. Go away to a far off place.”
Hafiz Nawawi says in the book of Tahzibul Asma wal Lughat 8:
Famous scholars believe that this word was with ‘ya’ and eloquent language
in view of experts of Arabic literature is this only…but in many books of
jurisprudence, traditions and other books, it is mentioned with the omission of
‘ya’ (Aas). Although it is also linguistically correct.