Alhassanain(p) Network for Heritage and Islamic Thought

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distinct from the animals, in respect of intelligence and understanding of which they are compounded, and has imposed upon them the load of imperatives and preventives. Afterwards Allãh of the highest praised, has divided them into two categories - the healthy, the sound and the second the unhealthy and disable. God has singled out the former category for the enforcement of His imperatives and preventives after perfecting in them the (intelligence and understanding) the instrument of His (arduous) responsibility, and has relieved the disabled and the unhealthy of this heavy task of responsibility, as they have been created as beings quite unfit for the task of discipline and education. God has made the people of sound health the instrument of safety and preservation of the later category. And has made discipline and education as the instrument of safety and preservation of the former. Should ignorance have been made permissive for the former, the very responsibility (of imperatives and preventives)-would have been taken away from them. Once this is made permissible, the entire structure of divine books, prophet and education falls to the ground. In this case, the divine books, the prophets and their education would have been nullified and the whole set up would have come to naught. In that case we would have had to turn to the beliefs and concepts of atheism. Hence, Providence in its justice and wisdom

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requires from men (of sagacity) that they should, in view of their nature and the very purpose of their creation, single themselves out to shoulder the burden of certain imperatives and prohibitions, lest their existence may not be regarded as in vain and purposeless. And so that they should glorify God, regard Him as one, and acknowledge His Lordship. And so that they should know God to be the creator and their All-giver, since the evidence of His Lordship is manifest, His arguments are self-evident and His symbols are unmistakable. They (people of health, peace and sagacity) should invite mankind towards Unity of Allãh, the Almighty. They themselves bear witness, on the basis of their own existence that they have their creator, Who is their Lord, Who is worshipped. It is because there are wonderful signs of His Providence within themselves. Allãh Himself accorded to them God consciousness since, for Him it was not proper for such people to remain without His awareness and in ignorance of (His) religion and His commandments. It is because Allãh in His Wisdom deems ignorance about Him and the denial of His religion highly improper, as He Himself has said:

“Has not the compact of the Book been taken touching them, that they should say concerning God nothing but the truth? ...” (al-A‘rãf, 7:169).

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Allãh has (also) said:

“...No; but they have cried lies to that whereof they comprehended not the knowledge, ...” (Yũnus, 10:39)

So mankind has been earmarked for (divine) imperatives and prohibitions and it has been ordained to speak the truth. Men have not been allowed to remain in ignorance (regarding the ultimate truth and the divine imperatives and prohibitions). Hence Allãh has ordained mankind to be interrogative (in this connection) and to acquire understanding in the religion (of Allãh) saying:

“...but why should not a party of every section of them go forth, to become learned in religion, and to warn their people when' they return to them ...” (at-Tawbah, 9:122)

Allãh has further said: “...Question the people of the remembrance, if it should be that you do not know ...” (an-Nahl, 16:43).

If it had been proper for the people of health and peace to remain ignorant, then God would have never ordered them to be interrogative, and the need for sending the prophets with the books and the codes would never have arisen. In that case all mankind would have been maimed

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and disabled and would have remained on the animal plane. Had all this been so, then all mankind would have been set at naught within the twinkling of an eye. When there is no justification for its (mankind) existence without a code and education, then it is incumbent on each and every perfectly sound individual to have a teacher, a guide, a director, a preventer, a code, an education and interrogation to discharge his responsibilities. The privilege of a sage and a lucky rightful and a brilliant statesman, is to endeavour in the acquisition of the know-ledge of religion and God consciousness on account of which God is worshipped by His creation, which (in essence) is God's unity, divine code, divine commandments, divine imperatives and preventives. His admonitions and His etiquette. If it is established that the divine proofs are there, that our responsibilities are evident, that our life span is very short, that evasion and procrastination are unacceptable, then the divine condition, on account of which God is worshipped by His creatures, is to discharge all divine obligations consciously, in true belief and with due insight, so that (the divine obligations) performer be deemed praiseworthy in the eye of God and be entitled to divine rewards in high compensation. Since the one who performs divine

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obligations without knowledge and insight, does not really know what he has performed and in whose obedience he has done so; and because the ignorant can neither have any confidence in what have they done in the performance of divine obligations, nor can he truly believe in his deeds, for the simple reason that the believer can never believe unless he is the knower of the things he believes in, without the least doubt; and because of this reason, neither can the sceptic be like those who in all submission long for and fear God, nor can they have that nearness to God which a sage with true belief has. Thus has God observed:

“... Save such as have testified to the truth and that knowingly” (az-Zukhruf, 43:86).

Evidence is acceptable on the basis of the knowledge of what is, witnessed. Evidence without the knowledge of what is witnessed is not at all acceptable. In the case of a person performing divine duties in a state of doubt and uncertainty without the knowledge of insight (into them) is left to Allãh's Will either to accept it in His grace, or to reject it totally since the indispensable condition laid by God on the person for whom they (divine duties) are made imperative, is to act upon them with knowledge, insight and conviction, so that such people

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may not be included among those whom God has described with the following words:

“And among men 'there is such a one as worships God upon the very edge - if good befalls him he is at rest in it, but if a trial befalls him he turns completely over; he loses this world and the world to come; that is indeed the manifest loss” (al-Hajj, 22:11).

For this reason, the entrance of such a type of man in religion without knowledge and belief in it and his exist also therefrom, is without knowledge and belief. The `Alīm (the Imãm) has observed:

“The faith of a man accepted knowingly remains steadfast, and is of profit for him. Whoever enters the house of faith without knowledge, makes his exit from that house in the same way in which he entered it.” The Imãm (peace be upon him) has said, “Whoever derives his faith from the knowledge of the Book of Allãh and the precepts of the Prophet of God (peace be upon him and his progeny) is more difficult to be dislodged from his faith than the mountains are, from their places. And the faith of a person derived from the words of the mouth of the, people is repudiated by the people themselves.”

The Imãm added, “He, who does not recognize our (Imãms from

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the progeny of Prophet Muhammad - p.b.u.h.a.h.p.) case in the light of Qur'an, will not be able to turn the errors aside.”

For this reason false and detestable faiths fulfilling all the conditions of infidelity and polytheism hold their sway over the people of our time. All this, (the recognition and non-recognition of our position) depends upon the favour and disfavour of God. Whomsoever God grants His favour of keeping his faith steady, He also creates such conditions for him as will lead to derive his faith from the Book of Allãh and the precepts of Prophet (Muhammad) with knowledge, belief and insight. It is such people that are firmer in their faith than the high mountains in their places. Should God intend alienating Himself from a person, then, the faith He lends him is rendered superficial and temporary - may God protect us all from this situation. God provides such a person with ways and means on account of which he begins perceiving only the superficial beauty of every thing. He takes to following every thing blindly, and he starts interpreting (the scriptures) without knowledge and insight. The case of such a person entirely rests on the Will of God the Almighty whether to rectify his faith or to forfeit it from him altogether. Such a person cannot remain in peace when he is a believer in the morning and infidel in the evening or vice versa. All this is because

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he falls in for everything that appears great to him and accepts every-thing with a glittering appearance. The ‘Ãlim (the Imãm) - peace be upon him - has observed: “God, the Almighty has so created His prophets as to infuse prophethood into their blood and so they cannot remain except as prophets (peace be upon them all). He has also created their vicegerents in the same mode; so they cannot remain except as the vicegerents (of the prophets). He lent faith temporarily to another group of people, so that should He so like, He may perfect it into them or forfeit it from them altogether. These words of Allah hold true in the case of such people: “... And then a lodging-place, and then a repository, ...” (al-An‘ãm, 6:98).

You (the interrogator) have spoken of matters that are difficult for you. Your main difficulty is that you do not know the truth because of the conflicting versions of traditions coming from different narrators. And you know that conflicting versions of traditions have their own causes and effects. Further, your problem is that you do not find whether any expert knowledge (of the authenticity of narrators) can be

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relied upon and whom you can approach, talk to and have your problem solved. And for all this you earnestly want to have a book with you, inclusive of all branches of the science of religion, which could wholly satisfy all the students of religion and which seekers of guidance could turn to, and from which they could derive the specific knowledge of religion they intend to, and they could act thereon with genuine traditions from the truthful Imãms, (the divinely appointed guides) which (Book) ensures the practice on the codified divine law. And finally by means of which (Book) the divine obligations and the precepts of the prophet could be implemented. And you have said, “In case such a book is compiled then I can hope by God that with His grace and help it will lead our brethren in faith their and our (Muslim) community to their truthful guides - the Imãms.”

O’ brother! may God guide you. It is upto no person to discriminate between different versions of the traditions of the Imãms according to his own light and except on the basis of the verdicts (criterion) laid down by the Imãm himself. The verdict of the Imãm is: “Check it up with the text of the Book of God (Qur'an), accept it if it agrees with the text and reject it if it does not.”

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The verdict further lays down, “Let alone the agreeing with what is on the lips of general people since the truth is just the opposite.” The third verdict lays down: “Accept what is held in common by all the narrators quoting us. Since there can be no doubt about what is unanimously held by all.” (The narrators of our traditions - ahãdīth. ) But, to our knowledge, very few such contradicting traditions can be solved on the basis of the above described criterion. In the case of such (contradicting) traditions the best, the simpler and the more compre- hensive solution is to leave all knowledge (regarding contradicting traditions) to the Imãm himself. Imãm has given us the easiest solution to choose and follow any of the version among such contradicting traditions. The Imãm has said, “Whatever you have accepted and followed with the 'intention of obeying (the Imãm) is valid for you.” Thus has Allah made (the task of selecting and collecting the traditions) easy. All praise is due to Allah, that He has enabled me to compile the book you have requested for. I hope this book will be after your liking. There may be some deficiency (in this work of mine) but there is none in the sincerity of intention to counsel my people, which is essential (especially) in the case of our brethren and co-relitionists. Simultaneously we ourselves earnestly desire to be among the participants deriving benefits (from this book) and among

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those who act upon it in this age and in the ages hereafter coming, till the Day of Judgment. God the Almighty is one, His Prophet Muhammad (peace be upon him and his progeny) the last of the prophets, is one and the divine code is also one. What Muhammad, the Prophet (p.b.u.h.a.h.p.) declared to be unlawful is unlawful till the Day of Judgment. The chapter on divine proofs has slightly been expanded although the expansion is not in the measure the chapter deserves, since it was distasteful for us to reducing any portion thereof.

We hope that Allah, the great and the Almighty, will make it easy for us and will grant us further span of life for the fulfilment of our objective of making this chapter widest and fullest, in the manner it deserves, provided Allah wills since all power and might is His. With Him are all our longings for increased help and favour. May Allah's peace and blessings be upon our chief, Muhammad the Prophet and upon his progeny - the purified, the excellent.

I have commenced and inaugurated this book of mine with the chapter on reason, the greatness of knowledge, the great status of those who possess it, their high worth, the defectiveness of ignorance, the

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baseness of its possessor, and their lowered rank. Since reason is the axis on which every thing revolves, it is on the reason that all the argument rests. All divine rewards and punishments are in accordance with it. (It is Allah that grants the favour of reason.)

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USUL AL-KÃFI

The Book of REASON and IGNORANCE

In the Name of Allãh the Beneficent, the Merciful

1. Abu Ja‘far Muhammad ibn Ya‘qub (al-Kulayni, the compiler of this book al-Kãfi) informed us (al-Kulayni's disciples) saying: “A group of our (al-Kulayni's) associates handed down this tradition. Muhammad ibn Yahya al-‘Attãr quoted Ahmad ibn Muhammad who quoted from al-Hasan ibn Mahbub who quoted from al-‘Ala’ Razin who quoted from Muhammad ibn Muslim on the authority of Abu Ja‘far (Muhammad al-Bãqir - peace be upon him), as saying:

‘When Almighty Allah created reason, He tested it. Then He ordered it to come forward and it came forward. Then He ordered it to go back and it went back. On this Almighty God said: I swear by my power and majesty that no creation of Mine is dearer to Me than you are, and I have only made you perfect in those whom I love.

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Lo! To you are My orders and prohibitions addressed. And for you are My rewards and retributions reserved.’ “

2. ‘Ali ibn Muhammad (-) Sahl ibn Ziyãd (-) ‘Amr ibn ‘Uthmãn (-)Mufaddal ibn Sãlih (-) Sa‘d ibn Tarif (-) al-Asbagh ibn Nubatah (-) ‘Ali (ibn Abi Tãlib - p.b.u.h.) as saying :

“Jibrīl (Gabriel) came to Adam, and informed him: ‘O Adam! I have been ordered to let you choose one out of three things. Therefore, choose one and leave the other two.’ Adam asked: ‘What are the three things?’ He replied, ‘Reason, modesty and religion (din).’ Then Adam said: ‘I choose reason.’ So Jibrīl ordered modesty and faith to withdraw and leave reason but they said: ‘O Jibrīl! we both have been instructed (by God) to remain with reason wherever it may be.’ Jibrīl answered: ‘Then that is your situation,’ and he ascended towards Heaven.”

3. Ahmad ibn Idrīs (-) Muhammad ibn ‘Abd al-Jabbar (-) some of his associates (rafa ahu) who made a reference climaxing into Abu ‘Abdillãh (p.b.u.h.) that the narrator inquired of the Imãm;

“What is reason?” The Imãm replied: “Reason is that by which God is worshipped and a place in Paradise earned.” The Imãm was then asked: “What did Mu‘awiyah have?” The Imãm replied: “That

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was just wickedness and cunning, which seemed like reason, but it was not reason.”

4. Muhammad ibn Yahya (-) Ahmad ibn Muhammad ibn ‘Isa (-) Ibn Faddãl (-) Hasan ibn al-Jahm, as saying:

“I have heard ar-Rida (p.b.u.h.), as saying: ‘The friend of every man is his reason and his foe is his ignorance.’”

5. Muhammad ibn Yahya (-) Ahmad ibn Muhammad (-) Ibn Faddãl (-) al-Hasan ibn al-Jahm, as saying:

“I asked Abu'l-Hasan (p.b.u.h.) about a group of people that were among us who had love (for prophet and his progeny) but had not the resolution of will to confess the belief in your Imãmate. The Imãm replied: ‘Such men are not among those whom God will blame (for their failure in finding truth) verily, Allah has said: ‘...therefore take heed, O you have eyes.’ “ (al-Hashr, 59:2)

6. Ahmad ibn Idris (-) Muhammad ibn Hasan (-) Abi Muhammad ar-Rãzi (-) Sayf ibn ‘Amayrah (-) Is'hãq ibn ‘Ammar

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(-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“One who has reason has faith. And he who has faith will have a place in Paradise.”

7. A group of our (compilers') associates (-) Ahmad ibn Muhammad ibn Khãlid (-) al-Hasan ibn ‘Ali ibn Yaqtin (-) Muhammad ibn Sinãn (-) Abi al-Jãrud (-) Abu Ja‘far (p.b.u.h.) as saying:

“On the Day of Judgment, Almighty Allah will exact a detailed account from His servants, in exact proportion to the reason with which He had endowed them in the worldly life.”

8. ‘Ali ibn Muhammad ibn ‘Abdillãh (-) Ibrãhīm ibn Is'hãq al-Ahmar (-) Muhammad ibn Sulayman al-Daylami (-) his father, who said :

“I told Abu ‘Abdillãh (p.b.u.h.), ‘Such and such a person is praiseworthy for his devotion and religious practice.’ The Imãm inquired, ‘How his reason is?’ I replied, ‘I know nothing about his reason.’ Upon this, the Imãm explained, ‘The Divine reward is in relation to one's reason. There was a person from Bani Isrã'īl

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who used to worship God devotedly in an island full of lush green and clear water. An angel happened to watch that person, asked God, ‘Kindly show me the rewards meant for that person.’ When the angel was shown the rewards by God, they appeared to be very little to him. Upon this God suggested to him to go and stay with that person (for some time). The angel appeared before that man in human guise. The man asked the angel, ‘Who are you?’ The angel replied, ‘I am also one of the devotees of God and I have heard about this place and your worship in it. Therefore, I have come to you so that I can also pray to Almighty God with you.’ So the angel stayed with him for a day. When it was morning, the angel remarked, ‘This is a pleasant place; no place could be better than this for worshipping God.’ Then the devotee-replied, ‘There is only one defect in this place.’ The angel asked what it was and the man replied, ‘My Lord has no animal. If He had a donkey, we could pasture it in this place, for the grass is going waste.’ The angel remarked, ‘Your Lord has no donkey?’ The man further said, ‘If He (Allah) had a donkey such a quality of grass would not be wasted.’ Then Almighty God revealed to the angel, ‘My rewards are in relation to a person's reason.’ “

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9. ‘Ali ibn Ibrãhīm (-) his father (-) an-Nawfali (-) as-Sakuni (-) Abu ‘Abdillãh (p.b.u.h.) as saying:

“The Holy Prophet said, ‘Whenever you hear about the good act and behaviour (hal) of a man, you should consider the goodness of his reason, since the divine rewards are based upon ones reason.’ “

10. Muhammad ibn Yahya (-) Ahmad ibn Muhammad (-) Ibn Mahbub (-) ‘Abdillãh ibn Sinan as saying:

“I praised before (Imãm) Abu ‘Abdillãh (p.b.u.h.), the reason of a person who was wrought with anxiety about ritual ablutions and prayer. The Imãm remarked, ‘What reason has he got when he is actually obeying the Devil?’ I inquired of the Imãm, ‘How, is he obeying Shaytãn (Satan)?’ The Imãm replied, ‘Ask him from where this anxiety comes to him. Surely he will tell you that (it comes) from the work of Shaytãn.’ “

11. A group of our (al-Kulayni's) associates (-) Ahmad ibn Muhammad ibn Khãlid (-) some of his companions (rafa‘ahu) the Holy Prophet (p.b.u.h.a.h.p.), saying:

“Almighty God has endowed upon mankind nothing better than reason. The slumber of the man of reason is better than the waking

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hours of the ignorant. Comforts of the stationary life of the man of reason is better than the movement of the ignorant. God has sent no prophet nor messenger without first perfecting his reason. And his reason stands superior to all the reasons of (the people of) his community. What the Prophet has hidden in his heart is better than all the striving after knowledge of those who strive after it. No creature of God can ever discharge his obligations to God unless he comprehends them consciously. All the worshippers taken together cannot reach that height of excellence in their devotion to God as the man of reason does. The men of reason who are the possessors of understanding minds about whom God has said, ‘... But none mindeth save the possessors of understanding minds.” (al-Baqarah, 2:269; Ãl- ‘Imrãn, 3:7)

12. Abu ‘Abdillãh al-Ash‘ari (-) some of our (Shi'ite) narrators, (rafa'ahu) Hishãm ibn al-Hakam who states that Abu'l-Hasan Mũsã ibn Ja‘far (peace be upon them), addressed him thus:

“O’ Hishãm’ Almighty God has given good news to the people of reason and understanding to this effect, ‘... So bear thou the glad

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tidings unto My servants. Those who hearken unto the word and follow the best of it; those are they whom God has guided and those they are men possessed of mind.’ (az-Zumar, 39:17-18)

“O’ Hishãm! It is through reason and understanding that God has completed evidence and proof (in respect of Himself and His religion) for mankind. He has helped His prophets and messengers by endowing them with the gift of elocution and guided them to comprehend His overlordship through reason and understanding. As He Himself has said: ‘And your God is one God! There is no god but He, the All-merciful, the All-compassionate. Surely in the creation of the heavens and the earth and the alternation of night and day and the ship that runs in the sea with profit to men, and the water God sends down from heaven therewith reviving the earth after it is dead and His scattering abroad in it all manner of crawling thing, and the turning about of the winds and the clouds compelled between heaven and earth - surely there are signs for a people having understanding.’ (al-Baqarah, 2:163-164)

“O’ Hishãm! This consciousness (that there is some Master mind working behind this cosmos) has been presented by God as a

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proof and demonstration for His recognition as He Himself has declared: ‘And He subjected to you the night and day and the sun and moon; and the stars are subjected by His command. Surely in that are signs for a people who understand.’ (an-Nahl, 16:12)

“And He has further said, ‘It is He who created you of dust then of a sperm-drop, then of a blood-clot, then that you may come of age, then that you may be old men - though some of you there are who die before it - and that you may reach a stated term; haply you will understand.’ (al-Mu'min, 40:67)

“He has again said: ‘And in the alternation of night and day, and what God sendeth down from heaven, of the provision and therewith revives the earth after its death, and the turning about of the winds, there are signs for a people who understand.’ (al-Jathiya, 45:5)

“And He argued further, ‘...God revives the earth after it was dead, we have indeed made clear for you that haply you will understand.’ (al-Hadīd, 57:17)

“And He (God) argues still further: ‘... And gardens of vines,

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and fields sown, and palms in pairs, and palms single, watered with one water; and some of them We prefer in produce above others. Surely in that are signs for a people who understand.’ (ar-Ra‘d, 13:4)

‘And of His signs He shows you lightning, for fear and hope, and that He sends down out of heaven water and he revives the earth after it is dead. Surely in that are signs for a people who understand.’ (ar-Rũm, 30:24)

‘Say: Come, I will recite what your Lord has forbidden you; that you associate not anything with Him, and to be good to your parents, and not to slay your children because of poverty; We will provide you and them; and that you approach not any indecency outward or inward, and that you slay not the soul God has forbidden, except by right. That then He has charged you with; haply you will understand.’ (al-An‘ãm, 6:152)

‘... do you have, among that your right hands own, associates in what We have provided for you so that you are equal in regard to it, you fearing them as you fear each other? So We distinguish the signs

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for a people who understand.’ (ar-Rũm, 30:28)

“O’ Hishãm! God has counselled the people of reason and has drawn their attention towards the life hereafter with the words:

‘And the life of this world is naught but play and vain sport; certainly the abode of the hereafter, is the best for those who guard (themselves against evil). Do you not then understand?’ (al-An'ãm, 6:32)

“O’ Hishãm! God has put fear of His chastisement in the hearts of the people who do not act with reason and understanding to the affect, ‘Then We destroyed the others. And you pass by them in the morning and in the night; will you not understand?’ (as-Sãfãt, 37: 136-138)

“And He declared once again: ‘Verily, We are bringing down upon the people of this town a punishment from heaven for what they were transgressing. And indeed We have left a clear sign of it for a people to understand.’ (al-‘Ankabũt, 29:34-35)

“O’ Hishãm! remember that reason is in alliance with knowledge, as God has said: ‘And those similitude We strike them for the people, but none understands them save those who know.’ (al- ‘Ankabũt,29:43)

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“O’ Hishãm! God has further censured those who do not exercise their reason with the words: ‘And when it is said unto them, Follow what God has sent down. They say: No! but will follow such things as we found our fathers doing. What? And if their fathers had no understanding of anything, and if they were not guided?’ (al-Baqarah, 2:170)

“And God has said: ‘The likeness of those who disbelieve is as the likeness of one who shouts to that which hears nothing, save a call and a cry; deaf, dumb, blind – they do not understand.’ (al-Baqarah, 2:171)

“And God has said, ‘And some of them give ear to thee; what, wilt thou make the deaf to hear, though they understand not?’ (Yũnus, 10:42)

“And God has said, ‘Or deemest thou that most of them hear or understand? They are but as the cattle; nay, they are further astray from the way.’ (al-Furqãn, 25:44)

“And God has further declared: ‘They will not fight against you

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all together except in fortified cities, or from behind walls. Their valour is great, among themselves; you think of them as a host; but their hearts are scattered; that is because they are a people who have no sense.’ (al-Hashr, 59:14)

“And God has further said: ‘... And (you) forget yourselves while you recite the Book? Do you not understand?’ (al-Baqarah, 2:44)

“O’ Hishãm! God has censured majority as a criterion of truth with the words, ‘And if thou obeyest the most part of those on earth they will lead thee astray from the path of God; ...’ (al-An‘ãm, 6:116)

‘And if thou askest them: Who created the heavens and the earth? Certainly they will say: God. Say : All praise belongs to God. Nay, but most of them have no knowledge.’ (Luqmãn, 31:25)

‘And if thou askest them: Who sends down out of heaven water, and therewith revives the earth after it is dead? Certainly (they) will say: God. Say: All praise belongs to God. Nay, but most of them have no understanding.’ (al-‘Ankabũt, 29:63).

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“O’ Hishãm ! on the contrary, God has praised the minority with the words: ‘Few of My bond men are thankful.’ (Saba', 34:13) ‘...And few are they!’ (Sãd, 38:24)

‘Then said a (certain) man, a believer of Pharaoh's folk that kept hidden his belief: What, will you slay a man because he says: My Lord is God.’ (al-Mu'min, 40:28)

‘... and those who believed. And there believed not with him (Noah) but a few.’ (Hũd, 11:40)

‘... but most of them know it not.’ (6:37; 7:131; 8:34; 10:55; 27:61;28:57;39:49;44:39;52:47)

‘... and most of them have no understanding.’ (al-Mãidah, 5:103) ‘...but most of them are not thankful.’ (Yũnus, 10:60; an-Naml, 27:73)

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“O’ Hishãm! Almighty God has mentioned about the people of reason in high terms and has adorned them with the finest ornaments as per his own words:

‘He gives the Wisdom to whomsoever He will, and whoso is given the Wisdom, has been given much good; yet none remembers but men possessed of minds.’ (al-Baqarah, 2:269)

‘... And those firmly rooted in knowledge say: We believe in it; all is from our Lord; yet none remembers, but men possessed of minds.’ (Ãl ‘Imrãn, 3:7)

‘Surely, in the creation of the heavens and the earth and in the alternation of night and day, there are signs for men possessed of minds.’ (Ãl ‘Imrãn, 3:190)

‘What, is he who knows what is sent down to thee from thy Lord is the truth, like him who is blind (void of knowledge)? Only men possessed of minds will remember.’ (ar-Ra‘d, 13:19)

‘What (this) he who is prayerful during the hours of the night, prostrating in obedience and standing, he being afraid of the world to come and hoping for the mercy of his Lord! Say: Are they equal

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- those who know and those who know not? Only men possessed of minds remember.’ (az-Zumar, 39:9)

‘(O’ Our apostle Muhammad!) A Book We have sent down to thee, Blessed, that men possessed of minds may ponder its signs and so remember.’ (Sãd, 38:29)

‘We also gave Moses the guidance and We bequeathed upon the Children of Isra'īl the Book for a guidance and for a reminder to men possessed of minds.’ (al-Mu'min, 40:53-54)

‘And remind; surely the Reminder profits the believers.’ (adh-Dhãriyãt, 51:55)

“O’ Hishãm! Almighty God has said in His Book: ‘Surely in that there is a reminder to him who has a heart ...’ (Qãf, 50:37). Heart means reason. And, God has further said: ‘Indeed We gave Luqmãn wisdom’ (Luqmãn, 31:12). Wisdom means (the capacity of) understanding and reasoning.

“O’ Hishãm! Luqmãn the sage counselled his son: ‘If you bow before the Truth and the Inevitable, you will be the wisest among

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men, since a wise man treats himself as of little account before the Truth and the Inevitable. O’ my son! this world is like an unfathomable ocean in which many a creation had drowned. Make therefore the fear of God your boat in this ocean; your faith, the main plank of the boat; reliance on God as its sails; the reason as its rower; knowledge as its captain, and patience as its anchor.'

“O’ Hishãm! everything has its indicator. Man's thoughtfulness is the hall-mark of his reason. The symbol of thoughtfulness is silence. Everything has its climax and the climax of reason is humility. It is enough to prove your ignorant and unwise if you act in contravention of what has been prohibited by God.

“O’ Hishãm! God has deputed the prophets as His messengers to make the people wise and mindful of God. The more they accept and believe in these messengers the greater is their God-consciousness. The wisest among men is he who knows about Godliness most. And he who is the most perfect in his reasoning enjoys the highest status among men, in this life and the life hereafter.

“O’ Hishãm! God has given two proofs for the guidance of man-kind. - the explicit and the implicit. The explicit and the

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external proof is in the form of prophets, divine messengers and the Imãms (divinely appointed guides); and, the implicit and the internal proof is in the form of reasoning and understanding.

“O’ Hishãm! a man of reason is not only grateful to God for his lawful (means of living) nor does the (attraction of) unlawful gains wear out his patience. (A man of reason is also grateful to God for His spiritual bounties.)

“O’ Hishãm! one who allows a set of three things to be dominated by another set of three things has actually undone reason. The first thing is to allow the reason to be dominated by excessive hopes and expectations. The second thing is to allow highest of wisdom to be dominated by excessive utterances. The third thing is to allow his admonition light to be extinguished (to be dominated) by carnal desires. In fact, such a person undoes his reason by his carnal desires. And one who destroys his reason (as illustrated in the three cases) also destroys both his worldly life and his faith.

“O’ Hishãm! how could your conduct be clean in the eyes of God when you have alienated your heart from God and His commandments and when you have been subservient to your carnal desires to the point of your reason being dominated by them (carnal desires).

“O’ Hishãm! to be patient in loneliness is a sign of the power of

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reason. One who acquires reason from God (i.e., from His Book and His prophets and their vicegerents - the Imãms) has succeeded in keeping himself aloof from people of the world and from those who are lost in worldly life. Such a man turns his attention to what God holds instead of what people have. The result of all this is that God Himself becomes his solace in his discomfiture, and ally in his loneliness, wealth in his poverty, and his honour without the backing of any tribe.

“O’ Hishãm! truth is a sign for obeying God (truth leads to obey God). And there is no salvation except through obedience to God. Obedience to Him can only be performed by means of knowledge. And knowledge is a matter of acquisition, and this acquisition is through reason and intellect. And there can be no knowledge except through the learned in divinity. And the consciousness of knowledge is through reason and intellect.

“O’ Hishãm! virtuous conduct of a learned man, though limited, is acceptable (to God) at many times its value. On the contrary, virtuous conduct of a greedy, lustful, and ignorant person is totally rejected.

“O’ Hishãm! limited material possessions with sound wisdom are perfectly acceptable to a man of reason. Whereas unlimited material possessions with little wisdom are not at all

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acceptable to him. This is why such people have actually earned profit in the trade (of their life).

“O’ Hishãm! what to speak of the sinful life when the people of reason abandon even its superfluity! Forsaking its superfluity is excellence and honour while forsaking the sinful life is obligatory.

“O’ Hishãm! Lo! A man of reason pondered over the world and its people. He realised that he could not get the success in worldly life without hard struggle. Then he pondered over the life hereafter and again realised that the success in life hereafter would not also be secured without hard struggle. Thereupon the man of reason decided in favour of the struggle which brought eternal success, as compared with the temporary one of the worldly life.

“O’ Hishãm! The wise people remain detached from the worldly possessions and its attractions, and they remain attached to life hereafter. It is because they have realised that the world lures and is lured by the people. In the same way, the life hereafter also lures and is lured. But the world itself runs after the man who struggles for the life hereafter to the extent that he receives in full what share is allotted to him from his worldly life. On the contrary, one who spend his life and struggles for the worldly gains till such time as the life hereafter demands his own share in the form of death; it is then that he realises that he is the loser of both, the life

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here and the life hereafter.

“O’ Hishãm! whoever seeks contentment without wealth and desires solace free from jealousy and security for his faith, must implore God from the bottom of his heart for making his reason perfect.

Since one who acts with reason remains contented over what suffices his genuine needs and whoever is contented over what suffices his needs becomes actually rich and without want. And he who is not satisfied with what is enough for him can never be contented.

“O’ Hishãm! Almighty God has related about a group of virtuous people who used to pray:

‘Our Lord, make not our hearts to swerve after that Thou hast guided us; and give us mercy from Thee; Thou art the Giver.’ (Ãl ‘Imrãn, 3:8)

In offering this prayer, they realised that human hearts could be deflected and could retrograde towards blindness and lowness. Secondly, they also learnt that those who don't seek guidance and

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reason from God, are the people who are not afraid of God's (punishments) at all; and, whoever is deprived of reason by God can never be firm and steady in God consciousness in a way as to enable him to see and find the truth about God in his own heart. No one can reach this stage unless his deeds corroborate his words and what is within him is in full accord with what is without him. Since God the Almighty never guides the inside of the reason, except what comes out of it through deeds and the words.

“O’ Hishãm! ‘Ali (the first Imãm), Amīr al-mu'minīn (p.b.u.h.) the Chief of the believers, used to say: ‘Of all the observance and devotions offered to God the best one is of and by (the people of) reason. Reason of a person does not reach perfection unless it possesses some specific characteristics. The Characteristics are:- (1) It gives immunity against disbelief and evil; (2) Virtue and true guidance is expected to flow from such a man (of reason); (3) He expends his superfluous wealth in good deeds; (4) He protects himself from irresponsible gossips; (5) His share in the worldly life amounts to what is needed for his subsistence; (6) He is never fed up with knowledge throughout his life; (7) Humiliation in pursuit of (belief, obedience and favour of) God is dearer to him than any honour in pursuit of things other than God; (8) Humility is dearer to him than any dignity; (9) He regards the little good of others to him as much and the good from him to others as little; (10) He regards all the people as better

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than himself and regards himself in the heart of his heart as of little consequence.’ This is the climax.

“O’ Hishãm! the wise man never lies in spite of his desire to do so.

“O’ Hishãm! he who has no manliness, has no religion and he who has no reason has no manliness. The greatest man is he who never deems himself equal in value to the worldly life. (He deems himself very high in value to worldly material possessions.) Verily, your bodies cannot be sold except in exchange for Paradise. Hence, don't sell for any thing below Paradise - God's supreme and eternal bounties.

“O’ Hishãm! Amīr al-mu'minīn ‘Ali (p.b.u.h.) used to say: ‘Of the signs of a man of reason, one is that he has got three characteristics: (i) He replies only when he is questioned; (ii) Speaks when all others fail; and (iii) Advises what is suitable for the good of a person. One who has none of these three said qualities is stupid.'

“Amīr al-mu’minīn (‘Ali p.b.u.h.) further added:

‘No one should preside over a meeting except when he possesses either all the three or at least one of the above qualities. If a person without having the three or (at least) any one of the three said qualities presides over a meeting then he is just stupid.’

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“Imãm Hasan ibn ‘Ali (p.b.u.t. - the second Imãm) has said, ‘Whenever you seek fulfilment of your needs, seek them from chose who are competent to do so.’ The interrogator asked, ‘O’ son of the Prophet! Who are those competent people?’ Imãm Hasan replied, ‘They are those whom Almighty God has described and has remembered them with the words: “But only men of understanding heed” (ar-Ra‘d, 13:19; az-Zumar, 39:9).’ The Imãm further explained that the competent people (referred to above) are the people of reason and understand.

“Imãm All ibn al-Husayn (p.b.u.t. - the fourth Imãm) has said, ‘Being in the company of the virtuous people is a source of good. And to trouble the learned (being in their company and being interrogative with them) improves our reason and understanding. Obedience to the just rulers enhances our power. Expending money (in virtuous deeds) is the climax of manliness. Directing properly a person who asks for your advice is the due discharge of one's obligations on God's bounties received to him. It is the climax of intellect and reason to restrain your-self from doing harm to others. In this lies the happiness of both the life here and the life hereafter.'

“O’ Hishãm! the man of reason does not speak in the presence of

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a person who he fears will falsify his statement. Never does he ask for anything from a person who he fears will refuse it. Never does a man of reason make a promise which he thinks he cannot fulfil. Never does he entertain any hope for a thing which he fears he will be reprimanded for. And never does he take any initiative in a task in which, he fears, he will fail because of his disability.”

13. ‘Ali ibn Muhammad (-) Sahl ibn Ziyãd (rafa’ahu) [related the following tradition without mentioning the source] quoted Amīr almu'minīn, the Chief of the believers, as saying:

“Reason is the best covering curtain, while accomplishment is an external beauty. Then cover your flaws by your accomplishment and eliminate your evil desires with your reason. This will compel you to such an extent that it (love for you) will manifest itself openly.”

14. A group of our associates (-) Ahmad ibn Muhammad (-) ‘Ali ibn Hadīd (-) Samã‘ah ibn Mihrãn as saying:

“I was in the presence of (Imãm) Abu ‘Abdillãh (p.b.u.h.). Once, he (the Imãm) was in the company of his followers and his disciples. And there ensued a discussion about Reason and Ignorance.

“(Imãm) Abu ‘Abdillãh observed: ‘Recognise Reason and its paraphernalia, and also recognise Ignorance and its paraphernalia. If you do so, you will receive guidance.’”