Alhassanain(p) Network for Heritage and Islamic Thought

CHAPTER 4, VERSES 59 - 70

يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّـهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنكُمْۖ فَإِن تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّـهِ وَالرَّسُولِ إِن كُنتُمْ تُؤْمِنُونَ بِاللَّـهِ وَالْيَوْمِ الْآخِرِۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا ﴿٥٩﴾ أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ يُرِيدُونَ أَن يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَن يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَن يُضِلَّهُمْ ضَلَالًا بَعِيدًا ﴿٦٠﴾ وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنزَلَ اللَّـهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنكَ صُدُودًا ﴿٦١﴾ فَكَيْفَ إِذَا أَصَابَتْهُم مُّصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّـهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا ﴿٦٢﴾ أُولَـٰئِكَ الَّذِينَ يَعْلَمُ اللَّـهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُل لَّهُمْ فِي أَنفُسِهِمْ قَوْلًا بَلِيغًا ﴿٦٣﴾ وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّـهِۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّـهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّـهَ تَوَّابًا رَّحِيمًا ﴿٦٤﴾ فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنفُسِهِمْ حَرَجًا مِّمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا ﴿٦٥﴾ وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنفُسَكُمْ أَوِ اخْرُجُوا مِن دِيَارِكُم مَّا فَعَلُوهُ إِلَّا قَلِيلٌ مِّنْهُمْۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَّهُمْ وَأَشَدَّ تَثْبِيتًا ﴿٦٦﴾ وَإِذًا لَّآتَيْنَاهُم مِّن لَّدُنَّا أَجْرًا عَظِيمًا ﴿٦٧﴾ وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا ﴿٦٨﴾ وَمَن يُطِعِ اللَّـهَ وَالرَّسُولَ فَأُولَـٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّـهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَۚ وَحَسُنَ أُولَـٰئِكَ رَفِيقًا ﴿٦٩﴾ ذَٰلِكَ الْفَضْلُ مِنَ اللَّـهِۚ وَكَفَىٰ بِاللَّـهِ عَلِيمًا ﴿٧٠﴾

O you who believe! obey Allāh and the Messenger and those vested with authority from among you; then if you quarrel about any thing, refer it to Allāh and the Messenger if you believe in Allāh and the last day; this is better and very good in the end (59). Have you not observed those who think that they believe in what has been revealed to you and what was revealed before you? They desire to resort to the judgment of tāghūt (Satan), though they were commanded to deny him, and the Satan desires to lead them astray into a far-reaching error (60). And when it is said to them: ‘‘Come to what Allāh has revealed and to the Messenger’’, you will see the hypocrites turning away from you with (utter) aversion (61). But how will it be when misfortune befalls them on account of what their hands have sent before? Then will they come to you swearing by Allāh: We did not desire (any thing) but good and concord (62). These are they of whom Allāh knows what is in their hearts; therefore turn aside from them and admonish them, and speak to them effectual words concerning themselves (63). And We did not send any messenger but that he should be obeyed by Allāh’s permission; and had they, when they were unjust to themselves, come to you and asked forgiveness of Allāh and the Messenger had (also) asked forgiveness for them, they would have found Allāh Oftreturning (to mercy), Merciful (64). But no! by your Lord! they do not believe until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with total submission (65). And if We had prescribed for them: Kill yourselves or go forth from your homes, they would not have done it except a few of them; and if they had done what they were admonished, it would have certainly been better for them and most efficacious in strengthening (them) (66); And then We would certainly have given them from Ourselves a great reward (67); And We would certainly have guided them in the straight path (68). And whoever obeys Allāh and the Messenger, these are with those upon whom Allāh has bestowed favours from among the prophets and the truthful and the witnesses and the good ones; and excellent are these as companion (69). This is grace from Allāh, and sufficient is Allāh as the Knower (70).

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COMMENTARY

As you may see, the verses are not without some connection with the preceding ones. Beginning from the words, And worship Allāh and do not associate any thing with Him [4:36], the whole speech is directed towards exhorting people to spend in the way of Allāh for strengthening all classes of society and fulfilling the believers’ need; and condemning those who refrain, and prevent others, from discharging this obligation; then comes this call to obey Allāh and obey the Messenger and those vested with authority, cutting out the roots of discord and avoiding dispute and disagreement; advising them to refer all disputes - if there be any - to Allāh and His Messenger; they should guard themselves against hypocritical behaviour, and must surrender to the decisions of Allāh and His Messenger. This tenor continues until it arrives at verses calling for jihād, explaining its underlying reason and ordering the believers to band together in the way of Allāh. All these prepare the believers for fighting in Allāh’s way, and put their internal affairs in good shape on a sound basis. Here and there one or two verses have been revealed in a parenthetical style which have no adverse effect on continuity of speech, as was pointed out under the verse 43: O you who believe! do not go near prayer when you are intoxicated ...

QUR’ĀN: O you who believe! obey Allāh and obey the Messenger and those vested with authority from among you;: After calling the people to worship Allāh alone, and do good to various groups of believers, and condemning those who cast aspersions on this idea or prevent others from Allāh’s way, the talk again turns to the basic theme from a different angle, from which grow up other branches. It leads to reinforcing the foundation of Islamic society, as it exhorts and urges the believers to preserve their unity and to remove every type of dispute or discord by referring it to Allāh and His Messenger.

Undoubtedly, the sentence, ‘‘obey Allāh and obey the Messenger’’, paves the way for the next order to refer all quarrels to Allāh and His Messenger, although the sentence is in fact the basis of all divine laws and sharī‘ah. It is obvious from the order, then if you quarrel about anything, refer it to Allāh and the Messenger, which emanates from this origin; then the speech repeatedly turns to the same theme, as it goes on saying, Have you not observed those who think that they believe in what has been revealed to you ...; then again says: And We did not send any messenger but that he should be obeyed by Allāh’s permission; then says: But no! by your Lord! they do not believe until they make you a judge of that which has become a matter of disagreement among them,...

There should be no doubt whatsoever that when Allāh tells us to obey Him, it means that we must obey Him in all the realities and laws which He has sent to us through His Messenger. As for His Messenger, his orders emanate from either of his two lawful authorities:First: His legislative authority based on divine revelation other than the Qur’ān. By this authority, he teaches the people details of what is mentioned in general terms in the Qur’ān, and explains all the related matters. Allāh says: and We have revealed to you the Reminder that you may make clear to them what has been revealed to them (16:44).Second: What he, in his wisdom, decides in administrative and judicial matters by the authourity given him by God. Allāh says: that you may judge between people by means of that which Allāh has taught [lit. shown] you; (4:105). It is the opinion with which he used to judge between people according to the laid down judicial laws; and it is the decision he used to take in important affairs. Allāh had told him to consult the people seeking their advice: and take counsel with them in the affair; but when you have decided, then place your trust in Allāh (3:159). Thus the people would participate in consultation; but the decision would be of the Prophet alone.

The above discourse shows that the Messenger’s obedience has a connotation distinct from Allāh’s obedience, although the Messenger’s obedience is in reality the obedience of Allāh Himself, because it is Allāh who has obliged the people to obey the Messenger, as He has said: And We did not send any messenger but that he should be obeyed by Allāh’s permission. People have to obey the Messenger in what he explains by divine revelation and in what he decides and orders by his divine wisdom.

It is this variation of connotation which has necessitated repetition of the order of obedience: ‘‘obey Allāh and obey the Messenger’’. (And Allāh knows better.) This repetition, however, is not for emphasis, as the exegetes have opined. Had the intention been of emphasis, it would have been more appropriate not to repeat; it would have been more to the point to say, obey Allāh and the Messenger, as it would have implied that obedience of the Messenger is one with the obedience of Allāh; after all, not every repetition shows emphasis.

However, the ‘‘ulu ’l-amr’’ (اُولُو الْاَمْرِ = those vested with authority)

- whoever they might be - do not have the privilage of revelation; they decide and act according to what is right in their opinion; and their opinion and order must be obeyed just like the Prophet’s opinion and order. That is the reason why Allāh has not mentioned them when He orders the believers to refer their disputes to Allāh and the Messenger. He says: then if you quarrel about any thing, refer it to Allāh and the Messenger if you believe in Allāh and the last day. The people thus ordered are the believers, because the verse begins with the address, ‘‘O you who believe!’’ and the quarrel mentioned here must be an internal dispute among the believers. We cannot suppose that the believers would quarrel with those who are vested with authority when they are obligated to obey them. So this quarrel must be among the believers themselves, and it cannot be in matters of orders issued by those vested with authority ;40 rather it has to be about identification of Allāh’s command in a those who resort to the judgment of tāghūt, preferring it to the judgment of Allāh and His Messenger. A believer must resort in such matters to the religious laws laid down in the Qur’ān and the sunnah; and both the Qur’ān and the sunnah are final proofs in all affairs, for him who has the ability to understand the law from them. When the ulu ’l-amr say that this is what the Qur’ān and the sunnah say on this matter, all argument has to stop. When they talk, theirs is the final word, because the verse makes their obedience compulsory without any restriction or condition; and finally every affair returns to the Book of Allāh and the sunnah.

It shows that the people with authority - whoever they might be - have no authority to legislate a new law or to abrogate a rule established by the Qur’ān or the sunnah. Otherwise, it would serve no purpose to order people to refer their dispute to the Qur’ān and the sunnah, to Allāh and the Messenger, as may be inferred from the verse 36 of chapter 33: And it is not for a believing man or a believing woman to have any choice in their affair when Allāh and His Messenger have decided a matter; and whoever disobeys Allāh and His Messenger, he surely strays off a manifest straying. Allāh decides by giving a law; His Messenger decides by elaborating a divine law, giving an order or pronouncing a judgment. As for the persons vested with authority, they have the power, in executive matters, to decide according to their discretion, and in judicial and general matters, to bring to light the decisions of Allāh and His Messenger.

In short, as the ulu ’l-amr have no power of legislation, nor do they have any order other than that which Allāh and His Messenger have given in the Qur’ān and the sunnah, Allāh did not mention them again in connection with referral of disputes, when He said: then if you quarrel about any thing, refer it to Allāh and the Messenger. Thus Allāh’s obedience is in one category and that of the Messenger and those vested with authority, in another. That is why Allāh has said: ‘‘Obey Allāh and obey the Messenger and those vested with authority from among you’’.

Undoubtedly, the obedience, ordered by the words, ‘‘Obey Allāh and obey the Messenger’’, is general, without any condition or restriction. It proves that the Messenger cannot issue any order or prohibition contrary to Allāh’s actual order or prohibition. Otherwise, making his obedience compulsory would be a contradiction in terms on the part of Allāh; far be it from His sublime presence. It necessarily follows that the Messenger (s.a.w.a.) was ma‘sūm (infalible), sinless, free from error.

The same argument applies in case of the persons vested with authority. But the presence of al-‘ismah (اَلْعِصْمَةُ = sinlessness) in the Messenger is independently established by proofs from the reason and the Qur’ān and the sunnah, without depending on this verse. Apparently, it is not the case with the people vested with authority. Someone therefore could imagine that it was not necessary for these people of authority to be ma‘sūm, sinless, and that the verse could be explained even without believing in their ‘ismah.

The argument could be put forward as follows: ‘‘This verse ordains a law aimed at the well-being of the ummah, which would protect the Muslim society from internal discord and disunity. It aims at nothing more than what is found in other nations and societies. They give one of their leaders authority to manage their affairs; they pledge to obey him, and his orders are carried out. But they know that he may sometimes contravene the law or err in his judgment. So, when it is clearly known that he was going against the law, he is not obeyed; rather, his error is pointed out to him. But when there is only a possibility - without certainty - that he might be wrong, his orders are obeyed and implemented although in fact he might have decided erroneously. Yet that mistake is tolerated for the sake of maintaining the society’s unity, which is more important and would compensate for such mistakes and errors.

‘‘The case of ulu ’l-amr (those vested with authority) mentioned in this verse is not different from other worldly leaders in their authority. Allāh has ordered the believers to obey them. If they give an order contrary to the Qur’ān or the sunnah, it would be invalid and would not be obeyed; the Messenger of Allāh (s.a.w.a.) has said: ‘No creature is obeyed in disobedience of the Creator.’ This meaning has been narrated by the Shī‘ahs and Sunnīs both, and also the generality of the verse proves it. If the ulu ’l-amr commit a mistake, and it is definitely known to be a mistake, it would be changed to conform with the Qur’ān and the sunnah; but if there is no certainty of mistake, the order would be carried out as if there was no mistake. It would not do any harm to obey such an order and implement it even if in reality it was wrong, because the preservation of the ummah’s unity and continuance of its power and prestige would compensate for such contravention of the actual divine law. It would not be unlike the established dictum of the Principles of Jurisprudence that the decisions derived from apparent proofs of jurisprudence are binding on man even if they are not in accordance with the actual divine order, although the divine order would not be changed by that man-made decision; and the contrariness would be compensated by underlying good of society.

‘‘In short, it is compulsory to obey the ulu ’l-amr, even if they are not sinless, and could commit mistakes and even debauchery. They shall not be obeyed if they indulge in debauchery; they shall be returned to the Qur’ān and the sunnah when it is known that they had deviated from them, but in all other cases, their orders shall be obeyed and their decisions enforced. There is no harm in implementing an order which does not visibly go against actual divine law (even if in reality it does) for the sake of preserving Islamic unity and for the well-being of the Muslim nation.’’

COMMENT: If you ponder on what was written earlier, you will realize that this fallacy has no leg to stand on. It is possible to use this ‘argument’ for restricting the generality of the verse in case of debauchery, by putting forward the above-quoted Prophet’s tradition, ‘‘No creature is obeyed in disobedience of the Creator’’, or some Qur’ānic verses of the same import, e.g., Surely Allāh does not enjoin indecency (7:28); and other similar verses. Likewise, comparable cases may be quoted for religious obligatoriness of obeying orders which are apparently binding, like obedience of the commanders of expeditions who were appointed by the Messenger of Allāh (s.a.w.a.), the governors he sent to various places like Mecca or Yemen, or who were left in charge of Medina when he himself went out. Another is the authoritative nature of rnujtahid’s ruling for his followers, and so on.

But all this cannot restrict the generality of the verses in any way. Correctness of a theory is one thing, and its being proved by apparent meaning of a Qur’ānic verse is quite another.

The verse proves obligatoriness of these ulu ’l-amr’s obedience, without putting any restriction or condition, without attaching any proviso. Nor is there any other Qur’ānic verse to limit its generality. In short, there is nothing to show that the order ‘‘and obey the Messenger and those vested with authority from among you’’, implies, ‘obey those vested with authority from among you as long as they do not order you to commit a sin or until you are not sure that they are in wrong; but if they tell you to commit a sin, you are not obliged to obey them, and if you are sure of their mistake then correct them by directing their attention to the Qur’ān and the sunnah.’ Certainly the Qur’ān’s wording does not support this meaning.

Also we should not forget that when ordering people to obey their parents, Allāh has said: And We have enjoined on man goodness to his parents, and if they contend with you that you should associate (others) with Me, of which you have no knowledge, do not obey them (29:8). It should be noted that parents’ obedience is much less important [and is restricted to their off-spring]; yet Allāh has attached to it such a clear and unambiguous proviso. How is it that He did not attach any such condition in the verse of obedience which deals with a fundamental religious principles, and on which depends the felicity of mankind?

Moreover, the verse has joined the Messenger and ‘‘those vested with authority’’ in this order; and mentions both under one obedience: ‘‘Obey the Messenger and those vested with authority from among you’’; and the Messenger cannot order sin nor can he issue a wrong judgment. If it were possible for the ulu ’l-amr to be wrong in an order or a judgment, it was highly essential to put suitable restriction on this order as far as the ulu ’l-amr were concerned. Thus the only way out is to interpret this verse in its general sense without any condition or restriction. This in its turn proves that the ulu ’l-amr were ma‘sūm, sinless in the same way as the Messenger (s.a.w.a.) was - without any difference.

al-Amr (اَلْاَمْرُ ) in the phrase, ulu ’l-amr the religious or temporal affairs of the believers who have been addressed in this verse; as is supported by the verse, and take councel with them in the affair (3:159), or as is said in praise of the pious, and their system is to take councel among themselves (42:38). Although it may possibly be taken to mean order, which is opposite of prohibition, but it will be a far-fetched interpretation.

This word is qualified with the phrase, from among you. Obviously it is an adverbial phrase of place. That is, the ulu ’l-amr will be raised from among you. It is similar to the words of Allāh, He it is who raised among the Meccans a Messenger from among themselves (62:2); or the prayer of Ibrāhīm, Our Lord! and raise up in them a Messenger from among themselves (2:129); or the divine words, if there come to you messengers from among you, relating to you My communications (7:35). This explanation leaves no room for the mistaken thought (expressed by someone) that ‘‘from among you’’ indicates that those vested with authority would be normal people like us, as they would be one of us, i.e., mere believers without having the distinction of divine ‘ismah (protection from sins and errors).

Ulu ’l-amr, being a plural noun, shows that there must be a number of those vested with authority, and it is correct without any doubt. But obviously it is possible for them to come one after another, and the believers would be required to obey the one who manages their affairs at a given time. Thus all of them taken together will be collectively entitled to the believers’ obedience, as we say, ‘Pray your compulsory prayers and obey your superiors and elders.’

Strangely enough, ar-Rāzī has objected to this idea, saying that ‘‘it would mean using a plural for singular and that is contrary to a word’s apparant usage.’’ It seems he had forgotten that such usage is very common in literature, and the Qur’ān itself is full of such verses. For example, So do not yield to the rejecters (68:8); So do not follow the unbelievers (25:52), surely we obeyed our leaders and our great men (33:67); and do not obey the bidding of the extravagant ones (26:151); Maintain the prayers (2:238); and make yourself gentle to the believers (15:88) and various other verses containing positive and negative statements, and having declarative as well as exclamatory sense.

It would be against the apparent meaning of a wcrd if a plural was used for only a single individual; but it is not against apparent meaning if it is used for a group of individuals, in a way that it turns into a series of numerous orders. For example, we say, ‘Honour the scholars of your town’; meaning: Honour this scholar, and honour that scholar, and so on.

Another suggestion: Ulu ’l-amr, who are entitled to unconditional obedience, may be a group - and may thus be referred to with plural sense. It may be an association of many persons each individual counted as a possessor of authority, inasmuch as he has influence over people and his words are obeyed. For example, army commanders, scholars rulers and community elders. The author of al-Manār has suggested that this refers to ahlu ’l-halli wa ’l-‘aqd (اَهْلُ الْحَلِّ وَ الْعَقْدِ = lit. those who tie and untie; i.e., people having influence and authority), who are trusted by the ummah; including scholars, military commanders, leaders in fields of commerce, industry and agriculture, as well as trade-unionists, political leaders, and chief editors of influential newspapers. This is what we mean when we say that ulu ’l-amr means people of influence and authority. It is a collective body of the leaders of the ummah.

COMMENT: The problem is that the complete verse cannot be explained in the light of this suggestion.

As you have seen, the verse proves the sinlessness of the ulu ’l-amr; and even those who support the above suggestion, have to admit that the verse confirms their sinlessness.

The question arises: Who among this body of influential persons is sinless? Is each of its members sinless, so that the collective body could be called sinless? Because a group is but the sum total of the individuals. But it is evident that there never was in this ummah, even for a single day, a group of influential people who had authority to jointly manage the Muslim’s affairs and whose every member was sinless and free from error. Obviously, it is impossible for Allāh to order us to obey a group which had never existed in reality.

Or does it mean that sinlessness, a real attribute, exists in that collective body as an adjective exists in its qualified noun? Although each individual member may commit sins, and in common with all other human beings can indulge in polytheism and disobedience, and although the opinion he forms may be erroneous or may lead to sin and straying, but when the said body collectively reaches at a decision it remains safe from mistakes and errors - because the collective body is sinless. But this too is impossible. How can a real attribute, that is, sinlessness, exist in an abstract idea, i.e., the collective body? A real attribute cannot stand in a mentally posited idea.

Or, does it mean that sinlessness of this body is attributable neither to its individual members nor to the collective body? That it only signifies that Allāh protects this body in a way it does not order any sin, nor does it arrive at a mistaken decision. Its case is not different from a mutawātir41 (اَلْمُتَوَاتِرُ ) information which is protected from falsity, although none of its narrators or informants is sinless, nor is this, freedom from falsity attributed to the chain of narrators when looked at as a composite group.

All that it means is that a habit has been formed which prevents falsehood from seeping in that information. In other words, Allāh protects a mutawātir information from infiltration of falsehood. In the same way, opinion of ulu ’l-amr is protected from mistakes and errors, although neither the collective body nor its individual members are free from sin and mistake. Nor do they have any special quality or attribute. It is nevertheless safe from falsehood and error, like a mutawātir tradition.

This is what sinlessness of ulu ’l-amr means. The verse only shows that their opinion is never confused; it is always right and in conformity with the Qur’ān and the sunnah. It is a special divine providence for this ummah; and it has been narrated from the Prophet (s.a.w.a.) that he said:

‘‘My ummah will not unite on error.’’

COMMENT: As for this tradition, it is totally irrelevant to this subject. Even if it is accepted as correct, it only says that the ummah will not unite on error. It does not say that people of influence and authority from among the ummah would not join hands on error. Ummah has its own meaning, and ahlu ’l-halli wa ’l-‘aqd has another; there is no evidence that the former means the latter. Moreover the tradition does not say that whatever they unitedly decided would be free from error; it rather says that they would not be united on error - and the two propositions are not the same.

The tradition accordingly would mean as follows: Never will the entire ummah unite on error concerning any matter; there will always be among them those who would be on right guidance - either all or some of them, at least the sinless one. It will correspond with the verses and traditions showing that Islam; the religion of truth, would never disappear from the earth, would continue upto the Day of Resurrection. Allāh says: therefore if these disbelieve in it, We have (already) entrusted with it a people who are not disbelievers in it (6:89); And He made it a word to continue in his posterity (43:28); Surely We have revealed the Reminder and We will most surely be its guardian (15:9); Falsehood shall not come to it from before it nor from behind it; a revelation from the Wise, the Praised One (41:42). There are many verses having the same connotation.

Also this is not a speciality of the ummah of Muhammad (s.a.w.a.), because the correct traditions prove otherwise. Look at the traditions narrated from the Prophet (s.a.w.a.) through various chains of narrators which describe the division of the Jews into seventy-one sects, of the Christians into seventy-two and of the Muslims into seventy-three sects, all of which would go to hell - except one. We have quoted it in the ‘‘Traditions’’ under the verse, And hold fast by the cord of Allāh all together (3:103).

In short, there is no need to further discuss this tradition, because, even if its chain of narrators be free from defects, it has no relevance to the subject under discussion. We should look at the meaning of sinlessness as applied to the influential people of authority from this ummah, if it is they who are referred to as ‘‘those vested with authority from among you’’.

What is the genesis of ‘ismah (sinlessness) of the influential people of authority among the Muslims? What makes their opinion free from error? This body of influential people which manages the public affairs is not something unique for the Muslim ummah. There are found in every big and small nation, and even in the tribes and clans, a number of people who have prestige and influence in their society; and who exercise power and have authority over public affairs. Look into the histories of the ancient people as well as the present nations; you will find countless instances where the people of influence and power unanimously agreed on a course of action about some very important matter and their plan was carried out. Later events sometimes showed the decision was correct; at other times it proved wrong. There is, of course, greater chance of mistake in individual decision than in a collective one; yet there is no guarantee that a decision jointly arrived at after thorough debate and discussion will never be wrong. History and our own experience provide ample proof for it.

Now, if collective decisions of influential and powerful leaders of Muslim ummah are always free from mistakes and errors, we will have to find for it a cause other than the normal ones; it will have to be something supra-natural and miraculous. If so, then it would be a manifest miracle reserved for this ummah, which would strengthen their power, defend their land and protect them from all types of mischief that could endanger their unity. In short, such a cause would be a divinely given miracle parallel to the Glorious Qur’ān, and it would live as long as the Qur’ān lives; it would have the same relation to the practical life of the ummah as the Qur’ān has to its intellectual one. In that case, it was necessary for the Qur’ān to describe its boundary and area; Allāh would have mentioned it as one of His special graces for this ummah, as He has done with reference to the Qur’ān and Muhammad (s.a.w.a.). Also, He should have explained to this group its collective responsibilities as He has done in connection with His Prophet (s.a.w.a.). Likewise, the Prophet should have given detailed instructions to his ummah concerning this extra-ordinary group, and more particularly to his companions; after all, they were the people who bacame ahlu ’l-halli wa ’l-‘aqd after him and took the control of the ummah in their hands. The Prophet should have explained about this band which is supposed to be vested with authority what was its reality? What was its boundary? How wide was the area of its jurisdiction? Would there be a single body to rule over the whole Muslim ummah in all public affairs? Or would there be separate bodies of ulu ’l-amr in different Muslim societies to rule over their lives, honour and properties?

Also, it was incumbent on the Muslims - and especially the companions - to pay more attention to it. They should have asked questions and gone into its details. They had asked about things which had no importance compared to this basic matter; they had asked about crescent, the things to be spent and war booty, as Allāh has mentioned: They ask you about crescents [2:189]; They ask you as to what they should spend [2:215]; They ask you about spoils of war [8:1].

So why did they never ask about it? Or was it that they had asked but it was manipulated by people and hidden from us? But this meaning was not against the desire of the majority of the ummah (which follows the same system) so that we could think that they neglected and discarded it until it was completely forgotten!

Also it should inevitably have been quoted during the disputes and strifes which had repeatedly erupted after the Prophet’s death. What happened to this ‘reality’ that it was never quoted or referred to in their argumentations and polemics, while the narrators have transmitted all their arguments word by word? Why is it not found in any speech or letter? Why was it not known to the early exegetes among the companions and their disciples until it was ‘discovered’ by a handful of later writers like ar-Rāzī and some who came after him?

Even ar-Rāzī has objected to this view after mentioning it. He says that it is against the composite consensus; the phrase, ulu ’l-amr has been explained in not more than four ways: The rightly-guided caliphs, commanders of expeditions, religious scholars and sinless Imāms. This fifth explanation goes against the above composite consensus. Then he has replied that this new explanation is in fact' based on the third meaning [i.e., religious scholars]. In this way he has destroyed all that he himself had built. It is now clear that things were not like that at all; nobody ever thought it was a noble and unique divine gift to the clique of influential and powerful leaders of the Muslims, which would constitute a great miracle of Islam.

Or do they want to say that this freedom from error did not emanate from any supra-natural cause? Rather, Islam had generally trained its followers so nicely, basing its teachings on such balanced principles, that it was bound to produce this result - that the people of power and influence among this ummah, be-cause of this training, make no mistake in their collectively arrived at decisions and do not err in the opinions they form.

First of all, this supposition is wrong because it goes against the common sense. Perception of a whole is the sum total of the perception of its components. When each of them is liable to be wrong, the whole group cannot be safe from error and mistake.

Secondly, if the opinion of the group of influential persons is always correct and free from error, and if this extra-ordinary feature is based upon such invincible cause, then it should never fail in producing the desired result. Then what else was the cause of all this falsehood, disturbance and mischief which has overfilled the Muslim world?

There were countless gatherings after the Prophet’s death, in which influential and pwerful leaders of the Muslims collectively decided whatever they thought correct, and followed what in their opinion was the right path; but all this led them to nowhere; they went on blundering into far-reaching errors; their attempts to bring happiness to the Muslims increased only the ummah’s misfortune and unhappiness. The society which was based on religion turned soon after the Prophet (s.a.w.a.) into an imperialism - oppressive and destructive. Let scholars make in-depth study of the disturbances and mischiefs that raised their head, since the Messenger of Allāh (s.a.w.a.) departed from this world; and have a look at what followed. On every page of Islamic history they will find blood spilled, honours defiled, properties looted, religious laws ignored and divinely ordained punishments nullified. Let them look for its origin and discover its roots. Was there any effective cause other than the opinions formed and decisions taken by the powerful and influential leaders, which they had yoked the ummah with?

So this is the position of the most important pillar on which they want to build the structure of Islam! This is the effect of the ‘opinion’ of influential and powerful leaders who, they tell us, are referred to by the words, ulu ’l-amr (those vested with authority), and who, according to them, are free from error in their opinion!

Those who believe that ulu ’l-amr refers to the people of influence and power, have no escape from admitting that those people were not sinless, not free from mistakes and errors. That the ulu ’l-amr, like all other people could be right in some cases and wrong in the others. But inasmuch as theirs was a distinguished group, experienced in public affairs, the ratio of their mistakes was much smaller. Allāh has made their obedience compulsory. Although they could at times be wrong, but Allāh has granted indulgance to such mistakes, keeping in view the overwhelming good emanating from their management of affairs. If they issue an order or give a ruling which contravenes the Qur’ān and the sunnah, and that order or ruling happens to be congruous with the good of the ummah - even if it reinterprets a religious law contrary to what was hitherto done, or changes it to bring it into line with the demands of time or inclinations of the ummah or conditions of the modem world - this new verdict will be followed, and religion will recognize it as good.

Why? Because religion aims only at society’s happiness and advancement. This attitude is clearly seen in the way the Islamic governments behaved in the early days of Islam as well as later on. Whenever a law prevalent in the Prophet’s days was changed or any system established by him discarded, the only reason given was that that law or system was in conflict with one or another right of the ummah; and that the good of the nation demanded that a new law should be enforced and a new system established which would satisfy people’s aspirations for blessings of life. A scholar has openly written42 that a caliph has full authority to act contrary to explicit religious laws if he thinks it to be in the best interest of the ummah.

Accordingly, the Muslim nation would not be any different from other civilized societies inasmuch as they all have an elected body which decides the laws of the society keeping in view the demands of the situation at a given time.

This opinion, as you see, is held by those who think that religion is a social system presented in the garb of religion. It is governed by the same factors which govern other human societies leading them on the path of evolution step by step. Islam was a high ideal which was perfectly suitable for those who lived during and near the days of the Prophet.

Islam, according to them, is only a link in the chain of human civilization - and the time has left it behind. One should not study it except in the way the archaeologists look at the artifacts from the earth.

We have nothing to discuss about the verse: obey Allāh and obey the Messenger and those vested with authority from among you, with the persons holding the above-mentioned view. That view is based on a theory which would adversely affect all fundamentals of religion and the whole system established by the Prophet’s traditions, including the basic gnosis and belief, moral values and rules of jurisprudence. If we look in this light at all that was done by the companions in the days of the Prophet and during his last Illness; at the disputes and strifes they caused; at the changes they made in some laws and systems established by the Prophet (s.a.w.a.); at the happenings in the days of Mu‘āwiyah and the caliphs who followed him, the Umayyads, then the ‘Abbāsids and then the later ones - and all things resemble one another - we shall arrive at a stunning conclusion.

A most astonishing view has been expressed about this verse by a writer, who has opined, ‘‘The verse, obey Allāh and obey the Messenger and those vested with authority from among you, does not imply any of the things said by the exegetes - divided as they are among themselves:- ‘‘First, because the obligatoriness of ulu ’l-amr’s obedience - whoever they might be - does not prove that they have any distinction or superiority over others. We are also obliged by religion to obey unjust oppressive rulers when there is no alternative, for the sake of warding off their evil, and those unjust rulers can never be superior to us in the sight of Allāh.

‘‘Second, because the order given in the verse is not unlike other religious commands which can be implemented only when its object is available. For example, it is obligatory to spend on poor, and forbidden to help oppressors; but it is not obligatory for us to create a poor or an oppressor in order that we could spend on him or resist from helping him, respectively.’’

COMMENT: The fallacy of these two ‘reasons’ is transparent. Add to it his supposition that ulu ’l-amr in the verse means rulers and kings, unsoundness of which has already been shown.

As for his first reason, he seems oblivious to the fact that the Qur’ān is full of verses forbidding obedience of the unjust, the oppressors and the unbelievers. It was impossible for Allāh to order us to obey them, after all that prohibition; and then to go a step further and join their obedience with His and the Messenger’s obedience. If that obedience were allowed for the sake of one’s safety, Allāh would have used words like ‘permission’, etc., as He has done in one place: except when you guard yourself against them for fear of them (3:28). Not that He should clearly make their obedience compulsory, which would lead to all types of horrible results.

As for the second reason, it is based on the same assumption as the first one. However, if it is supposed that their obeidence was made obligatory because they had a special status in religion, then they would be sinless, as explained earlier. And it is impossible for Allāh to oblige us to obey someone who did not exist or who was rarely found - and this too in a verse which contained the most fundamental aspect of religious good, a factor without which the equilibrium of Islamic society could not be maintained. You have seen that the ummah needs ulu ’l-amr for the same reason it needs the Messenger for, that is, for guarding and managing the affairs of the urnmah. We had talked on it when discussing about the decisive and ambiguous verses43 . Now we return to our original topic.

It is now clear that it would be meaningless to interpret the phrase: those vested with authority from among you, as ‘the people having influence and power’ (whatever meaning we give to this latter phrase). The only meaning now possible is: Those individuals from among the ummah who are sinless, free from error and mistake in their words and deeds, whose obedience has been made obligatory. The only way to recognize them is through clear divine affirmation, either in His own words or through His Prophet. This explanation corresponds with what has been narrated from the Imāms of Ahlu ’l-bayt that it is they.

As for the claim that ulu ’l-amr refers to the rightly guided caliphs, commanders of expeditions or religious scholars whose opinions and words are followed, it is rebuted on two counts:

First: The verse proves their sinlessness, and undoubtedly, none of these three groups was or is sinless - except what a group of Muslims believes about the right of ‘Alī (a.s.)

Second: All these interpretations are just claims without any evidence.

Objections have been raised against the explanation that the phrase refers to the sinless Imāms of Ahlu ’l-bayt (a.s.):

First Objection: In case this meaning were correct, it was necessary for Allāh and the Messenger to clearly identify them [to the ummah]; and if it were done, no two persons would have disputed about them after the Messenger of Allāh (s.a.w.a.).

Reply: It is clearly mentioned in the Qur’ān and the sunnah, like the verses of Guardianship, Purity and others; and the traditions like that of the Ark (The parable of my Ahlu ’l-bayt is like the parable of Noah’s Ark; whoever boarded it was saved, and whoever stayed away from it was drowned); and that of the Two Precious Things (Surely I am leaving among you two precious [or weighty] things, the Book of Allāh and my offspring who are my Ahlu ’l-bayt; as long as you would hold fast to both of them you would never go astray after me.). These have been quoted in the discourse on ‘‘Decisive and Ambiguous Verses’’ in the third [Ar.] volume [Eng. vol.5, pp.46 - 93]. There are also traditions about the ulu ’l-amr, narrated through Shī‘ī and Sunnī chains, some of which will be given under coming ‘‘Traditions’’.

Second Objection: Their obedience is conditional to their identification, because an order to obey them without recognizing them would be a command to do the impossible. As their obedience is conditional, this verse cannot apply to them because it is unconditional.

Reply: This objection bounces back to the objector. Every obedience [even of the people of influence and power] is conditional to their recognition. The only difference is that we may recognize the people of influence and power by ourselves without referring it to Allāh and His Messenger, while a sinless Imām can be identified only through an introducer. However the condition of recognition is equally present in both cases; so both should be contrary to the verse.

The fact is that although identification is counted as a condition, it is not like other conditions. It only means that when one is obliged to do something, he has to recognize the object of obligation and its other concomitants; but the obligation does not depend on it. If recognition were like other basic conditions which affect the obligation itself, like ‘ability’ for hajj or existence of water for wudū’, then nobody would be obliged to do anything at all.

Third Objection: We are unable, these days, to reach a sinless Imām and learn knowledge and religion from him. Therefore, he cannot be the ulu ’l-amr whose obedience is obligatory for the ummah, because there is no way to have any contact with him.

Reply: This problem is created by the ummah itself, not by Allāh or the Messenger. The ummah opted for wrong ways and was untrue to itself. Thus the responsibility and obligation to obedience stays unchanged. Suppose a nation killed its prophet. Can they claim that now they were unable to obey him because he was no more? Morever, the objection may be directed to the objector himself, because nowadays there is not a single ummah in Islam in which the people of influence and power from among themselves could enforce what they would decide for it.

Fourth Objection: Allāh says, then if you quarrel about any thing, refer it to Allāh and the Messenger. If ulu ’l-amr means a sinless Imām, it was necessary to say, ‘refer it to the Imām’.

Reply: Its reply has already been given in the Commentary; and it shows that it actually means referring to the Imām.

Fifth Objection: The believers in a sinless Imām say that his obedience rescues the ummah from darkness of strife and evil of disagreement. But evidently the verse ordains a law related to quarrel - in spite of the existence of Imām and obedience of the ummah. It points to disagreement among the ulu ’l-amr themselves in reaching at a dicision about some event or occurance. But according to those who believe so, it is not possible to quarrel or dispute in presence of a sinless Imām, because in their views he is like the Messenger (s.a.w.a.). Accordingly, tnis sentence would be without any purpose or benefit.

Reply: Its reply too is clear from the preceding Commentary. The quarrel mentioned in the verse refers to the believers’ disagreement concerning rules of the Qur’ān and the sunnah, not concerning executive orders issued by the Imām in various events and happenings. It was mentioned earlier that no one has any right to legislate a law other than Allāh and His Messenger. If the quarreling parties are capable of inferring its law from the Qur’ān and the sunnah, they have the right to do so, or they could ask the Imām about it, because he is free from error in his opinion. But if they are unable to infer it, then the only way is to ask the Imām. It is just like the days of the Messenger of Allāh (s.a.w.a.) when his contemporaries had the option of inferring the law from the Qur’ān (if they could) or asking the Messenger of Allāh (s.a.w.a.) about it; but in case they could not infer it, the only remedy was to ask him (s.a.w.a.).

As the verse shows, the ulu ’l-amr are just like the Messenger in obligatoriness of their obedience. As for the believers’ quarrel, the verse describes the procedure to be adopted, and it makes no difference whether the Messenger be present (as the following verses show) or absent (as the unrestrictedness of the verse proves). The order to refer the matter to Allāh and the Messenger is, therefore, confined to the dispute among the believers themselves, as is shown by the word if you quarrel; it should be noted that Allāh has not said, if those vested with authority quarrel; nor has He said, if they quarrel. The matter will be referred, in the presence of the Messenger, by asking him the relevant law or inferring it from the Qur’ān and the sunnah (for those who have the ability to do so); and in his absence, the question is to be asked of the Imām, or its reply inferred as discribed above. Obviously, the sentence, then if you quarrel about any thing ..., is not without purpose or benefit, as the objector had claimed.

All this proves that the word, ulu ’l-amr, in this verse refers to some men from among the ummah, each of whom is similar to the Messenger in two aspects: He too is free from sin and mistake, and his obedience too is obligatory and compulsory. However, we do not say that the phrase, ulu ’l-amr, does not have a wider connotation according to language, or that it may not be used in a more general way if one wants to. But meaning of a word is one thing, and applying it to appropriate objects is another. For example, meaning of messenger is general, and it is used in the same meaning in this verse; yet the intended personality is of the Messenger of Allāh, Muhammad (s.a.w.a.).

QUR’ĀN: then if you quarrel about any thing, refer it to Allāh and the Messenger ...: It branches out from the restriction understood from the context. The proceding sentence, obey Allāh and obey the Messenger ..., makes obedience of Allāh and the Messenger compulsory. This obedience is in the sphere of religion which ensures erasure of every possible dispute and guarantees fulfilment of every possible need. It leaves nothing uncared for, and no referral is required to any one other than Allāh and His Messenger. The sentence, thus, implies: obey Allāh and do not obey tāghūt. This is the implied restriction which we have mentioned above.

The speech is addressed to the believers. It shows that the ‘quarrel’ refers to their dispute among themselves, and not to any putative quarrel between them and the ulu ’l-amr, nor to any supposed dispute among the ulu ’l-amr themselves. It is because the former, i.e., quarrel among the believers and the ulu ’l-amr, goes against the obligation of their obedience, and the latter, i.e., dispute among the ulu ’l-amr themselves, does not conform with obligatoriness of their obedience [which shows that they are always right] because in dispute one party is surely wrong. Moreover, this idea is not in accord with the verse, as it is addressed to the believers; Allāh says: ‘‘then if you quarrel about any thing, refer it ...’’.

The word, ‘thing’, is general and could possibly include all decisions and orders given by Allāh, His Messenger and ulu ’l-amr; yet the next words, ‘‘refer it to Allāh and the Messenger’’, show that the verse speaks about quarrel in something outside the direct responsibility of the ulu ’l-amr. They have full authority and control over executive matters which come within the area of their wilāyah (اَلْوِلاَيَةُ = guardianship; mastership), like their order to join an expedition, to fight or to make peace, and so on.

The order to refer a matter to Allāh and the Messenger does not cover such things, because people are obliged to obey the ulu ’l-amr in these things. This sentence, therefore, is confined to religious laws only; no one, other than Allāh and the Messenger, has any authority to issue or abrogate a law. The verse somewhat explicitly shows that no one has any right to manipulate any religious law explained by Allāh and His Messenger, and ulu ’l-amr and others all are equal in this respect.

The proviso, if you believe in Allāh and the last day, puts utmost emphasis to this order, and indicates that its contravention emanates from defect in belief. The order has a direct connection with faith; its contravention would show that although the person concerned pretended to believe in Allāh and His Messenger, disbelief was hidden in his heart; and this is hypocrisy, as the following verses prove.

This is better and very good in the end. The indicative, ‘this’, points either to referring the matter in dispute or to obeying Allāh, His Messenger and those vested with authority. ‘‘at-Ta’wīl’’ (اَلتَّأْوِيْلُ = translated here as ‘‘in the end’’) refers to the underlying good on which the order is based and which is realized when the order is carried out. Its meaning has been explained in the third volume44 , under the verse, seeking to give it (their own) interpretation, but none knows its interpretation except Allāh (3:7).

QUR’ĀN: Have you not observed those who think that they believe in what has been revealed to you ...: ‘‘az-Za‘m’’ (اَلزَّعْمُ ) means to think, to claim, no matter it conforms with reality or not. It is different from ‘‘al- ‘ilm’’ (اَلْعِلْمُ = to know) which is used for a knowledge that conforms with fact. As az-za‘m is generally used for thoughts and claims not conforming with facts, people often think that this non-conformity is part of its connotation; but it is not so. ‘‘at-Tāghūt’’ (اَلطَّاغُوتُ ) is a masdar in the meaning of ‘‘at-tughyān’’ (اَلطُّغْيَانُ = to exceed proper bounds) on the paradigm of ‘‘ar-rahbūt’’ (اَلرَّهْبُوت ), ‘‘al-jabarūt’’ (اَلْجَبَرُوتُ ) and ‘‘almalakūt’’ (اَلْمَلَكُوتُ ); but generally it is used for active participle in exaggerated sense. The Arabs say: Taghā ’l-mā’ (طَغَي الْمَآءُ = Water overflowed the banks). Its use for man began as an extended metaphor; then it became common until it is now taken as its real meaning; it indicates his exceeding the proper limits laid down by reason or sharī‘ah. at-Tāghūt therefore means oppressor and tyrant, who rebels against, and discards the demands of divine worship showing hauteur against Allāh. That is why scholars say that at-tāghūt refers to every one who is worshipped - other than Allāh.

The words, what has been revealed to you and what was revealed before you, mean, what Allāh has revealed to His messengers. This expression was preferred to the phrase, ‘they believe in you and in those before you’, because the talk is about obligation of referring disputed matters to the Book of Allāh and its laws. It also indicates that the ‘command’ in the clause, they were commanded to deny him, refers to the order contained in divine books and revelations sent to the prophets, Muhammad and the preceding ones, may Allāh bless him, his progeny and them all.

The opening words, ‘‘Have you not observed’’, clarify a possible query: Why has the order been given to obey Allāh and obey the Messenger and those vested with authority [and to refer the disputes to them]? The reply: Have you not seen how they indulge in disobedience by resorting to the judgment of tāghūt? The question reflects pity; it is a matter of pity that they were doing so, while they claimed to believe in the Books revealed to you and the other prophets; these books were sent down to judge between the people in matters they disputed about. Allāh has clearly said in the verse, Mankind was but one nation; so Allāh sent the prophets as bearers of good news and warners, and He sent down with them the book with truth, that it might judge between the people in that in which they differed (2:213). Yet they resort to the judgment of tāghūt in their disputes, i.e., to the judgment of those who have exceeded the limit, rebelled against divine religion and crossed the boundary of truth. They do so in spite of their being clearly ordered in these books to deny tāghūt. Was it not enough reason for forbidding them to resort to tāghūt for judgment, that it was tantamount to discarding the books of Allāh and abrogating His laws?

The sentence at the end, and the Satan desires to lead them astray into a far-reaching error, shows that they did so coming under the Satan’s influence and his misguidance, as he wanted to lead them into a far-reaching error.

QUR’ĀN: And when it is said to them: ‘‘Come to what Allāh has ate, revealed and to the Messenger;’’...: ‘‘Ta‘ālaw’’ (تَعَالَوْا = come) is imperative of at-ta‘ālī (اَلتَّعَالِي = to rise); ‘‘sadda’’ (صَدَّ = turned away).

‘‘Come to what Allāh has revealed and to the Messenger’’, means, come to the law of Allāh and to him who decides according to it.... turning away from you with (utter) aversion: The speech is addressed to the Messenger alone, although they were called not to him alone, but to him and the book together. The verse comments on those who claimed to believe in what was revealed by Allāh; they were not unbelievers that they could openly reject the Book of Allāh. Such people were in fact hypocrites, showing that they believed in what Allāh had revealed, but turning away openly from His Messenger.

It clearly proves that any attempt to differentiate between Allāh and His Messenger by accepting the order of Allāh and hesitating about the order of the Messenger is unmitigated hypocrisy.

QUR’ĀN: But how will it be when misfortune befalls them on account of ...: It is a warning that this turning away from the order of Allāh and His Messenger, and resorting to the judgment of someone else, i.e., tāghūt, is sure to bring misfortune in its wake, and its only cause will be this turning away from the order of Allāh and His Messenger, and that resort to the tāghūt’s judgment. The words, Then will they come to you swearing by Allāh: We did not desire (anything) but good and concord, give prior information of their excuse that it was not with any bad intention that they had resorted to the tāghūt’s judgment. The meaning thus will be as follows - and Allāh knows better: If they persisted in that behaviour, then how would they feel when its evil consequences overwhelmed them, and then they would rush to you swearing by the name of Allāh that their only desire, in resorting to the judgment of other than the divine book and the Messenger, was to bring good and accord in society and removing the disagreement between the parties.

QUR’ĀN: These are they of whom Allāh knows what is in their hearts; ...: It is a rejection of their excuse. Allāh did not describe what was in their heart, nor did He say that their motive was bad, because the words, turn aside from them and admonish them, were enough to expose it.If their intention was not bad, it would have been true and good; and Allāh would not order His Messenger to turn aside from a person who spoke truth and described fact. The words, and speak to them effectual words concerning themselves, mean: Say to them such words as would reach their hearts and they would come to realize the evil of their activities; they should understand that it was hypocrisy which on coming in open was bound to bring Allāh’s wrath and punishment to them.

QUR’ĀN: And We did not send any Messenger but that he should be obeyed ...: It is an all-encompassing refutation of these hypocrites’ evil-doings described above: resorting to tāghūt’s judgment, turning aside from the Messenger, swearing and offering excuse of having intention of good and concord. All this is, in one way or another, disobedience of the Messenger of Allāh, whether accompanied by any excuse or not. Allāh has made his obedience compulsory without any restriction or condition; He has sent him only to be obeyed by Allāh’s permission. No one should imagine that it was only Allāh’s obedience that was required, while the Messenger was merely one of the human beings, who was obeyed only for people’s good; and if such a result could be achieved without his obedience then there was no harm in going ahead independently, leaving the Messenger aside; otherwise it would mean associating him with Allāh, and worshing him. This attitude was reflected, every now and then, in their talk with the Messenger of Allāh (s.a.w.a.), when he took a decision about some important matter, and someone would ask him: Is it by Allāh’s order or by yours?

Therefore, Allāh has made it clear that the obligation to obey the Prophet (s.a.w.a.) is all-encompassing and unconditional; it is nothing but Allāh’s obedience because it is by His permission. The verse in effect says what is declared in the verse 80 of this same chapter: whoever obeys the Messenger, he indeed obeys Allāh.

Then Allāh says that if they had returned to Allāh and His Messenger, repenting for the sin of disobeying the Messenger and turning aside from him, it would have been better than their swearing in the name of Allāh and offering lame and useless excuses which could not please the Messenger of Allāh (s.a.w.a.), as Allāh would inform him of the reality behind that facade. This is the import of the second half of the verse: and had they, when they were unjust to themselves, come to you and asked forgiveness of Allāh and the Messenger had (also) asked forgiveness for them, they would have found Allāh Oft-returning (to mercy), Merciful.

QUR'AN: But no! by your Lord! they do not believe until they make you a judge of that which has become a matter of disagreement ...: ‘‘ash-Shajr’’ and ‘‘ash-shajūr’’ (اَلشَّجُورُ،اَلشَّجْرُ = to mingle, to jumble). From it are derived ‘‘at-tashājur’’ and ‘‘al-mushājarah’’ (اَلتَّشَاجُر،اَلْمُشَاجَرَة = to quarrel, to dispute), as if the claim and counter-claims are mixed up and jumbled together; the same is the root of ash-shajar (اَلشَّجَرُ = tree)

because its branches look jumbled and mixed together; ‘‘al-haraj’’ (

اَلْحَرَجُ = straitness, tightness).

At first glance it appears that it is a rebuttal of the hypocrites’ thinking that they believed in the Prophet (s.a.w.a.) even while resorting to the Satan’s judgment. It seems to mean: This claim is not correct; they will not be counted as believers until they come to you for judgment and then do not find any straitness in their hearts when you gave your judgment. But the generality of the clause, until they make you a judge total submission, and that of the next verse, And if We had prescribed for them except a few of them, supports the view that this admonition is not restricted to the hypocrites; it covers others too inasmuch as they apparently think that mere acceptance of what Allāh has revealed including gnosis and commands constitutes true belief in Allāh, His Messenger and all that the Messenger has brought. But it is not so. True belief means total submission from the depth of one’s heart as well as in appearance. How is it possible for true believers not to submit to the Prophet’s order in appearance (turning aside from him and going against him) or in their inner self by feeling straitness in their hearts when that judgment goes against their wishes. Allāh has said to His Messenger, that you may judge between people by means of that which Allāh has taught you (4:105). Now, if any one feels annoyed with the Prophet’s judgment, he is in fact annoyed with Allāh’s judgment, because it is Allāh who has made his obedience compulsory and given him authority to enforce his decisions.

If they surrendered to the Messenger’s order and judgment without finding any straitness in their hearts on that account, they would have in fact surrendered to Allāh’s order and judgment, whether it be a legislative one or creative. It is one of the stages of faith, on reaching which a believer attains to many superior virtues (the most prominent being submission to Allāh’s order), and becomes free from many bad traits like finding staitness in heart and objecting to divine order by tongue or heart. The ‘submission’ required in the verse is general and comprehensive.

It is now clear that, although the wording of the verse, But no! by your Lord! they do not believe with total submission, apparently makes it restricted to the Prophet’s judgment only (because it refers to their resorting to the judgment of someone else even when they were obliged to refer every dispute to the Prophet (s.a.w.a.), yet its import is general and covers orders of Allāh and His Messenger both, and in matters of legislation as well as creation, as described above. Not only that. It encompasses all judgments he delivered, all systems he established and all actions he performed, because the order is general; and it is not possible for the one who truly believes in Allāh to reject, be annoyed or feel disturbed on account of a judgment, order or system that in any way emanates from Allāh or His Messenger. Otherwise, it would be, to a certain degree, associating others with Allāh. Allāh says: And most of them do not believe in Allāh without associating others (with Him), (12:106).

QUR’ĀN: And if We had prescribed for them except a few of them.: It was described under the verse, but Allāh has cursed them on account of their unbelief, so they shall not believe but a few (4:46), that this style indicates that the statement is applicable to the collective body of people, i.e., to the society as a whole, and that the exception only serves to remove any possible misunderstanding that it covers each and every member without sparing a single person. The exception, therefore, is rather separated than attached, or it falls between the attached and the separated exceptions inasmuch as it has two sides.

Therefore, the sentence, ‘‘they would not have done it except a few of them’’, describes the condition of the collective body that as a society they do not obey the orders which seem unpalatable to them and which affect the things to which their hearts are firmly attached like their lives and homes; and the exception of the few has been added to remove a possible misunderstanding.

The meaning: If We had prescribed for them and ordered them to kill themselves or go forth leaving their homes and places of residence which they were emotionally attached to, they would not have done it, would have disobeyed Us. Nevertheless, as the above statement could have given an impression that there was not among them even a single true believer who would submit to the command of Allāh, this misunderstanding was removed by excepting a few of them; although the preceding statement in fact had not included them in the first place, because it had commented on the society per se, and had not looked at individual members except as components of that society.

It shows that the verse speaks about killing of the whole by whole group, and their collective dispersion from their villages and towns. It does not refer to individuals - that every one should kill himself or go out from his personal home. It is the same style as used in the verse, therefore turn to your Creator (penitently), and kill your people [lit.: yourselves] (2:54), because this verse too is addressed to the group, not to individuals.

QUR’ĀN: and if they had done what they were admonished,: The word ‘prescribed’ used at the beginning, has been changed here to ‘admonished’. It is an indication that these directives given as commands and orders are in fact pointers leading to what contains their good and bliss. They are in their essence admonitions and sympathetic guidance ordained for their good.

QUR’ĀN: it would have certainly been better for them and most efficacious in strengthening (them);: That is, in all matters that concerns them in this world and the next. It is because the good of the next world is inseparable from this world’s good; rather the former follows the latter. ‘‘Most efficacious in strengthening’’, i.e., strengthening their hearts and souls with true faith, as the speech revolves around faith. Allāh has said: Allāh strengthens those who believe with the sure word in this world’s life and in the hereafter (14:27).

QUR’ĀN: And then We would certainly have given them from Ourselves a great reward;: That is, when they got strengthened with firm faith. The vagueness of ‘‘a great reward’’ has the same implication as the unrestrictedness of ‘‘better for them’’.

QUR’ĀN: And We would certainly have guided them in the straight path.: The meaning of the straight path was explained in the first volume under the verse, Guide us to the straight path (1:6).

QUR’ĀN: And whoever obeys Allāh and the Messenger, these are with those upon whom Allāh has bestowed favours from among the prophets and the truthful and the witnesses and the good ones; and excellent are these as companion: Obedience of Allāh and the Messenger has been joined in this good news although the preceding verses had spoken specifically about the Messenger’s obedience and submission to his command and judgment; it is because of some intervening verses referring to Allāh, e.g., And if We had prescribed for them The obligation therefore is of obeying Allāh and obeying His Messenger; as was clearly laid down in the beginning of this topic: obey Allāh and obey the Messenger …

The words, ‘‘these are with those upon whom Allāh has bestowed favours’’, show that the obedient ones would join the company of the prophets and the other favoured ones, not that they would become one of them. Those bestowed with favours are the people of ‘‘the straight path’’; and this phrase has not been attributed in the Qur’ān to any one other than Allāh, with exception of this group, as the Qur’ān says: Guide us to the straight path, the path of those upon whom Thou hast bestowed favours (1:6 - 7). In short, the obedient ones will enjoy the company of the prophets, truthful ones, etc., without becoming themselves prophet, etc. Also, the end clause, ‘‘and excellent are these as companion’’, points to this direction. It was explained earlier that the favour specifically refers to mastership and guardianship.

Coming to these four groups, the prophets are recipients of revelation who are given news of the unseen. We know nothing more about them except what is seen of their achievements in society. Also it has earlier been described that ‘‘ash-shuhadā’ ’’ (اَلشُّهَدَآءُ ), when used in the Qur’ān, means witnesses of people’s actions, not martyrs in the battle-field; and that the good ones are those who deserve favours from Allāh.

As for the truthful ones, the word ‘‘as-siddīq’’ (اَلصِّدَّيْقُ ) is the exaggerative form of as-sidq (اَلصِّدْقُ = truth). Truth occurs in speech as well as in acts. Truth in action means its conformity with the words, because it shows firm belief. When one is true in one’s words, it gives a true picture of his inner belief without any contradiction; a word is true when it conforms with reality. As the speech itself is an action, the one who is truthful in action would not say except what he knows to be true and real. His words therefore are doubly true - the narration and the matter narrated both are true The truthful one, who never lies, is the one who does not do except what he knows to be right, without following his desires, and does not say except what he knows to be truth, and does not think except that which is true; he sees the reality of the things, says truth and does right.

In this way the ranks are fixed: The prophets (and they are the leaders and chiefs); then the truthful ones (and they are witnesses of realities and people’s deeds); then the witnesses (who are witnesses of deeds); and lastly the good ones (who are qualified to receive divine favours).

The last word, ‘‘rafīqā’’ (رَفِيْقاً = companion) is accusative of specification; and means: as companion, in the manner of a companion.

That is why it has been used in singular form. Some others have said that it is a circumstantial clause and means: each of these is excellent as companion. In that case, the style is similar to that found in the verse, ...

then We bring you forth as baby (22:5).

QUR’ĀN: This is grace from Allāh, and sufficient is Allāh as the Knower: The sentence begins with the indicative pronoun, dhālika (= ذلِكَ

lit.: that), and that pronoun is made for distant objects; then the predicate al-fadl (اَلْفَضْلُ = grace) is strengthened with the definite article al (اَلْ

).All these literary devices signify the magnificence of the grace, as though it is the grace in its totality. The verse ends with the mention of divine knowledge, because the preceding speech describes the ranks of faith and belief, which cannot be identified except by the divine knowledge.

It should be noted here that these noble verses have changed several times the style from first or second person to the third and vice versa without affecting the flow of speech or weakening their interlinked arrangement. The series begins addressing the believers in second person [O you who believe!], then talks of them in third person (And if We had prescribed for them). Likewise, Allāh has mentioned Himself in the first verse in third person (obey Allāh), then turns to first person plural (And We did not send ...), then at once to the third person in the same verse (by permission of Allāh); then again to the first person plural (And if We had prescribed), and finally to third person (And whoever obeys Allāh).

Likewise, the Messenger of Allāh has been described in the first verse in third person (and obey the Messenger), then addressed in the second person (come to you) and then turns to third person (and the Messenger had asked forgiveness for them), then it turns again to second person (by your Lord!), it then turns third time to the third person (And whoever obeys Allāh and the Messenger), and finally uses the demonstrative pronoun, ulā’ika (اُولئِكَ = these) with second person pronoun ka (ك = you). Altogether there are ten changes here, and the reasons are not difficult to understand for anyone who ponders on the context.

TRADITIONS

Ibn Bābawayh has narrated through his chain from Jābir ibn ‘Abdillāh al-Ansārī that he said: ‘‘When Allāh, the Mighty, the Great, sent to His Prophet, Muhammad (s.a.w.a.), the verse, O you who believe! obey Allāh and obey the Messenger and those vested with authority from among you, I said, ‘O Messenger of Allāh! We know Allāh and His Messenger; but who are those vested with authority whose obedience Allāh has conjoined to your obedience?’ (The Prophet) said: ‘They are my caliphs, O Jābir! and the Imāms of the Muslims after me. The first of them is ‘Alī son of Abū Tālib, then al-Hasan, then al-Husayn, then ‘Alī son of al-Husayn, then Muhammad son of ‘Alī who is mentioned as al-Bāqir in the Torah; you will surely meet him, O Jābir! when you see him convey my salām (greetings) to him. Then as-Sādiq Ja‘far son of Muhammad; then Mūsā son of Ja‘far; then ‘Alī son of Mūsā; then Muhammad son of ‘Alī; then ‘Alī son of Muhammad; then al-Hasan son of ‘Alī; then Muhammad (whose name and patronym will be the same as mine) son of al-Hasan son of ‘Alī, the Proof of Allāh on His earth and Baqiyyatullāh (بَقِيَّةُ اللّهِ = the one kept safe by Allāh) among His servants;

he is the one by whose hands Allāh, Sublime is His remembrance, will conquer the whole world from the east to the west; he it is who will remain hidden from his followers and friends for such a long period that no one will remain firm on the belief of his imamah except he whose heart has been tested by Allāh for faith.’ ’’

Jābir says: ‘‘I said: ‘O Messenger of Allāh! Will his followers get any benefit from him during his occultation?’ (The Prophet, s.a.w.a.) said: ‘Certainly, by Him Who has sent me with prophethood! they will be guided by his light and benefit from his wilāyah (اَلْوِلاَيَةُ = love, mastership) during his occultation as people benefit from the sun when it is hidden in cloud. O Jābir! this is part of the hidden secrets of Allāh and the treasured knowledge of Allāh. So keep it hidden except from the people who deserve to know.’ ’’ (Tafsīr al-Burhān)

The author says: an-Nu‘mānī has narrated through his chain from Sulaym ibn Qays al-Hilālī from ‘Alī (a.s.) a tradition of the same meaning as above. Also ‘Alī ibn Ibrāhīm has narrated it through his chain from Sulaym from ‘Alī (a.s.). There are other traditions narrated through Shī‘ī and Sunnī chains, describing the imāmah of the above Imāms together with their names; which may be seen in Yanābi‘u ’l-mawaddah, and al-Bahrārī’s Ghāyatu ’l-marām and other books.

Jābir al-Ju‘fī has said: ‘‘I asked Abū Ja‘far (a.s.) about the verse, obey Allāh and obey the Messenger and those vested with authority from among you. He said: ‘The Imāms.’ ’’ (at-Tafsīr, al-‘Ayyāshī)

The author says: al-‘Ayyāshī has narrated in his Tafsīr another similar tradition through ‘Umar ibn Sa’īd from Abu ’l-Hasan (a.s.), in which the following reply is given: ‘‘ ‘Alī ibn Abī Tālib and the Imāms after him.’’

Ibn Shahrāshūb narrates: ‘‘al-Hasan ibn Sālih asked as-Sādiq (a.s.)

about it and the Imām replied: ‘The Imāms from the Ahlu ’l-bayt of the Messenger of Allāh (s.a.w.a.).’ ’’

The author says: A similar tradition has been narrated by as-Sadūq through Abū Basīr from al-Bāqir (a.s.) in which it is said: ‘‘The Imāms from the children of ‘Alī and Fātimah until the Hour (of resurrection) comes.’’

Abū Masrūq has narrated a tradition from Abū ‘Abdillāh (a.s.); he says: ‘‘I told him: ‘We have discussion with theologians and we argue against them with the words of Allāh, the Mighty, the Great, obey Allāh and obey the Messenger and those vested with authority from among you; but they say: ‘‘It was revealed about the believers.’’ And we argue against them with the words of Allāh, the Mighty, the Great, Say: I do not ask of you any recompense for it except the love for near relatives; and they say: ‘‘It was revealed about the near relatives of the believers.’’ Thus I did not leave anything like this which came to my mind but I mentioned it (to him).’ Thereupon he said to me: ‘In that case, call them to al-mubāhalah (اَلْمُبَاهَلَةُ = imprecation).’ I said: ‘And how should I do it?’ He said: ‘Keep yourself good and happy for three days; keep fast;

take bath; and go forth you and he to the mountains; then entwine your right hand’s fingers in his fingers; then show justice to him and begin with yourself and say: ‘‘O Allāh, the Lord of the seven heavens and the Lord of the seven earths, the Knower of the unseen and the seen, the Beneficent, the Merciful! If Abū Masrūq has rejected truth and claimed wrong, then send on him reckoning from the heaven and a painful chastisement.’’ Then turn the same imprecation on him and say: ‘‘And if he (i.e., your adversary) has rejected truth and claimed wrong, then send on him reckoning from the heaven and a painful chastisement.’’ ’

‘‘Then (the Imām, a.s.) said to me: ‘Thus it will not be long that you will see it (chastisement) in him.’ But, by Allāh, I did not find anyone who would answer to this call.’’ (al-Kāfī)

‘Abdullāh ibn ‘Ajlān has narrated from Abū Ja‘far (a.s.) that he said about this verse of obedience: ‘‘It is about ‘Alī and the Imāms; Allāh has put them in places of prophets except that they do not make anything lawful or unlawful.’’ (at-Tafsīr, al-‘Ayyāshī)

The author says: The exception in this tradition confirms what was written in the Commentary that according to this verse legislating a law was reserved for Allāh and His Messenger.

Burayd ibn Mu‘āwiyah has narrated that Abū Ja‘far (a.s.) recited: ‘‘Obey Allāh and obey the Messenger and those vested with authority from among you; then if you fear a dispute about anything, refer it back to Allāh and the Messenger and those vested with authority from among you.’’ Then he said: ‘‘How can it be that He orders their obedience and then allows disputing with them? He (Allāh) has said it to the rebellious ones who were told, obey Allāh and obey the Messenger.’’ (al-Kāfī)

The author says: All that this tradition shows is that the Imām (a.s.) was explaining the verse and elaborating on it; as we have described in the Commentary. It does not mean that the Imām (a.s.) was giving a separate version of the verse, as might be misunderstood by the word, ‘recited’. A proof of what we have said may be found in the fact that different wordings have been used in other traditions [giving the same meaning, and even in the same tradition recorded in another book]. For example.

Harīz has narrated from Abū ‘Abdillāh (a.s.) that he said: ‘‘It was revealed, then if you quarrel about any thing, refer it to Allāh and to the Messenger and to those vested with authority from you.’’ (at-Tafsīr, al-Qummī). Also al-‘Ayyāshī has narrated from Burayd ibn Mu‘āwiyah from Abū Ja‘far (a.s.) (and it is the same tradition which has been quoted above from al-Kāfī), and this narration says, inter alia: ‘‘Then (Allāh) said to the people, ‘O you who believe!’, and He has gathered [in this address] all the believers upto the Day of Resurrection; obey Allāh and obey the Messenger and those vested with authority from among you. He has meant us particularly. Then if you fear a dispute about anything, refer it back to Allāh and the Messenger and those vested with authority from among you. It was revealed in this way. And how would He order them to obey those vested with authority and then allow them to quarrel with them? It was said to those who were ordered [to obey and] who were told: Obey Allāh and obey the Messenger and those vested with authority from among you.’’ (at-Tafsīr, al-‘Ayyāshī)

Abū Basīr has narrated from Abū Ja‘far (a.s.) that he said: ‘‘It (i.e., the verse of obedience) was revealed about ‘Alī ibn Abī Tālib (a.s.).’’ ‘‘I said to him: ‘People say to us, ‘‘What was to prevent Him from naming ‘Alī and his Ahlu ’l-bayt in His Book?’’ ’ Abū Ja‘far (a.s.) said: ‘Tell them, ‘‘Verily Allāh revealed (the order of) prayer to His Messenger; but He did not name three (rak‘ah) or four, until it was the Messenger of Allāh who explained it; and He revealed (the order of) hajj and did not reveal, ‘circumambulate seven times’, until the Messenger of Allāh (s.a.w.a.) explained it. [Likewise] Allāh revealed: ‘obey Allāh and obey the Messenger and those vested with authority from among you’; and it was revealed about ‘Alī and al-Hasan and al-Husayn (peace be on them); and he (the Messenger of Allāh, s.a.w.a.) said about ‘Alī: ‘Whoever’s master am I, ‘Alī is his master.’ Also the Messenger of Allāh (s.a.w.a.) said: ‘I admonish you concerning the Book of Allāh and my Ahlu ’l-bayt; verily I have asked Allāh not to let them be separated from each other until He brings them to the hawd (اَلْحَوْضُ = reservoir [of al-Kawthar]), and He has granted it to me.’ And he said: ‘Do not teach them because they are more knowledgeable than you; verily they shall never take you away from the gate of guidance and shall never let you enter the gate of misguidance.’ If the Messenger of Allāh had remained silent and not identified the people (of his Ahlu ’l-bayt), surely the progeny of ‘Abbās, and the progeny of ‘Aqīl and someone else’s progeny would have claimed (to be among them); but Allāh revealed in His Book: Allāh only desires to keep away the uncleanness from you, O people of the House!

and to purify you a (thorough) purification [33:33]; and ‘Alī and al- Hasan and al-Husayn and Fātimah (peace be on them) were the interpretation of this verse; so the Messenger of Allāh (s.a.w.a.) took the hands of ‘Alī and Fātimah and al-Hasan and al-Husayn (blessings from Allāh be upon them) and entered them under the mantle in the house of Umm Salamah and said: ‘O Allāh! every prophet had had his precious things and his people; and these are my precious things and my people’

Umm Salamah said: ‘Am I not from your people?’ He said: ‘Verily you are (preceeding) to good but these are my precious things and people of my (house).’... (at-Tafsīr, al-‘Ayyāshī)

The author says: al-Kulaynī has narrated in al-Kāfī, through his chain of narrators from Abū Basīr from the same Imām (a.s.) a similar tradition with minor differences in wordings.

Ibn Shahrāshūb has quoted from at-Tafsīr of Mujāhid that this verse [of obedience] was revealed about the Leader of the faithful [‘Alī, a.s.] when the Messenger of Allāh (s.a.w.a.) left him in Medina as his deputy. (‘Alī) said: ‘‘O Messenger of Allāh! Are you leaving me to look after the women and the children?’’ He [the Messenger of Allāh] said: ‘‘O Leader of the faithful! Are you not pleased that you should have the same position with me as Hārūn had with Mūsā, when (Mūsā) said to him: ‘Take my place among my people, and act well’? Then Allāh said: ‘and those vested with authority from among you’.’’ (The Imām then) said: ‘‘ ‘Alī ibn Abī Tālib, Allāh appointed him as the master of the ummah’s affairs after Muhammad and when the Messenger of Allāh (s.a.w.a.) made him take his place at Medina. Thus Allāh ordered the servants to obey him (‘Alī) and not to go against him.’’ (Tafsīr al-Burhān).

Mujāhid has also narrated from Ibānah al-Falakī that it was revealed when Abū Buraydah complained against ‘Alī (a.s.) (ibid.)

A tradition has been quoted in ‘Abaqātu ’l-anwār from Yanābī‘u ’l-mawaddah of ash-Shaykh Sulaymān ibn Ibrāhīm al-Balkhī who quotes from al Manāqib, from Sulaym ibn Qays al-Hilālī from ‘Alī (a.s.) which, inter alia, says: [‘Alī, a.s.] said, ‘‘The least by which a servant goes astray is that he does not know the Proof of Allāh, the Blessed, the Sublime, and His witness over His servants, whose obedience Allāh has ordered and whose love and obedience made obligatory.’’ Sulaym says, ‘‘I said, ‘O Leader of the faithful! describe them to me.’ He said, ‘(They are) those whom Allāh has joined with Himself and His Messenger, and said: O you who believe! obey Allāh and obey the Messenger and those vested with authority from among you.’ I said to him, ‘May Allāh make me your ransom! explain (it) to me.’ He said, ‘Those (about whom) the Messenger of Allāh (s.a.w.a.) had said in several places and his last sermon on the day when Allāh, the Mighty, the Great, took him to Himself: ‘‘Surely I am leaving among you two things, you shall never go astray after me if you hold fast to them: the Book of Allāh, the Mighty, the Great, and my progeny who are my Ahlu ’l-bayt; because [Allāh,] the Kind, the Knower, has promised me that they shall never be separated (from each other) until they come to me at the Reservoir - like these two (saying this, the Prophet joined his index fingers together) and I do not say ‘like these two’ (saying which he joined his index and middle fingers together); so hold fast to them both and don’t go ahead of them, otherwise you would go astray.’’ ’ ’’

The author says: Traditions narrated from the Imāms of Ahlu ’l-bayt, giving similar meanings as above are very numerous. What we have presented here gives examples of all types of meanings described in traditions. Anyone wanting more details should consult collections of ahādīth.

As for ancient exegetes, they are divided about the meaning of the phrase, ulu ’l-amr. Some say, it means the rightly guided caliphs; others say, commanders of expeditions; a third group says, the scholars. ad-Dahhāk has reportedly said that it refers to the companions of the Prophet (s.a.w.a.); but it boils down to the third interpretation, because reportedly he has said: ‘‘They are companions of the Messenger of Allāh (s.a.w.a.) as they were the callers (to Islam) and narrators of traditions.’, Obviously, this reasoning is based on their knowledge, and this interpretation would ultimately mean the scholars.

It should be noted that many things and various stories have been reported concerning the reason of revelation of this verse; but if one ponders on them one would be in no doubt that all of them are mere attempts by the narrators to apply the verse on one or the other view or situation. We therefore have not quoted any of them as it was of no value. You may look into ad-Durru ’l-manthūr and at-Tafsīr of at-Tabarī and other books like them for verification of this observation.

al-Barqī has narrated through his chain from Abu ’l-Jārūd that Abū Ja‘far (a.s.) said about the verse, But no! by your Lord! they do not believe until they submit with total submission: ‘‘Submission is pleasure and satisfaction with His decree.’’ (al-Mahāsin)

‘Abdullāh al-Kāhilī has said that Abū ‘Abdillāh (a.s.) said: ‘‘If a people worshipped Allāh alone who has no partner, and established prayer, and gave zakāt, and performed hajj of the House, and fasted in the month of Ramadān, and then said about a thing done by Allāh or by His Messenger (s.a.w.a.), ‘Why did he do this?’ Or, ‘If he had done it in another way [it would have been better]’ or felt [annoyance] in their hearts, they would become polytheists because of it.’’ Then he recited this verse, But no! by your Lord! they do not believe until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with total submission. Then Abū ‘Abdillāh (a.s.) said: ‘‘It is incumbent upon you to submit.’’ (al-Kāfī)

‘Abdullāh ibn Yahyā al-Kāhilī has narrated that he heard Abū ‘Abdillāh (a.s.) saying: ‘‘By Allāh, if a people worshipped Allāh alone who has no partner, and established prayer, and gave zakāt, and performed hajj of the House, and fasted in the month of Ramadān, and then said about a thing done of the Messenger of Allāh (s.a.w.a.), ‘Why did he do this or that? or felt [annoyance] in their hearts, they would become polytheists because of it.’’ Then he recited, But no! by your Lord! they do not believe until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what - Muhammad and the progeny of Muhammad - have decided and submit with total submission. (at-Tafsīr, al-‘Ayyāshī).

The author says: There are other traditions similar to these two. The meaning given by the Imām (a.s.) extends the theme of the verse on two counts: First, that the verse covers all decisions and decrees, be they legislative or creative; Second, it makes no difference whether the decision or decree was issued by Allāh or by His Messenger.

It should be mentioned here that there are other traditions which apply the verse, But no! by your Lord! they submit with total submission, to the wildyah of ‘Alī (a.s.) or the wilāyah of the Imāms of Ahlu ’l-bayt (a.s.); they provide examples of applying a verse to one or the other of its prominent models. Certainly the verse is applicable to Allāh, His Messenger and the Imāms of Ahlu ’l-bayt, and it continues in them.

ash-Shaykh has narrated through his chain from ‘Alī (a.s.) that he said: ‘‘A man from the Helpers (ansār) came to the Prophet (s.a.w.a.) and said: ‘O Messenger of Allāh! I cannot bear separation from you; so much so that if I enter my home and remember you, I leave my property and come (here) for looking at you, in your love. Then I remembered that when the Day of Resurrection would come, you would be made to enter the Garden and raised to the highest level of ‘illiyyīn (لِّيِّين عِ = highest place). Then how could I see you? O Messenger of Allāh!’ Then the verse was revealed: And whoever obeys Allāh and the Messenger, these are with those upon whom Allāh has bestowed favours from among the prophets, and the truthful, and the witnesses, and the good ones; and excellent are these as companion! Thereupon the Prophet (s.a.w.a.) sent for the man and recited it to him and gave him the good news.’’ (al- Amālī, ash-Shaykh)

The author says: This theme is also narrated through Sunnī chains in ad-Durru ’l-manthūr quoting from at-Tabarānī, Ibn Marduwayh, Abū Nu‘aym (in Hilyatu ’l-awliyā’) and ad-Diyā’ al-Maqdisī (in Sifatu ’l jannah, saying that this tradition was ‘good’), all narrating from ‘Ā’ishah; also quoting from at-Tabarānī and Ibn Marduwayh both through ash-Sha‘bī from Ibn ‘Abbās; and through Sa‘īd ibn Mansūr and Ibnu ’l-Mundhir from ash-Sha‘bī; and through Ibn Jarīr from Sa‘īd ibn Jubayr.

Ibn Shahrāshūb has narrated from Anas ibn Mālik from someone he had named from Abū Sālih from Ibn ‘Abbās that he said about this verse: ‘‘And whoever obeys Allāh and the Messenger, these are with those upon whom Allāh has bestowed favours from among the prophets - i.e., Muhammad (s.a.w.a.) - and the truthful - i.e., ‘Alī, and he was the first to verify - and the witnesses - i.e., ‘Alī, Ja‘far, Hamzah, al-Hasan and al-Husayn, peace be on them.’’45 (Tafsīr al-Burhān)

The author says: There are other traditions giving the same meaning.

al-Bāqir (a.s.) said: ‘‘Help us with piety, because whoever met Allāh with piety, would get happiness near Allāh, as Allāh, the Mighty, the Great, says: And whoever obeys Allāh and the Messenger ...’’ After reciting the verse, he said: ‘‘So from us is the Prophet, and from us is the truthful, and from us are the witnesses and the good ones.’’ (al-Kāfī)

as-Sādiq (a.s.) has said: ‘‘The believers are of two kinds: (One is) a believer who fulfils the conditions Allāh had imposed on him; he will be with the prophets, and the truthful, and the witnesses, and the good ones; and excellent are these as companions! and he is among those who will intercede and will not need intercession (by others); and he is among those who are not inflicted with terror of this world, nor of the hereafter. (Another is) a believer who has made mistakes. He is like a green stalk, which inclines to whichever direction wind pushes it and then returns to its position. He is among those who are inflicted with terrors of this world and that of the hereafter, and he would be interceded for; and he is on good.’’ (ibid.)

The author says: as-Sihāh says: ‘‘al-Khāmah (اَلْخَامَة ) is a green soft plant.’’ The Imām (a.s.) in this hadīth points to what was described in the Commentary of the verse, The path of those upon whom Thou hast bestowed favours (1:7), that ‘favour’ means al-wilāyah (اَلْوِلاَيَة = love, mastership, friendship). This explanation thus corresponds with the verses, Now surely the friends of Allāh, they shall have no fear nor shall they grieve. Those who believed and were pious (10:62 - 63). Terror of mishaps cannot reach the friends of Allāh who rely on none other than Allāh.

* * * * *

Question 3: Possibility of knowledge of Allah

Question: Is it possible for humankind to know Allah (awj)? If yes, to what degree and what is the value of such knowledge?

Brief Answer

The human being can attain knowledge of Allah (awj) through various ways. This knowledge can come about through the medium of the intellect or of the heart. At times he-as in the case of the sage and the philosopher-reasons and understands through conceptual knowledge and with recourse to sense perception and the intellect, whilst at other times he-as in the case of the gnostic-through immediate intuition, gazes at the Beloved, witnessing Him directly.

Knowledge of Allah (awj) is analogous to knowledge of a fire. An individual at times realizes the existence of a fire by witnessing its smoke from afar. At other times, he might realize its existence by seeing the fire itself. Yet at other times, he might comprehend and feel the fire as if a part of his body is burned by it.

In any case, in both ways-i.e. conceptual knowledge and immediate knowledge-sometimes the path, the traveller, and the goal are one and the same, as when one concludes the existence of Allah (awj) by reflecting on Divine signs and the existing order pervading them. In other instances, only the traveller and the path might be identical, as when one comprehends Allah (awj) through understanding his own soul. The path and the goal can also be the same, as where one comprehends Allah (awj) by contemplating on the Divine Names and Attributes.

Of these types, the case where the path and the goal are identical, where one spiritually experiences what he has conceptually realized is of great value, for the goal is to see and to taste.

In the Qur`anic verses and the corpus of narrations these three ways have been articulated. It has especially been emphasized that nothing is more evident than Divine existence and manifestation and hence He must be reached through Himself. He is the Light, the apprehension of which is needless of anything else. If we are deprived of seeing Him, it is because of the veil of our negligence that covers our conceptual and immediate knowledge - we lack awareness of our knowledge.

In order to attain this complex knowledge (‘ilm-e murakkab [i.e. awareness of knowledge]) we must remove the veils of darkness and of light from our souls. It is for this reason that it has been said that knowing Allah (awj) is innate and inherent to the human being, and as such, the arguments provided in proving the existence of Allah (awj) and the knowledge of Him serve only as reminders, not proofs. Nevertheless, it must be noted that the core of Divine Essence and Attributes are neither comprehensible to the philosopher nor to the gnostic. However, other aspects of the Divine are accessible to both the intellect of the philosopher and the spiritual experience of the gnostic.

Detailed Answer

In responding to this question, first the media of understanding must be introduced. The media of understanding are the physical senses, the

intellect, and the heart. The external senses merely deal with the appearances and the accidents of things without being able to delve any deeper, and despite the variety and abundance of knowledge they provide to the human being, they are limited by time and space.

The intellect is a special faculty, the major role of which is the comprehension of universal concepts and in this sense possesses many aspects - among them reasoning. But the media of understanding are not restricted to these two. The human being can reach great degrees of knowledge through the medium of the heart. By this way, the human being can spiritually witness [the reality of] what others understand [only theoretically] through reasoning. The gnostics’ endeavour is to comprehend Allah (awj) in this way.1

From another perspective, knowledge can be divided into two general categories: conceptual knowledge and presential or immediate knowledge. Conceptual knowledge is obtained through mental concepts and the implementation of rational and philosophic reasoning. Presential knowledge is the knowledge arrived at without the mediation of concepts and mental pictures; that is, the reality of the known object is present within the knower. Presential knowledge is a type of gnostic and intuitive knowledge, in which the external reality [and not the mental concept] of an object is witnessed.

Of course, in the obtainment of rational conceptual knowledge, sensory and empirical premises can be employed. For instance, by reflecting on the signs of Allah (awj) and the existing order in the cosmos, one can achieve an understanding of Allah (awj) that is rendered by a simple reasoning. But in cases where one desires to achieve a greater understanding, purely rational premises are required.

In any case, it must be borne in mind that firstly, Allah (awj) cannot be proven nor refuted by exclusive recourse to laboratory experiments or scientific, empirical principles for the grasp of sensory experimentation is far shorter than to be able to pierce into the supernatural.

Therefore, sensory knowledge alone cannot solve the problem, it must be employed in the premises of rational reasoning [if it is to be useful]. Secondly, despite the fact that in Islamic texts, studying the extroversive (afaqi)2 signs of Allah (awj) has been encouraged,3 which is in a sense considered a rational method since it involves reasoning, it must not be overlooked that studying the creatures, the signs of Divine creativity and wisdom, only reveals that there is an omnipotent and omniscient being governing the world; but other than that, this method fails to render the attributes of that being; for instance, whether it is self-sufficient.

As for intuitive and immediate comprehension, it can be conceived in three ways: a cause’s immediate knowledge of its effect, an immaterial existent’s immediate knowledge of its own essence, [and finally] an effect’s immediate knowledge of its cause. The creatures’ awareness of Allah (awj) is of the third type. And the human being’s weakness in comprehending Allah (awj) is in proportion to his [existential] weakness. Thus, although that Sacred Essence is proximate to everything, but their proximity to Him depends on their existential degree and limit.

Muhaqqiq Tusi provides a good analogy regarding the degrees of knowledge of Allah (awj). He says one’s knowledge of Allah (awj) resembles one’s knowledge of fire, the most limited form of which is being told the qualities of fire by somebody else who has seen it. A more advanced awareness of fire is when one observes its smoke. The third degree is feeling the heat and witnessing the light it radiates. The final degree of knowledge of fire is being inflamed and burned to ashes.

A point necessary to mention at this stage is that in speaking of knowledge of Allah (awj), we might either be referring to proving His existence or to contemplating His attributes. In both cases we can have recourse to the intellect to employ conceptual knowledge in order to understand intellectually, or we can go through the path of the heart, to embark on immediate intuitive knowledge in order to behold. The former is termed burhan, the latter, ‘irfan. Without question, the method prevalent in philosophic reasoning is not as valuable as gnostic revelations.

In any case, regardless of whether we traverse the path of the intellect or the heart, there are three ways for acquiring knowledge of Allah (awj). In other words, the intellectual or gnostic journey of the philosopher or the spiritual wayfarer [respectively] could fall under one of three categories:

1. The traveller (salik), the path (maslak), and the goal (maslk ‘ilayh) are distinct; such as if one reaches the conclusion [that Allah (awj) exists] by observing and contemplating the order and harmony of the universe, by realizing that all things are needy and so there must be something needless they depend on, hence the Originator. Some Qur`anic verses encourage people to take up this method.4

2. The traveller and the path are one and the same; such as if one contemplates the world within himself, addressing questions such as, “Who am I?”; “Where am I from?”; “Why aren’t my inclinations, my allegiances under my control?”; “Why can I not tame my wild mind so as to control what memories it recalls?”

Imam ‘Ali b. Abi Talib (ع) alludes to this method in the following words:“I came to know Allah by observing the strong wills that trembled, the difficult entanglements that were disentangled, and the decisions that were crushed.” 5 In another instance he says,“Whoever comprehends himself has indeed comprehended his Lord.” 6

3. The path and the goal are one and the same. That is, the traveller-the philosopher or the spiritual wayfarer-by contemplating the destination discovers the object of his desire (maqsud). This is the most profound way of understanding, for it transcends the levels of extroversive and introversive journeys, thereby realizing, through contemplating the Absolute Witness, that Allah (awj) is the Absolute Witness.

The Qur`an states:

“Is it not sufficient that your Lord is witness to all things?” 7

First, He is witnessed and comprehended, and then [in His light] all other things, for He is the Light of the Heavens and the Earth. The Essence of Unicity [i.e. Allah (awj)] is the clearest witness to and proof of Himself and as such, renders unnecessary any intermediary for comprehension of Him.8

So it is that in addressing His messenger He says,

“You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today.” 9

The veil is removed from the individual, not from the reality or from Allah (awj).

In the Supplication of ‘Arafah, Imam Husayn b. ‘Ali (ع) deals with this third method. He says,“O Allah! Do others possess a light that You lack so that they must shed light upon You? When have You been absent so as to be needy of proof? When have You ever been distant so that Your effects and creatures should move us close to You?” 10

The same theme resonates in the following couplet:“You have never distanced Yourself so that I should seek Your presence. You have never been hidden so that I should make You manifest.”

And again in the words of Imam Husayn b. ‘Ali (ع), “Blind be the eye that does not behold You … It is You whom I beseech in seeking union with You, and it is Your own existence that I seek as proof for Your existence.” In this phrase, it is expressed that for the spiritual wayfarer, Allah (awj) is more manifest than the sky, the earth, the leaves of trees, etc.

Imam Ja’far b. Muhammad as-Sadiq (ع) alludes to this point in the following words: “When someone is present and manifest, we first know him through his self, then we get to know his attributes. But in the case of something absent, knowledge of its attributes precedes knowledge of its essence … Just as in the case of Yusuf’s brother, they studied Yusuf himself and recognized it was him. They asked him, ‘Are you really Yusuf?’ They did not formulate their question the other way around11 ; meaning, they reflected on the qualities of the person whom they were confronted with and realized that he was Yusuf. They did not ask others to identify Yusuf for them.”12

Based on the aforementioned explanations, it has been concluded that contingent existents are realities whose existence is nothing but their relation to the Necessary Existent. Otherwise, they would be needless in their essences which would in turn mean that they would be necessary by their essences, which is obviously false.

Thus, they are in their entire existence dependent on the Necessary Essence and it is impossible to view the relation [i.e. the creature, for as previously mentioned the contingent existent is nothing but that relation] without the object to which it is related (marbut ‘ilayh). That is, comprehending the effect independent of its cause is impossible. Thus, the comprehension of every thing, even purely material existents, is concomitant with comprehending the Necessary Existent.

Although knowledge is of two types: simple knowledge and compound knowledge, even as ignorance is of both types. Simple knowledge is one’s knowledge of an issue without being aware of the existence of that knowledge. Compound knowledge is when one’s knowledge is realized; that is, when one knows that he knows. We are of the opinion that a knowledge of Allah (awj) exists in all human beings; it could be conceptual

or presential and the object of that knowledge could be anything. That is, when one comprehends something, whether through conceptual knowledge or presential knowledge, he has comprehended Allah (awj) along with it.13

The Qur`an states,

“He is known to every one ignorant of Him.” 14

Even the person in doubt comprehends Allah (awj) prior to comprehending his doubt for Allah (awj) is the cause of his doubt and so the doubt is nothing but a relation to Allah (awj). So yes it is true; some are unaware of their knowledge of Allah (awj) and as such are oblivious to this necessary comprehension.

Therefore, when Imam ‘Ali b. Abi Talib (ع) said, “I do not see anything but that I see Allah prior to it” or “I do not worship a Lord I do not see”15 he was aware of his knowledge. He had grasped the truth of the verse,

“…so whichever way you turn, there is the face of Allah.” 16

The face cannot be beheld without beholding the possessor of the face. He was a gnostic who through voluntary extinguishment witnessed, in this world that other-than-Him is hidden and it is He, the Creator, Who is manifest, and it was because of this that he said, “If the veils were to be lifted, my certainty would not increase.”17

Whatever serves as an obstacle to sight or understanding is referred to as a veil. A veil is either of darkness or of light. Regarding the veil of darkness which is the veil of materiality, there are three elements: the subject from whom the matter in question is hidden, the veil, and the veiled [i.e. the object that is hidden]. But regarding the veil of light there are only two elements: the veiled and the subject from whom the matter in question is hidden.

Obscurity in the latter case is the result of the intensity of the brightness of the veiled, or more accurately as the result of the weakness of perception on the part of the subject. As an analogy, one is incapable of seeing the sun in some cases, because of an obstacle, such as a wall or dust, or at other times because of the intense brightness of the sun, which is actually the result of the weakness of one’s vision.

A poet has said: “The veil that conceals Your face is Your face, at all times; You are hidden from the world as You are so manifest.”

Between Allah (awj) and His creatures, there are no obstacles except His creatures.18 If the human being succeeds in removing the veils of darkness, of egocentrism, and of desire, only then can he turn to removing the veils of light.

It is for this that in the Sha’baniyyah Supplication, one pleads to Allah (awj) for the rending of the veils of light.19 Other than the Prophet (ص) and the Ahlul Bayt (ع) no one is capable of rending all the veils of light. Of course, the core of the Divine Essence and Attributes is impregnable even to them.20 Therefore, they are themselves veils of light for viewing the Divine Essence and since a contingent being cannot escape being limited, they also gaze at Allah (awj) from the outlook of their own [limited] existences; “‘Unqa21 is not the game to be ensnared, so remove your net.”

Hence, the knowledge of every knowing being is limited to the framework of its existence and to the extent that it lacerates the veils. Imam ‘Ali b. Abi Talib (ع) in this regard says, “The intellects will never have the capacity to reach to the core and circle of His Attributes. Nevertheless, there is no veil to obstruct anyone in comprehending the necessary level [of knowledge of Allah].”22

That is, on the one hand, all the existents of the world of contingency are Divine signs and as such serve as mirrors23 reflecting a true image [of the Divine] but at the same time, they are not separable from the Divine. Basically, they have no other role but to reflect the beauty of the Divine, although “children” [i.e. intellectually and spiritually immature persons] might perceive them as separate entities.

On the other hand, “[those standing at] the apices of [intellectual] resolve cannot comprehend Him, and [those who have] dived in [the depths of] acuity cannot reach Him.”24 His Essence neither yields to the intellection of the sage25 , neither to the spiritual experience of the gnostic26 , thus they both admit their incapability. This incapability arises because comparing what a contingent being can comprehend of Allah (awj) with what it cannot comprehend is to compare finitude with infinity.

At the end, the point that must be mentioned is that in the Islamic corpus of narrations there is mention of an innate knowledge of Allah (awj). Innate knowledge is of the intuitive, presential knowledge, which was explicated previously.

There are two types of innate qualities in the human being: innate understandings (which every human being possesses prior to any education) and innate inclinations (which are part and parcel of the nature of every human being). The former are referred to as “innate knowledge of Allah (awj)” and the latter as “innate worship of Allah.”

But, as mentioned previously, they are not present at a conscious level of the human mind so as to render a rational endeavour [to understand Allah (awj)] unnecessary. Nevertheless, since knowledge of Allah (awj) is innate, the arguments presented in favour of Allah (awj) serve actually as reminders and not real proofs. In the process of proving something, one realizes that he has acquired a knowledge which he formerly lacked. But being reminded is to become aware that one has had something all along, albeit unknowingly. Thus it is that in Qur`anic verses and in narrations, what is always mentioned is the removal of the veils of obliviousness. And what rids one of a state of obliviousness is a reminder not a proof.

Notes

1. Though it is possible to reach understanding and certainty based on traditions and authority as well; but in this case it is necessary to have previously proved both the fact that the traditions in question were in fact quoted correctly from the holders of authority, such as the Immaculates, and the fact that such traditions have cognitive value. It is only then that they can be used as the standards by which to judge the findings of either the intellect or the heart.

2. Or macrocosmic signs. That is, the signs outside of the human mind and body.

3. Surat al-Fussilat (41), Verse 53:

 سَنُرِيهِمْ آيَاتِـنَا فِي الآفََاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ

4. Surat al-Baqarah (2), Verse 164:

 إِنَّ فِي خَلْقِ السَّمٌوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللٌّهُ مِنَ السَّمَآءِ مِنْ مَاءٍ فَأَحْـيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَآءِ وَالأَرْضِ لآيَاتٍ لِقَوْمٍ يَعْقِلُون

5. Nahj al-Balaghah, Short Saying 250:

عَرَفْتُ اللٌّهَ سُبْحَانَهُ بِفَسَخِ الْعَزَائِمِ وَحِلِّ الْعُقُودِ.

6. Jawahir al-Saniyyah, pg. 116:

مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ.

7. Surat al-Fussilat (41), Verse 53:

 أَوَلَـمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلـى كُلِّ شَيءٍ شَهِيدٌ

8. Surat Ibrahim (14), Verse 10:

 قَالَتْ رُسُلُهُمْ أَفِي اللٌّهِ شَكٌّ فَاطِرِ السَّمٌوَاتِ وَالأَرْضِ

9. Surat Qaf (50), Verse 22:

 لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هٌذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

10. Bihar al-Anwar, vol. 95 pg. 226; also Mafatih al-Jinan:

أَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ مَا لَيسَ لَكَ حَتَّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ؟ مَتَى غِبْتَ حَـتَّى تَحْتَاجَ إِلـى دَلِيلٍ يدُلُّ عَلَيْكَ؟ وَمَتَى بَعُدْتَ حَتَّى تَكُونَ الآثَارَ هِيَ الَّتِي تُوصِلُ إِلَيكَ؟

11. It must be pointed out that in Farsi and ‘Arabic in asking if the person being addressed is the same one the former had heard about or known previously, he can put the question forth in two ways. He can say, in the case of ‘Arabic, a anta fuln (lit. Are you ...?) or a fuln ant (lit. Is... you?). The latter case is not used in English. Therefore, the reasoning forwarded in the text should be understood in the context of the ‘Arabic language. (Tr.)

12. Tuhaf al-’Uqul, pg. 327:

إِنَّ مَعْرِفَةَ عَيْنِ الشَّاهِدِ قَبْلَ صِفَتِهِ وَمَعْرِفَةَ صِفَةِ الْغَائِبِ قَبْلَ عَيْنِهِ. قِيلَ: وَكَيْفَ نَعْرِفُ عَيْنَ الشَّاهِدِ قَبْلَ صِفَتِهِ؟ قَالَ (ع): تَعْرِفُهُ وَتَعْلَمُ عِلْمَهُ وَتَعْرِفُ نَفْسَكَ بِهِ وَلاَ تَعْرِفُ نَفْسَكَ بِنَفْسِكَ مِنْ نَفْسِكَ. وَتَعْلَمُ أَنَّ مَا فِيهِ لَهُ وَبِهِ كَمَا قَالُوا لِيُوْسُفَ: إِنَّكَ لأَنْتَ يُوسُفَ قَالَ أَنَا يُوسُفُ وَهٌذَا أَخِي فَعَرَفُوهُ بِهِ وَلَمْ يَعْرِفُوهُ بِغَيرِهِ.

13. al-Tawhid by Shaykh Saduq, pg. 143:

لاَ يُدْرِكُ مَخْلُوقٌ شَيئاً إِلاَّ بِاللٌّهِ وَلاَ تُدْرَكُ مَعْرِفَةُ اللٌّهِ إِلاَّ بِاللٌّهِ.

14. al-Tawhid by Shaykh Saduq, pg. 58:

...مَعْرُوفٌ عِنْدَ کُلِّ جَاهِلٍ...

15. al-Kafi, vol. 1, pg. 98

مَا کُنْتُ أَعْـبُدُ رَبًّا لَمْ أَرَهُ.

16. Surat al-Baqarah (2), Verse 115:

 فَأَيْـنَمَا تَوَلُّو فَثَمَّ وَجْهُ اللٌّهِ

17. Sharh Mi’ah Kalimah, pg. 52; Matlub Kulli Talib, pg. 3; ‘Uyun al-Hikam wa al-Mawa’izh, pg. 415:

لَوْ کُشِفَ الْغِطَاءُ مَا ازْدَدْتُ يَقِيناً.

18. al-Tawhid by Shaykh Saduq, pg. 170:

لَيْسَ بَينَهُ وَ بَينَ خَلْقِهِ حِجَابٌ غَيرَ خَلْقِهِ...

19. Mafatih al-Jinan:

وَ أَنِرْ أَبْصَارَ قُلُوبِنَا بِضَيآءِ نَظَرِهَا إِلَيكَ حَتَّى تَخْرِقَ أَبْصَارُ الْقُلُوبِ حُجَبَ النُّورِ فَتَصِلَ إِلـى مَعْدِنِ الْعَظَمَةِ وَ...

20. Surat Ali-’Imran (3), Verse 30:

 وَيُحَذِّرُكُمُ اللٌّهُ نَفْسَـهُ

21. A giant but beautiful bird in Persian mythology, also called Simurgh. In this line of poetry however, it is a metaphor for comprehending the core of Divine Essence. (Tr.)

22. Nahj al-Balaghah, sermon 49:

... لَمْ يَطَّلِعِ الْعُقُولَ عَلى تَحْدِيدِ صِفَتِهِ. وَلَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفَتِهِ...

23. In his debate with ‘Imran al-Abi’i, Imam al-Rida ( ع) says: “Neither He is in the creation nor is the creation in Him. Just like the mirror: neither you are in it nor it in you. And the mirror is not like a mirage that portrays a deceptive view. At the same time, it has no truth in it other than the image of the person standing in front of it.” Al-Tawhid of Shaykh as-Sadiq, pp., 434-435

24. Nahj al-Balaghah, First Sermon:

...لاَيُدْرِكُهُ بُعْدُ الْهِمَمِ وَ لاَيَنَالُهُ غَوْصَ الْفِطَنِ...

25. Bihar al-Anwar, vol. 71 pg. 21, no. 1:

مَا عَرَّفْنَاكَ حَقَّ مَعْرِفَتِكَ.

26. Mir’at al-’Uqul, vol. 8 pg. 146:

مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ.

Question 4: Misguidance from Allah

Question: What is the meaning of Allah’s (awj) misguidance in the Qur`an?

Brief Answer

Misguidance is a non-existent entity. Since guidance means to lead someone to a goal, then misguidance is the absence of guidance. In the parlance of the logicians, the relation between guidance and misguidance is privatives and positives (‘Adam wa malakah). In other words, if guidance were to exist in a certain place, then it is impossible for misguidance to exist there (from the same aspect); but if guidance were not there then the absence of guidance is misguidance.

Because of this it is not possible to attribute misguidance to Allah (awj) since it is not possible to give or take something that does not exist. Unlike guidance, which relates both to existence and the law, misguidance relates only to existence and has no relation with the law. This is because Allah (awj) is essentially the Guide, since if this were not the case then the evildoers would bring an excuse before Allah (awj) saying, “We wanted your guidance but you lead us astray.”

Therefore, at the outset, Allah (awj) leads everyone towards felicity, happiness and the right path and in this stage there can be no misguidance. But if someone wilfully does not accept this call and turns his back towards it, then in this case he incurs Allah’s (awj) existential misguidance. Therefore Allah’s (awj) misguiding someone simply means that He cuts off His guidance from him and leaves him to fend for himself, the result of which is that man becomes lost on the path of guidance. Man’s being lost then, is caused by not having Allah’s (awj) guidance - and this is the meaning of existential misguidance.

Detailed Answer

When we pay attention to the verses of the Noble Book, we find that there are two kinds of Divine guidance: one that is related to the law and the second that is related to existence. Man has both kinds of guidance. This is in contrast to misguidance, which is only existential and does not exist with relation to the Law. This is because Allah (awj) is essentially the Guide, since it is impossible that He be essentially the Lord, the Worshipped, and the Refuge, but not be the Essential Guide. If this were not the case then the evildoers would bring forth an excuse, saying to Allah (awj), “We wanted your guidance but you lead us astray.”

It is impossible for Allah (awj) to lead someone astray initially since this goes against His wisdom and since nothing comes from Allah (awj) except goodness and mercy, He does not lead anyone on an incorrect path from the outset. Rather, His misguidance is a type of punishment. In other words the bad people have gone astray and have been afflicted with misguidance by there own choice. Therefore in reality, initial misguidance is ascribed to the creatures, and the misguidance that is a punishment pertains to the Creator.

In conclusion we can say that Allah’s (awj) misguidance means that He cuts off His mercy and blessings from a person and leaves him to fend for himself; and it is this that results in man becoming lost on the Path. If

someone does not accept the guidance of the Law, Allah (awj) will exclude him from His existential guidance. In other words, it is the actions of a disbeliever or an oppressor which cause him not to have Divine guidance. This is in line with the order of creation, which is based on cause and effect. Consequently Allah (awj) has said that He will not guide the unbeliever1 , oppressor2 , or the sinner.3

Notes

1. Surat al-Baqarah (2), Verse 264:

 ...وَاللٌّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

See also: Surat al-Ma’idah (5), Verse 67; Surat al-Tawbah (9), Verse 37

2. Surat al-Baqarah (2), Verse 258:

 ...وَاللٌّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

See also: Surat Ali-‘Imran (3), Verse 86; Surat al-Ma’idah (5), Verse 51

3. Surat Ali- ‘Imran (3), Verse 86:

 ...وَاللٌّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

See also: Surat al-Ma’idah (5), Verse 108; Surat al-Tawbah (9), Verse 80

Question 5: Being Allah’s Servant

Question: Who is a “slave” and what is slavery? How can we become the slaves of Allah (awj)?

Brief Answer

A true servant of Allah (awj) is he for whom obedience to Allah (awj) is sweet and Allah’s (awj) love is delight; he is intimate with Allah (awj) and relies on Him for all his needs.

Servitude can be summed up in three things. First is that the servant doesn’t consider himself to own any of what has been bestowed upon him, for slaves own no property. They see all property as Allah’s (awj) and when He commands, they spend it; second, a servant doesn’t plan for himself; and third, a servant is preoccupied only with Allah’s (awj) prescriptions and proscriptions.

With the aforementioned definition, we can understand the essence of servitude and how to achieve it. Servitude is the key to sanctity and “servant” is the best of names. A perfected human is a servant of Allah (awj) and is effaced in the Divine Identity and the Divine Names.

Worship (‘Ibadah), has been defined by lexicographers as utmost of modesty and humility. They say since “‘ibadah” (worship) is the highest level of humility; it wouldn’t be fitting except towards the highest being, possessing the greatest perfections and the highest level of generosity. This is why worshiping other than Allah (awj) is false worship tantamount to polytheism, especially since sincerity in worship hasn’t materialized.

As Imam Ja’far b. Muhammad as-Sadiq (ع) has explained, the word ‘abd is composed of three letters: ‘ayn, ba’, and dal. “‘Ayn” indicates ‘ilm, knowledge and certainty that a servant has of Allah. The “ba’” indicates bu’d, the separation and distance he has from other than Allah. And the letter “dal” points to dunuw, his closeness to Allah.1

Deatailed Answer

The slave is indebted to Allah (awj) for not only all of his perfections, but indeed for his very existence. It is because of this that he submits to Him. By not looking at himself and his own desires, he takes on the colour of his Master and His perfections to the extent that according to the saying of the Noble Prophet (ص), “The true slave of Allah Almighty is he for whom the obedience and love of Allah becomes sweet. He presents his needs to his Lord and becomes intimate with Him. He puts all his trust in Him and has hope in no one else.”2

According to the saying of Imam Ja’far b. Muhammad as-Sadiq (ع), the reality of slavery is in three thing, the first is the fact that “The slave does not think that he owns anything that Allah has given him. This is because slaves do not own anything for themselves. They consider all their wealth to belong to Allah. They place whatever they have wherever Allah tells them to. The second is the fact that the slave of Allah does not weigh what is good and bad for himself. Thirdly, he spends all his activity in that which

Allah had commanded him to do, and does not do what He has forbidden him from. Because he does not consider himself to own what Allah (awj) has given him, giving it away is easy for Him.

Since the slave of Allah (awj) has relegated his affairs to Allah (awj), the problems of the world become easy for him. And since he spends all his time doing what Allah (awj) has told him to do or staying away from what he has been prohibited from; he has no time left to be ostentatious. Thus, Allah (awj) honours His slave by means of these three things and by means of this, his response to Satan’s challenges and his interaction with the other creatures of Allah (awj) becomes easy. He does not go after the world in order to hoard wealth or show off in front of people. He does not seek any wealth and power that he sees in the hands of others, nor does he spend his days in vain pursuits.”3

Slavery is the key to sanctity. The title “slave” is the best of titles and it is because of this that the name of the Prophet (ص) was ‘Abdullah and on the night of ascension he asked Allah (awj) to grant him servanthood.

The perfect man is the servant of Allah. He has all the manifestations of Divine Names. He is effaced in the Divine Essence.

The lexicographers have defined worship as the pinnacle of humility. They have said that since worship is the highest level of humility, it does not befit anyone other than one who holds the highest levels of existence, perfection, grace, and generosity. Because of this, the worship of other than Allah (awj) is false worship that is tantamount to polytheism.

Worship has three levels: Some people worship Allah (awj) with the hope of getting other worldly rewards or because they fear His punishment4 - these are the ordinary believers; some worship Allah in order to gain the honour of servanthood and so that Allah (awj) calls them His slave; some however, worship Allah (awj) because they are in awe of His Might and because they love Him.

It has been related in a sacred tradition that Allah (awj) said, “Oh my slave! Worship me so that I make you like Myself. I say to something, ‘Be,’ and it is, you will also say to something ‘be’ and it will become so.”5

Therefore, according to a saying of Imam Ja’far b. Muhammad as-Sadiq (ع), “Servanthood is a substance, the kernel of which is Lordship.”6

By means of worship, man’s soul becomes like a polished mirror in which the Divine lights are reflected. The more it is polished the more will it reflect the flashes of Divine illumination; until such a time that his potential for sanctity will change to actuality and he will become the vicegerent of Allah (awj) in the whole realm of existence. You should know that this is not lordship but it is a vicegerency and a representation in which the effects of lordship become manifested.

The vicegerent of Allah (awj) does not do the work Allah (awj) does. Allah (awj) rather accomplishes his work at the hands of His vicegerent. Through the lattice of the soul of this person, He manifests Himself and reveals His Names and Attributes. Because of this the divine Gnostic is the perfect mirror for the power and grace of Allah (awj).

In all the types and degrees of the miracles of the prophets and the Imams (ع), in reality, it is Allah (awj) who is the absolute agent while the soul of the saint has been effaced in His will. This is the station of servanthood - a station that can be obtained by means of obeying Allah (awj).

The spiritual wayfarer considers himself to be the name of Allah (awj) in this station, to be effaced in Allah (awj) as he recognizes other beings to be the same. If he be a perfect saint, he will become the perfect name of Allah (awj) and apply in himself perfect and absolute servanthood.

In the Noble Qur`an, Allah (awj) says,

“Glory be to He who took his servant on the night journey.” 7

This indicates the fact that travelling the path to Allah’s (awj) nearness can only be achieved by means of servitude. One must forego the pride and haughtiness that comes with presumptions of independence.

In the tashahhud first we give witness to the Prophet’s servanthood, then to his prophethood. This is because servanthood is the ladder by means of which he ascended to the station of prophethood. In the Salat, which is the night ascension of the believer, we start with the “bismillah” that is the reality of servanthood.

Intention, according to the general public, means the desire to obey Allah (awj) whether that be out of greed or fear. “They call on their Lord, greedily and out of fear.” According to those with wisdom it is the desire to worship Allah (awj) out of respect and in order to acknowledge his greatness. “Worship Allah as if you were seeing Him. If you are not seeing Him, verily, He sees you.”

According to those with the love of Allah (awj), it is the desire to obey Allah (awj) out of love for His essence. Finally, near the Friends of Allah (awj) it means to intend to obey Him and worship Him as an effect of witnessing the beauty of the Beloved, independently and essentially, and to be annihilated in the Lord, essentially, in His attributes and in His actions. One of the most important conditions of intention is sincerity.

Sincerity of intention, in the general public’s worship, is purifying one’s intention of both patent and hidden polytheism, which include such traits as ostentation, self-conceit, and pride.

“Now, surely, sincere obedience is due to Allah.” 8

In the worship of The High-ranking, however, it is to purify one’s intention from any trace of greed or fear which in their mode of wayfaring is considered polytheism. In the worship of The Possessors of Heart (ashab al-qulub), it is to purify one’s intentions from egoism which is the greatest polytheism and disbelief in their mode. In the worship of The Most Perfect, it is purifying one’s intention of noticing the station of servitude and the act of worship, and further yet noticing the existence. As Imam Khomeini said, “The healthy heart is the one which meets The Truth, without anything else disturbing their intimacy.”9

Notes

1. Misbah al-Shari’ah, chapter 2:

وَحُرُوفُ الْعَبْدِ ثَلاَثَةٌ ( ع ب د ) فَالْعَيْنُ عِلْمُهُ بِاللٌّهِ وَالْبَاءُ بَوْنُهُ عَمَّنْ سِوَاهُ وَالدَّالُ دُنُوُّهُ لِلٌّهِ تَعَالـى بِلاَ كَيْفٍ وَلاَ حِجَابٍ.

2. Arba’in

3. Bihar al-Anwar, vol. 1, pg. 224, no. 17:

أَنْ لاَ يَرَى الْعَبْدُ لِنَفْسِهِ فِيمَا خَوَّلَهُ اللٌّهُ مِلْكاً لِأَنَّ الْعَبِيدَ لاَ يَكُونُ لَهُمْ مِلْكٌ يَرَوْنَ الْمَالَ مَالَ اللٌّهِ يَضَعُونَهُ حَيْثُ أَمَرَهُمُ اللٌّهُ بِهِ وَ لاَ يُدَبِّرُ الْعَبْدُ لِنَفْسِهِ تَدْبِيراً وَ جُمْلَةُ اشْتِغَالِهِ فِيمَا أَمَرَهُ تَعَالَى بِهِ وَ نَهَاهُ عَنْهُ فَإِذَا لَمْ يَرَ الْعَبْدُ لِنَفْسِهِ فِيمَا خَوَّلَهُ اللٌّهُ تَعَالَى مِلْكاً هَانَ عَلَيْهِ الإِِنْفَاقُ فِيمَا أَمَرَهُ اللٌّهُ تَعَالَى أَنْ يُنْفِقَ فِيهِ وَ إِذَا فَوَّضَ الْعَبْدُ تَدْبِيرَ نَفْسِهِ عَلَى مُدَبِّرِهِ هَانَ عَلَيْهِ مَصَائِبُ الدُّنْيَا وَ إِذَا اشْتَغَلَ الْعَبْدُ بِمَا أَمَرَهُ اللٌّهُ تَعَالَى وَ نَهَاهُ لاَ يَتَفَرَّغُ مِنْهُمَا إِلَى الْمِرَاءِ وَ الْمُبَاهَاةِ مَعَ النَّاسِ فَإِذَا أَكْرَمَ اللٌّهُ الْعَبْدَ بِهَذِهِ الثَّلاَثَةِ هَانَ عَلَيْهِ الدُّنْيَا وَ إِبْلِيسُ وَ الْخَلْقُ وَ لاَ يَطْلُبُ الدُّنْيَا تَكَاثُراً وَ تَفَاخُراً وَ لاَ يَطْلُبُ مَا عِنْدَ النَّاسِ عِزّاً وَ عُلُوّاً وَ لاَ يَدَعُ أَيَّامَهُ بَاطِلاً.

4. Nahjul Balaghah, Short saying 237; al-Kafi, vol. 2, pg. 84, no. 5:

عَنْ أَبِي عَبْدِ اللٌّهِ ( ع) قَالَ: اَلْعِبَادُ ثَلاَثَةُ قَوْمٌ عَبَدُوا اللٌّهَ عَزَّ وَجَلَّ خَوْفاً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَقَوْمٌ عَبَدُوا اللٌّهَ تَبَارَكَ وَتَعَالـى طَلَبَ الثَّوَابِ فَتِلْكَ عِبَادَةُ الأَجْرَاءِ وَقَوْمٌ عَبَدُوا اللٌّهَ عَزَّ وَجَلَّ حُبًّا لَهُ فَتِلْكَ عِبَادَةُ الأَحْرَارِ وَهِيَ أَفْضَلُ الْعِبَادَةَ.

5. Kalimatollah, pg. 140, no.154:

عَبْدِي أَطِعْنِي حَتَّى أَجْعَلَكَ مِثْلِي أَقُولُ لِلشَيْءٍ كُنْ فَيَكُونَ تَقُولَ لِلشَيْءٍ كُنْ فَيَكُونَ.

6. Misbah al-Shari’ah, chapter 2:

أَلْعِبَادَةُ جَوْهَرَةٌ کُنْهُهَا الرُّبُوبِيَّةُ...

7. Surat al-Isra’ (17), Verse 1:

 سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ...

8. Surat al-Zumar (39), Verse 3:

 أَلاَ لِلٌّهِ الدِّيْنُ الْخَالِصُ

9. Sirr al-Salat, pg. 75 (Farsi Version)

Question 3: Possibility of knowledge of Allah

Question: Is it possible for humankind to know Allah (awj)? If yes, to what degree and what is the value of such knowledge?

Brief Answer

The human being can attain knowledge of Allah (awj) through various ways. This knowledge can come about through the medium of the intellect or of the heart. At times he-as in the case of the sage and the philosopher-reasons and understands through conceptual knowledge and with recourse to sense perception and the intellect, whilst at other times he-as in the case of the gnostic-through immediate intuition, gazes at the Beloved, witnessing Him directly.

Knowledge of Allah (awj) is analogous to knowledge of a fire. An individual at times realizes the existence of a fire by witnessing its smoke from afar. At other times, he might realize its existence by seeing the fire itself. Yet at other times, he might comprehend and feel the fire as if a part of his body is burned by it.

In any case, in both ways-i.e. conceptual knowledge and immediate knowledge-sometimes the path, the traveller, and the goal are one and the same, as when one concludes the existence of Allah (awj) by reflecting on Divine signs and the existing order pervading them. In other instances, only the traveller and the path might be identical, as when one comprehends Allah (awj) through understanding his own soul. The path and the goal can also be the same, as where one comprehends Allah (awj) by contemplating on the Divine Names and Attributes.

Of these types, the case where the path and the goal are identical, where one spiritually experiences what he has conceptually realized is of great value, for the goal is to see and to taste.

In the Qur`anic verses and the corpus of narrations these three ways have been articulated. It has especially been emphasized that nothing is more evident than Divine existence and manifestation and hence He must be reached through Himself. He is the Light, the apprehension of which is needless of anything else. If we are deprived of seeing Him, it is because of the veil of our negligence that covers our conceptual and immediate knowledge - we lack awareness of our knowledge.

In order to attain this complex knowledge (‘ilm-e murakkab [i.e. awareness of knowledge]) we must remove the veils of darkness and of light from our souls. It is for this reason that it has been said that knowing Allah (awj) is innate and inherent to the human being, and as such, the arguments provided in proving the existence of Allah (awj) and the knowledge of Him serve only as reminders, not proofs. Nevertheless, it must be noted that the core of Divine Essence and Attributes are neither comprehensible to the philosopher nor to the gnostic. However, other aspects of the Divine are accessible to both the intellect of the philosopher and the spiritual experience of the gnostic.

Detailed Answer

In responding to this question, first the media of understanding must be introduced. The media of understanding are the physical senses, the

intellect, and the heart. The external senses merely deal with the appearances and the accidents of things without being able to delve any deeper, and despite the variety and abundance of knowledge they provide to the human being, they are limited by time and space.

The intellect is a special faculty, the major role of which is the comprehension of universal concepts and in this sense possesses many aspects - among them reasoning. But the media of understanding are not restricted to these two. The human being can reach great degrees of knowledge through the medium of the heart. By this way, the human being can spiritually witness [the reality of] what others understand [only theoretically] through reasoning. The gnostics’ endeavour is to comprehend Allah (awj) in this way.1

From another perspective, knowledge can be divided into two general categories: conceptual knowledge and presential or immediate knowledge. Conceptual knowledge is obtained through mental concepts and the implementation of rational and philosophic reasoning. Presential knowledge is the knowledge arrived at without the mediation of concepts and mental pictures; that is, the reality of the known object is present within the knower. Presential knowledge is a type of gnostic and intuitive knowledge, in which the external reality [and not the mental concept] of an object is witnessed.

Of course, in the obtainment of rational conceptual knowledge, sensory and empirical premises can be employed. For instance, by reflecting on the signs of Allah (awj) and the existing order in the cosmos, one can achieve an understanding of Allah (awj) that is rendered by a simple reasoning. But in cases where one desires to achieve a greater understanding, purely rational premises are required.

In any case, it must be borne in mind that firstly, Allah (awj) cannot be proven nor refuted by exclusive recourse to laboratory experiments or scientific, empirical principles for the grasp of sensory experimentation is far shorter than to be able to pierce into the supernatural.

Therefore, sensory knowledge alone cannot solve the problem, it must be employed in the premises of rational reasoning [if it is to be useful]. Secondly, despite the fact that in Islamic texts, studying the extroversive (afaqi)2 signs of Allah (awj) has been encouraged,3 which is in a sense considered a rational method since it involves reasoning, it must not be overlooked that studying the creatures, the signs of Divine creativity and wisdom, only reveals that there is an omnipotent and omniscient being governing the world; but other than that, this method fails to render the attributes of that being; for instance, whether it is self-sufficient.

As for intuitive and immediate comprehension, it can be conceived in three ways: a cause’s immediate knowledge of its effect, an immaterial existent’s immediate knowledge of its own essence, [and finally] an effect’s immediate knowledge of its cause. The creatures’ awareness of Allah (awj) is of the third type. And the human being’s weakness in comprehending Allah (awj) is in proportion to his [existential] weakness. Thus, although that Sacred Essence is proximate to everything, but their proximity to Him depends on their existential degree and limit.

Muhaqqiq Tusi provides a good analogy regarding the degrees of knowledge of Allah (awj). He says one’s knowledge of Allah (awj) resembles one’s knowledge of fire, the most limited form of which is being told the qualities of fire by somebody else who has seen it. A more advanced awareness of fire is when one observes its smoke. The third degree is feeling the heat and witnessing the light it radiates. The final degree of knowledge of fire is being inflamed and burned to ashes.

A point necessary to mention at this stage is that in speaking of knowledge of Allah (awj), we might either be referring to proving His existence or to contemplating His attributes. In both cases we can have recourse to the intellect to employ conceptual knowledge in order to understand intellectually, or we can go through the path of the heart, to embark on immediate intuitive knowledge in order to behold. The former is termed burhan, the latter, ‘irfan. Without question, the method prevalent in philosophic reasoning is not as valuable as gnostic revelations.

In any case, regardless of whether we traverse the path of the intellect or the heart, there are three ways for acquiring knowledge of Allah (awj). In other words, the intellectual or gnostic journey of the philosopher or the spiritual wayfarer [respectively] could fall under one of three categories:

1. The traveller (salik), the path (maslak), and the goal (maslk ‘ilayh) are distinct; such as if one reaches the conclusion [that Allah (awj) exists] by observing and contemplating the order and harmony of the universe, by realizing that all things are needy and so there must be something needless they depend on, hence the Originator. Some Qur`anic verses encourage people to take up this method.4

2. The traveller and the path are one and the same; such as if one contemplates the world within himself, addressing questions such as, “Who am I?”; “Where am I from?”; “Why aren’t my inclinations, my allegiances under my control?”; “Why can I not tame my wild mind so as to control what memories it recalls?”

Imam ‘Ali b. Abi Talib (ع) alludes to this method in the following words:“I came to know Allah by observing the strong wills that trembled, the difficult entanglements that were disentangled, and the decisions that were crushed.” 5 In another instance he says,“Whoever comprehends himself has indeed comprehended his Lord.” 6

3. The path and the goal are one and the same. That is, the traveller-the philosopher or the spiritual wayfarer-by contemplating the destination discovers the object of his desire (maqsud). This is the most profound way of understanding, for it transcends the levels of extroversive and introversive journeys, thereby realizing, through contemplating the Absolute Witness, that Allah (awj) is the Absolute Witness.

The Qur`an states:

“Is it not sufficient that your Lord is witness to all things?” 7

First, He is witnessed and comprehended, and then [in His light] all other things, for He is the Light of the Heavens and the Earth. The Essence of Unicity [i.e. Allah (awj)] is the clearest witness to and proof of Himself and as such, renders unnecessary any intermediary for comprehension of Him.8

So it is that in addressing His messenger He says,

“You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today.” 9

The veil is removed from the individual, not from the reality or from Allah (awj).

In the Supplication of ‘Arafah, Imam Husayn b. ‘Ali (ع) deals with this third method. He says,“O Allah! Do others possess a light that You lack so that they must shed light upon You? When have You been absent so as to be needy of proof? When have You ever been distant so that Your effects and creatures should move us close to You?” 10

The same theme resonates in the following couplet:“You have never distanced Yourself so that I should seek Your presence. You have never been hidden so that I should make You manifest.”

And again in the words of Imam Husayn b. ‘Ali (ع), “Blind be the eye that does not behold You … It is You whom I beseech in seeking union with You, and it is Your own existence that I seek as proof for Your existence.” In this phrase, it is expressed that for the spiritual wayfarer, Allah (awj) is more manifest than the sky, the earth, the leaves of trees, etc.

Imam Ja’far b. Muhammad as-Sadiq (ع) alludes to this point in the following words: “When someone is present and manifest, we first know him through his self, then we get to know his attributes. But in the case of something absent, knowledge of its attributes precedes knowledge of its essence … Just as in the case of Yusuf’s brother, they studied Yusuf himself and recognized it was him. They asked him, ‘Are you really Yusuf?’ They did not formulate their question the other way around11 ; meaning, they reflected on the qualities of the person whom they were confronted with and realized that he was Yusuf. They did not ask others to identify Yusuf for them.”12

Based on the aforementioned explanations, it has been concluded that contingent existents are realities whose existence is nothing but their relation to the Necessary Existent. Otherwise, they would be needless in their essences which would in turn mean that they would be necessary by their essences, which is obviously false.

Thus, they are in their entire existence dependent on the Necessary Essence and it is impossible to view the relation [i.e. the creature, for as previously mentioned the contingent existent is nothing but that relation] without the object to which it is related (marbut ‘ilayh). That is, comprehending the effect independent of its cause is impossible. Thus, the comprehension of every thing, even purely material existents, is concomitant with comprehending the Necessary Existent.

Although knowledge is of two types: simple knowledge and compound knowledge, even as ignorance is of both types. Simple knowledge is one’s knowledge of an issue without being aware of the existence of that knowledge. Compound knowledge is when one’s knowledge is realized; that is, when one knows that he knows. We are of the opinion that a knowledge of Allah (awj) exists in all human beings; it could be conceptual

or presential and the object of that knowledge could be anything. That is, when one comprehends something, whether through conceptual knowledge or presential knowledge, he has comprehended Allah (awj) along with it.13

The Qur`an states,

“He is known to every one ignorant of Him.” 14

Even the person in doubt comprehends Allah (awj) prior to comprehending his doubt for Allah (awj) is the cause of his doubt and so the doubt is nothing but a relation to Allah (awj). So yes it is true; some are unaware of their knowledge of Allah (awj) and as such are oblivious to this necessary comprehension.

Therefore, when Imam ‘Ali b. Abi Talib (ع) said, “I do not see anything but that I see Allah prior to it” or “I do not worship a Lord I do not see”15 he was aware of his knowledge. He had grasped the truth of the verse,

“…so whichever way you turn, there is the face of Allah.” 16

The face cannot be beheld without beholding the possessor of the face. He was a gnostic who through voluntary extinguishment witnessed, in this world that other-than-Him is hidden and it is He, the Creator, Who is manifest, and it was because of this that he said, “If the veils were to be lifted, my certainty would not increase.”17

Whatever serves as an obstacle to sight or understanding is referred to as a veil. A veil is either of darkness or of light. Regarding the veil of darkness which is the veil of materiality, there are three elements: the subject from whom the matter in question is hidden, the veil, and the veiled [i.e. the object that is hidden]. But regarding the veil of light there are only two elements: the veiled and the subject from whom the matter in question is hidden.

Obscurity in the latter case is the result of the intensity of the brightness of the veiled, or more accurately as the result of the weakness of perception on the part of the subject. As an analogy, one is incapable of seeing the sun in some cases, because of an obstacle, such as a wall or dust, or at other times because of the intense brightness of the sun, which is actually the result of the weakness of one’s vision.

A poet has said: “The veil that conceals Your face is Your face, at all times; You are hidden from the world as You are so manifest.”

Between Allah (awj) and His creatures, there are no obstacles except His creatures.18 If the human being succeeds in removing the veils of darkness, of egocentrism, and of desire, only then can he turn to removing the veils of light.

It is for this that in the Sha’baniyyah Supplication, one pleads to Allah (awj) for the rending of the veils of light.19 Other than the Prophet (ص) and the Ahlul Bayt (ع) no one is capable of rending all the veils of light. Of course, the core of the Divine Essence and Attributes is impregnable even to them.20 Therefore, they are themselves veils of light for viewing the Divine Essence and since a contingent being cannot escape being limited, they also gaze at Allah (awj) from the outlook of their own [limited] existences; “‘Unqa21 is not the game to be ensnared, so remove your net.”

Hence, the knowledge of every knowing being is limited to the framework of its existence and to the extent that it lacerates the veils. Imam ‘Ali b. Abi Talib (ع) in this regard says, “The intellects will never have the capacity to reach to the core and circle of His Attributes. Nevertheless, there is no veil to obstruct anyone in comprehending the necessary level [of knowledge of Allah].”22

That is, on the one hand, all the existents of the world of contingency are Divine signs and as such serve as mirrors23 reflecting a true image [of the Divine] but at the same time, they are not separable from the Divine. Basically, they have no other role but to reflect the beauty of the Divine, although “children” [i.e. intellectually and spiritually immature persons] might perceive them as separate entities.

On the other hand, “[those standing at] the apices of [intellectual] resolve cannot comprehend Him, and [those who have] dived in [the depths of] acuity cannot reach Him.”24 His Essence neither yields to the intellection of the sage25 , neither to the spiritual experience of the gnostic26 , thus they both admit their incapability. This incapability arises because comparing what a contingent being can comprehend of Allah (awj) with what it cannot comprehend is to compare finitude with infinity.

At the end, the point that must be mentioned is that in the Islamic corpus of narrations there is mention of an innate knowledge of Allah (awj). Innate knowledge is of the intuitive, presential knowledge, which was explicated previously.

There are two types of innate qualities in the human being: innate understandings (which every human being possesses prior to any education) and innate inclinations (which are part and parcel of the nature of every human being). The former are referred to as “innate knowledge of Allah (awj)” and the latter as “innate worship of Allah.”

But, as mentioned previously, they are not present at a conscious level of the human mind so as to render a rational endeavour [to understand Allah (awj)] unnecessary. Nevertheless, since knowledge of Allah (awj) is innate, the arguments presented in favour of Allah (awj) serve actually as reminders and not real proofs. In the process of proving something, one realizes that he has acquired a knowledge which he formerly lacked. But being reminded is to become aware that one has had something all along, albeit unknowingly. Thus it is that in Qur`anic verses and in narrations, what is always mentioned is the removal of the veils of obliviousness. And what rids one of a state of obliviousness is a reminder not a proof.

Notes

1. Though it is possible to reach understanding and certainty based on traditions and authority as well; but in this case it is necessary to have previously proved both the fact that the traditions in question were in fact quoted correctly from the holders of authority, such as the Immaculates, and the fact that such traditions have cognitive value. It is only then that they can be used as the standards by which to judge the findings of either the intellect or the heart.

2. Or macrocosmic signs. That is, the signs outside of the human mind and body.

3. Surat al-Fussilat (41), Verse 53:

 سَنُرِيهِمْ آيَاتِـنَا فِي الآفََاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ

4. Surat al-Baqarah (2), Verse 164:

 إِنَّ فِي خَلْقِ السَّمٌوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللٌّهُ مِنَ السَّمَآءِ مِنْ مَاءٍ فَأَحْـيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَآءِ وَالأَرْضِ لآيَاتٍ لِقَوْمٍ يَعْقِلُون

5. Nahj al-Balaghah, Short Saying 250:

عَرَفْتُ اللٌّهَ سُبْحَانَهُ بِفَسَخِ الْعَزَائِمِ وَحِلِّ الْعُقُودِ.

6. Jawahir al-Saniyyah, pg. 116:

مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ.

7. Surat al-Fussilat (41), Verse 53:

 أَوَلَـمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلـى كُلِّ شَيءٍ شَهِيدٌ

8. Surat Ibrahim (14), Verse 10:

 قَالَتْ رُسُلُهُمْ أَفِي اللٌّهِ شَكٌّ فَاطِرِ السَّمٌوَاتِ وَالأَرْضِ

9. Surat Qaf (50), Verse 22:

 لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هٌذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ

10. Bihar al-Anwar, vol. 95 pg. 226; also Mafatih al-Jinan:

أَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ مَا لَيسَ لَكَ حَتَّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ؟ مَتَى غِبْتَ حَـتَّى تَحْتَاجَ إِلـى دَلِيلٍ يدُلُّ عَلَيْكَ؟ وَمَتَى بَعُدْتَ حَتَّى تَكُونَ الآثَارَ هِيَ الَّتِي تُوصِلُ إِلَيكَ؟

11. It must be pointed out that in Farsi and ‘Arabic in asking if the person being addressed is the same one the former had heard about or known previously, he can put the question forth in two ways. He can say, in the case of ‘Arabic, a anta fuln (lit. Are you ...?) or a fuln ant (lit. Is... you?). The latter case is not used in English. Therefore, the reasoning forwarded in the text should be understood in the context of the ‘Arabic language. (Tr.)

12. Tuhaf al-’Uqul, pg. 327:

إِنَّ مَعْرِفَةَ عَيْنِ الشَّاهِدِ قَبْلَ صِفَتِهِ وَمَعْرِفَةَ صِفَةِ الْغَائِبِ قَبْلَ عَيْنِهِ. قِيلَ: وَكَيْفَ نَعْرِفُ عَيْنَ الشَّاهِدِ قَبْلَ صِفَتِهِ؟ قَالَ (ع): تَعْرِفُهُ وَتَعْلَمُ عِلْمَهُ وَتَعْرِفُ نَفْسَكَ بِهِ وَلاَ تَعْرِفُ نَفْسَكَ بِنَفْسِكَ مِنْ نَفْسِكَ. وَتَعْلَمُ أَنَّ مَا فِيهِ لَهُ وَبِهِ كَمَا قَالُوا لِيُوْسُفَ: إِنَّكَ لأَنْتَ يُوسُفَ قَالَ أَنَا يُوسُفُ وَهٌذَا أَخِي فَعَرَفُوهُ بِهِ وَلَمْ يَعْرِفُوهُ بِغَيرِهِ.

13. al-Tawhid by Shaykh Saduq, pg. 143:

لاَ يُدْرِكُ مَخْلُوقٌ شَيئاً إِلاَّ بِاللٌّهِ وَلاَ تُدْرَكُ مَعْرِفَةُ اللٌّهِ إِلاَّ بِاللٌّهِ.

14. al-Tawhid by Shaykh Saduq, pg. 58:

...مَعْرُوفٌ عِنْدَ کُلِّ جَاهِلٍ...

15. al-Kafi, vol. 1, pg. 98

مَا کُنْتُ أَعْـبُدُ رَبًّا لَمْ أَرَهُ.

16. Surat al-Baqarah (2), Verse 115:

 فَأَيْـنَمَا تَوَلُّو فَثَمَّ وَجْهُ اللٌّهِ

17. Sharh Mi’ah Kalimah, pg. 52; Matlub Kulli Talib, pg. 3; ‘Uyun al-Hikam wa al-Mawa’izh, pg. 415:

لَوْ کُشِفَ الْغِطَاءُ مَا ازْدَدْتُ يَقِيناً.

18. al-Tawhid by Shaykh Saduq, pg. 170:

لَيْسَ بَينَهُ وَ بَينَ خَلْقِهِ حِجَابٌ غَيرَ خَلْقِهِ...

19. Mafatih al-Jinan:

وَ أَنِرْ أَبْصَارَ قُلُوبِنَا بِضَيآءِ نَظَرِهَا إِلَيكَ حَتَّى تَخْرِقَ أَبْصَارُ الْقُلُوبِ حُجَبَ النُّورِ فَتَصِلَ إِلـى مَعْدِنِ الْعَظَمَةِ وَ...

20. Surat Ali-’Imran (3), Verse 30:

 وَيُحَذِّرُكُمُ اللٌّهُ نَفْسَـهُ

21. A giant but beautiful bird in Persian mythology, also called Simurgh. In this line of poetry however, it is a metaphor for comprehending the core of Divine Essence. (Tr.)

22. Nahj al-Balaghah, sermon 49:

... لَمْ يَطَّلِعِ الْعُقُولَ عَلى تَحْدِيدِ صِفَتِهِ. وَلَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفَتِهِ...

23. In his debate with ‘Imran al-Abi’i, Imam al-Rida ( ع) says: “Neither He is in the creation nor is the creation in Him. Just like the mirror: neither you are in it nor it in you. And the mirror is not like a mirage that portrays a deceptive view. At the same time, it has no truth in it other than the image of the person standing in front of it.” Al-Tawhid of Shaykh as-Sadiq, pp., 434-435

24. Nahj al-Balaghah, First Sermon:

...لاَيُدْرِكُهُ بُعْدُ الْهِمَمِ وَ لاَيَنَالُهُ غَوْصَ الْفِطَنِ...

25. Bihar al-Anwar, vol. 71 pg. 21, no. 1:

مَا عَرَّفْنَاكَ حَقَّ مَعْرِفَتِكَ.

26. Mir’at al-’Uqul, vol. 8 pg. 146:

مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ.

Question 4: Misguidance from Allah

Question: What is the meaning of Allah’s (awj) misguidance in the Qur`an?

Brief Answer

Misguidance is a non-existent entity. Since guidance means to lead someone to a goal, then misguidance is the absence of guidance. In the parlance of the logicians, the relation between guidance and misguidance is privatives and positives (‘Adam wa malakah). In other words, if guidance were to exist in a certain place, then it is impossible for misguidance to exist there (from the same aspect); but if guidance were not there then the absence of guidance is misguidance.

Because of this it is not possible to attribute misguidance to Allah (awj) since it is not possible to give or take something that does not exist. Unlike guidance, which relates both to existence and the law, misguidance relates only to existence and has no relation with the law. This is because Allah (awj) is essentially the Guide, since if this were not the case then the evildoers would bring an excuse before Allah (awj) saying, “We wanted your guidance but you lead us astray.”

Therefore, at the outset, Allah (awj) leads everyone towards felicity, happiness and the right path and in this stage there can be no misguidance. But if someone wilfully does not accept this call and turns his back towards it, then in this case he incurs Allah’s (awj) existential misguidance. Therefore Allah’s (awj) misguiding someone simply means that He cuts off His guidance from him and leaves him to fend for himself, the result of which is that man becomes lost on the path of guidance. Man’s being lost then, is caused by not having Allah’s (awj) guidance - and this is the meaning of existential misguidance.

Detailed Answer

When we pay attention to the verses of the Noble Book, we find that there are two kinds of Divine guidance: one that is related to the law and the second that is related to existence. Man has both kinds of guidance. This is in contrast to misguidance, which is only existential and does not exist with relation to the Law. This is because Allah (awj) is essentially the Guide, since it is impossible that He be essentially the Lord, the Worshipped, and the Refuge, but not be the Essential Guide. If this were not the case then the evildoers would bring forth an excuse, saying to Allah (awj), “We wanted your guidance but you lead us astray.”

It is impossible for Allah (awj) to lead someone astray initially since this goes against His wisdom and since nothing comes from Allah (awj) except goodness and mercy, He does not lead anyone on an incorrect path from the outset. Rather, His misguidance is a type of punishment. In other words the bad people have gone astray and have been afflicted with misguidance by there own choice. Therefore in reality, initial misguidance is ascribed to the creatures, and the misguidance that is a punishment pertains to the Creator.

In conclusion we can say that Allah’s (awj) misguidance means that He cuts off His mercy and blessings from a person and leaves him to fend for himself; and it is this that results in man becoming lost on the Path. If

someone does not accept the guidance of the Law, Allah (awj) will exclude him from His existential guidance. In other words, it is the actions of a disbeliever or an oppressor which cause him not to have Divine guidance. This is in line with the order of creation, which is based on cause and effect. Consequently Allah (awj) has said that He will not guide the unbeliever1 , oppressor2 , or the sinner.3

Notes

1. Surat al-Baqarah (2), Verse 264:

 ...وَاللٌّهُ لاَ يَهْدِي الْقَوْمَ الْكَافِرِينَ

See also: Surat al-Ma’idah (5), Verse 67; Surat al-Tawbah (9), Verse 37

2. Surat al-Baqarah (2), Verse 258:

 ...وَاللٌّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

See also: Surat Ali-‘Imran (3), Verse 86; Surat al-Ma’idah (5), Verse 51

3. Surat Ali- ‘Imran (3), Verse 86:

 ...وَاللٌّهُ لاَ يَهْدِي الْقَوْمَ الظَّالِمِينَ

See also: Surat al-Ma’idah (5), Verse 108; Surat al-Tawbah (9), Verse 80

Question 5: Being Allah’s Servant

Question: Who is a “slave” and what is slavery? How can we become the slaves of Allah (awj)?

Brief Answer

A true servant of Allah (awj) is he for whom obedience to Allah (awj) is sweet and Allah’s (awj) love is delight; he is intimate with Allah (awj) and relies on Him for all his needs.

Servitude can be summed up in three things. First is that the servant doesn’t consider himself to own any of what has been bestowed upon him, for slaves own no property. They see all property as Allah’s (awj) and when He commands, they spend it; second, a servant doesn’t plan for himself; and third, a servant is preoccupied only with Allah’s (awj) prescriptions and proscriptions.

With the aforementioned definition, we can understand the essence of servitude and how to achieve it. Servitude is the key to sanctity and “servant” is the best of names. A perfected human is a servant of Allah (awj) and is effaced in the Divine Identity and the Divine Names.

Worship (‘Ibadah), has been defined by lexicographers as utmost of modesty and humility. They say since “‘ibadah” (worship) is the highest level of humility; it wouldn’t be fitting except towards the highest being, possessing the greatest perfections and the highest level of generosity. This is why worshiping other than Allah (awj) is false worship tantamount to polytheism, especially since sincerity in worship hasn’t materialized.

As Imam Ja’far b. Muhammad as-Sadiq (ع) has explained, the word ‘abd is composed of three letters: ‘ayn, ba’, and dal. “‘Ayn” indicates ‘ilm, knowledge and certainty that a servant has of Allah. The “ba’” indicates bu’d, the separation and distance he has from other than Allah. And the letter “dal” points to dunuw, his closeness to Allah.1

Deatailed Answer

The slave is indebted to Allah (awj) for not only all of his perfections, but indeed for his very existence. It is because of this that he submits to Him. By not looking at himself and his own desires, he takes on the colour of his Master and His perfections to the extent that according to the saying of the Noble Prophet (ص), “The true slave of Allah Almighty is he for whom the obedience and love of Allah becomes sweet. He presents his needs to his Lord and becomes intimate with Him. He puts all his trust in Him and has hope in no one else.”2

According to the saying of Imam Ja’far b. Muhammad as-Sadiq (ع), the reality of slavery is in three thing, the first is the fact that “The slave does not think that he owns anything that Allah has given him. This is because slaves do not own anything for themselves. They consider all their wealth to belong to Allah. They place whatever they have wherever Allah tells them to. The second is the fact that the slave of Allah does not weigh what is good and bad for himself. Thirdly, he spends all his activity in that which

Allah had commanded him to do, and does not do what He has forbidden him from. Because he does not consider himself to own what Allah (awj) has given him, giving it away is easy for Him.

Since the slave of Allah (awj) has relegated his affairs to Allah (awj), the problems of the world become easy for him. And since he spends all his time doing what Allah (awj) has told him to do or staying away from what he has been prohibited from; he has no time left to be ostentatious. Thus, Allah (awj) honours His slave by means of these three things and by means of this, his response to Satan’s challenges and his interaction with the other creatures of Allah (awj) becomes easy. He does not go after the world in order to hoard wealth or show off in front of people. He does not seek any wealth and power that he sees in the hands of others, nor does he spend his days in vain pursuits.”3

Slavery is the key to sanctity. The title “slave” is the best of titles and it is because of this that the name of the Prophet (ص) was ‘Abdullah and on the night of ascension he asked Allah (awj) to grant him servanthood.

The perfect man is the servant of Allah. He has all the manifestations of Divine Names. He is effaced in the Divine Essence.

The lexicographers have defined worship as the pinnacle of humility. They have said that since worship is the highest level of humility, it does not befit anyone other than one who holds the highest levels of existence, perfection, grace, and generosity. Because of this, the worship of other than Allah (awj) is false worship that is tantamount to polytheism.

Worship has three levels: Some people worship Allah (awj) with the hope of getting other worldly rewards or because they fear His punishment4 - these are the ordinary believers; some worship Allah in order to gain the honour of servanthood and so that Allah (awj) calls them His slave; some however, worship Allah (awj) because they are in awe of His Might and because they love Him.

It has been related in a sacred tradition that Allah (awj) said, “Oh my slave! Worship me so that I make you like Myself. I say to something, ‘Be,’ and it is, you will also say to something ‘be’ and it will become so.”5

Therefore, according to a saying of Imam Ja’far b. Muhammad as-Sadiq (ع), “Servanthood is a substance, the kernel of which is Lordship.”6

By means of worship, man’s soul becomes like a polished mirror in which the Divine lights are reflected. The more it is polished the more will it reflect the flashes of Divine illumination; until such a time that his potential for sanctity will change to actuality and he will become the vicegerent of Allah (awj) in the whole realm of existence. You should know that this is not lordship but it is a vicegerency and a representation in which the effects of lordship become manifested.

The vicegerent of Allah (awj) does not do the work Allah (awj) does. Allah (awj) rather accomplishes his work at the hands of His vicegerent. Through the lattice of the soul of this person, He manifests Himself and reveals His Names and Attributes. Because of this the divine Gnostic is the perfect mirror for the power and grace of Allah (awj).

In all the types and degrees of the miracles of the prophets and the Imams (ع), in reality, it is Allah (awj) who is the absolute agent while the soul of the saint has been effaced in His will. This is the station of servanthood - a station that can be obtained by means of obeying Allah (awj).

The spiritual wayfarer considers himself to be the name of Allah (awj) in this station, to be effaced in Allah (awj) as he recognizes other beings to be the same. If he be a perfect saint, he will become the perfect name of Allah (awj) and apply in himself perfect and absolute servanthood.

In the Noble Qur`an, Allah (awj) says,

“Glory be to He who took his servant on the night journey.” 7

This indicates the fact that travelling the path to Allah’s (awj) nearness can only be achieved by means of servitude. One must forego the pride and haughtiness that comes with presumptions of independence.

In the tashahhud first we give witness to the Prophet’s servanthood, then to his prophethood. This is because servanthood is the ladder by means of which he ascended to the station of prophethood. In the Salat, which is the night ascension of the believer, we start with the “bismillah” that is the reality of servanthood.

Intention, according to the general public, means the desire to obey Allah (awj) whether that be out of greed or fear. “They call on their Lord, greedily and out of fear.” According to those with wisdom it is the desire to worship Allah (awj) out of respect and in order to acknowledge his greatness. “Worship Allah as if you were seeing Him. If you are not seeing Him, verily, He sees you.”

According to those with the love of Allah (awj), it is the desire to obey Allah (awj) out of love for His essence. Finally, near the Friends of Allah (awj) it means to intend to obey Him and worship Him as an effect of witnessing the beauty of the Beloved, independently and essentially, and to be annihilated in the Lord, essentially, in His attributes and in His actions. One of the most important conditions of intention is sincerity.

Sincerity of intention, in the general public’s worship, is purifying one’s intention of both patent and hidden polytheism, which include such traits as ostentation, self-conceit, and pride.

“Now, surely, sincere obedience is due to Allah.” 8

In the worship of The High-ranking, however, it is to purify one’s intention from any trace of greed or fear which in their mode of wayfaring is considered polytheism. In the worship of The Possessors of Heart (ashab al-qulub), it is to purify one’s intentions from egoism which is the greatest polytheism and disbelief in their mode. In the worship of The Most Perfect, it is purifying one’s intention of noticing the station of servitude and the act of worship, and further yet noticing the existence. As Imam Khomeini said, “The healthy heart is the one which meets The Truth, without anything else disturbing their intimacy.”9

Notes

1. Misbah al-Shari’ah, chapter 2:

وَحُرُوفُ الْعَبْدِ ثَلاَثَةٌ ( ع ب د ) فَالْعَيْنُ عِلْمُهُ بِاللٌّهِ وَالْبَاءُ بَوْنُهُ عَمَّنْ سِوَاهُ وَالدَّالُ دُنُوُّهُ لِلٌّهِ تَعَالـى بِلاَ كَيْفٍ وَلاَ حِجَابٍ.

2. Arba’in

3. Bihar al-Anwar, vol. 1, pg. 224, no. 17:

أَنْ لاَ يَرَى الْعَبْدُ لِنَفْسِهِ فِيمَا خَوَّلَهُ اللٌّهُ مِلْكاً لِأَنَّ الْعَبِيدَ لاَ يَكُونُ لَهُمْ مِلْكٌ يَرَوْنَ الْمَالَ مَالَ اللٌّهِ يَضَعُونَهُ حَيْثُ أَمَرَهُمُ اللٌّهُ بِهِ وَ لاَ يُدَبِّرُ الْعَبْدُ لِنَفْسِهِ تَدْبِيراً وَ جُمْلَةُ اشْتِغَالِهِ فِيمَا أَمَرَهُ تَعَالَى بِهِ وَ نَهَاهُ عَنْهُ فَإِذَا لَمْ يَرَ الْعَبْدُ لِنَفْسِهِ فِيمَا خَوَّلَهُ اللٌّهُ تَعَالَى مِلْكاً هَانَ عَلَيْهِ الإِِنْفَاقُ فِيمَا أَمَرَهُ اللٌّهُ تَعَالَى أَنْ يُنْفِقَ فِيهِ وَ إِذَا فَوَّضَ الْعَبْدُ تَدْبِيرَ نَفْسِهِ عَلَى مُدَبِّرِهِ هَانَ عَلَيْهِ مَصَائِبُ الدُّنْيَا وَ إِذَا اشْتَغَلَ الْعَبْدُ بِمَا أَمَرَهُ اللٌّهُ تَعَالَى وَ نَهَاهُ لاَ يَتَفَرَّغُ مِنْهُمَا إِلَى الْمِرَاءِ وَ الْمُبَاهَاةِ مَعَ النَّاسِ فَإِذَا أَكْرَمَ اللٌّهُ الْعَبْدَ بِهَذِهِ الثَّلاَثَةِ هَانَ عَلَيْهِ الدُّنْيَا وَ إِبْلِيسُ وَ الْخَلْقُ وَ لاَ يَطْلُبُ الدُّنْيَا تَكَاثُراً وَ تَفَاخُراً وَ لاَ يَطْلُبُ مَا عِنْدَ النَّاسِ عِزّاً وَ عُلُوّاً وَ لاَ يَدَعُ أَيَّامَهُ بَاطِلاً.

4. Nahjul Balaghah, Short saying 237; al-Kafi, vol. 2, pg. 84, no. 5:

عَنْ أَبِي عَبْدِ اللٌّهِ ( ع) قَالَ: اَلْعِبَادُ ثَلاَثَةُ قَوْمٌ عَبَدُوا اللٌّهَ عَزَّ وَجَلَّ خَوْفاً فَتِلْكَ عِبَادَةُ الْعَبِيدِ وَقَوْمٌ عَبَدُوا اللٌّهَ تَبَارَكَ وَتَعَالـى طَلَبَ الثَّوَابِ فَتِلْكَ عِبَادَةُ الأَجْرَاءِ وَقَوْمٌ عَبَدُوا اللٌّهَ عَزَّ وَجَلَّ حُبًّا لَهُ فَتِلْكَ عِبَادَةُ الأَحْرَارِ وَهِيَ أَفْضَلُ الْعِبَادَةَ.

5. Kalimatollah, pg. 140, no.154:

عَبْدِي أَطِعْنِي حَتَّى أَجْعَلَكَ مِثْلِي أَقُولُ لِلشَيْءٍ كُنْ فَيَكُونَ تَقُولَ لِلشَيْءٍ كُنْ فَيَكُونَ.

6. Misbah al-Shari’ah, chapter 2:

أَلْعِبَادَةُ جَوْهَرَةٌ کُنْهُهَا الرُّبُوبِيَّةُ...

7. Surat al-Isra’ (17), Verse 1:

 سُبْحَانَ الَّذِي أَسْرَى بِعَبْدِهِ...

8. Surat al-Zumar (39), Verse 3:

 أَلاَ لِلٌّهِ الدِّيْنُ الْخَالِصُ

9. Sirr al-Salat, pg. 75 (Farsi Version)