Alhassanain(p) Network for Heritage and Islamic Thought

Reply to Several Questions

First Question

If man's true objective is to reach proximity with Allah and if man experiences the greatest and the most lasting pleasures as a result of reaching it, how is it that the majority of people are not bent on having this fulfilled, even though they all seek pleasure and prosperity by nature?

In reply to this question, it must be said that man's endeavour to reach true perfection and prosperity and to reap benefit of its pleasure hinges on recognition and confirmation of its being pleasant. As the majority of the people do not know the main objective behind creation and their own true perfection as is due and as they have not tasted the pleasure of reaching it, they do not seek to find and obtain it. They however, recognize material and worldly perfection and sense the pleasure of reaching them.

For this reason, they use up all their energy to reach them, even though the people are different in their choice of worldly goods and states and (even though) each person, on the basis of his own perception and discernment, regards a group of these perfections as more important and more valuable or as less expensive and easier to find and thus exerts his efforts mainly to reach it.

Even though recognition of the true perfection has an innate basis, it will not spontaneously reach the degree of sufficient awareness and consciousness in the majority of the people and requires sound guidance and training.

For this purpose, one of the greatest responsibilities of the messengers is to awaken this innate unconscious instinct and to remind (the people) of the forgotten divine covenant.

وَاصْطَفى سُبْحَانَهُ مِنْ وَلَدَهِ أَنْبيَاءَ أَخَذَ عَلَى الْوَحْيِ مِيثَاقَهُم، وَعَلَى تَبْليغِ الرِّسَالَةِ أَمَانَتَهُمْ، لَمَّا بَدَّلَ أَكْثَرُ خَلْقِهِ عَهْدَ اللهِ إِلَيْهِمْ، فَجَهِلُوا حَقَّهُ، واتَّخَذُوا الاْنْدَادَ مَعَهُ، وَاجْتَالَتْهُمُ الشَّيَاطِينُ عَنْ مَعْرفَتِهِ، وَاقتَطَعَتْهُمْ عَنْ عِبَادَتِهِ، فَبَعَثَ فِيهمْ رُسُلَهُ، وَوَاتَرَ إِلَيْهِمْ أَنْبِياءَهُ، لِيَسْتَأْدُوهُمْ مِيثَاقَ فِطْرَتِهِ، وَيُذَكِّرُوهُمْ مَنْسِيَّ نِعْمَتِهِ، وَيَحْتَجُّوا عَلَيْهِمْ بَالتَّبْلِيغِ، وَيُثِيرُوا لَهُمْ دَفَائِنَ الْعُقُولِ، وَيُرُوهُمْ آيَاتِ الْمَقْدِرَةِ: مِنْ سَقْف فَوْقَهُمْ مَرْفُوع، وَمِهَاد تَحْتَهُمْ مَوْضُوع، وَمَعَايِشَ تُحْيِيهِمْ، وَآجَال تُفْنِيهمْ، وَأَوْصَاب تُهْرِمُهُمْ، وَأَحْدَاث تَتَابَعُ عَلَيْهِمْ،

“From his (Adam’s) progeny Allah chose prophets and took their pledge for His revelation and for carrying His message as their trust. In course of time many people perverted Allah’s trust with them and ignored His position and took compeers along with Him. Satan turned them away from knowing Him and kept them aloof from His worship. Then Allah sent His Messengers and series of His prophets towards them to get them to fulfill the pledges of His creation, to recall to them His bounties, to exhort them by preaching, to unveil before them the hidden virtues of wisdom and show them the signs of His Omnipotence namely the sky which is raised over them, the earth that is placed beneath them, means of living that sustain them, deaths that make them die, ailments that turn them old and incidents that successively betake them.”1

At this juncture, this grand responsibility is vested with people who have well recognized the path of the messengers and who have the power to make it known to others, so as to bring to the right track those who have swerved from the highways of prosperity and to inform them of their innate desire.

Second Question

If the main goal behind man's creation is to reach such a status, then why has man's nature been vested with instincts which constantly draw him towards material pleasures and alluring appearances of the world and which preclude him from proceeding towards the major goal? Is not this a breach of purpose and contrary to wisdom? And if in place of these, there were motives which directed man only towards Allah and the Hereafter, would it not have been more compatible with this objective?

To clarify the answer to this question, two points should be taken into consideration:

(1) The value of man's perfection lies in its being voluntary. This privilege has carried man to the state where he is served and worshipped by the angels. To promote the operation of the will-power, there must forcibly be various means and different attraction, so that treading the path of prosperity would not be done by force and by compulsion.

(2) As man's development is gradual and as it is possessed of linear stages, it is necessary for the will-power to carry on its operation for a considerable length of time, so that in each phase, man could freely choose his way and even change direction.

These two points reveal the secret behind man's worldly and gradual life. Evidently, man's survival in the world of movement, change and gradual development necessitates means, tools, conditions and specific facilities. In fact, natural instincts are motives to provide these means and conditions. In the meantime, they also pave the way for the will-power and if the correct path is chosen, they can considerably promote man's progress towards the main objective and the ultimate perfection. As a consequence, their presence is not contradictory to the motive behind creation. Rather, their inexistence is contrary to Allah's absolute wisdom.

Third Question

Supposing that man's ultimate perfection is in attaining curb with Allah and in giving up all demands and wishes to reach it and supposing that reaching this position is possible, such an aspiration would undoubtedly exist only in a case of a rare number of individuals. Consequently, reaching the desired perfection is exclusive to them. And others, who constitute the majority of the people, are deprived of it.

In this case, can it be said that only the select individuals deserve the name of man and that the others are in fact animals that have no vestige of humanity other than their appearance and are all doomed to eternal adversity and wretchedness?

In response to this question, it must be said:

As we have repeatedly noted, man's true perfection has various stages. If all people cannot reach its greatest degree, they can get to its lowest state. This can be materialized by believing in Allah and taking a step in the way of His servitude. Dispensing with all demands and using all powers for Allah's satisfaction is a prerequisite of reaching the greater degrees.

Of course, the signs deriving from proximity with Allah are not the same in all phases. For example, full knowledge of the realities, power to create anything or complete pleasure in seeing Allah is not fulfilled for every believer in this world. But those who safeguard their belief to the end of their lives and who do not dispense with their faith due to greatness of sin and offence will ultimately reach eternal prosperity, even though it might take long and even though, in the course of it, the believers might undergo difficult and painful stages as punishment of their indecent deeds.

It goes without saying that reaching eternal prosperity and everlasting paradise also have various degrees. In the world hereafter, each person will be rewarded commensurate with the basis of his knowledge, belief, gravity of deeds and ethics. Perhaps in each state, the individuals have the capacity to perceive the pleasures of that state alone and their will-power would tend towards reaching them.

As a result, it is not true that whoever does not reach the peak of human perfection and the ultimate point of proximity with Allah does not deserve to be called human and will finally be doomed to eternal wretchedness and suffering.

Note

1. Nahjul - Balaghah, First Sermon

Qurb (Proximity) with Allah

Qurb (proximity) with Almighty Allah, which is man's ultimate objective and which must be reached with will-power, does not mean bridging the gap of time and place, because Almighty Allah is the creator of time and place and encompasses all times and places and has no relationship in time and place with any being:

“… هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ”

"He is the first and the last and the Ascendant (over all) and the knower of hidden things... (57:3)."

“… وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ …”

"... And He is with you wherever You are... (57:4)."

“… فَأَيْنَمَا تُوَلُّوا فَثَمَّ وَجْهُ اللَّهِ …”

"... Therefore, wherever you turn, there is Allah's face... (2:115)."

In addition, the spontaneous bridging of time and place is not deemed a perfection. So what is actually meant by this proximity?

“ أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُحِيطٌ …”

"... Now surely He encompasses all things (41:54)."

The being and all the existential states of all creatures are within Allah's power and linked to His will-power. Rather, the existence of everything hinges on connection with and dependence on Him. As a result, He is closer (than aught) to everything:

“ وَنَحْنُ أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ …”

"... And We are nearer to him than his life vein (50:16)."

“ فَلَوْلَا إِنْ كُنْتُمْ غَيْرَ مَدِينِينَ ”

"And We are nearer to it than you, but you do not see (56:85)."

And this is a true existential proximity but it is not acquired. For this purpose, it cannot be regarded as the ultimate point and destination of man's development.

For proximity, one can conceive a meaning which is acquired and which is compatible with man's ultimate perfection. And that is a proximity based on credit and honour. That is to say, man is subjected to Allah's special grace such that all his demands come true:

A servant who reaches such a degree has reached his objective. In common usage too, a person who is loved by an eminent person is called "muqarrab". The Holy Qur'an also uses the term muqarribun to refer to the forerunners of the path of man's development:

“ فِي جَنَّاتِ النَّعِيمِ .أُولَٰئِكَ الْمُقَرَّبُونَ ”

"And the foremost are the foremost, these are the ones who are drawn nigh (to Allah) (56:10-11).

But here we do not intend to conduct a verbal discussion and to find a suitable meaning for the term qurb. The intention is rather to draw greater attention to man's ultimate goal, so that in its light, we would get to know the general path and the main road towards development. We must therefore, focus on the reality lurking beyond this honour and credit.

The reality which is regarded as man's ultimate perfection and which is called the qurb of Allah is a phase of being wherein man's innate gifts become active through their own voluntary movement. This movement can be quick and speedy (like that of some messengers and divine guardians who proceeded with development from the very first moment of their lives and who reached great perfection in a very small span of time) as Isa ibn Maryam (AS) said (the following) in the cradle:

“ إِنِّي عَبْدُ اللَّهِ آتَانِيَ الْكِتَابَ وَجَعَلَنِي نَبِيًّا …”

"... Surely I am a servant of Allah; He has given me the Book and made me a prophet (19:30)."

According to Shi'ah narrations, the Imams of the Ahlul-Bayt (AS) praised Allah even in the prenatal state and were born bowing down (to Him). And these are the sadiqun. Or if the movement is average or slow in speed like that of other believers, it is diametrically opposed to the declining movement and retrogressive trend pursued by the disbelievers and the hypocrites.

The perfection derived from this voluntary trend does not depend on time and place and on material and physical conditions. It is rather related to man's heart and soul, and material conditions have a role only in paving the way for (this) movement, else the body's quantitative and qualitative move or transferring from one place to another have no impact on man's development, except that they assist man's spiritual and moral progress and that they are indirectly effective in man's development.

Thus man's true development consists of a scientific movement within the soul to reach a state where it could see itself dependent on and linked with Him, where it could see no independence in being, features, and deeds for itself and for other creatures, and where no incident would prevent it from making this observation. The sciences and observations acquired by man in the course of this movement will heighten his existential status and will gradually make his essence more perfect.

As a result of this, the less man feels in need of Allah, the more he deems himself independent in managing the affairs and providing the means of living and performing physical and mental activities. And the more independence he considers for other objects, the more ignorant, the more imperfect and the farther away from Allah will he be. The more he sees himself in need of Allah, the more he removes the veils of means, and the more the dark and bright veils are lifted from his eyes, the more aware, the more perfect and closer to Allah will he be, so much so that he will become a monotheist in acts and impacts and will see no independence for traits and beings. This is a state which the deserving and sincere servants and Allah's chosen friends will reach. Then there will remain no veil between them and their Beloved.

Thus true qurb with Allah is for man to realize that he would have everything while having Allah's love and satisfaction and that he would have nothing without Allah.

The Means of Achieving Qurb with Allah

All beings in the world of existence are the creatures of Almighty Allah and are dependent on Him in existence and existential states and have no independence whatever:

“… ذَٰلِكُمُ اللَّهُ رَبُّكُمْ خَالِقُ كُلِّ شَيْءٍ ”

"That is Allah, your Lord, the Creator of everything... (40:62)."

“ أَنْتُمُ الْفُقَرَاءُ إِلَى اللَّهِ وَاللَّهُ هُوَ الْغَنِيُّ الْحَمِيدُ …”

"... You are they one who stand in need of Allah, and Allah is He who is the Self-sufficient the Praised One (35:15)."

And the reality of their existence is dependence on and attachment to Him, as well as absolute captivity and servitude.

“… كُلُّ شَيْءٍ هَالِكٌ إِلَّا وَجْهَهُ …”

"... Every thing is perishable but He... (28:88)."

“… وَعَنَتِ الْوُجُوهُ لِلْحَيِّ الْقَيُّومِ …”

"And the faces shall be humbled before the Living, the Self-subsistent God... (20:111)."

“ إِنْ كُلُّ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ إِلَّا آتِي الرَّحْمَٰنِ عَبْدًا ”

"There is no one in the heavens and the earth but will come to the Beneficent God as a servant (19:93)."

And the acts that they perform are the signs of dependence, servitude and needfulness. Thus ontologically, each person serves Allah:

“… وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ …”

"... while to Him submits whoever is in the heavens and the Earth..(3:83)."

“… وَلِلَّهِ يَسْجُدُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مِنْ دَابَّةٍ ”

"And whatever creature that is in the heavens and that is in the earth makes obeisance to Allah (only)... (16:49)."

“… وَإِنْ مِنْ شَيْءٍ إِلَّا يُسَبِّحُ بِحَمْدِهِ وَلَٰكِنْ لَا تَفْقَهُونَ تَسْبِيحَهُمْ …”

"... And there is not a single thing but glorifies Him with His praise, but you do not understand their glorification... (17:44)."

Man is not exempted from this general rule, but normally he is not aware of his ontological servitude. In other words, he has been created in such a way in this world that he regards himself and other objects as being independent:

"Allah created the creatures as ignorants."1

That is to say, man does not see himself linked with Allah. In like manner, he sees his perfections as emerging from himself and deems himself independent in carrying out various deeds. He sets this independence in existence and in existential signs for other beings as well. He constantly endeavours to expand the sphere of his being and to obtain greater perfections and to find power to carry out more deeds and to make the foundation of his independence stronger. Among his conscious perceptions and desires, there is nothing contradictory to this "imagined independence." Of course he possesses an innate, unconscious perception of his inherent needfulness and his existential dependence, but the dominance of that material and animal aspect precludes this innate perception from reaching awareness except in specific conditions.

After reaching rational development, man can more or less, become aware of his own needfulness through mental activities and rational analysis and can realize the presence of Allah. Gradually with the development of his reason and with expertise in reasoning, he will gain more knowledge about his fundamental needs and his dependence, until in the ultimate phase of his rational progress, he will reach acquired awareness of his dependence. But this mental progress will not bring about an intuitive knowledge by itself. The domination of instincts and feelings and the attraction of desires and sentiments will often leave no room for the appearance and manifestation of innate knowledge, unless man decides to prevent their inundation, so as to reach self-realization, to prepare a means deep within his soul and to initiate a spiritual movement towards haqq. That is to say, he should focus on Allah and by continuing and strengthening sincere regards (for Allah), polish his innate knowledge and draw himself close to Allah.

In such a state, man's development in the way of the true destination and innate objective commences. That is to say, with free will and choice, he will make a conscious effort to realize his connection with Allah. He will confess his own need, weakness, meanness and finally his inherent poverty and needfulness. Then he will return to their true Owner the servants of Allah whom he unjustly attributed to himself and to others. And he will return the garb of divine power:

“ إِنَّهُ كَانَ ظَلُومًا جَهُولًا …”

"... Surely he is unjust, ignorant (33:72)."

This movement continues till man becomes a sincere servant. As a consequence, man's ultimate perfection lies in becoming a sincere servant or in seeing one's inherent and complete needfulness. To reach it, one must worship Allah and strive to please Him. That is to say, he should prefer the will of Allah to that of himself:

“ إِلَّا ابْتِغَاءَ وَجْهِ رَبِّهِ الْأَعْلَىٰ ”

"Except the seeking of the pleasure of his Lord, the Most High (92:20)."

Thus, the main course of development, the right path of humanity, and the correct way of reaching proximity with Allah is worshipping Him, declaring imagined independence null and void, and confessing one's complete and all-embracing need of Allah:

“ وَمَا خَلَقْتُ الْجِنَّ وَالْإِنْسَ إِلَّا لِيَعْبُدُونِ ”

"And I have not created the jinn and the men except that they should worship Me (51:56)."

“ وَأَنِ اعْبُدُونِي هَٰذَا صِرَاطٌ مُسْتَقِيمٌ ”

"And that you should worship Me; this is the right way (36:61)."

Only an effort and endeavour which has a hue of the servitude and worship of Allah can be deemed as being directed towards proximity with Allah and towards true development. Nothing other than worshipping Allah could be regarded as leading towards true perfection.

Note

1. Biharul-Anwar, Vol 3, 15

The Truth of Worship

Worship has various meanings and applications which are different in scope:

(1) Worship is an act which is done only to express servitude to Almighty Allah. Basically it does not bear any relationship with aught but Allah (SWT). Acts of worship include salat, sawm and Hajj.

(2) Worship applies to an act which is done with the intention of qurbah, even if it does not primarily bear the title of servitude and even if it is related to the servants of Allah. These include khums, zakat, jihad, al-amrbil-maruf and al-nahy anil-munkar.

(3) Worship is done with the intention of qurbah, even if its correctness does not hinge on this intention. These include all acts which bring about the satisfaction of Allah (SWT). If these are carried out with the intention of qurbah, it will be deemed worship in this sense.

(4) Worship refers to obeying one who is independently regarded as wajibul-ita'ah, even if there is no intention of paying homage to him and expressing servitude to him.

With lexical analysis and application of the rules of discourse, we might prefer some of these meanings or we might regard them as having ambiguity and as being applicable to all cases while maintaining difference in degree. But obviously in this discussion, we do not intend to resolve issues related to discourse.

In proving that worship is a means to reach qurbah with Allah (SWT), we do not rely on traditional proofs. On the contrary, through moral and rational preliminaries, we have reached results from which we found the terms qurbah and worship applicable to these acts. As a consequence, it is fitting to carry on the discussion along the same lines and to clarify the matter using issues which explicitly confirm.

Issues which have been proven so far and which can be used to resolve these matters are as below:

(1) Man is a being who should reach ultimate perfection by his voluntary progress and development. Reaching his main goal depends on his free and conscious choice.

(2) The natural and inherent powers, as well as the facilities placed at his disposal are means to reach ultimate perfection. None of them is futile in and foreign to the process of his development.

(3) Man's main goal is to reach qurbah with Allah (SWT). The essence of qurbah is to intuitively learn of one's existential attachment to and relationship with Allah (SWT).

(4) The movement towards such a destination is an internal journey commencing from the depths of man's heart and soul and having no direct relationship with material things.

With regard to these preliminaries, we can derive the following as conclusion:

First: Human development and attainment of qurbah with Allah (SWT) depends on positive and progressive movements. Divestive and negative directions could not be considered as a step towards perfection. As a consequence, abandoning the worship of idols and obedience of the tyrants, secluding oneself and giving up sociability could not be by themselves, considered as means towards qurbah with Allah due to their divestive quality.

Second: Any form of activity would be along the course of man's development in case it has a positive relationship with his ultimate aim and perfection (i.e. qurbah with Allah and realization of one's existential attachment to and dependence on Almighty Allah).

Third: Such a relationship could be directly sought only among the concerns of the heart and the spiritual and moral states. Consequently the most genuine worship is an activity, freely and consciously, carried out by the heart to find its inherent desire.

Fourth: Other activities of man should be somehow related to this activity of the heart so as to be in the path of development; else they should be either completely abandoned (supposing this could be done, it is contrary to the philosophy of existence of inherent attractions and would require restriction of voluntary development) or they should be considered as means which are excessive and foreign to man's development. In this case, an important part of activities of life should be placed outside the sphere of development. One should have no hope in their contribution to reaching the objective. And this is not correct either.

Thus the only sound means is to transform into worship the various activities of life in the light of intention and niyyah and to grant them a development form, so that human faculties would not be wasted and the zone of will-power and choice would expand to the extent demanded by and provided for by Allah (SWT).

A group of people have conceived that since man's process of development starts from the heart and moves towards Allah (SWT), one must dispense with all but the necessary activities of life and choose a remote corner for dhikr and heartfelt concern (for Allah) and sever ties with everyone and everything.

Although this group has correctly determined the goal and the summary course (of action), it has missed the mark in determining the sound path and the precise plan which leads to man's specific perfection (which is marked by being all-embracing and comprehensive) and has overlooked the various dimensions of man's soul.

It must be borne in mind that man's main privilege is the free choice of the path of prosperity and the attainment of a perfection beyond those of the angels. This could be materialized amidst conflicts, struggles, and combats in the light of an all-embracing endeavour. Eradication of some innate desires or severance of social relations would in fact, limit the range of will-power, tighten the zone of struggle and bar many of the ways of progress and development.

Of course, it must be kept in mind that people have different capacities and talents. Each person should select a field commensurate with his capacity and talent. Not every bird could soar like the eagle and not every athlete could test in combat with a champion. But at any rate, the correct means of development is to gradually and proportionately, lead to growth in all dimensions of existence.

The Role of knowledge in Development

We found that in the process of man's development, the heart is the main wayfarer that proceeds towards Allah (SWT) in the way of servitude. In the wake of the activities of the heart, other efforts would assume a form of servitude and would bear an impact on man's development.

The genuine process of development would commence when man recognizes the means and the end, and treads the path (towards this end) with will-power and choice. Thus its main condition is (to have) learning and knowledge. Now we must consider the role of knowledge in the process of development. Is it a perfection or not? And if it is a perfection, is it genuine, relative or preferential?

On the value and importance of knowledge, various extreme views have been expressed. Some, like the Mashsha philosophers, regarded knowledge and philosophy not only as a perfection but also as a principle and the ultimate point of all human perfection. As already pointed out, the perfect human being is one who has logical knowledge of all facts of existence. On the other hand, another group of persons are of the view that acquired knowledge has no relationship with human perfection. "Official learning is a hubbub altogether." They have not sufficed even with this. They have regarded learning as a block and barrier in development. They have even called it "al-Hifalbul-Akbar".

At this point, we do not intend to analyze and interpret these statements or to justify and find a way to bring them together. Rather, on the basis of the method of this discussion and issues we have so far proven, we intend to find the position of knowledge in the process of development.

After realizing that man's ultimate perfection is to reach qurbah with Almighty Allah and to establish an intuitive link with Him, there is no question that the final stage of man's process (of development) is of a speculative type. Such speculative knowledge is an innate desire and genuine perfection. It is even the ultimate point of all perfection. But the point is in acquired and mental knowledge. In this regard, the following must be pointed out:

According to the interpretation already mentioned for perfection, one can regard knowledge as man's perfection, because knowledge is an existential trait acquired by man. Through knowledge, man rejects non-existence and imperfection. For this purpose, knowledge is naturally sought by man.

We however explained that each existential trait is not absolutely the perfection of that which is qualified with it. Rather existential traits are at times genuine perfections and at other times, preferential and relative perfections. Relative perfections will be deemed the true perfection of a being, in case they serve as means to reach genuine perfection.

If they are used contrary to the direction of the ultimate perfection, they will be a prelude to imperfection and ultimate downfall, even though they are perfections as compared to lower degrees.

Knowledge is either acquired, theoretical or practical. Although theoretical sciences have no direct relationship with the trend of development, some of them such as divine sciences, facilitate the recognition of the objective for man. In case they are employed to reach qurbah with Allah (SWT), they will serve as an invaluable preferential perfection.

Although other theoretical sciences are not a prelude to the recognition of the objective or a means to reach it, they can greatly contribute to the required recognitions. These are especially those sciences which unveil the mysteries and philosophies of existence and which can play an effective role in eliminating vital requirements which are a preferential value. Enjoyment of these blessings could be a motive to thank and worship Allah (SWT) and thus it can establish connection with man's true prosperity. However the relationship between practical sciences and man's process of development and its preliminaries needs no explanation. Obviously man's conscious development hinges on them.

We must emphasize that all acquired sciences pave the way and broaden the facilities for man's true progress. They never bear a certain and indispensable impact on man's prosperity. As a result, learning, in the form of mental reserves, could not be considered as a potential perfection for man, unless it becomes a means to reach qurbah with Allah (SWT), to promote theism, to show the means, to enjoy divine blessings so as to thank (Almighty Allah) or to prepare the ground for the development of oneself and others.

With respect to the issues set forth, our position vis a vis pragmatism becomes clear.

The advocates of pragmatism which is a manifestation of humanism, are of the view that science and art are valid if they provide a better standard of living. What is essentially valid according to the pragmatists is useful work for living.

In response to these, we mark that neither worldly life nor efforts made for individual and social welfare are possessed of genuine value, so that science and art would become valid in the light of them. The only thing which is essentially valid for man is the qurbah of the Almighty Allah and whatever facilitates this qurbah will be valuable to the same extent and to degree that it serves as a means. The perfect human being bears no label other than theism and accepts no ism other than Ilahiism and regards genuineness exclusive to Allah.

“… ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الْحَقُّ وَأَنَّ مَا يَدْعُونَ مِنْ دُونِهِ هُوَ الْبَاطِلُ ”

"That is because Allah is the Truth, and that what they call upon besides Him, that is, the falsehood... (22:62)."

As a consequence, neither acquirement of knowledge and art nor individual and social work possesses absolute validity. All of them will gain validity only in case they are done to serve Allah (SWT) and are carried out in the light of (establishing) relationship with Him.

The following might be set forth: Even though pragmatism regards validity based on usefulness in earthly life and cannot be approved as such, a pragmatic inclination towards genuineness of work for life in the Hereafter is acceptable. Consequently, performing deeds useful for life in the Hereafter has relative validity but science and art are deprived of even this relative validity.

It must however, be borne in mind that man's prosperity is rooted in the heart and not in body organs and limbs and the means. The heart has the principal role in moving towards qurbah with Allah (SWT). 'Thus relative validity belongs to the activities of the heart and external deeds become valid in the light of them and not the vice versa In the same way that science could become valid as a prelude to decent deeds, it could play a more important role as a prelude to belief which is prior to action and its basis.

The Relationship of Science, Belief and Action

If taken in the sense of mental acknowledgement, belief is the same as science and its permanence is not optional because reason takes in some science extemporaneously and man has no power to acquire or confirm them.

Although some sciences are normally acquired optionally with their preliminaries, they are not kept up by choice. That is to say, these preliminaries might involuntarily come to mind upon hearing a sound or seeing a line. Man might involuntarily perceive and confirm them. Indeed, when the preliminaries of knowledge are prepared by choice and will, there will necessarily be motives for acquiring them.

This motive might be the sense of curiosity. Or it might be the attainment of honour, material enjoyment or the satisfaction of Allah (SWT). Only in the latter case will it be deemed worship. The materialization of such worship should however, have the precedents of knowing and recognizing Allah (SWT).

Belief, as stressed in this discussion and as deemed the basis of prosperity in the Qur'an and the religious texts, refers to a truth diametrically opposed to kufr and giving up faith. It is different from knowing and recognizing. Many a time, man knows something but his heart does not accept and admit it. As a result, he deliberately opposes it and when necessary, denies it verbally as well. Such a negation which is knowingly done is worse than one carried out unknowingly and is more disadvantageous for man's development as stated by the Holy Qur'an:

“... وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا ”

"And they denied them unjustly and proudly while their soul had been convinced of them... (27:14)."

Quoting Hadrat Musa (AS), it addresses Fir'awn as:

“… لَقَدْ عَلِمْتَ مَا أَنْزَلَ هَٰؤُلَاءِ إِلَّا رَبُّ السَّمَاوَاتِ وَالْأَرْضِ بَصَائِرَ …”

"...Truly you know that none but the Lord of the heavens and the earth has sent down these... (17:102)."

In the meantime, Fir'awn said:

“… مَا عَلِمْتُ لَكُمْ مِنْ إِلَٰهٍ غَيْرِي …”

"...I do not know of any god for you besides myself... (28:38)."

In the period of the Messenger (SA) of Allah and afterwards, there were people like Fir'awn who denied the realities. There still exist such people as well. The psychological motive behind such a denial is that man sees the acceptance of some realities as a barrier in his freedom and slovenliness and as obtrusive in the strong desires which he cannot give up. The Holy Qur'an states:

“ بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ ”

“Nay! Man desires to give the lie to what is before him (75:5)."

More explanation will be later given in this regard.

The conclusion is (as follows): Belief means the heart's acceptance of that which reason and the mind have confirmed, the (heart's) undertaking of all its means, and the (heart's) summary decision to carry out its practical requirements. Thus belief hinges and depends on recognition. But it is not the same as knowledge and it is not its permanent requirement.

Hence the relationship between belief and action is made clear, because belief requires action but is not the same as outward action. It is rather its root and provides direction for belief. The worth, merit and active advantage of the action depends on belief. If an act does not spring from belief in Allah (SWT), it will have no effect in man's true prosperity, even if it is a good act and brings about great worldly rewards for the agent and for others:

’’ وَالَّذِينَ كَفَرُوا أَعْمَالُهُمْ كَسَرَابٍ بِقِيعَةٍ يَحْسَبُهُ الظَّمْآنُ مَاءً حَتَّىٰ إِذَا جَاءَهُ لَمْ يَجِدْهُ شَيْئًا وَوَجَدَ اللَّهَ عِنْدَهُ فَوَفَّاهُ حِسَابَهُ “…

" And (as for) those who disbelieve, their deeds are like the mirage in a desert, which the thirsty man deems to be water; until when he comes to it he finds it to be naught, and there he finds Allah, so He pays back to him his reckoning in full... (24:39)."

’’ مَثَلُ الَّذِينَ كَفَرُوا بِرَبِّهِمْ أَعْمَالُهُمْ كَرَمَادٍ اشْتَدَّتْ بِهِ الرِّيحُ فِي يَوْمٍ عَاصِفٍ لَا يَقْدِرُونَ مِمَّا كَسَبُوا عَلَىٰ شَيْءٍ “…

" The parable of those who disbelieve in their Lord; their actions are like ashes on which the wind blows hard on a stormy day; they shall not have power over anything out of what they have earned... (14:18)."

“ وَقَدِمْنَا إِلَىٰ مَا عَمِلُوا مِنْ عَمَلٍ فَجَعَلْنَاهُ هَبَاءً مَنْثُورًا ”

"And We will proceed to what they have done of deeds, so We shall render them as scattered floating dust (25:23)."

Thus belief is man's first step in his trend of development towards the ultimate perfection, i.e., the qurbah of Almighty Allah. This step is the root of step taken later and the essence of all stages of perfectibility.

The second step in man's process of development is an activity performed by the heart after establishing belief in Allah (SWT) and without the interference of body organs and limbs. This means remembrance of Allah (SWT) known as dhikr.

“ وَاذْكُرُوا اللَّهَ كَثِيرًا لَعَلَّكُمْ تُفْلِحُونَ …”

"... And remember Allah much, that you may be successful (62:10)."

The stronger and more concentrated this remembrance is, the more effective it will be in man's progress. It may be that a moment's complete remembrance is more effective than years of physical worship.

The third step constitutes other spiritual acts performed by man while remembering Allah (SWT). These include thinking and reflection on divine verses and on the signs of His power, grandeur and wisdom. Permanence of dhikr and reflection will bring about cordial attachment and affection:

“… الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ ”

"Those who extol Allah, standing, sitting and (lying) on their sides and reflect on the creation of the heavens and the earth (3:191)."

Then it is the turn of various body activities. In other words, the summary decision which is a requisite of belief becomes evident in various manifestations and in the form of major and minor will-powers. 'These will-powers which are, in one respect, secondary to the main will-power strengthen dhikr and belief.

“ وَأَقِمِ الصَّلَاةَ لِذِكْرِي …”

"...Keep up prayer for My remembrance (20:14)."

“ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ ”

"... And the good deeds lift them up... (35:10)."

Likewise if will-power is contrary to the demands of belief, it will gradually weaken belief. Thus the relationship between belief and action is exactly the same as that between the root of a plant and the vegetable functions. That is to say, intake of nutritious food would lead to the growth and solidification of the root and intake of poisonous and disadvantageous material would weaken and finally dry the tree from the root. In like manner, decent deeds are effective in the permanence and solidification of belief. Doing indecent deeds and committing sins would weaken and finally dry belief from the root:

“ فَأَعْقَبَهُمْ نِفَاقًا فِي قُلُوبِهِمْ إِلَىٰ يَوْمِ يَلْقَوْنَهُ بِمَا أَخْلَفُوا اللَّهَ مَا وَعَدُوهُ وَبِمَا كَانُوا يَكْذِبُونَ ”

"So He made hypocrisy to follow as a consequence into their hearts till the day when they shall meet Him because they failed to perform towards Allah what they had promised with Him and because they told lies (9:77)."

“ ثُمَّ كَانَ عَاقِبَةَ الَّذِينَ أَسَاءُوا السُّوأَىٰ أَنْ كَذَّبُوا بِآيَاتِ اللَّهِ وَكَانُوا بِهَا يَسْتَهْزِئُونَ ”

"Then evil was the end of those who did evil, because they rejected the communications of Allah and used to mock them (30:10)."