Following One's Desires

... Muhammad ibn Ya'qub (al-Kulayni), from Muhammad ibn Yahya, from Ahmad ibn Muhammad, from Ibn Mahbub, from' Ali ibn Ri'ab, from Zurarah, who said: "I asked Abu `Abd Allah (al-'Imam al Sadiq) (A) regarding the words of God, `God's creation (fitrah) upon which He originated mankind' (30:30). The Imam(A) answered: `He originated mankind upon tawhid."' [1]

Exposition:

According to lexicographers and exegetes, fatr means creation. According to al-Sihah (Arabic dictionary compiled by al-Jawhari), the word al-fitrah means al-khilqah, i.e. creation. Also, possibly, the word may have been derived from fatr in the sense of splitting(crack) and tearing; for creation, in a sense, tears the curtains of non-being and the veils of the hidden. The phrase iftar al sa'im,used for the breaking of the fast, also has a similar meaning, for iftar severs the continuity of the fast. This much is sufficient here, for lexical consideration is not our purpose here.

The tradition refers to the following verse of the Quran:

So set thy face to the Din, as a man of pure Faith-God's fitrah upon which He originated mankind. There is no changing God's creation. That is the right Din, but most men know it not. (30:30)

God willing, we shall discuss this fitrah, its characteristics, and the manner in which human nature is based on the principle of tawhid, dividing our discourse in a number of sections.

1. The Meaning of Fitrah:

It should be known that fitrat Allah, as the condition and state in which God fashioned mankind, refers to the essential condition of their existence. It is something which is present in the very essence of their creation and is inextricably kneaded into the very substance of their nature. God'sfitrah is one of His favours with which He has endowed the human species out of all creatures. Other creatures are either altogether without these attributes, or have been endowed with a weaker degree of them. It should be remembered that though in this tradition, as in some other ahadith, the wordfitrah is interpreted as a natural inclination towards tawhid, but this amounts to mentioning one from among a host of correlatives, or to describing the most significant(considerable) component of something. This is characteristic of the expositions and interpretations handed down from the Imams(A). Often they cite one of the several meanings that apply to a verse in accordance with the propriety of a context and occasion, leading ignorant persons to imagine that there is a contradiction (between the different interpretations). A proof of that is the present case. In the above-mentioned verse, Din, which is equated to fitrat Allah, is inclusive of the doctrine of tawhid and other religious teachings as well. In the sahih tradition of 'Abd Allah ibn Sinan, "fitrah" here has been interpreted as al-'Islam; in the hasan hadith narrated by Zurarah from Abu Ja'far (al-'Imam al-Baqir)(A) it is defined as ma'ri fah (knowledge of God); and in the well-known hadith:

(Every child is born on the fitrah), fitrah is placed in opposition to tahawwud (being a Jew), tanassur(being a Christian), and tamajjus (being a Zoroastrian). From this it becomes obvious that fitrahdoes not exclusively mean tawhid; rather it includes all the true teachings which God Almighty has ingrained in the nature of His slaves.

The Laws of Human Nature:

We know that there is not a single soul outside the laws of nature, for they are the essential conditions of human existence and the elemental forms which are innate to human nature and creation. No one escapes them; the ignorant and the learned, the barbarian and the civilized, the dwellers of cities and the inhabitants of deserts-all share it equally. None of the factors, such as diversity of customs, religious traditions and ways, can affect them or interfere with their working. The differences of geographical region, climate, association, opinion, which affect everything- even rational verities - and create disparity and diversity of all sorts, have no effect whatsoever on the essentials of nature. The disparity of intelligence and the strength and weakness of understanding do not affect it. Anything that is not such, is not a law of nature and it should be excluded from the realm of nature. Hence the ayah states: ,`He originated man kind in accordance with it', that is, no specific group or race is meant. The verse further says: `There is no changing God's creation'. It is not changed by anything, like other factors which change according to habit and custom and other such things.

But what is astonishing(startling) is that in spite of being uniform regarding their natural instincts, from the beginning of the world until the present, people have been generally ignorant of the uniformity of their nature. They imagine that it varies, unless they are made aware of its uniform and unchangeable quality. It is only then that they can understand that there has been unity despite apparent disparity. God willing, we will clarify this point further at a later stage. However the verse refers to this point when it says: (`But most men know it not'.)

From what has been said till now, it may be inferred that the laws of nature are the most self-evident of all self-evident truths. Because amongst all rational principles there does not exist such a law which is not contradicted even by a single individual, and such a thing is the most evident of logical necessities and the most self-evident of all self-evident realities. And all those things that are its necessary corollaries should also be among the most evident of logical necessities. Thus, if the doctrine of tawhid, or other related doctrines, are from among the laws of nature and one of its prerequisites, it should be the most manifest of all self-evident truths and the most evident of manifest necessities, but strangely enough: Most men know not!

The Innateness of Religious Truths:

Every exegete of the Quran, Sunni or Shi'i, has written about the innateness of Din or tawhid in his own specific way. Here we shall not base our discussion on their opinions. Rather, we shall describe the original ideas of the accomplished `arif, Shaykh Shahabadi-may his shadow be everlasting-who was unique in this field, although some of the ideas can be found in the form of allusions in the writings(Inscriptions) of researchers in the field of `irfan, and some of them have occurred to this incapable writer.

Let it be known that among God-given instincts one is the belief in the existence of the Sacred and Sublime Source of everything; the second is the belief in It's Unity, i.e. tawhid; the third is the innate belief that that Sacred Being encompasses all perfection; the fourth is the instinctive belief in the Day of Resurrection; and the fifth is the innate faith in nubuwwah (prophethood); the sixth is the instinctive belief in the existence of angels, of holy spirits, in the revelation of scriptures and the path of Divine guidance. Some of the above-mentioned are laws of nature and some others are their necessary corollaries. The faith in God, the belief in angels, the belief in the revelation of Scriptures, in God-sent Apostles, in the Day of Resurrection, and in the Din-which is firm, stable and straight-is a truth which underlines the entire life of the human species. We shall discuss here some of them which are relevant to the hadith under consideration, and beseech the Almighty's assistance in this regard.

1. Man's Love of Perfection:

To understand that the belief in the existence of the Sublime and Supreme Source is innate in human nature, one needs to understand certain preliminaries. One of the qualities innate in human nature is the love and yearning for perfection. It is something which pervades the entire chain of humanity's generations and not a single individual in the entire human species can be found without it. No custom or tradition, religious or legal institution can transform or obstruct this tendency. The natural inclination to seek perfection is so universal that if all the eras of human existence are probed and each of human individuals, no matter to what group or nation he may belong, is questioned, a love of perfection will be found to be part of his nature and his heart will be found to be pulled(jerked) towards it. In all the pauses and activities, in all the efforts, endeavours and earnest toils which engage the energies of the individuals of this species in various fields of life, it is the love of perfection which drives them onwards. Although people vary regarding their identification and understanding of perfection, and although there is the greatest conceivable variance in what they regard as perfect and whom they regard as the beloved, yet each of them, having perceived his beloved in something and deeming it his ideal; turns his attention towards it. He serves it with all his heart and with the utmost love of which he is capable. Whatever the field(enclosure) to which he belongs and whatever the object of his love, since he identifies perfection with it, he concentrates his attention upon it. In the same manner, the men of science and crafts, each of them seeks what he considers as perfection and loves what appears to him as the beloved. The same is true of the other-worldly and of those who give themselves up to reflection and meditation.

In brief, all of them are turned towards perfection, and since they see it in a real or imaginary object, they love it earnestly. But it should be remembered that in spite of it all, their infatuation and obsession is really not for those ideals or objects which they imagine to be their beloved. The object of their love and the ka'bah of their hopes is not that which they have fancied. For, if he were to ponder over his nature, he will realize that to whatever object his heart is devoted, if he attains something superior to it his heart turns away from the original ideal and towards another, a higher one. And when he attains that higher one, he turns towards one which is higher and more perfect, and the fire of eagerness grows more intense day by day and his heart does not settle down at any one of the stages. For example, if you are in love with physical beauty and see it in some beauty, your heart drives you towards her abode and alley. But if you happen to see a face more beautiful, and you find it to be so, you will inevitably turn your attention towards it, or, at least, both of them will now hold your attention, and the fire of your passion will not cool down. Your condition is that of the man who said, "I haven't a penny but would buy the entire estate," and you would desire to possess every beauty. Not only this, even a probability may excite your eagerness. If you have an inkling that there is someone prettier in a certain place, your heart may take you on a journey to that place and your state of mind will be like him who said: "Though in the midst of the crowd, my heart is somewhere else." Mere wish will add to your eagerness. If you listen to the descriptions of Paradise and about the enticing beauties therein, even though, God forbid, you should be a disbeliever in it, nevertheless, your natural instinct will make you say, " O that such a heaven did exist and such lovely dames would fall to my share."

In the same manner, a man who seeks perfection in domination, power and expansion of territories and develops eagerness for such things, if he is given the possession of one country, he will turn towards another; when that too comes under his domination, he will desire for some more territory. If he is given a quarter of the earth, he will try to own the remaining ones also. Rather, the intensity of his desire grows more and more, and if the whole planet is brought under his domination, he will contemplate about the possibility of expanding it to other spheres of the cosmos as well. His heart views the celestial spheres with the desire of conquest: "O that man could fly towards those worlds, that I could annex them to my empire." Similar is the case of men of science and craft and that of the entire human species. Whatever the activity and field of their concern, their eagerness grows with achievement and is directed towards the higher degrees of perfection. The more they progress and advance, the more their eagerness grows for the higher degrees of perfection; its fire is never extinguished and becomes more intense every day.

Thus, this light of nature guides us to the fact that the hearts of all the members of human species, from the people inhabiting far-flung regions of the world to the dwellers of civilized countries, from believers in materialism to the followers of various religious creeds, all yearn by nature and from the core of their hearts to attain immaculate perfection. They long for an absolute beauty and perfection which has no defect, for a knowledge that has no trace of ignorance in it, for a power acid domination that is not accompanied with impotence and weakness, for a life that has no death, and, ultimately, the Absolute Perfection that is the beloved of everyone. All the existents and the entire human species declare unanimously with one heart and in eloquent and lucid terms: We are lovers of Absolute Perfection; we are enamoured to Absolute Beauty and Majesty; we are in search of Absolute Knowledge and Absolute Power.

Does anyone know of any being in the entire realm of existence, or in the spheres of fancy and imagination, or in the realm of rational abstractions, which possesses the attributes of absolute perfection and absolute beauty, except the Sacred Essence of the Supreme Majestic Source of the cosmos? Does anybody know of any absolute, immaculate beauty, except that of the Absolute Beloved?

O wanderers of the valley of regret! O the lost ones in the wilderness of error! Rather, O lovers of the lamp of Absolute Beauty! O Seekers of the immaculate and the eternal Beloved! Look again into the book of your nature; turn the pages of the book of your being. Look, the pen of Divine creation has written into it:

I have turned my face towards Him who created the heavens and the earth ....

... God's nature upon which He originated mankind. (6:79; 30:30)

That nature is innate attention to the Absolute Beloved, and it is unchanging: It is a nature which seeks the knowledge (ma`rifah) of God. How long will you lavish this natural God-gifted love and this trust of God on this or that beloved on account of your misconceived ideas? If the object of your love were these imperfect beauties and these finite perfections, then why doesn't the fire of your love subside after reaching them and why does the flame of your love grow fiercer on attaining them? Now wake up from the slumber, receive the glad tiding, and rejoice that you have a beloved who has no decline, no defect, no infirmity. The Light you seek is one whose brilliance illuminates the Universe:

God is the Light of the heavens and the earth .... (24:35)

Your Beloved is such that He encompasses everything

Thus, this actual love of yours seeks the Actual Beloved. It cannot be an imaginary beloved of your fancy, since every imaginary thing is imperfect, and your nature yearns for perfection. Thus an actual lover and an actual love is not possible without an actual beloved. And there is no other beloved except the Perfect Being, towards whom human nature is directed. Hence the prerequisite for the love of absolute perfection is the existence of the Absolutely Perfect Being. And, as mentioned earlier, the laws of nature and their necessary correlatives are the clearest, the most self-evident and the most obvious of prepositions. Hence it has been said:

... Can there be doubt concerning God the Creator of the heavens and the earth?! (14:10) 

2. The Innateness of Divine Attributes:

That the belief in the unity of the Divine Essence is innate and so is the belief that the Divine Being encompasses all the attributes of perfection became known in the above section; here we shall prove this in a different manner.

It should be known to you that one of the characteristics of the nature upon which God has fashioned mankind is a loathing for imperfection. Man is by nature averse to everything he perceives as defective and faulty.

Thus imperfection and defectiveness are repulsive to human nature, for it is inclined towards absolute perfection. Now, the pole of attraction of human nature should be one and unique, because everything capable of plurality and everything made up of parts is imperfect and defective. Plurality is always associate with finitude, (which is a defect), and everything that is defective is repelled by human nature, which is not attracted towards it. The presence of these two natures-that is, the nature of attraction towards perfection and the nature of repulsion towards defectiveness-not only posits the principle of tawhid, it also pits that the Being of God encompasses every perfection and that It is free from every defect. The blessed Surat al-Tawhid, which is about the Being of God, the Exalted and the Supreme, relates, in the words of our revered Shaykh--may my soul be his ransom-to the Ipseity of the Absolute, which is the pole of attraction of the human nature. At the outset of the surah, it is referred to as huwa (He), followed by the six attributes mentioned in the following verses. Since His sacred Essence has an absolute ipseity (huwiyyah) (an absolute ipseity must be absolutely perfect; otherwise it is a finite ipseity), the Divine Being encompasses all perfections. `Allah', (which follows the pronoun huwa in the surah), shows that in spite of encompassing all perfections, It is simple (basit); otherwise It would not have an absolute ipseity . Thus, He is ahad (unique) and His ahadiyyah (uniqueness) necessitates His wahidiyyah (oneness). And since absolute ipseity includes all perfections and is free from all defects-which originate in finite ipseity He is Samad (Eternal, the End, Goal and Refuge of every thing) and is not vacuous. On account of His being absolute ipseity, nothing is begotten or separated from Him, nor is He Himself separated from anything. He is lam yalid wa lam yulad, i.e. He begetteth not, nor was begotten; rather, He is the Source of everything and the End to which all existents return without having separated from Him, for separation necessitates defectiveness. Absolute Ipseity has no equal either, since absolute perfection precludes recurrence. Thus, the blessed Surat al-Tawhid is about the laws of human nature and is concerned with the attributes of the Divine Being.

3. Innateness of-the Belief in Resurrection:

Here we shall discuss the innateness of the belief in Resurrection (al-ma'ad) as something ingrained in human nature. Like the other beliefs dealt with in the previous sections, it can be proved in a number of ways. Here we shall mention only some of them.

Know that one of the God-given innate tendencies that are ingrained in the nature of the entire human species is the love of comfort. If all the epochs of human existence--from civilized existence to barbarian subsistence, from eras of piety to that of pagan rebellion-are studied and if all the different kinds of individuals-from the learned to the ignorant, from the noble to the mean, and from the savage to the urbanized-are questioned as to the aim of all their various attachments and pursuits and their diverse desires, and if they are asked about the purpose of their hardships and labours, all will unanimously answer in one voice with the unambiguous tongue of nature that whatever we desire is for the sake of our comfort. They will say that the ultimate goal and the purpose underlying all their aspirations and hopes is absolute comfort, untainted with labour, toil and distress. Since such a toilless, painless comfort is the goal of all, everyone imagines that lost comfort to lie in some thing and develops an interest in every such thing which he believes to be associated with that desired goal. This, in spite of the fact that such an absolute comfort is not to be found in any part of this world of ephemeral existence, nor is such an undisturbed peace and rest possible here. All the bounties and blessings of this world are mixed with tiresome effort and exhausting toil. All the pleasures of the world are surrounded with unnerving pains. Pain and agony, anguish and sorrow, anxiety ,worry and grief prevail all over the world. Throughout the entire history of human existence, not a single individual is to be seen whose pains and sufferings are equal to his comforts and whose joys and blessings are equal to his sorrows, distresses and toils, let alone the possession of untainted reassurance and undisturbed rest.

Accordingly, the ultimate human goal is not to be found in this world, and no natural, inherent and actual love-and that too a love which pervades the entire species-is possible without the existence of an actual beloved. Hence, there should exist such a world in the realm of existence where comforts will not be adulterated with labour and pain, whose ease and repose be absolute and pure, unmixed by pain, whose joys should be pure, unmarred by grief and suffering. That world is the House of Divine bounty (dar al-na`im), the world of the manifestation of His magnanimity.

That world can also be posited by means of the freedom-loving nature of man and the insistence of the human will, which are ingrained in the nature of every human individual. Since the material forces of this world and the conditions therein, with its impediments and restrictions, are opposed to human freedom and contrary to the human will, there should be a world in the realm of existence where man's will can be influential and whose material forces are not opposed to the dictates of the human will. Man would be there a free actor, accomplishing the aspirations of his sovereign will, a sovereignty which is demanded by his nature. Thus the aspects of the innate love of comfort and love of freedom are two natural tendencies that have been embedded by God in the unchanging nature of the human being. They are the two wings with which man flies towards the higher kingdom of heaven and into the Nearness of God.

There are certain other matters which are not of immediate relevance to these pages. There are other natural tendencies in man which posit other Divine teachings, such as the affirmation of prophethood, the raising of Divine apostles and the descent of the scriptures, and so on. Each of the above-mentioned natural tendencies proves all the sacred doctrines, but we have cramped our discussion in order not to digress much from the main topic, which is exposition of the glorious tradition at hand. Hitherto our discussion showed that the knowledge of the Source, Its Perfection and Unity, and that of the Hereafter is innate in human nature. And all praise is God's.

[1]. Al-Kulayni, al-Kafi (Akhundi), II, 12, hadith No.2.

...Muhammad ibn Ya`qub (al-Kulayni), from `Ali ibn Ibrahim, from his father, from al-Nawfali, from al-Sakuni, from Abu 'Abd Allah (al-'Imam al Sadiq) (A) that he said: "Amir al-Mu'minin (A) used to say: `Arouse your heart to contemplation; keep your side clear off the night; and be heedful towards your Lord." [1]

Exposition:

The phrase kana yaqul (used to say) has a meaning different from qala (said) or yaqul (says), as it indicates continuation and perpetuation. It shows that Amir al-Mu'minin (A) repeatedly used to utter these words. The word tanabbuh means `to arouse', 'to warn', `to call attention to', and 'to awaken from sleep.' Here all of these meanings are suitable(apt), for the hearts are in a state of neglectfulness and sleep prior to contemplation, and they come out of this state by means of it. Sleep and awakening, unconsciousness and consciousness are different for the realm of the body and the kingdom of the soul. Many a time the outward eye is awake, the corporeal personality is conscious(alert) but the inner eye and the inward vision is deep asleep, and the spiritual regions and the domain of the soul are heedless and unconscious. Tafakkur (contemplation, intellection) is the activity of the intellect. It is the reordering of known matters for the purpose of reaching hitherto unknown conclusions. It includes the kind of contemplation which is one of the characteristics of mystics and wayfarers of the Path. Khwajah `Abd Allah al-'Ansari has described it in these words:

Know that contemplation is the inquisitive groping of the inner vision for attaining the coveted end.[2]

It is obvious that ma`rifah (gnosis) is the desired object of the heart. Accordingly, in this hadith also contemplation has a specific sense concerned with the heart and its life.

What is Heart?

There are various applications and denotations of the word `heart'. For physicians and the common people it is a tiny piece(slice) of flesh, whose contractions and expansions cause the flow(downpour) of blood through arteries and veins, which generates a subtle elan vital. The philosophers (hukama)use(utilize) it for a certain seat of the psyche (nafs). The `urafa' assign to it grades (maratib) and stages (maqamat), and to go into their details is not our concern here. In the Holy Quran and the ahadith, it has been used both in its general as well as its particular senses in different places.

In the verse `...the hearts reached to the throats ' (33:10), `heart' is used in the same sense as used by physicians. And in "They have hearts wherewith they understand not, and they have eyes wherewith they see not' (7:179), it is used in the sense used by the philosophers. And in `Therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence' (50:37), `heart' is used in the same sense as used by the `urafa'.

In the tradition, tafakkur is used in the sense as is generally used by hukama', but the `heart' as meant by `urafa' has no relation to tafakkur, especially on its certain levels, as those who are familiar with their terminology know well.

In the statement: gives the sense of bu'd, to keep away, to shun, and such is its-meaning in as given by al-Sihah. `Night', here, has been used allegorically for `bed'... and as discussed in detail by the usuli faqih Aqa Shaykh Rida Isfahani in Jaliyyat al-hal , the avoiding of `night' refers to getting up from the bed for night prayers ....God willing, we shall discuss the holy tradition in a number of sections.

The Merits of Contemplation:

It should be known that there is a great merit in contemplation. Contemplation is the key to the doors of ma'rifah and to the treasure chests of knowledge and excellence. It is the necessary and the surest first step on the path of genuine humanness. It has been highly commended and glorified by the Glorious Quran and in traditions, and one who abandons it has been censured and denounced.

In al-Kafi it is reported from al-'Imam al-Sadiq (A) that:

The best form of worship is to contemplate about God and His Power. [3]

In another hadith, it is stated that an hour's contemplation is better than a night's worship.' [4] And according to a Prophetic tradition, the contemplation of an hour is better than a year's worship. In another tradition it is stated that an hour's contemplation is better than sixty years of worship (according to another hadith, seventy years). And some traditionists and fuqaha' have even mentioned it as being better than a thousand years of worship. In any case, there are different grades and levels of contemplation, and every grade gives certain results and consequences. Here we shall mention a few of them.

1. The first kind of contemplation is about God, His Names, Attributes and His Perfections, the result of which is the knowledge of His existence and His irradiations (tajalliyat) from which the archetypes(ayan) and the manifestations (mazahir) emerge. And this is the most superior level of contemplation which yields the sublimest of the kinds of knowledge, and the firmest of the arguments (burhan); for thinking about the essence of the Cause and meditating on the Absolute Cause imparts knowledge about Him and the understanding of the effects. Such is the outline of the revelations on the hearts of the Truthful (siddiqun), and it is for this reason that it is called burhan al-siddiqin, the Proof of the Truthful; since the Truthful observe the Names and the Attributes, and view the first essences (a`yan) and manifestations (mazahir) in the mirror of the Names through the witness of the Essence. The reason, however, that this type of proof is called burhan al-siddiqin is that if a Truthful one (siddiq) wishes to set forth his observations in the form of a proof and give his gnostic, intuitive experience the apparel of words, it would appear in this form; not that anyone who gains the knowledge of the Essence and its irradiations through this proof becomes one of the Truthful, or that the knowledge of the Truthful belongs to the category of proofs, even especial ones. How far from the truth to imagine that their knowledge is of the category of contemplation, or that their cognitions are like arguments and their premises! As long as the heart is covered within the wrapping of arguments and one is in the stage of contemplation, one has not yet reached even the first grade of the Truthful. And when the thick curtains of knowledge and proof are set aside and contemplation brushed aside, it is at the extremity of the Path drat there, without the mediation of contemplation - in fact without any means or agency whatsoever - that he ultimately succeeds in viewing the glory and beauty of the Absolute at the end of his voyage(trekking); it is then that he experiences perpetual and everlasting delight. He transcends the world and everything therein, covered under the mantle of the Almighty to remain existent in total annihilation. Nothing remains of him, and he passes into absolute oblivion, save that Divine favour should take him back to his realm and to the regions of (relative) being, in accordance with the capacity of his unchanging essence (al-`ayn al-thabitah). In the state of this return, the spheres of Divine glory and beauty are revealed to him, and he perceives (the meaning of) the Names and the Attributes in the mirror of the Essence. Through that he witnesses his own unchanging essence and everything that is under His shelter and protection, and discovers the tracks(trail) of the manifestations and the ways of recourse to the heart's exterior. Then he is conferred with the robes of prophethood and the difference of the stations of the apostles and prophets becomes evident to him. The vastness or narrowness of the circle of prophethood and that of those from whom the prophet is raised and those towards whom he is sent are revealed to him. And to enlarge on this topic further is not proper for these pages. So we shall leave it here and part, too, with the theme of burhan al-siddiqin,as it needs a preparatory introduction with its elaborate details.

The Desirable and the Forbidden Contemplation on the Divine Essence:

It should be known that what we said about the possibility of contemplation on the Essence, the Names and the Attributes may lead the ignorant to imagine that it is forbidden in accordance with certain riwayat, knowing not that that which is forbidden is to attempt to fathom the quality and depths of the Essence, as is clear from the traditions.' [5] Sometimes those who are not capable of such (otherwise desirable) contemplation are also forbidden from reflecting on certain kinds ofma`arif which require initiation into certain subtleties. The hukama' confirm both of these points. The impossibility of fathoming the Essence is demonstrated in their writings(Inscriptions), and the prohibition on contemplation on it is acknowledged by all of them. Also the conditions of entry into these sciences and the prohibition of the unworthy from learning them is also mentioned in their books; it is a customary advice which is mentioned by them either in the beginning or at the end of their works. For instance, the two great philosophers of Islam and authorities in this field, Shaykh Bu 'Ali Sina and Sadr al-Muta'allihin (R) have stated this at the end of al-'Isharat [6] and at the beginning of al-'Asfar. [7] They have given eloquent counsels in this regard. But to contemplate the Essence for positing the principle of al-tawhid and affirming Its transcendence (al-tanzih) and sanctity was the ultimate goal and purpose of the sending of the prophets and the cherished end of the `urafa'. The Holy Quran and the sacred ahadith are loaded with the knowledge of the Essence, Its Perfections and the Divine Names. Reliable books of traditions, like Usul al-Kafi and al-Tawhid of al Shaykh al-Saduq, also do not forbid contemplation for the purpose of affirmation of the Essence, the Names and the Attributes. The difference between the scriptures and traditions of the prophets and the writings of the philosophers is regarding their terminology and their synoptic or elaborate treatment of the subject, as is the case with the difference between fiqh and traditions. But the calamity is that certain ignorant persons have appeared in the garb of scholars during the last few centuries, who, being bereft of the knowledge of the Quran and the Sunnah, consider their sheer ignorance as the sole proof of the vanity of the knowledge of al-mabda' and al-ma'ad. Such a man for the sake of promoting his trade, labels these ma`arif, which were the ultimate goal of the apostles and the Awliya' (A) of God and with whose description the entire Book of God and the traditions of the Imams of the Ahl al-Bayt (A) are replete, as haram. Not sparing any charge(levy) and calumny against those who pursue these ma'arif, he diverts the hearts of the creatures of God from the knowledge of al-mabda' and al-ma`ad, in addition to sowing the seeds of discord and disharmony in the community of Muslims. When asked about the reason for all this takfir (calling someone kafir) and tafsiq, (calling someone fasiq ), he immediately clings to the tradition, `Do not contemplate upon the Essence (of God)'. The ignorance and the error of this wretch is for two reasons: Firstly, he believes that the hukama' contemplate on the Essence, whereas they consider its intellection as impossible and probing deep into its mysteries as forbidden, and this itself is one of the established issues of their discipline. Secondly, having misunderstood the meaning of the tradition, he believes that not a single word be uttered regarding the Sacred Essence.

Here we shall cite some of the related traditions and, in our humble capacity, try to reconcile them, leaving the judgement to the (reader's sense of) justice. Though this makes us digress from the proposed exposition of the hadith - our original goal -it is essential for eliminating doubts and refuting misconceptions. The following tradition is mentioned in al-Kafi:

...Abu Basir reports Abu Ja'far (A) as having said: Speak (takallamu) about the creation of God, and do not speak about God (fi Allah), for discourse about God will bring nothing but confusion (tahayyur)to the discourser. [8]

This tradition itself indicates that the purpose of the prohibition is to discourage discourse aimed at fathoming the depths (iktinah) of the Essence and Its kayfiyyah (quality) with a view to discovering Its cause. Otherwise, discoursing about the Essence with a view to affirming It, Its Perfections, Its Unity and Transcendence does not cause confusion. It is also possible that the prohibition here relates to such persons in whom discourse about these matters will cause perplexity and confusion. The late muhaddith al-Majlisi (R) has allowed both of these possibilities without elaborating them, but he gives more weight to the first one. Another tradition of al-Kafi states:

...from Hariz, from Abu `Abd Allah (A) that he said: "Discuss everything, but do not discuss the Essence of the Almighty." [9]

There are other traditions which are identical or close in import to this riwayah, and to cite them all is not essential. Another tradition of al-Kafi states:

...Abu Ja'far (A) said: "Beware of tafakkur in God. But if you wish to view His grandeur, observe the great of His creations." [10]

Apparently, this riwayah also seems to forbid probing into the reality of the Essence, for the tradition adds that if someone wants to perceive the glory of the Almighty he should infer it from the grandeur of His creation. This kind of parabolic approach is intended for various types of persons whose knowledge of God is derived through the means of the creation.

This and other such traditions which appear to forbid discourse and contemplation on God by themselves support our claim, which is expressly confirmed by the following tradition of al-Kafi on contemplation:

The most superior form of worship is perpetual contemplation on God and His Power. [11]

Accordingly, contemplation on God for positing His Essence and contemplating His Power, His Names and Attributes is not only not prohibited, but is the most superior kind of worship. Another tradition of al-Kafi states:

`Ali (A) ibn al-Husayn (A) was questioned about tawhid; he answered "Verily, God Almighty knew that during the Last Age there would be a people of profound thinking. Hence the Almighty revealed (Surat al-Tawhid) and the verses of the Surat al-Hadid up to`And God is the Knower of all that is in the hearts'. So whosoever goes beyond that will perish." [12]

This shows that these verses about tawhid and tanzih, the verses about the emergence and the return of the creation mentioned therein, are for those who contemplate profoundly. Can then anyone still claim that contemplating on God Almighty is prohibited? What `arif and hakim has brought anything that goes beyond the commencing verses of the Surat al-Hadid? The ultimate of their achievement is that 'All that is in the heavens and the earth glorifieth Allah'.-'Is ` there any better way of describing God Almighty and the aspects of His Sacred Essence than the verse:

He is the First and the Last, and the Outward and the Inward, and He is the Knower of all things. (57:3)

By the Life of the Beloved, had there been nothing besides this verse in the Glorious Book of God, it would have been sufficient for the men of heart!

If one were to consider the Book of God and the sermons and the traditions of the Holy Prophet (S) and his infallible vicegerents (A), one shall notice that no `arif or hakim has said anything on any of the conceivable sub-issues of the Divine teachings that goes beyond these; all their statements are replete with the description (tawsif) of the Almighty and full of arguments about His sacred Essence and Attributes, so that every class of scholars benefits from them according to the capacity of its comprehension.

Then all of these traditions show that contemplating and meditating on the Essence is forbidden on a certain level, which is to probe into the inmost mysteries (kunh) of the Essence and Its Quality(kayfiyyah), as stated in this tradition of al-Kafi:

Whosoever contemplates in God to see how He is, perishes. [13]

Moreover, the traditions forbidding contemplation and those enjoining it, when reconciled, give the conclusion(deduction)  that a group of people who do not possess the strength of giving ear to philosophical arguments (burhan), having no capacity of entering into such discussions, are forbidden from doing so, and there are indications in the riwayat which testify to this. But as for those who have an aptitude for it, it is not only proper but is the highest form of worship. In any case, we have digressed completely from our proposed theme, but there was no way we could avoid examining those degenerate views and the kind of calumnies, displeasing to God, which have acquired circulation during recent times on tongues, with the hope that it will make some effect on some hearts, and if one person were to accept this it would be sufficient for me. And praise is God's and to Him do we complain. 

Contemplation on Creation:

Another level of contemplation is reflecting on the subtleties of creation, its perfection and refinement, to the extent that it is in human power. Such contemplation leads to the intellection of its Perfect Source, its Wise Maker, and is a process which is the reverse of the burhan al siddiqin; for, in the latter, the point of departure is the station of God Almighty, glorious is His Name, wherefrom is d the knowledge of the manifestations of His Sovereignty (wilayah). Here, however, the point of departure is creation, whereafter is d the knowledge of its Source and Maker. This proof (burhan) is for ordinary people, who do not partake of the burhan al-siddiqin. Therefore, perhaps, many of them would negate that the contemplation of God can bring the knowledge of Him and that the knowledge of the Origin can lead to the knowledge of the creation.

Hence, the contemplation of the subtleties and the marvels of creation and the firmness and finesse of the system of creation belongs to the category of lucrative knowledge; it is the most meritorious of the actions of the heart and superior to all worships, since its result is the noblest of all results. Although in all forms of devotional rites (`ibadat) the main aim and the real secret is the acquisition of transcendental knowledge (ma'arif), yet the likes of us find no access to such secrets and such results. They are for their own people, to whom every devotional rite is like a grain of one or several revelations.

In any case, man has not been able to the real knowledge of the subtleties and secrets of creation. So subtle are its foundations and so firm its design, so beautiful and perfectly planned is its system that if we consider any creature, however insignificant and humble it should appear to be, with all the scientific development  during centuries of studies man has been unable to discover even one of its thousand secrets, let alone the majesty of the cosmic system of creation whose intricacies and mysteries are beyond the reaches of our vision and inaccessible to our imperfect, limited ideas. Now we shall draw your attention to one of the subtleties of creation which is relatively near to understanding and comprehension and is considered to lie in the realm of the sensible.

The Earth and the Sun: Two Masterpieces of Creation

My dear, observe and reflect on the relationship between the earth and the sun, the fixed(stationary) distance and the suitable speed(gallop) with which the earth spins on its axis and revolves in its orbit around the sun, causing day and night and the seasons. What a perfection of creative skill and what a work of immaculate wisdom it is that had it been not exactly so - that is had the earth been a little away or nearer to the sun - there would not have been any vegetation and animal life, on account of chilling cold due to the former and excessive heat due to the latter. And, similarly, had the earth remained static(motionless), there would not have been any days and nights and seasons either, and the earth would have been without any trace of life despite possessing everything else to support life. Yet He did not suffice at this; He made its north furthest from the sun (in the northern hemisphere), so as to ensure that excessive heat does no harm to the creatures; the point nearest to the sun was situated towards the south, so that coldness should not harm the inhabitants of the earth. This was also not enough; the moon, which also influences the earth's creatures, was assigned a different course than the earth, in such a way that when the sun is the northern region of the earth, the moon appears in the southern, and vice versa. This was for the sake of the utmost benefit of their positions relative to the earth. These are principally sensible phenomena, yet to encompass their subtleties and secrets is not possible for anybody but their omnipotent Creator.

Why should we go so far ? If one contemplates his own creation, according to the scope of his knowledge and capability, beginning with the external senses he will see that they have been contrived according to the kind of sensations and sense perceptions they receive. For every group of sensible objects a separate faculty of perception has been created, and that too with what astounding propriety and skill! And for matters of a supra-sensible nature, which cannot be perceived through the outward senses, internal senses have been fashioned to perceive them. Let alone the knowledge of the soul and its spiritual faculties, which the human intellect cannot comprehend, and contemplate upon the human body, its anatomy, its physical constitution and the functioning of each and every external and internal organ. See what a wonderful(fantastic) system and what a striking(imposing) order they constitute! In spite of a hundred centuries of scientific study, man has not been able to understand a thousandth fraction of it, and all the scientists declare their inability in this regard in unambiguous terms, although this body of man is no more than an insignificant speck in comparison to other creatures on the earth's crust, and the earth with all its inhabitants is of little significance as compared with the solar system and our complete solar system is of no consequence when compared with other solar systems and galaxies; and all these macro and micro systems are parts of a disciplined and orderly system, no speck of which can be found faulty by anyone and all the human intellects are unable to understand even a single secret of its myriad recondite subtleties and secrets.

Does your intellect still need something more after this reflection to believe that an Omniscient, Omnipotent and All-Wise Being, who does not resemble any other being in anything, has created all these creatures with their firm orderliness and subtlety?

....Can there be any doubt concerning God, the Creator of the heavens and the earth?...(14:10)

All this orderly and systematic(scientifically) artistry, whose general laws no human mind can comprehend, has not come into existence by itself and spontaneously. Blind be the inner eye that fails to perceive the Truth and cannot observe its beauty in these creatures! Perish the man who is skeptical and doubtful despite seeing all these effects and signs! But, what else can helpless man, captivated by fantasies, do? If you take out your rosary and claim that its beads got assembled on the thread by themselves, without anybody arranging them, everyone will laugh at your intelligence. You will invite a calamity if you take out your pocket watch and make similar claims about it; if you do such a thing will you not have stuck off your name from the list of the sane and wouldn't all the sane people of the world consider you a lunatic? If one who considers this primitive and small mechanical system to originate without a cause and as being outside causality is considered insane(unbalanced) and is likely to be stripped of all the rights belonging to men of reason, what is to be done with the person who claims not the whole cosmic system but even man and the complex system of his body and soul alone to have come into existence by itself? Is he still to be reckoned among men of reason? What fool is more stupid(dense)  than such a man?

Perish man! What has made him an unbeliever? (80:17)

Death to him whom knowledge cannot revive and who is drowned in the sea of his own error

Contemplation on the States of the Soul:

One of the levels of contemplation is meditation on the states of the soul, which is of immense benefit being the source of vast(massive) transcendental knowledge. Here we intend to discuss two benefits: one is the knowledge of the Day of Resurrection, and the other is the knowledge of (the necessity of) prophethood and revealed scriptures - that is, of general prophethood (al-nubuwwat al-`ammah) and systems of Divine Law (sharayi' haqqah). One of the issues pertaining to the soul is its state of independence (from the body), a problem which has been given more significance than any other philosophical issue by all the eminent hukama about which they have given numerous proofs and explanations. Here we are not in a position to offer an elaborate proof of this. We shall confine ourselves to mentioning some simple preliminaries and then return to our subject.

All the physicians, scientists and anatomists unanimously agree that all the human organs, from the piamater - which is the centre of sense perceptions and the stage for the manifestation of all psychic faculties - to the coarser parts and organs of the body, weaken, deteriorate and decline after the age of thirty or thirty-five years. We ourselves have experienced how weakness and sluggishness overtake all the organs of the body after that age. However, at the same time, that is at the age of thirty and forty and after that, the spiritual faculties and intellectual perceptions become more refined and gain in growth and strength. This implies that the rational faculties are not physically based, for had they been corporeal like other physical faculties, they would also have declined. It is not right to imagine that it is the extent of intellectual activity as well as experience which strengthen the intellectual faculties, because all the physical faculties weaken and decline despite prolonged use and do not grow in strength and perfection. This proves that the intellectual faculty is not physically rooted.

It is also improper to say that the faculty of intellect also declines with age, because, firstly, none of the physical faculties grows strong till middle age, so that it may be said that a certain organ of the body has been the centre of intellectual perception that grows in strength till middle age and then becomes weaker, thus rendering weak the faculty of intellect as well.

Secondly, the weakness which continues into middle age is associated with rational thought, which is either a faculty present in the body or is dependent on the physical faculties. The purely intellectual and higher faculties continue to become stronger than ever before during middle age, although their expression and outward manifestation may be lesser. In short, the strength of the faculty of intellectual perception at the age of forty or fifty years is enough for proving our contention.

Moreover, every such faculty which is nearer to the physical and corporeal domain is inclined to deteriorate and decay more rapidly, and that which is more removed from it weakens more latterly. But the powers belonging to the world of the transcendent and the celestial become stronger and their vitality increases. This proves that the soul is not corporeal and physical in nature. Since the properties, effects and activities of the soul are opposed to the properties, effects and activities of the purely corporeal organs, it proves that the soul is not corporeal in nature. For instance, through prior knowledge we know that a body does not accept more than one form. If it is to receive another form, it will have to part with the form it earlier had. For example, if a picture is drawn on a paper, another picture cannot be painted on that page as long as the first picture is not erased completely. This principle is applicable to all bodies; but for the soul, while one form is impressed on it, other totally different forms can also be stamped on it without the first form being wiped out. Every corporeal body can receive only finite forms, whereas the soul can receive infinite forms, and it is for this reason that it can posit infinity. Also, every corporeal body, if it loses one form, that form cannot be restored to it without a renewed cause; but in the case of the soul, any form, after having left it, may return to it without any resumption of the cause. This shows that the soul is opposed to all corporeal bodies regarding properties, effects and action. Hence it has a non-corporeal existence of its own and does not belong to the category of bodies and physical objects.

Anything that is non-corporeal is not subject to decay - as has been demonstrated in its own place - because decay cannot occur without matter, and the non-corporeal is independent of matter. Matter is the precondition of corporeal bodies; therefore, decay is not possible for the soul. Hence we come to the conclusion that the soul does not weaken and decay or is destroyed with the weakening, decay or destruction of the body, or after separating from it. It remains in another world and there is no death and extinction for it; this is a spiritual resurrection for the souls, prior to the Day of Resurrection, when they are united with the bodies by the will of God.

Now we reach the point of absolute affirmation of Resurrection, and stand opposed to those who negate it absolutely. From these preliminaries it should be clear that there is health and disease, reform and corruption, knowledge and wretchedness for souls, and to discover their source and to know the secrets of their corruption and welfare is not possible for anyone except the Holy Essence of the Almighty. In the perfect system of the cosmos, which is the best of possible systems ordered by the Absolutely Wise and the Omniscient, it is impossible that there should be any negligence regarding the education of mankind as to the ways of its felicity and wretchedness, its guidance towards the causes of spiritual soundness and corruption, and the prescription of remedies for curing the soul. This is because such a negligence would imply a defect either in God's knowledge or His power, either His generosity or His justice, whereas it is known that His Holy Being is free from all these defects. He is absolutely perfect and absolutely generous. Any neglect providing guidance pointing out the paths of knowledge and wretchedness will imply a great defect in Divine wisdom, which would lead to cosmic disorder and chaos. Therefore, the perfect system necessitates the declaration of the paths of felicity and the road to guidance. This explanation leads to two clear conclusions.

One is that the Shari'ah is the prescription for spiritual maladies and is known to none except the Sacred Being of the Almighty. The other is that it is necessary for God to bring it to the knowledge of man. It is obvious that such a momentous, perfect and precise knowledge, whose apprehension is not possible through the intellectual faculties of men - none of which can grasp either the relationships between tile corporeal and transcendental worlds or the effects of the transcendental forms on the inner depths of the soul - can only be accessible through the agency of wahy or revelation, that is, by means of Divine teaching. It is clear that every human individual is not worthy of this office and does not have the capability of occupying this station and performing this duty. It is only once in several centuries that one such individual is to be found who is worthy of performing this task and who can undertake such a great mission. God Almighty assigns to him the task of expounding the paths of felicity and wretchedness to humanity, to make them aware of that wherein lies their welfare. This is general prophethood (al-nubuwwat al-`ammah). Now that we have arrived at this point in our discussion, we may explain a further point which should be considered as one of self-evident truths.

A Conclusive Proof:

Now that we know that there should necessarily be a Shari'ah laid down by the Divine Lawgiver for mankind, when we turn to the shari'ahs prevailing amongst mankind we see that there are three principal ones: the shari'ah of Jews, the shari'ah of Christians, and the shari'ah of Islam. We find that in all the three essential foundations which constitute the basis of all shari'ahs (of which the first is concerned with the true doctrines and Divine teachings about God's Attributes and His transcendence, the knowledge of angels and the qualities of the prophets (A) and their infallibility, which are the principal and main component of the shari'ahs; the second is about praiseworthy qualities, purification of the soul and moral excellences; the third is about outward individual and social acts and rites pertaining to political and civic actions and their like), the Islamic shari'ah is more complete than the others. Anyone who tries to judge without prejudice will discover that it is incomparable to the others, and there does not exist any religious law pertaining to all the aspects and stages of life more perfect regarding its worldly and otherworldly aspects than this Law. This is itself the biggest proof in favour of its Divine origin. Accordingly, after affirming the doctrine of universal prophethood and the doctrine that God Almighty has legislated a Divine shari'ah for humanity, showing them the path of guidance and bringing them under the cover of one discipline and system, no preliminaries are required for proving the truthfulness of the Islamic Din except for examining it and comparing it with other religious laws on every conceivable level of human need - from righteous qualities and spiritual learning to individual and social responsibilities. And this is the meaning of the following sacred tradition:

Islam surpasses (every creed) and is not surpassed(unsurpassed) (by anything).

This is because the more the intellects of men progress and the more they gain in understanding, they bow their heads in front of its light of guidance when they consider its proofs (hujaj) and arguments (barahin), and no hujjah in the world can refute them.

The result of our arguments relating to the positing of the prophetic mission of the Seal of Prophethood (S) is that in the same way as the creative perfection manifest in the creation of the cosmos and its perfect arrangement and order directs us towards the intellection of a Being who has ordered it and whose omniscience encompasses all its particulars, subtleties and grandeurs, the perfection of the Shari'ah - whose perfect order and methodical finesse is capable of guaranteeing all the material and spiritual, this-worldly and otherworldly, collective and individual needs - guides us to the fact that the system of this shari`ah has been ordered by a knowledge which encircles all the needs of the human species. And since our intellects tell us that the intellectual faculties of a man whose biography has been written by all the historians of religion and who was an unlettered person brought up(reared) in a society devoid of all higher knowledge and virtues, could not have produced such a perfect and systematic shari'ah. Hence, of necessity, we have to acknowledge that thisShari'ah has a metaphysical and transcendental source, and reached that glorious personage (S) by means of Divine revelation and wahy. And praise is God's for the clarity of proofs.

We had intended to describe another stage of contemplation -the contemplation on this world, andzuhd is its fruit - but since this pen broke its reins in the earlier stages of this discourse making it somewhat lengthier than intended, we shall refrain from going into it.

[1]. Usul al-Kafi (Akhundi, ed. by 'Ali' Akbar Ghaffiri), II, 54.

[2]. Manazil al-sa'irin, I, 57.

[3]. Usul al-Kafi, II, 55.

[4]. Ibid., II, 50.

[5]. Al-Mahajjat al-bayda ; VIII, 193

[6]. Al- Isharat wa al-tanbihat (Tehran: Haydari), III, 419.

[7]. Al- Asfar al-'arba'ah (Dar al-Ma'arif al-'Islamiyyah ), I, 10.

[8]. Usul al-Kafi, I, 92, hadith 1.

[9]. Ibid.

[10]. Ibid., I, 93, hadith 7.

[11]. Ibid., II, 55, hadith 6.

[12]. Ibid., I, 91, hadith 3.

[13]. Ibid., I, 93, hadith 5.