WHO ARE THE HUBBUSH SHAHAWATI (means EXTREME, RECKLESS and INFATUATED APPETITE or PASSION)

زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ {3:14}

[Q3:14] Zuyyina linnaasi hubbush shahawaati minannisaaa'i wal baneena walqanaateeril muqantarati minaz zahabi walfiddati walkhailil musawwamati wal an'aami walhars; zaalika mataa'ul hayaatid dunyaa wallaahu 'indahoo husnul ma-aab.
[Q3:14] The love of desires, of women and sons and hoarded treasures of gold and silver and well bred horses and cattle and tilth, is made to seem fair to men; this is the provision of the life of this world; and ALLAH (SWT) is He with Whom is the good goal (of life).

[Q3:14] Dihiaskan (dan dijadikan indah) kepada manusia: Kesukaan kepada benda-benda yang diingini nafsu, iaitu perempuan-perempuan dan anak-pinak; harta benda yang banyak bertimbun-timbun, dari emas dan perak; kuda peliharaan yang bertanda lagi terlatih dan binatang-binatang ternak serta kebun-kebun tanaman. Semuanya itu ialah kesenangan hidup di dunia dan (ingatlah), pada sisi ALLAH (SwT) ada tempat kembali yang sebaik-baiknya (iaitu Syurga).

To understand this verse in its true perspective, the meaning of the phrase "love or desire of the lust of earthly pleasures" should be grasped in the light of the teachings of Islam. AS ISLAM DOES NOT SUBSCRIBE TO ASCETICISM, lawful use of essential things has not been referred to here. 

»    Hubbush shahawati means EXTREME, RECKLESS and INFATUATED APPETITE or PASSION to own and enjoy things for the sake of possession and enjoyment. ISLAM TEACHES MAN NOT TO GET IRRATIONALLY INVOLVED EVEN WITH LAWFUL POSSESSIONS.

A TRUE BELIEVER RECEIVES GOOD THINGS LAWFULLY AS DUE RETURN FOR HIS LABOUR OR SERVICES BUT KEEPS THEM IN TRUST WITH HIMSELF, TO BE DISTRIBUTED AS AND WHEN COMMANDED BY ALLAH (SWT). HE IS ALWAYS READY TO PART WITH THEM BECAUSE HE DOES NOT ATTACH HIMSELF TO THEM IN THE SENSE OF HUBBUSH SHAHAWATI. 

Being a man he is allowed to desire happiness and satisfaction BUT IS REQUIRED to keep his feelings and emotions in check to attain moral and spiritual refinement which, in return, enables him to make an offering of his means of satisfaction to the service of the Lord.

IT IS MORE TRYING AND DEMANDING TO CONTROL PASSIONS THAN NOT TO HAVE THEM AT ALL. TOTAL SUPPRESSION OF FEELINGS AND DESIRES AND MORTIFICATION OF THE FLESH BETRAYS AN ESCAPIST TENDENCY TO AVOID TEST AND TRIAL. “You shall not attain to righteousness until you spend (in the way of ALLAH (SWT) of what you love.” (Ali Imran 3:92)

v  The best example of having good things (property, wives, children, relatives, friends, honour and fame) yet staying detached so as to sacrifice all of them in the way of ALLAH (SWT) is found in Karbala. Imam Husayn willingly made an offering of all that which he had to his Lord.

“He has created life and death that He may try you (to prove) which of you is best in conduct;” (Mulk 67:2) MAN HAS BEEN ENDOWED WITH LIFE TO BE TRIED. IN LIKE MANNER HE IS TRIED AND TESTED WITH FAMILY, WEALTH AND OTHER POSSESSIONS.

*THERE IS AN UNCHANGING CONFLICT between THE EMPTY AND PERISHABLE SENSUOUS PLEASURES AND THE LASTING INTELLECTUAL AND SPIRITUAL DELIGHT AND BLISS.

______________________________________________________________________________________________

(3:14) Men are naturally tempted by the lure of women, children, treasure’s of gold and silver, horses of mark, cattle and plantations. These are the enjoyments in the life of this world; but with Allah lies a goodly abode to return to. *10
*10. The events and results of the Battle of Badr are briefly reviewed so as to bring home certain lessons to the Muslims. There are three important lessons to be learnt. First, the manner in which the believers and the unbelievers advanced to the battlefield clearly demonstrated the difference in the moral fibre of the two armies. In the army of the unbelievers, the soldiers held drinking parties and were entertained by the songs and dances of slave girls. The prevalent mood of that army was one of self-indulgence. On the other hand, piety, fear of God and moral restraint of the highest order characterized the Muslim army. The soldiers were busy in devotion and remembrance of God, to Whom they addressed all their prayers and supplication. It was obvious to anyone which army was fighting in God's cause. Second, the believers won a resounding victory against an army of unbelievers superior to them in numbers, and in the quality and the quantity of arms. So the victory clearly indicated which of the two armies enjoyed the support of God. Third, the outcome of the battle came as a shocking humiliation for those who, heedless of God's might, had been exulting in the strength of their arms and the number of their supporters. It came as a shock to such people when God subjected a tribe like the Quraysh, foremost in influence and power throughout Arabia, to an ignominious defeat at the hands of a few ill-equipped Makkan fugitives and peasants from Madina.

قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ {3:15}

[Q3:15] Qul a'unabbi 'ukum bikhairim min zaalikum; lillazeenat taqaw 'inda Rabbihim jannaatun tajree min tahtihal anhaaru khaalideena feehaa wa azwaajum mutahharatunw wa ridwaanum minal laah; wallaahu baseerum bil'ibaad.

[Q3:15] Say: Shall I tell you what is better than these? For those who guard (against evil) are gardens with their Lord, beneath which rivers flow, to abide in them, and pure mates and ALLAH (SWT)'s pleasure; and ALLAH (SWT) sees the servants.

[Q3:15] Katakanlah (wahai Muhammad): Mahukah supaya aku khabarkan kepada kamu akan yang lebih baik daripada semuanya itu? Iaitu bagi orang-orang yang bertakwa disediakan di sisi Tuhan mereka beberapa Syurga, yang mengalir di bawahnya sungai-sungai, mereka kekal di dalamnya. Disediakan juga pasangan-pasangan/ isteri-isteri yang suci bersih, serta (beroleh pula) keredaan dari ALLAH (SwT) dan (ingatlah), ALLAH (SwT) sentiasa Melihat akan hamba-hambaNya;

THE LIFE OF THE HEREAFTER, AFTER DEATH, IS A CONTINUATION OF THE LIFE OF THE WORLD. It is a state of spiritual bliss for those who have made, here, sincere efforts to safeguard themselves with full awareness ALLAH (SWT)'s laws-guarding against the evil of transgressing the boundaries of shari-ah known as piety, which earns as due recompense, corresponding blessings, to its actual degree of application in the life of this world.

THE LIFE OF THE PIOUS IN THE SPIRITUAL REALM *EITHER ASCENDS OR STAYS STATIONARY, BUT NEVER DROOPS. PIETY TRAINS THE SOUL TO ASCEND TOWARDS PERFECTION IN THE HEREAFTER.

The gardens, the rivers and the purified spouses, promised in this verse, are the minimum recompense that will be made available to the pious, BUT ALLAH (SWT)'s pleasure, the most supreme bliss conceivable, is the ultimate destination of the ascension of the human soul for spiritual perfection.

______________________________________________________________________________________________

(3:15) Say: 'Shall I tell you of things better than these? For the God-fearing there are, with their Lord, gardens beneath which rivers flow; there they will abide for ever, will have spouses of stainless purity *11 as companions, and will enjoy the good pleasure of Allah.' Allah thoroughly observes His servants. *12

*11. For explanation see Surah 2, n. 27 above.
*12. This shows that God neither showers His favours on people arbitrarily nor makes casual and superficial judgements. He knows full well the deeds and intentions of people. He also knows who merits His rewards and who does not.