In Surat al-Aʿrāf, there is a Quranic passage that depicts a terrifying scene from the Day of Judgment. The scene in the verse is as follows:
This confirms the existence of some form of communication between the companions of the Fire and the companions of Paradise, but we do not know the nature of it. What do they want from them while they are burning in the fire?
This is their request! They ask for water.
The expression is clear, considering the state they are in – in the fire! Of course, what is the first thing someone who is surrounded by fire and feeling its heat would ask for? The first thing they request, or the first thing they seek, is water. Why?
To cool down their boiling torment even slightly in this fire in which they are suffering. And their response comes decisively, clearly, firmly, and definitively:
It's a decisive answer with no room for negotiation!
No water, nor anything from what Allah has provided for the people of Paradise. And the verse continues, stating:
We study in the discipline of uṣūl al-fiqh the principle that “description carries a connotation of causation.” For example, when you say, “Honor Zayd, the scholar,” it implies that the reason for honoring him is his knowledge. Similarly, when you say, “Do not honor Zayd, the immoral,” it implies that the reason for not honoring him or the prohibition of honoring him is because he is immoral.
The noble verse describes those disbelievers whom Allah has prohibited water and other essentials, and while they are in that state, they are described as those who have taken their religion as a pastime and amusement. This indicates causation!
Thus, the reason and cause for their deprivation of these basic necessities, which they direly need while in that state, are two things:
•Taking their religion as a pastime and amusement, •And being deluded by the worldly life.
This is the reason for their reaching such a terrifying and frightening degree of punishment.
What does it mean to take religion as pastime
and play?
It is clear how worldly life can delude individuals. People become ensnared by the transient pleasures and illusions of this worldly existence, treating it as if it were everlasting and eternal, neglecting the existence of an afterlife to which they will transition. Thus, they indulge excessively in worldly pursuits, making it their sole aim and purpose.
In contrast to this, there's the notion of taking religion as mere pastime and play. This concept begs deeper understanding: What does it truly mean to take religion as pastime and play? And who are the ones deserving of such severe punishment for this attitude? It doesn't necessarily refer to those who enter religion purely for the sake of amusement or play. Fundamentally, even those who are ostensibly devout, Muslims at their core, and believers can fall into this category.
So, what does it entail to take religion as pastime and play? It means not treating religion seriously. Religion encompasses all divine laws and rulings, everything prescribed by religious law. Treating these divine injunctions frivolously or as if they were mere playthings constitutes taking religion lightly.
In other words, it is akin to playing games with religion. This is not limited to figures like Muʿāwiyah and others known for their tyranny and despotism; it could apply to anyone. When a person doesn't engage with religion seriously, when they don't take divine laws seriously or prioritize them—playing around with them—only paying attention to them when they serve their interests, that's when they adopt this attitude.
Imam Ḥ usayn (a) famously said,
Religion is mere words on their tongues; they adhere to it as long as their livelihoods are secure. But when they are tested with adversity, the true believers will be less.
This underscores the selective adherence to religious principles based on personal convenience. When religious rulings align with their desires and inclinations, they adhere to them wholeheartedly. But when they conflict with their whims and desires, they disregard them.
Imam Ḥ usayn's (a) profound statement encapsulates a timeless truth that resonates across generations. In essence, he highlights the tendency of some individuals to treat religion as a mere accessory, something to be wielded selectively according to their convenience. This portrayal of religiosity as a "mere words on the tongues" implies a superficial engagement with faith, devoid of genuine conviction or commitment.
Indeed, for many, adherence to religious principles is contingent upon favorable circumstances. As long as their material needs are met and life unfolds according to their expectations, they may proudly proclaim their allegiance to religious values. However, when faced with adversity or challenges that test their resolve, their commitment wavers, revealing the fragility of their faith.
This selective adherence to religious teachings based on personal convenience reflects a profound inconsistency in their moral compass. Rather than embodying a steadfast commitment to principles of righteousness and ethical conduct, their adherence is contingent upon the alignment of religious rulings with their own desires and interests.
Imam Ḥ usayn's (a) observation serves as a poignant reminder of the importance of sincerity and integrity in matters of faith.
True adherence to religious principles transcends the ebb and flow of personal circumstances; it is rooted in a deep-seated conviction that remains unwavering even in the face of adversity.
In a world where moral relativism and opportunism often prevail, Imam Ḥ usayn's (a) words serve as a beacon of guidance, urging believers to uphold the principles of their faith with unwavering sincerity and steadfastness. Only through such genuine adherence can individuals hope to attain spiritual fulfillment and righteousness, transcending the superficiality of mere lip service to religion.