Alhassanain(p) Network for Heritage and Islamic Thought

Management of Will-Power

Previous discussions shed light on the ultimate perfection, the destination of the process of development and the principal trend and policy progress and development. Determination of its minor and minute trends is vested with ethics and fiqh. The final part of this discussion is about regulation of the soul to tread the path of development, i.e. recognition of how we can prepare grounds for a decisive determination and serious will-power to tread the path of worship and perform the duties related to servitude.

We know that each living being possesses the two principal features of understanding and voluntary movement. According to a logical interpretation, the combination of these two reflects the essential distinction and privilege of the animate being.

In man, who is a distinguished living being, these two features exist in a more extensive, complex and profound form. They make up the two joint psychological systems: the system of perception and the system of will-power. These two systems are so related and interdependent that they at times confuse even the exact scientists.

To realize the quality of development of will-power and its relationship with perception, it is apt to primarily cast a glance at various types of perception, as well as attractions which lead to the emergence of will-power.

For long the philosophers and scientists have engaged in analyzing man's perceptions and instincts. They have classified them in various forms. Irrespective of common scientific discussions and philosophical conclusions, we will embark on a speedy survey of man's psychological functions with regard to perception, the sources of will-power, the quality of its emergence and the development of a voluntary action, so as to acquire the needed recognition for self-cultivation and for giving a sound and divine direction to our actions.

The System of Perception

In man, perception has various forms to which we will briefly refer:

Some perceptions are coupled with specific physical, chemical, physiological actions and reactions of external factors and sense organs. These include seeing, hearing, smelling, tasting, touching.

Another group of minor perceptions develop without contact with external factors. These include hunger and thirst.

Yet another group of our perceptions develop in the mind with particular psychological forces which have various forms. Research on the types, features, forces related to them, as well as their relationship or lack of relationship with the nervous system, is beyond the scope of this discussion.

In our own being, we see that external sense perceptions somehow remain in the mind even after sense organs cut off (their) relationship with the external world. After ignoring or forgetting them, they can once again come to mind and are reflected in the consciousness. The same holds true for internal sense perceptions, passive conditions and other matters related to perception.

Another mental activity is related to understanding general concepts which takes place due to the analysis of minor perceptions or in some other form. It is similar to making up specific concepts known as "secondary contemplative sciences" such as the meaning of existence, non-existence, wujub and imkan.

Another mental activity is about composite perceptions and development of propositions. This creates a form of unity among various concepts. In like manner, combination of two statements under specific conditions leads to the perception of a third proposition known as "the conclusion of reasoning."

At this point, it is fitting to provide a brief explanation on the propositions:

Mental propositions could, in one sense, be divided into apparent and acquired ones and in another sense, into theoretical and practical propositions. Normally, theoretical perceptions are related to "theoretical reason" and practical perceptions to "practical reason". They introduce practical reason as the power which gives order and stirs will-power. At times, it is conceived that will-power is related to practical reason or is its effect. This is while it has been proven that theoretical and practical reason are not separate faculties and that practical understanding is not substantially different from theoretical understanding.

The function of reason with regard to practical understanding is exactly the same as that of theoretical understanding. That is to say, reason perceives the relationship between action and its result just as the cause-effect relationship. When this perception turns into valid concepts with the aid of the mind's conceptualization faculty, it turns into orders issued by reason, else reason, in fact has no role other than understanding. It does not have direct relationship with will-power, motivation and stimulation. The do's and don'ts of man's activities attributed to reason are similar to the do's and don'ts applied by scholars of natural sciences and mathematicians in stating the rules.

There is also another form of understanding for all and sundry. This is one's speculative knowledge of oneself, one's deeds, physical means and impressions produced by the nervous system, likewise there is a speculative awareness of the sublime source. At the beginning, this is an unconscious awareness for ordinary people and should be promoted to the level of consciousness with effort and endeavour.

Apart from these general and known perceptions, there are other perceptions such as telepathy, sciences drawn from jinns, spirits or those in the state of hypnosis or mania, information revealed to the ascetic, satanic temptations and angelic and divine inspirations.

Above all these perceptions is the wahy of nubuwwah revealed unto the prophets (AS) by Almighty Allah. It is similar to the inspiration and narration provided for other chosen servants, just as the mother of Prophet Musa (AS) received tidings of her child's return and his elevation to the level of prophethood. The same holds true with respect to Lady Maryam (AS) and to the Imams' (AS) inspiration with sciences. The truth of these is not clear for all but those who have personally realized them.

Moreover each understanding and perception is not coupled with its logical and philosophical interpretation, just as we are all involved with satanic temptations and visibly see their impacts on ourselves but cannot express their nature. The general way to confirm the source and explain the emergence of such perceptions is, apart from observing their outcomes to obey the words of the Infallible Imams (AS) or to quote those who have reached realization and whose statements are reliable.

The System of Will - Power

In man, there are inclinations, drives and attractions which serve as the source of will-power and voluntary actions. Psychologists have analyzed various forms of natural and inherent drives and have divided them into various groups. They have differences of views in the number and quality of classification. At this point, we will mention the inclinations and drives which we substantially find in ourselves (without following the terminology and principles of a specific school of thought).

Some drives have a clear relationship with the chemical and physiological body functions, such as the urge to eat and drink which is with man from birth to death and which is stimulated when the body requires food and water. The same is tenable for sexual desire which develops at the age of puberty due to the secretion of specific hormones.

Another group of motives give rise to specific bodily functions. Those lacking insight believe that psychological motives are the same as body function such as the desire to defend or take revenge which becomes apparent in the form of anger and which turns the face red and makes the veins on the neck swollen. This is similar to the urge to escape from danger. This is deemed as a form of defense mechanism. Another group of motives comprise "feelings", the most important of which is feeling for one's relatives and community. Another instinct is curiosity and quest for the truth which prompts man to discover what is unknown and to learn about the realities.

The quest for power, domination, mastery and extension of one's zone of activities is another instinct. Another form of instincts is related to the attainment of titles of importance, such as rank, status and personal independence. Another type of innate drives relates to spiritual and moral beauties and perfections. This incites man to attain various forms of obtainable perfection and beauties, to establish relationship with perfect and beautiful objects and finally to show humility towards the genuine perfection.

All human instincts are rooted in self-love. This has two main branches of "preservation of one's (integrity of) being" and "attainment of feasible perfections". Preservation of one's (integrity of) being is related to an individual or to the mass, to the elimination of needs and dangers to the satiety of hunger, thirst, sexual desire, to the fulfillment of the instinct to defend, escape and take revenge and to the satisfaction of familial and social sentiments.

In like manner, attainment of perfection comprises the instincts of curiosity, quest for power, search for status and love for perfection and beauty.

You must not conceive that what we set forth means a restriction of all human instincts and desires. Likewise it must not be assumed that classification of instincts means that they are separate in terms of the effects they produce. It might be that several instincts have a share in a single action.

Another point which must be kept in view is that the separation of drives and desires from sciences and perceptions does not purport a denial of their quality of being based on intelligence. Without doubt, these attractions and psychological conditions are not like magnetic attractions which take place without understanding and intelligence. The point however, is to differentiate the system of absolute perception from the system of will-power, as the latter requires stimulation and motivation while the former does not entail these. Also the relationship between these two systems is to be studied so as to provide greater awareness of psychological phenomena in order to regulate and control them.

The Connection between the System of Perception and the System of Will-Power

Stimulation of each desire depends on a specific feeling which is in accord and is harmonious with it. For instance, appetite is dependent on hunger. This link is so strong that normally both states are regarded as a single state.

Satisfaction and satiety of instinctive desires and demands depend on proportionate perceptions. At this stage, the contribution made by the system of perception to the system of stimulation is so clear that it requires no explanation. Satisfaction of one desire requires the extensive cooperation of various powers of perception. For example, the care taken in modern cooking, points up to the extensive perception activities, ranging from sensory to imaginary to mental, having a share in it.

The relationship of these two systems however, is not exclusive to these two functions. There is rather another form of relationship between them which is of utmost importance in our discussion. This refers to the effect of some perceptions which have no natural relationship with a particular drive in stimulating desire, will, hatred and aversion. For instance, seeing a scene, hearing a sound or smelling something could stir one's appetite or provoke sexual desire of other drives. Or concern with colour and a specific condition could bring about aversion towards and reluctance for another type of food or object.

The impact of some of these is so common and obvious that one conceives that they have a natural link with the stimulation of desires, such as smelling food and becoming hungry. On the contrary, some others are hidden and insignificant such that one conceives that some desires are stirred by chance or without cause or stands at awe in explaining their causes. Recognition of such relationship is of utmost importance for our purposes because concern with them indicates what a tremendous effect a glance or a sound can at times have in man's fate and how it could stir a desire or decision that could lead to his prosperity or adversity.

The secret behind this relationship is in association of perceptions and ideas. That is, the formation of man's mind is such that repeated synchronism and perception would bring to mind something upon experiencing another thing related to it. For instance, upon smelling a food, whose taste, colour and smell is known to man, he will recall its taste and have appetite for it. If we investigate the causes behind our decisions, we will realize that sense perceptions, especially those related to visual and auditory matters, play a significant role in our imagination and reflections and in turn, in our voluntary deeds. Thus we conclude that one of the best means to check our desires and demands and filially to establish greater self-control and to curb carnal desires and satanic temptation is to control the perceptions and foremost to control the eyes and the ears:

“ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا ”

"Surely the hearing and the sight and the heart, all of these, shall be questioned about that (17:36)."

Likewise one of the best means to stir beneficial decisions is to meet virtuous people, to hear their tales, to recite the Qur'an, to study advantageous books, to go on pilgrimage to shrines and sites which would make man mindful of Allah (SWT), of His chosen servants and of the sacred goals and objective which these servants have pursued:

“... فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ ”

"In it are clear signs, the standing place of Ibrahim... (3:97).”

This elucidates the philosophy behind many wajib, mustahabb, haram and makruh decrees of Islam, such as going on hajj pilgrimage and the sacred sites or abstaining from looking at sensual scenes or showing aversion towards sitting in a seat which has been warmed and which still holds the warmth produced by a strange ghayr-mahram lady. It also elucidates the role of a friend in one's prosperity or adversity:

لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي وَكَانَ الشَّيْطَانُ لِلْإِنْسَانِ خَذُولًا ”

وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَٰذَا الْقُرْآنَ مَهْجُورًا “...

"O woe is me! Would that I had not taken such a one for a friend! Certainly he led me astray from the reminder after it had come to me... (25:28-29)."

"Whenever Allah has a good turn toward His servant, He will grant him a virtuous friend, If he forgets (Allah), the friend will remind him and if he remembers (Allah), the friend will assist him."

"The disciples told Jesus Christ: With whom should we associate? He said: With one who would remind you of the Lord, whose words would enhance your knowledge, and whose deeds would make you inclined towards the world to come."

The same holds true for the effect of our words and lees on others and for the role of our acts as a model for the prosperity or adversity of (our) family and society. Thus we shoulder another form of responsibility:

"Call on the people without words (i.e. with deeds, set an example for the people.)"

The Role Played by Desire and Inclination in Perception

Using the faculties and means of perception is, to a large extent, within our own power. For instance, whenever we desire, we would set eyes on a scene and watch it. Whenever we do not want this, we avoid looking at the scene or shut our eyes. It might be conceived that when the eyes are open and when enough light is available, there is no longer a specific condition required to see the object before us.

This is while experience has proven the opposite of this conception, because many a time, we do not see an object even though its visible form is reflected in the eyes and we do not hear a sound even though sound waves bring about the vibration of the eardrum. And this is when we are concentrating on something else.

This reflects that perception is not solely a physical phenomenon or a physiological function. It rather is related to the soul. By paying attention, perception develops and by ignoring, perception is lost. Material actions and reactions provide the conditions and requirements of perception.

In most cases, paying attention or not, doing so depends on man's personal desire and inclination. That is to say, when man desires to have a specific perception, he will focus attention on it. And with the necessary conditions available, perception will take place. On the contrary, when man has no inclination (towards something), he will not focus attention on it and will not perceive it. For example, a baby's cry might be heard by the mother alone. Even at times, a mother starts out of her dream upon hearing her baby's cry while she might not be awakened by a louder sound produced by someone else. The reason is nothing other than the psychological factor and the mother's affection for her child.

The influence of willingness and inclination in perception is not exclusive to sense perceptions. It rather exists in various forms in the imaginations, ideas and even rational deductions: For instance, people have better memories for the things they like. Intellectual affairs in which the thinker is interested proceed better.

More surprisingly, from their reflections, people derive the conclusions which they have already approved and with which they have been inspired, even though they might conceive that it is a natural conclusion derived from logical reasoning. This is while their personal interest has been effective in selecting the prerequisites of a reason or in the quality of regulating the prerequisites. It might even lead to fallacious reasoning:

“ بَلْ يُرِيدُ الْإِنْسَانُ لِيَفْجُرَ أَمَامَهُ ”

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

Explanation: Man's unwillingness to derive a conclusion that is contrary to his own wishes would at times, lead to neglect and inattention towards the subject. At times, it would bring about neglect toward the preliminaries. In case due to external factors, he passes these stages against his wishes and reaches an undesirable conclusion, he falls into doubt and misgiving. If the reasoning is so clear that it leaves no room for misgiving, then it is time for a failure of memory. In a short span of time, man will forget it altogether. If a factor reminds him of it, he will refrain from wholeheartedly accepting and believing it. He will obstinately deny it, as previously indicated in expressing the difference between knowledge and belief:

“ إِنْ يَتَّبِعُونَ إِلَّا الظَّنَّ وَمَا تَهْوَى الْأَنْفُسُ وَلَقَدْ جَاءَهُمْ مِنْ رَبِّهِمُ الْهُدَىٰ …”

"... They follow naught but conjecture and the low desires which (their) souls incline to; and certainly the guidance has come to them from their Lord (53:23)."

As a consequence, a person who is immune from the domination of opposing desires could be confident of his mental deductions; else so long as carnal desires wield control over man and so long as concern for material goods, sensuality, status, position and other unbridled demands attracts the soul, there will be no hope of reaching sound conclusion from mental and intellectual activities in related fields.

With regard to speculative knowledge and awareness of them, mental desires and attachments play a significant role. For example, the conditions and states of the soul would at times become unconscious and neglected due to concern for another object. In philosophical terms, in such a state, there is no awareness of knowledge. In like manner, the soul's speculative awareness of Almighty Allah could be neglected due to concern for material objects. The soul will not become aware of it unless, willingly or necessarily, it cuts off concern for material means.

Consequently, correct enjoyment of the powers of perception will be feasible when the heart is purged from material and carnal desires and when the mind is cleared of prejudgments and is adorned with taqwa. Progress in the stages of taqwa prepares man for the rays of spirituality and heavenly and divine inspirations:

“ إِنَّ فِي ذَٰلِكَ لَذِكْرَىٰ لِمَنْ كَانَ لَهُ قَلْبٌ أَوْ أَلْقَى السَّمْعَ وَهُوَ شَهِيدٌ ”

"Most surely there is a reminder in this for him who has a heart or he gives ear and is a witness (50:37)."

“ ذَٰلِكَ الْكِتَابُ لَا رَيْبَ فِيهِ هُدًى لِلْمُتَّقِينَ ”

"This Book, there is no doubt in it, is a guide to the muttaqun (those who guard against evil) (2:2)."

” قَدْ أَفْلَحَ مَنْ زَكَّاهَا. وَقَدْ خَابَ مَنْ دَسَّاهَا “

"He will indeed be successful who purifies it, and he will indeed fail who corrupts it (91:9-10)."

“… إِنْ تَتَّقُوا اللَّهَ يَجْعَلْ لَكُمْ فُرْقَانًا …”

"... If you are careful of (your duty to) Allah, He will grant you a distinction... (8:29)."

” يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَآمِنُوا بِرَسُولِهِ يُؤْتِكُمْ كِفْلَيْنِ مِنْ رَحْمَتِهِ وَيَجْعَلْ لَكُمْ نُورًا تَمْشُونَ بِهِ “

"O you who believe! Be careful of (your duty to) Allah and believe in His Apostle: He will give you two portions of His mercy, and make for you a light with which you will walk... (57:28)."

On the contrary, following carnal desires and having attachment for the world would lead to fascination, deviation and deprivation of sound understanding. It would bring about the domination of Satan, enhancement of ignorance, deviation and combination of unawareness and inward blindness:

” أَفَرَأَيْتَ مَنِ اتَّخَذَ إِلَٰهَهُ هَوَاهُ وَأَضَلَّهُ اللَّهُ عَلَىٰ عِلْمٍ وَخَتَمَ عَلَىٰ سَمْعِهِ وَقَلْبِهِ وَجَعَلَ عَلَىٰ بَصَرِهِ غِشَاوَةً فَمَنْ يَهْدِيهِ مِنْ بَعْدِ اللَّهِ “...

"Have you then considered him who takes his low desire for his god, and Allah has made him err having knowledge and has set a seal upon his ear and his heart and put a covering upon his eye. Who can then guide him after Allah... (45:23)?"

“ كُتِبَ عَلَيْهِ أَنَّهُ مَنْ تَوَلَّاهُ فَأَنَّهُ يُضِلُّهُ وَيَهْدِيهِ إِلَىٰ عَذَابِ السَّعِيرِ ”

"Against him it is written down that whoever takes him for a friend, he shall lead him astray and conduct him to the torment of the burning fire (22:4)."

” وَمَنْ يَعْشُ عَنْ ذِكْرِ الرَّحْمَٰنِ نُقَيِّضْ لَهُ شَيْطَانًا فَهُوَ لَهُ قَرِينٌ. وَإِنَّهُمْ لَيَصُدُّونَهُمْ عَنِ السَّبِيلِ وَيَحْسَبُونَ أَنَّهُمْ مُهْتَدُونَ “

“And whoever turns himself away from the remembrance of the Beneficent God, We appoint for him a Satan, so he becomes his associate. And most surely they turn them away from the path, and they think that they are guided aright (43:36-37)."

Will and Choice

Consideration of various powers of perception and motivation sheds light on the emergence of the bases of will-power in man's soul and on the performance of voluntary action. That is to say, man at first senses a shortage and consequently becomes annoyed and upset. Or he might not experience a known pleasure and might thus seek (to find) it. Pain or expectation of a pleasure compels him to make efforts to remove his pain by performing an appropriate action and to provide the pleasure in mind and to eliminate his physical or mental need. As a result, the deeds of man are innately directed to eliminate the shortcoming and to reach perfection.

The motive behind performing these deeds is to remove pain or reach the desired pleasure. Now this holds whether man's deed is purely psychological or mental such as heartfelt concern or meditation or is based on stimulation of muscles or body organs with or without the involvement of external factors. Even when man performs a deed benefitting someone else, his main motive is to remove his own difficulty or reach his own pleasure, even if this pain and pleasure are brought about by the suffering or enjoyment of others.

Of course, man does not reach his purpose in every deed. In addition to the existence of favourable external factors, man's success is dependent on the soundness of perception and its power of distinction, as well as the sound recognition of how to eliminate the shortcoming, to employ his faculties and to use external factors.

At times, man's consideration of his needs takes place naturally and by body reactions; for instance, thirst and hunger. At other times, it takes place upon contact with the external world; for example, sensing danger would lead (man) to escape or to prepare to defend himself or seeing a pitiful scene would touch a person of noble sentiments into suffering from the deprivation of others and being stirred into helping them.

In the first case, association of external factors would at times, awaken a slumbering desire as already discussed. External factors likewise, could be effective in awakening innate desires and absolute psychological drives, as the call of the prophets awakens theism. Seeing and hearing their signs would also produce the same effect.

If at a single moment, just one instinct and desire exists in the soul, man immediately sets to satisfy it. In case the situation is favourable and in case there are no external barriers, man carries out the appropriate deed. But if there are various desires and if all of them cannot be satisfied at once, they will naturally clash with one another.

Whichever has greater attraction will draw attention to itself and will reach fulfillment, as some children prefer to play rather than to eat, as a hungry mother gives her food to her child, as a student prefers studying, as a devout man prefers to engage in worship rather than to sleep and as a combatant soldier prefers sacrifice in the way of Allah (SWT) to the comfort of himself and his family. In such cases, the value of man will become evident and his dormant aptitudes will flourish. And (either) prosperity or adversity will reach materialization. Principally this is the philosophy of the creation of man in a world of clashes and conflicts as repeatedly pointed out.

Now the question arises as to whether man should be an observer of the clash of desires and to pursue a desire when it becomes dominant due to natural or social factors or should assume a decisive and determining role with his mental and voluntary activities and even at times, abstain from satisfying his powerful natural demands? In the first case, man will submit to blind instincts and will be like a straw at the mercy of storm or flood. In fact, he will give up humanity and in other words, he will render meaningless the special human faculties. The Qur'an interprets this as "heedlessness", a heedlessness which makes man less than animals and puts him in worse errors:

“ أُولَٰئِكَ كَالْأَنْعَامِ بَلْ هُمْ أَضَلُّ أُولَٰئِكَ هُمُ الْغَافِلُونَ ”

“They are as cattle, nay, they are in worse errors; these are the heedless ones (7:179).”

In the second case, another issue is raised: What is the criterion with which man should prefer some of his desires to others? As this question embraces religion itself, it must be answered irrespective of means that are taken for granted.

This question could be answered in three forms:

Firstly, on the basis of the innate desire to prefer what is most enjoyable, one would evaluate the affairs in relation to the pleasure they provide. When the affairs clash, one would choose the most pleasurable one. Of course in this evaluation, one must not set an instantaneous pleasure as a criterion because an affair with instantaneous pleasure might bring about great sufferings in the future. In addition we might not have experienced pleasure of some affairs so as to be able to compare them with other matters. Thus the sound means to determine what is most enjoyable is to recognize the essence of pleasure and its criterion and to find out through a rational analysis, which pleasure is more valuable and enduring. We have already made such an analysis and reached the conclusion that the pleasure of having qurb with Allah (SWT) is greater and more enduring everything else:

Secondly, one should compare the instincts on the basis of their ultimate aims and attach superiority to one having a greater goal. It has already been marked that instincts fall into two principal branches: one is the branch of preserving individual identity and the other one is the branch of acquiring perfection. The aim of the first branch is man's survival in this world to tread the path of his development. For example eating and drinking fulfill body needs for carrying on with worldly life. The goal behind the instinct to defend oneself is to be relieved of danger to continue living. The goal behind the sexual instinct is to promote familial and social sentiments for the survival of mankind. The end of the second branch is infinite and eternal. And obviously this goal is more superior and permanent:

Thirdly, instincts in the first branch are naturally like preliminaries, because their role is to pave the way and provide the means for development. As compared to these, the second branch is possessed of genuineness. Clearly the value of the preliminaries depends on the value of that which requires these preliminaries and it can never challenge the latter. In other words, none of the instincts of the first branch has dominance over the other one or over instincts of the second branch. On the contrary, each of them requires a specific motion.

Yet the instinct to seek perfection controls and dominates other instincts, as it necessitates the mobilization of all forces for the process of development. Thus it should practically be deemed dominant as well. Its demands must be established as the criterion for restricting and justifying other desires. Previous discussions proved (the fact) that man's perfection, for whose materialization all forces should be mobilized, is to reach qurb with Almighty Allah:

Conclusion

We found out that face-to-face with natural and social factors and their clash and confrontation, man should not be a neutral observer. On the contrary, he should play a decisive and effective role in employing specific human powers. With his voluntary and conscious activity, man should use all (his) powers (by setting them) in the right track. He should mobilize them in the way of reaching the main objective and the ultimate perfection.

Without doubt, the power of reasoning is one of the human faculties that could aid this fruitful effort. Solidification of this power will have a tremendous impact on the process of man's development. Even Socrates (according to the different interpretations related from him) saw virtue in reason, learning and wisdom.

But Aristotle cavilled at him saying that many men possessed of learning and wisdom do not use them and thus are not qualified with ethical virtues. For this reason, (Aristotle believed that) it could not be regarded as the foundation of all virtues. By accepting this criticism we add that basically the function of perceptive powers is not to stimulate and instigate. Even divine guidance and illuminations transcending reason cannot spontaneously give rise to will-power and do not guarantee man's attainment of the desired perfection:

…” الَّذِي آتَيْنَاهُ آيَاتِنَا فَانْسَلَخَ مِنْهَا... وَلَوْ شِئْنَا لَرَفَعْنَاهُ بِهَا وَلَٰكِنَّهُ أَخْلَدَ إِلَى الْأَرْضِ وَاتَّبَعَ هَوَاهُ “…

"... Of him to whom we give our communications, but he withdraws himself from them.... And if we had pleased, we would certainly have exalted him thereby; but he clung to the earth and followed his low desire... (7:175-176)."

The requirement of prosperity is the domination of the sublime desire to worship Allah (SWT) and the defeat of base carnal and satanic desires. At the same time however, we stress the significant role of man's power of reason in justifying (his) will-power. The reasoning faculty assists us in providing the preliminaries for selection and the manner of regulating and justifying them. These discussions are instances of its effects. As a result, we should always determine our course of action in the light of the guidance of reason and we should prepare ourselves for the reception of divine illuminations.

The power of reason has great importance in determining the objective and recognizing the main course of action. However, it is not sufficient for the recognition of details of the course of action and exact plans. One must necessarily seek help from the wahy and reap benefit of the all-embracing programmes of religion. Thus it is exigent to strengthen the religious insight and to expand (the range of) awareness of religious sources and resources, as solidification of innate perception by means of heartfelt concerns and exercise to concentrate them in various forms of worship is an important - or rather the most genuine factor for true development. Recognition of all these realities takes place owing to reason and rational reflections.

But in this part of the discussion, it is of exceptional importance for us to know how to provide grounds for stimulating the sublime human demand and desire to reach qurb with Allah (SWT) and how to strengthen this demand and make it overpowering.

It was previously noted that at times, a desire is stirred due to actions and reactions inside the body. At other times, contact with external factors provides this. Still at other times it is due to psychological activities which are, in themselves stimulated by external stimuli. Normally instincts related to the branch of self-preservation are roused naturally with the first two factors. The philosophy behind the fact that their stimulation is not dependent on man's conscious activity is that man's individual and social existence in this world is directly related to the functioning of these instincts.

If the instincts were dependent on man's will and choice, they would be abandoned and no ground would be left for the process of development because of heedlessness or erroneous ideas. Yet after ground is paved for development, it is man's turn to reach perfection through voluntary activity. As man's true perfection is voluntary, the greater the range of free choice, the greater possibility will there be for voluntary development. For this purpose, the activity of the second branch of instincts, even the stimulation of the instincts and the determination of the means to satisfy them have been, to a large extent, entrusted to man so that he would reach a developmental result by preparing the means for it.

When a desire is stirred in man and when upon satisfying it, a pleasure is derived or a pain is removed, the soul will pay greater attention to it. In the second phase, this desire will appear in a stronger form. And finally as a result of its recurrence, it will be implanted in the soul. Likewise the soul will become interested in the external factor which promotes the action and which somehow serves as a means to fulfill the desire. In this state, we express love for such and such an act, object or person.

The requirement of love is the incessant concern of the soul for the beloved and the performance of deeds harmonious with this concern. So if we want to give a particular direction to our process (of development) and to mobilize all our powers for the attainment of a specific goal, we must strive for the persistence of the soul's concern for the objective and for its direction. We must do something, so that the soul would become acquainted with the objective and would develop strong love and affection for it.

Persistence of the soul's concern for and concentration on a single objective hinges on ignoring whatever is contrary to it and on abstaining from independently considering any other demand. The soul should employ all instincts at the service of its sublime and perfectionist demand and deem their satisfaction secondary to the fulfillment of this (main) demand. Success in this endeavour depends on a practical programme comprising specific positive and negative efforts to strengthen the desire for (reaching) perfection and theism: The most significant positive items of this programme are as below:

Worship and especially the timely performance of the wajib daily salat with full concentration and sincerity:

” قَدْ أَفْلَحَ الْمُؤْمِنُونَ. الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ “

"Successful indeed are the believers who are humble in their prayers (23:1-2)."

If possible, we should devote a part of our time to heartfelt remembrance (of Almighty Allah) and we should allocate an appropriate time and place to it:

“… وَاذْكُرْ رَبَّكَ فِي نَفْسِكَ تَضَرُّعًا وَخِيفَةً ”

“And remember your Lord within yourself humbly and fearing (7:205)."

Continuation of this act would bring about the heartfelt intimacy with Allah (SWT), the pleasure of praying to Allah (SWT) and indifference towards material enjoyments. Likewise we should not abandon charity donations and sacrifice which are the best means to dispense with worldly pleasures and to purify the soul from being tarnished by the worldly affairs:

“ وَمَنْ يُوقَ شُحَّ نَفْسِهِ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ ...”

"... And whoever is preserved from the niggardliness of his soul, these it is that are the successful ones (59:9)."

“… لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ”

"You shall not attain goodness unless you spend out of what you love... (3:92)."

“… خُذْ مِنْ أَمْوَالِهِمْ صَدَقَةً تُطَهِّرُهُمْ وَتُزَكِّيهِمْ بِهَا ”

"Take alms out of their property, you would cleanse them and purify them thereby... (9:103)."

Salat and charity donation are complementary to one another. It is perhaps for this reason that they are often cited with one another in the Holy Qur'an:

“ وَأَوْصَانِي بِالصَّلَاةِ وَالزَّكَاةِ مَا دُمْتُ حَيًّا ...”

"... And He has enjoined on me prayer and poor-rate so long as I live (19:31)."

Each day, we should allocate a part of our time to meditation over the features and signs of Allah (SWT), the goal behind creation, His infinite blessings and beneficence, determination of the sound course of action, the prolonged nature of the path, shortage of time and power, multiplicity of barriers (in the way), futility of worldly objectives, limited and infected nature of worldly pleasures, attachment of worldly pleasures to pains, hardships and afflictions, as well as other matters which encourage man to tread the path of servitude and which preclude him from egotism and mammonism.

“ إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِقَوْمٍ يَتَفَكَّرُونَ …”

"... Most surely there are signs in this for a people who reflect (13:3).”

We should make a daily programme for the recitation of the Holy Qur'an with concentration and meditation. Likewise we should study the traditions, sermons, philosophical statements, jurisprudential decrees and ethical orders so as to always remember the objective and the sound means of reaching it, and so as to use them (as signals) to remind us of our desire to seek perfection.

“ وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِنْ مُدَّكِرٍ ”

"And certainly We have made the Qur'an easy for remembrance but is there anyone who will mind? (54:17, 22, 32, 40)."

The most important negative aspects of this programme are as follows:

(1) We should not go to excess with regard to material pleasures, as these would habituate the soul with animal drives. In using worldly blessings, our motive should be to prepare the means for the development process. These means include salubrity, power and vivacity of the body for worshipping and being grateful to Allah. Among factors involved are fasting, not eating to satiety, saying little and sleeping little while observing moderation and health.

“ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ ”

"And who keep aloof from what is vain (23:3)."

“ وَأَنْ تَصُومُوا خَيْرٌ لَكُمْ إِنْ كُنْتُمْ تَعْلَمُونَ …”

"... And that you fast is better for you if you know (2:184)."

(2) We should control the sensory and visionary powers which could stimulate animal drives through association. We should especially safeguard the eyes and the ears from seeing sensuous scenes and hearing vain and amusing words and sounds. On the whole, we should abstain from whatever draws our attention to things that do not satisfy Allah (SWT):

“ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا …”

"... Surely the hearing and the sight and the heart, all of these shall be questioned about that (17:36)."

(3) We should keep our thoughts from declining. We should especially avoid studying and discussing doubtful matters which we do not have the power to answer. If we occasionally conceive of doubtful matters or hear them, we should immediately set to find a convincing answer to them:

” وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ إِنَّكُمْ إِذًا مِثْلُهُمْ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا “

"And indeed He has revealed to you in the Book that when you hear Allah's communications disbelieved in and mocked at, do not sit with them until they enter into some other discourse; surely then you would be like them; surely Allah will gather together the hypocrites and the unbelievers all in hell (4:140)."

"Whoever listens to (the words of) a speaker has worshipped him. Thus if this speaker represents Allah, the listener has worshipped Allah and if he represents Satan, the listener has worshipped Satan.1 "

The point which must be kept in mind in the regulation and implementation of the programme is the observation of gradualness and moderation. That is to say, we should never inflict an intolerable pressure on ourselves because, in addition to bringing about rebellion and revolt in the soul, it might produce irreparable physical or psychological damage. As a result in drawing up a programme, it is apt to consult an informed and reliable person. On the other hand, we should not be slack in carrying out the specified programmes and we should not make excuses for abandoning them, because the continued pursuit of these programmes brings about useful results. At any rate, we should put our trust in Allah (SWT) and ask Him to grant us success.

“All praise is due to Allah, the Lord of the worlds.”

Note

1. Wasa' ilush - shi'a, Section on the Features of a Judge, chapter 10, wisdoms 9 and 13