Imam explains the matter through his theological works as following:
It is on account of this self-love that man overvalues his trivial deeds and hence includes himself in the category of the saintly and the nearest to God. Because of it, he not only considers himself applaudable and commendable on the basis of those paltry deeds, but sometimes even reckons his wicked deeds as good ones.
If he perceives moral goodness and piety in others more than himself, he not only never gives any importance to them, but tries to project them in grim colors as far as possible.
He is disposed to see a kind of goodness even in his own wicked deeds, and tends to paint them in glowing colors. He scorns other creatures of God in his heart and views them cynically, while he contemplated himself with optimism, having a-very high opinion of himself.
It is on account of this same self-love that he hopes a trivial act of his, and that too tainted with one thousand defilements, to be worthy of being rewarded by God.
It is better if today we reflect upon our good deeds, and rationally evaluate our worships. We should try to judge them justly, and see whether we deserve to be rewarded and praised on their basis, or if we should be reproached, punished, and condemned because of them, Imam further explained.
And if God Almighty were to deliver us into the flames of His wrath on account of these deeds, which are good and virtuous in our own view, is He justified or not in doing so?
Now I make you arbiter to judge with justice the following matter after deliberation and profound thinking.
My question is that if the Holy Prophet (S), whose truthfulness is confirmed, were to say to you, ‘It makes no difference in afterlife whether you worship God throughout your life, obey His commands, and resist lusts and carnal desires, or if you lead a life violating His commands and following your wishes and sensual desires.
This behavior of yours will not affect your station in the Hereafter. In both cases you will attain salvation and will be sent to Paradise and saved from His chastisement.
It will not make any difference whether you offer prayers or whether you indulge in fornication and sin.
However, the good pleasure of God Almighty lies in this that you should worship Him, praise Him and thank Him, and resist your sensual desires in this world, although you will not be rewarded for it.’ Were you offered this option, would you choose to be His worshipper or a sinner?
Would you resist your carnal desires and forbid yourself from indulging in lusts for the sake of His good pleasure, or not? And would you still adhere to the mustahabbat, the Friday and the congregational prayer, or would you become immersed in luxuries, play, amusements, and lusts? I request you to answer justly, without any self-assumption and hypocrisy.
As to myself and others like me, let me tell you, we would have been among the sinners, neglecting our duties towards Him and hankering after our sensual appetites.
From this, we come to the conclusion that all our deeds serve as the means for satisfying our desires and gratifying the carnal appetites. We are the worshippers of our flesh. We give up one pleasure for the sake of a bigger one. Our desired goal, our relentless hope is to widen the scope of sensual achievements.
Salat, which is a means of acquiring nearness to Him, we perform in the hope of the company of the houris of Paradise. Our worship is not aimed at acquiring nearness to the Almighty. It has nothing to do with the obedience of His command either, and is thousands of miles away from the good pleasure of God.
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