Alhassanain(p) Network for Heritage and Islamic Thought

Footnotes

1. The ninth of Dhu l-Hijja, the last day of the hajj, when the pilgrims occupy themselves with prayer at Mount 'Arafa. Cf. Imam Husayn's long supplication for the day, translated in Chittick, A Shi'ite Anthology, pp. 93-113.

2. 1:2

3. Cf. 15: 21-23: Naught is there, but its treasuries are with Us, and We send it not down but in a known measure... It is We who give life, and make to die, and it is We who are the inheritors.

4. 42:11

5. Reference to 10:61: Not so much as the weight of an ant in earth or heaven escapes from thy Lord...

6. 41:54

7. 33:52

8. Reference to 25:2: He created everything, then He ordained it with an ordination.

9. Allusion to 80:20: He created him [man] and determined him then the way eased for him.

10. Perhaps an allusion to 32:5: He governs the affair from the heaven to the earth.

11. Reference to 72:28: He has counted everything in numbers.

12. The terms 'howness' and 'whereness' are found already in hadith attributed to the Prophet in Shi'ite sources, as well as to some of the Imams (cf. Chittick, A Shi'ite Anthology index under ayniyyah and kayfiyyah. The term 'selfness' (dhatiyya) is certainly more rare. Lane in his Lexicon points out that it is a post-classical term used in philosophy, but in the present context it has no such philosophical sense and seems to be a coinage built on the analogy of the other two terms.

13. Reference to sura 112.

14. The 'Separator' is the Qur'an (cf. Supplication 42.2). There is an allusion here to 15:94: Therefore cleave [0 Muhammad] by means of that which thou art commanded [i.e. the Qur'anic injunctions] and turn away from the idolaters.

15. Reference to 6:115.

16. The guardians or writers are the recording angels. Cf. Supplication 3.18. The 'book' mentioned here is referred to in such verses as:

The Book shall be set in place; and thou wilt see the sinners fearful at what is in it and saying: 'Alas for us! How is it with this Book that it leaves nothing behind, small or great but it has numbered it?' (18:49).

17. Allusion to 18:109: Say: 'If the sea were ink for the words of my Lord, the sea would be spent before the words of my Lord are spent.'

18. Reference to 33:33: Folk of the House, God only desires to put away from you uncleanness and to purify you.

19. Muslims hold that 'mediation' will be given to the Prophet (see note 172), while Shi'ite tradition adds that it will also belong to the Imams. Cf. the chapter in Majlisi's Bihar al-Anwar 'The Mediation, and the station of the Prophet and the Folk of his House which will become manifest at the resurrection' (VII, 326-40).

Among relevant sayings quoted in both Shi'ite and Sunni sources is that of 'Ali: 'In the Garden there are two pearls within the Throne, one of them white and the other yellow. In each there are 70,000 rooms whose gates and cups come from a single root. The white is the Mediation which belongs to Muhammad and his Household, while the yellow belongs to Abraham and his household' (commentary on 5:35: al-Tabarsi, Majma' al-bayan; Maybudi, Kashf al-Asrar).

20. Cf. Supplication 1.4.

21. The 'Friend' or wali is the Imam, who, in keeping with the various meanings of the root, is 'friend' of God, 'guardian' of the people under his care, and 'authority' in all matters of religious teaching. His function, known as wilaya (or walaya) and derived from the same Arabic root, is discussed in most books on Shi'ism; in the present text the word is mentioned, not always in the technical sense, in Supplications 5 (title); 8.3; 20.7, 22; 26.1; 47.64; and 77.2.

22. Allusion to 17:80: And say [0 Muhammad]: '... grant me authority from Thee to help me.'

23. Cf. 48:1: Surely We have given thee a manifest opening.

24. Cf. Moses' supplication in 20:31: Appoint for me of my folk a familiar, Aaron, my brother; by him brace up my back.

25. Like the previous clause, this is an allusion to the story of Moses and Aaron in the Qur'an, and more specifically, to God's words to Moses: We shall strengthen thy arm by means of thy brother (28:35).

26. Cf. 37:173: Our troops - they are the victors.

27. Wilaya - which may be translated as friendship, authority, guardianship, rule - is the office or function of the 'Friend' or wali mentioned above in note 219.

28. 2:218

29. Cf. 10:25: And God summons to the Abode of Peace. Cf. also 6:127.

30. As indicated in note 77, 'caprice' denotes any desire opposed to the divine guidance.

31. This may be an allusion to 17:16.

32. Allusion to 4:108: They hide themselves from men but hide themselves not from God.

33. Allusion to 7:182: We will draw them on little by little from whence they know not; and I grant them respite - surely My guile is firm.

Imam Ja'far al-Sadiq says: 'When God desires good for a servant who commits a sin, He causes the sin to be followed by a punishment so that he remembers to ask forgiveness. But when He desires evil for a servant who commits a sin, He causes the sin to be followed by a favour so that he forgets to ask forgiveness and persists in the sin. This is indicated by God's words We draw them on little by little from whence they know not. (Sayyid ''Alikhan)

34. Cf. above, 47.90.

35. In other words: Do not allow me to become diverted from the worship and obedience which please Thee by my seeking after the things of this world, which come only through Thee.

36. Allusion to 5:35: O you who have faith fear God and seek the mediation to Him. Cf. note 172.

37. The commentator suggests that this is an allusion to the principle enunciated in 18:103-104: Say: Shall I tell you who will be the greatest losers in their works? Those whose striving goes astray in the present life while they think that they are working good deeds .

38. 75:56

39. Reference to 66:8: Upon the day when God will not degrade the Prophet and those who believe with him their light running before them and on their right hands.

40. Allusion to 19:75: Say: Whoever is in error, let the All-merciful prolong his term for him!....

41. Cf. above, 47.60, where mention is made of the 'radiance' of the Imam.

42. Cf. the following hadith: 'God has left no excuses for him who has reached sixty or seventy years of age. God has left him no excuses, no excuses!' (Ahmad II, 275). See also Lane, Arabic-English Lexicon s.v. i'dhar.

43. Reference to 7:186: Whomsoever God leads astray no guide has he; He leaves them in their insolence blindly wandering.

44. Reference to 23:54: So leave them in their perplexity for a time.

45. The commentator offers three possible interpretations: remove not my name from the register of the felicitous, writing it in the register of the wretched; change my name not for the worse, after it had been an elevated name; change not the name by which Thou hadst named us before (alluding to the Qur'anic verse: He named you Muslims aforetime and in this [22:78]). The meaning thus becomes: Name me not an unbeliever after Thou hast named me a Muslim.

46. The commentator explains this to mean: Transform it not through an affliction in this world or through making it ugly in the next.

47. Reference to 56:88-9: Then if he be of those brought nigh to the Throne, there shall be repose and ease, and a garden of bliss.

48. Allusion to 2:16: Those are they who have bought error at the price of guidance, and their commerce has not profited them.

49. Reference to 79:6-12: Upon the day when the first blast shivers,... They shall say, 'What, are we being restored as we were before?... That then is a return with loss!'

50. Allusion to 15:47: We shall root out all rancour that is in their breasts (cf. 7:43).

51. 26:84, part of a prayer of Abraham.

52. The commentator sees this as a reference to the first Muslims, as in 9:100: And the foremost, the first, who are the Emigrants and the Helpers, and those who followed them in good-doing - God will be well-pleased with them...; He has prepared for them gardens... The 'plain' of the first is the place where they are brought together at the Resurrection.

53. 86:9

48) His Supplication on the Day of Sacrifice and on Friday

(48) وَ كَانَ مِنْ دُعَائِهِ عَلَيْهِ السَّلَامُ يَوْمَ الْأَضْحَى وَ يَوْمَ الْجُمُعَةِ

48) His Supplication on the Day of Sacrifice1 and on Friday

1. اللَّهُمَّ هَذَا يَوْمٌ مُبَارَكٌ مَيْمُونٌ ،

وَ الْمُسْلِمُونَ فِيهِ مُجْتَمِعُونَ فِي أَقْطَارِ أَرْضِكَ ،

يَشْهَدُ السَّائِلُ مِنْهُمْ وَ الطَّالِبُ

وَ الرَّاغِبُ وَ الرَّاهِبُ

وَ أَنْتَ النَّاظِرُ فِي حَوَائِجِهِمْ ،

فَأَسْأَلُكَ بِجُودِكَ وَ كَرَمِكَ وَ هَوَانِ مَا سَأَلْتُكَ عَلَيْكَ

أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ وَ آلِهِ .

2. وَ أَسْأَلُكَ اللَّهُمَّ رَبَّنَا

بِأَنَّ لَكَ الْمُلْكَ ، وَ لَكَ الْحَمْدَ ،

لَا إِلَهَ إِلَّا أَنْتَ ،

الْحَلِيمُ الْكَرِيمُ الْحَنَّانُ الْمَنَّانُ

ذُو الْجَلَالِ وَ الْإِكْرَامِ ،

بَدِيعُ السَّمَاوَاتِ وَ الْأَرْضِ ،

مَهْمَا قَسَمْتَ بَيْنَ عِبَادِكَ الْمُؤْمِنِينَ

مِنْ خَيْرٍ أَوْ عَافِيَةٍ أَوْ بَرَكَةٍ أَوْ هُدًى أَوْ عَمَلٍ بِطَاعَتِكَ ،

أَوْ خَيْرٍ تَمُنُّ بِهِ عَلَيْهِمْ تَهْدِيهِمْ بِهِ إِلَيْكَ ،

أَوْ تَرْفَعُ لَهُمْ عِنْدَكَ دَرَجَةً ،

أَوْ تُعْطِيهِمْ بِهِ خَيْراً مِنْ خَيْرِ الدُّنْيَا وَ الْآخِرَةِ

أَنْ تُوَفِّرَ حَظِّي وَ نَصِيبِي مِنْهُ .

3. وَ أَسْأَلُكَ اللَّهُمَّ

بِأَنَّ لَكَ الْمُلْكَ وَ الْحَمْدَ ،

لَا إِلَهَ إِلَّا أَنْتَ ،

أَنْ تُصَلِّيَ عَلَى مُحَمَّدٍ عَبْدِكَ وَ رَسُولِكَ

وَ حَبِيبِكَ وَ صِفْوَتِكَ وَ خِيَرَتِكَ مِنْ خَلْقِكَ ،

وَ عَلَى آلِ مُحَمَّدٍ الْأَبْرَارِ الطَّاهِرِينَ الْأَخْيَارِ

صَلَاةً لَا يَقْوَى عَلَى إِحْصَائِهَا إِلَّا أَنْتَ ،

وَ أَنْ تُشْرِكَنَا فِي صَالِحِ مَنْ دَعَاكَ

فِي هَذَا الْيَوْمِ مِنْ عِبَادِكَ الْمُؤْمِنِينَ ،

يَا رَبَّ الْعَالَمِينَ ،

وَ أَنْ تَغْفِرَ لَنَا وَ لَهُمْ ،

إِنَّكَ عَلَى كُلِّ شَيْ‏ءٍ قَدِيرٌ .

4. اللَّهُمَّ إِلَيْكَ تَعَمَّدْتُ بِحَاجَتِي ،

وَ بِكَ أَنْزَلْتُ الْيَوْمَ فَقْرِي وَ فَاقَتِي وَ مَسْكَنَتِي ،

وَ إِنِّي بِمَغْفِرَتِكَ وَ رَحْمَتِكَ أَوْثَقُ مِنِّي بِعَمَلِي ،

وَ لَمَغْفِرَتُكَ وَ رَحْمَتُكَ أَوْسَعُ مِنْ ذُنُوبِي ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ،

وَ تَوَلَّ قَضَاءَ كُلِّ حَاجَةٍ هِيَ لِي

بِقُدْرَتِكَ عَلَيْهَا ،

وَ تَيْسِيرِ ذَلِكَ عَلَيْكَ ،

وَ بِفَقْرِي إِلَيْكَ ، وَ غِنَاكَ عَنِّي ،

فَإِنِّي لَمْ أُصِبْ خَيْراً قَطُّ إِلَّا مِنْكَ ،

وَ لَمْ يَصْرِفْ عَنِّي سُوءاً قَطُّ أَحَدٌ غَيْرُكَ ،

وَ لَا أَرْجُو لِأَمْرِ آخِرَتِي وَ دُنْيَايَ سِوَاكَ .

5. اللَّهُمَّ مَنْ تَهَيَّأَ وَ تَعَبَّأَ وَ أَعَدَّ وَ اسْتَعَدَّ

لِوِفَادَةٍ إِلَى مَخْلُوقٍ

رَجَاءَ رِفْدِهِ وَ نَوَافِلِهِ

وَ طَلَبَ نَيْلِهِ وَ جَائِزَتِهِ ،

فَإِلَيْكَ يَا مَوْلَايَ كَانَتِ الْيَوْمَ

تَهْيِئَتِي وَ تَعْبِئَتِي وَ إِعْدَادِي وَ اسْتِعْدَادِي

رَجَاءَ عَفْوِكَ وَ رِفْدِكَ

وَ طَلَبَ نَيْلِكَ وَ جَائِزَتِكَ .

6. اللَّهُمَّ فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ،

وَ لَا تُخَيِّبِ الْيَوْمَ ذَلِكَ مِنْ رَجَائِي ،

يَا مَنْ لَا يُحْفِيهِ سَائِلٌ

وَ لَا يَنْقُصُهُ نَائِلٌ ،

فَإِنِّي لَمْ آتِكَ ثِقَةً مِنِّي بِعَمَلٍ صَالِحٍ قَدَّمْتُهُ ،

وَ لَا شَفَاعَةِ مَخْلُوقٍ رَجَوْتُهُ

إِلَّا شَفَاعَةَ مُحَمَّدٍ وَ أَهْلِ بَيْتِهِ

عَلَيْهِ وَ عَلَيْهِمْ سَلَامُكَ .

7. أَتَيْتُكَ مُقِرّاً بِالْجُرْمِ وَ الْإِسَاءَةِ إِلَى نَفْسِي ،

أَتَيْتُكَ أَرْجُو عَظِيمَ عَفْوِكَ

الَّذِي عَفَوْتَ بِهِ عَنِ الْخَاطِئِينَ ،

ثُمَّ لَمْ يَمْنَعْكَ طُولُ عُكُوفِهِمْ عَلَى عَظِيمِ الْجُرْمِ

أَنْ عُدْتَ عَلَيْهِمْ بِالرَّحْمَةِ وَ الْمَغْفِرَةِ .

8. فَيَا مَنْ رَحْمَتُهُ وَاسِعَةٌ ،

وَ عَفْوُهُ عَظِيمٌ ،

يَا عَظِيمُ يَا عَظِيمُ ،

يَا كَرِيمُ يَا كَرِيمُ ،

صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ

وَ عُدْ عَلَيَّ بِرَحْمَتِكَ

وَ تَعَطَّفْ عَلَيَّ بِفَضْلِكَ

وَ تَوَسَّعْ عَلَيَّ بِمَغْفِرَتِكَ .

9. اللَّهُمَّ إِنَّ هَذَا الْمَقَامَ لِخُلَفَائِكَ وَ أَصْفِيَائِكَ

وَ مَوَاضِعَ أُمَنَائِكَ

فِي الدَّرَجَةِ الرَّفِيعَةِ الَّتِي اخْتَصَصْتَهُمْ بِهَا قَدِ ابْتَزُّوهَا ،

وَ أَنْتَ الْمُقَدِّرُ لِذَلِكَ ،

لَا يُغَالَبُ أَمْرُكَ ،

وَ لَا يُجَاوَزُ الْمَحْتُومُ مِنْ تَدْبِيرِكَ

كَيْفَ شِئْتَ وَ أَنَّى شِئْتَ ،

وَ لِمَا أَنْتَ أَعْلَمُ بِهِ

غَيْرُ مُتَّهَمٍ عَلَى خَلْقِكَ وَ لَا لِإِرَادَتِكَ

حَتَّى عَادَ صِفْوَتُكَ وَ خُلَفَاؤُكَ مَغْلُوبِينَ مَقْهُورِينَ مُبْتَزِّينَ ،

يَرَوْنَ حُكْمَكَ مُبَدَّلًا ،

وَ كِتَابَكَ مَنْبُوذاً ،

وَ فَرَائِضَكَ مُحَرَّفَةً عَنْ جِهَاتِ أَشْرَاعِكَ ،

وَ سُنَنَ نَبِيِّكَ مَتْرُوكَةً .

10. اللَّهُمَّ الْعَنْ أَعْدَاءَهُمْ مِنَ الْأَوَّلِينَ وَ الْآخِرِينَ ،

وَ مَنْ رَضِيَ بِفِعَالِهِمْ

وَ أَشْيَاعَهُمْ وَ أَتْبَاعَهُمْ .

11. اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ،

إِنَّكَ حَمِيدٌ مَجِيدٌ ،

كَصَلَوَاتِكَ وَ بَرَكَاتِكَ وَ تَحِيَّاتِكَ

عَلَى أَصْفِيَائِكَ إِبْرَاهِيمَ وَ آلِ إِبْرَاهِيمَ ،

وَ عَجِّلِ الْفَرَجَ وَ الرَّوْحَ وَ النُّصْرَةَ

وَ التَّمْكِينَ وَ التَّأْيِيدَ لَهُمْ .

12. اللَّهُمَّ وَ اجْعَلْنِي مِنْ أَهْلِ التَّوْحِيدِ وَ الْإِيمَانِ بِكَ ،

وَ التَّصْدِيقِ بِرَسُولِكَ ،

وَ الْأَئِمَّةِ الَّذِينَ حَتَمْتَ طَاعَتَهُمْ

مِمَّنْ يَجْرِي ذَلِكَ بِهِ وَ عَلَى يَدَيْهِ ،

آمِينَ رَبَّ الْعَالَمِينَ .

13. اللَّهُمَّ لَيْسَ يَرُدُّ غَضَبَكَ إِلَّا حِلْمُكَ ،

وَ لَا يَرُدُّ سَخَطَكَ إِلَّا عَفْوُكَ ،

وَ لا يُجِيرُ مِنْ عِقَابِكَ إِلَّا رَحْمَتُكَ ،

وَ لَا يُنْجِينِي مِنْكَ إِلَّا التَّضَرُّعُ إِلَيْكَ وَ بَيْنَ يَدَيْكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ،

وَ هَبْ لَنَا يَا إِلَهِي مِنْ لَدُنْكَ فَرَجاً بِالْقُدْرَةِ

الَّتِي بِهَا تُحْيِي أَمْوَاتَ الْعِبَادِ ،

وَ بِهَا تَنْشُرُ مَيْتَ الْبِلَادِ .

14. وَ لَا تُهْلِكْنِي يَا إِلَهِي غَمّاً

حَتَّى تَسْتَجِيبَ لِي ،

وَ تُعَرِّفَنِي الْإِجَابَةَ فِي دُعَائِي ،

وَ أَذِقْنِي طَعْمَ الْعَافِيَةِ إِلَى مُنْتَهَى أَجَلِي ،

وَ لَا تُشْمِتْ بِي عَدُوِّي ،

وَ لَا تُمَكِّنْهُ مِنْ عُنُقِي ،

وَ لَا تُسَلِّطْهُ عَلَيَّ

15. إِلَهِي إِنْ رَفَعْتَنِي فَمَنْ ذَا الَّذِي يَضَعُنِي ،

وَ إِنْ وَضَعْتَنِي فَمَنْ ذَا الَّذِي يَرْفَعُنِي ،

وَ إِنْ أَكْرَمْتَنِي فَمَنْ ذَا الَّذِي يُهِينُنِي ،

وَ إِنْ أَهَنْتَنِي فَمَنْ ذَا الَّذِي يُكْرِمُنِي ،

وَ إِنْ عَذَّبْتَنِي فَمَنْ ذَا الَّذِي يَرْحَمُنِي ،

وَ إِنْ أَهْلَكْتَنِي فَمَنْ ذَا الَّذِي يَعْرِضُ لَكَ فِي عَبْدِكَ ،

أَوْ يَسْأَلُكَ عَنْ أَمْرِهِ ،

وَ قَدْ عَلِمْتُ أَنَّهُ لَيْسَ فِي حُكْمِكَ ظُلْمٌ ،

وَ لَا فِي نَقِمَتِكَ عَجَلَةٌ ،

وَ إِنَّمَا يَعْجَلُ مَنْ يَخَافُ الْفَوْتَ ،

وَ إِنَّمَا يَحْتَاجُ إِلَى الظُّلْمِ الضَّعِيفُ ،

وَ قَدْ تَعَالَيْتَ يَا إِلَهِي عَنْ ذَلِكَ

عُلُوّاً كَبِيراً .

16. اللَّهُمَّ صَلِّ عَلَى مُحَمَّدٍ وَ آلِ مُحَمَّدٍ ،

وَ لَا تَجْعَلْنِي لِلْبَلَاءِ غَرَضاً ،

وَ لَا لِنَقِمَتِكَ نَصَباً ،

وَ مَهِّلْنِي ، وَ نَفِّسْنِي ،

وَ أَقِلْنِي عَثْرَتِي ،

وَ لَا تَبْتَلِيَنِّي بِبَلَاءٍ عَلَى أَثَرِ بَلَاءٍ ،

فَقَدْ تَرَى ضَعْفِي وَ قِلَّةَ حِيلَتِي وَ تَضَرُّعِي إِلَيْكَ .

17. أَعُوذُ بِكَ اللَّهُمَّ الْيَوْمَ مِنْ غَضَبِكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ أَعِذْنِي .

18. وَ أَسْتَجِيرُ بِكَ الْيَوْمَ مِنْ سَخَطِكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ أَجِرْنِي

19. وَ أَسْأَلُكَ أَمْناً مِنْ عَذَابِكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ آمِنِّي .

20. وَ أَسْتَهْدِيكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اهْدِنِي

21. وَ أَسْتَنْصِرُكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ انْصُرْنِي .

22. وَ أَسْتَرْحِمُكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ ارْحَمْنِي

23. وَ أَسْتَكْفِيكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اكْفِنِي

24. وَ أَسْتَرْزِقُكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ ارْزُقْنِي

25. وَ أَسْتَعِينُكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ أَعِنِّي .

26. وَ أَسْتَغْفِرُكَ لِمَا سَلَفَ مِنْ ذُنُوبِي ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اغْفِرْ لِي .

27. وَ أَسْتَعْصِمُكَ ،

فَصَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ، وَ اعْصِمْنِي ،

فَإِنِّي لَنْ أَعُودَ لِشَيْ‏ءٍ كَرِهْتَهُ مِنِّي

إِنْ شِئْتَ ذَلِكَ .

28. يَا رَبِّ يَا رَبِّ ،

يَا حَنَّانُ يَا مَنَّانُ ،

يَا ذَا الْجَلَالِ وَ الْإِكْرَامِ ،

صَلِّ عَلَى مُحَمَّدٍ وَ آلِهِ ،

وَ اسْتَجِبْ لِي جَمِيعَ مَا سَأَلْتُكَ

وَ طَلَبْتُ إِلَيْكَ وَ رَغِبْتُ فِيهِ إِلَيْكَ ،

وَ أَرِدْهُ وَ قَدِّرْهُ وَ اقْضِهِ وَ أَمْضِهِ ،

وَ خِرْ لِي فِيمَا تَقْضِي مِنْهُ ،

وَ بَارِكْ لِي فِي ذَلِكَ ، وَ تَفَضَّلْ عَلَيَّ بِهِ ،

وَ أَسْعِدْنِي بِمَا تُعْطِينِي مِنْهُ ،

وَ زِدْنِي مِنْ فَضْلِكَ وَ سَعَةِ مَا عِنْدَكَ ، فَإِنَّكَ وَاسِعٌ كَرِيمٌ ،

وَ صِلْ ذَلِكَ بِخَيْرِ الْآخِرَةِ وَ نَعِيمِهَا ،

يَا أَرْحَمَ الرَّاحِمِينَ .

ثُمَّ تَدْعُو بِمَا بَدَا لَكَ ، وَ تُصَلِّي عَلَى مُحَمَّدٍ وَ آلِهِ أَلْفَ مَرَّةٍ هَكَذَا كَانَ يَفْعَلُ عَلَيْهِ السَّلَامُ.

1- O God, this is a blessed and fortunate day,

within which the Muslims are gathered

in the quarters of Thy earth.

Among them are present the asker, the seeker,

the beseecher, the fearful,

while Thou art looking upon their needs.

So I ask Thee by Thy munificence and generosity - and easy upon Thee is what I ask Thee! -

that Thou blessest Muhammad and his Household.

2- And I ask Thee, O God, our Lord -

for Thine is the kingdom and Thine is the praise;

there is no god but Thou,

the Clement, the Generous,

the All-loving, the All-kind,

Possessor of majesty and munificence,

Originator of the heavens and the earth -

whenever Thou apportionest among Thy faithful servants

good, well being,

blessing, guidance, works in obedience to Thee,

or good through which

Thou art kind to them by guiding them to Thee,

or raisest them up a degree with Thee,

or givest them the good of this world or the next,

that Thou givest me amply my share and allotment of it.

3- And I ask Thee, O God -

for Thine is the kingdom and the praise;

there is no god but Thou -

that Thou blessest Muhammad,

Thy servant and Thy messenger,

Thy beloved and Thy selected friend,

Thy chosen from among Thy creation,

and the Household of Muhammad,

the pious, the pure, the chosen,

with a blessing no one has strength to count but Thou,

that Thou associatest us with

the most righteous of Thy faithful servants

who supplicate Thee today

- O Lord of the worlds!—

and that Thou forgivest us and them!

Surely Thou art powerful over everything.2

4- O God,

toward Thee I aim with my need

and before Thee I set my poverty, my neediness, my misery,

for I have more trust in Thy forgiveness and Thy mercy than in my own works.

Thy forgiveness and Thy mercy are vaster than my sins.

So bless Muhammad and the Household of Muhammad,

and attend to the accomplishment of every need of mine through Thy power over it,

its easiness for Thee,

my poverty toward Thee, and Thy freedom from need for me!

I will come upon no good whatsoever unless through Thee,

no one other than Thou will turn any evil away from me,

and I have hope in none but Thee for my affair

in the next world and in this world.

5- O God, if anyone has ever arranged, made ready,

prepared, and drawn himself up

to be received by a creature

in hope of his support and awards

and seeking to attain him and his prize,

then today toward Thee, my Master, is

my arrangement, my making ready, my preparation, and my drawing up,

in hope of Thy pardon and support

and in seeking to attain to Thee and Thy prize.

6- O God, so bless Muhammad and the Household of Muhammad

and disappoint not my hope in that today!

O He who is not troubled by those who ask

and diminished by those who attain their desire!

I come not before Thee trusting in a righteous work I have sent ahead,

nor in the intercession of any creature in whom

I have hope,

except the intercession of Muhammad

and the Folk of his House

(upon him and upon them be Thy peace).

7- I come to Thee admitting sin and evildoing toward myself.

I come to Thee hoping for Thy abounding pardon through which Thou hast pardoned the offenders,

while their long persistence in dreadful sin

did not prevent Thee

from returning toward them with mercy and forgiveness!

8- O He whose mercy is wide

and whose pardon is abounding!

O All-mighty! O All-mighty!

O All-generous! O All-generous!

Bless Muhammad and the Household of Muhammad,

return toward me through Thy mercy,

be tender toward me through Thy bounty,

and spread out Thy forgiveness upon me!

9- O God,

this station belongs to Thy vicegerents, Thy chosen,

while the places of Thy trusted ones

in the elevated degree which Thou hast singled out for them have been forcibly stripped!3

But Thou art the Ordainer of that -

Thy command is not overcome,

the inevitable in Thy governing is not overstepped!

However Thou willest and whenever Thou willest!

In that which Thou knowest best,

Thou art not accused for Thy creation or Thy will!

Then Thy selected friends, Thy vicegerents,

were overcome, vanquished, forcibly stripped;

they see Thy decree replaced,

Thy Book discarded,

Thy obligations distorted from the aims of Thy laws,

and the Sunna of Thy Prophet abandoned!

10- O God, curse their enemies among those of old and the later folk,

and all those pleased with their acts,

and their adherents and followers!

11- O God, bless Muhammad and the Household of Muhammad

(surely Thou art All-laudable, All-glorious)

like Thy blessing, benedictions, and salutations

upon Thy chosen Abraham and the people of Abraham!

And hasten for them relief, ease, help,

strengthening, and confirmation!

12- O God, and make me one of the people who profess Thy Unity, have faith in Thee,

and attest to Thy Messenger

and the Imams toward whom Thou hast enjoined obedience,

and one of those through whom and at whose hands this takes place!4

Amen, Lord of the worlds!

13- O God, nothing repels Thy wrath but Thy clemency,

nothing repels Thy displeasure but Thy pardon,

nothing grants sanctuary from Thy punishment but Thy mercy,

and nothing will deliver me from Thee except pleading to Thee before Thee,5

so bless Muhammad and the Household of Muhammad,

and give us on Thy part, my God, relief by means of the power

through which Thou bringest the dead servants to life and revivest the dead lands.6

14- Destroy me not through gloom, my God,

before Thou respondest to me

and givest me the knowledge of Thy response to

my supplication!

Let me taste the flavour of well-being to the end of my term!

And let not my enemy gloat over me,

place not my neck in his power,

and give him not authority over me!

15- My God, if Thou raisest me up,

who is there to push me down?

If Thou pushest me down,

who is there to raise me up?

If Thou honourest me,

who is there to humiliate me?

If Thou humiliatest me,

who is there to honour me?

If Thou chastisest me,

who is there to have mercy upon me?

If Thou destroyest me,

who is there to stand up for Thy servant against Thee

or ask Thee about his affair?

But I know that there is no wrong in Thy decree

and no hurry in Thy vengeance.

He alone hurries who fears to miss,

and only the weak needs to wrong.

But Thou art exalted, my God,

high indeed above all that!

16- O God, bless Muhammad and the Household of Muhammad,

make me not the target of affliction

nor the object of Thy vengeance,

respite me, comfort me,

release me from my stumble,

and afflict me not with an affliction in the wake of an affliction,

for Thou hast seen my frailty, the paucity of my stratagems, and my pleading to Thee!

17- I seek refuge in Thee today, my God, from Thy wrath,

so bless Muhammad and his Household

and give me refuge!

18- I seek sanctuary in Thee today from Thy displeasure,

so bless Muhammad and his Household,

and give me sanctuary!

19- I ask Thee security from Thy chastisement,

so bless Muhammad and his Household,

and give me security!

20- I seek guidance from Thee,

so bless Muhammad and his Household

and guide me!

21- I seek help from Thee,

so bless Muhammad and his Household

and help me!

22- I ask Thee for mercy,

so bless Muhammad and his Household

and have mercy upon me!

23- I seek sufficiency from Thee,

so bless Muhammad and his Household

and suffice me!

24- I seek provision from Thee,

so bless Muhammad and his Household

and provide for me!

25- I seek assistance from Thee,

so bless Muhammad and his Household

and assist me!

26- I pray forgiveness for my past sins,

so bless Muhammad and his Household

and forgive me!

27- I ask Thee to preserve me from sin,

so bless Muhammad and his Household

and preserve me,

for I will not return to anything Thou dislikest from me,

if Thou willest that!

28- My Lord! My Lord!

O All-loving! O All-kind!

O Possessor of majesty and munificence!

Bless Muhammad and his Household,

and grant me everything that I ask from Thee,

seek from Thee, and beseech from Thee!

Will it, ordain it, decree it, and accomplish it!

Give me good in that of it which Thou decreest!

Bless me in that,

be gratuitously bountiful toward me through it,

make me happy in that of it which Thou givest to me,

and increase me in Thy bounty

and the plenty of what is with Thee,

for Thou art Boundless, Generous!

And link that to the good and the bliss of the next world,

O Most Merciful of the merciful!

Then you supplicate as seems proper to you and you call down blessings on Muhammad and his Household one thousand times. this is what he used to do (peace be upon him)

Footnotes

1. That is, the tenth of Dhu l-Hijja, which marks the end of the hajj and is one of the two major festivals (along with the feast of fastbreaking) celebrated universally throughout the Islamic world.

2. 3:26

3. By 'this station' is meant the leading of the prayer of Friday and of the Day of Sacrifice. The latter of these prayers is obligatory according to the Shi'ites, in contrast to the Sunnis. Zayn al-Abidin alludes to the Shi'ite view that the Imams are the rightful leaders of these prayers for all Islam, not the Umayyad caliphs and their representatives. In explaining the meaning of this passage, Sayyid ''Alikhan quotes a hadith from Ja'far al-Sadiq: 'Both festivals of the Muslims, that of fastbreaking and that of sacrifice, renew the sorrow of the Household of Muhammad, for they see therein their right in the hands of others.'

4. i.e., those who actually put the profession of Unity, faith, and attestation into practice.

5. Allusion to the Prophet's supplication quoted in the introduction: 'I seek refuge in Thy good pleasure from Thy displeasure and in Thy pardon from Thy punishment. I seek refuge in Thee from Thee.'

6. Allusion to 43:11: [We] sent down out of heaven water in measure; and We revived thereby a land that was dead; even so you shall be brought forth [on the Day of Resurrection].

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)