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t
he world in which we are living is witness to eternal motion and it is
consistently and persistently moving towards a goal. contrary to what
the ancient thinkers and philosophers have maintained, motion and
change from one state to another is evident in every thing. however, in
the material world motion necessitates annihilation. the objects that are
confined in the prison of measures and limits, 1 are in continuous
motion, and this motion is all the time creating new forms. it is this
factor that has led the muslim philosophers to define motion in the
following terms: "motion is a gradual exit of potential to action." 2
the qur'an has fixed a definite goal for this movement towards perfection
in the following verse:
o human being! you are in continuous search towards your lord, so that
you meet him. (quran 84:6)
in other words, what appears to be invisible will become visible and what
was only in the state of audibility will become actualized in the next
world. thus, it is important to maintain faith in what one 'hears'.
since, the movement towards perfection does not end with this life on
earth, man's spiritual journey must continue in the world, more spacious
than this world as imam 'ali reminds people in another sermon:
you will be tested [in this world], but you have been created for other
than that [purpose of being tested]. 6
it is evident that the purpose of creation is not being afflicted with the
hardship of being tested; on the contrary, it is taking works as a
purifying agent for the higher purpose for which humanity has been
created. this journey towards the higher goal, which is a spiritual
journey, needs provision. this provision in nothing else but the righteous
deeds of a person that accompany the traveler of this journey faithfully
until it reaches the destination. the qur'an says:
however, there are among people those who do not care to remind
themselves of this long journey and who are in the state of heedlessness.
imam 'ali in reference to this latter group says thus:
if you have the same knowledge of things about life after death, things
which are hidden from you and revealed to me, the information would
have made you leave your hearth and home to disperse in the world
weeping over your sins, putting yourselves to torture for the evil deeds
committed by you and, leaving your wealth and property in such a way
that there will be no one to look after it, and none to inherit. the
apprehension about the future and the remorse over the past would have
so affected every one of you that no body would have had time to think of
anything besides his own future. but you have forgotten what has been
taught to you and [wrongly] believe yourselves to be well protected from
the things of which you were warned. the result is that your plans are
upset and your affairs are confused.9
from what has been said above it becomes evident that a man like imam
'ali had reached the highest peak in his spiritual journey, and had made
it clear to everyone the level that humanity is capable of attaining in the
realm of spirituality by continuously striving. he informed others of the
potential in each individual to attain the level of development in its
entirety.
first part deals with the subject of "self-cognition"; and the second part
deals with "self-reckoning" or "self-accounting".
as for the first part, i will cite several authentic statements that have
been preserved in islamic sources on the authority of the prophet
muhammad and his successors. these citations will give us an idea of
the cruciality of "self-cognition" in our spiritual journey. the prophet
muhammad has declared:
imam 'ali has declared that knowing oneself is the most beneficial of
sciences. 10
and, that the one who knows himself has reached the end of all
knowledge and all sciences. 12
as for the second part which deals with "self-reckoning", imam 'ali
reports a communication on the subject on the authority of the prophet
muhammad, who said:
the cleverest person is the one who takes account of himself and who
strives and struggles for the life after death.
from the time he is up until he retires at night he asks: "o my soul this
day has passed on you and will never return, and cod will ask you to
account for the day as to how you passed it. what did you do on that
day? did you remember your lord and praise him? did you attend to the
needs of other believers? did you help them out? did you take care to
treat their family well in their absence? did you take care of their loved
ones after any one of them died? did you engage is backbiting a brother
in faith, or did you stop someone from doing so? did you help fellow
human being? what did you do on this day?"
at that time he recalls what he has done on that day. if he has done
good he praises cod and asks him to help him further in this direction. if
he has disobeyed him or has acted wrongly he asks god to forgive him
and make a decision not to repeat that again. 13
the prophet has also said that a person will not become a believer in god
until he begins to reckon his own deeds just as a partner in a business
seeks accounts from another partner. 14
conclusion:
15.to prepare oneself for the spiritual journey for the perfection.
17.to gather the provision for this long journey. this provision is
righteous deeds which alone can sustain the hardship of the journey
towards the lord.
19.to recognize the need for a leader at all levels in the movement toward
the ultimate goal, namely, the lord.
this leader is imam 'ali b. abi talib, who, through his personal example
has shown the posterity the way in which one can reach the path of
perfection.
end notes:
20.in the holy qur'an it has been noted: "lo, we have created everything by
measure." (54:49)
23.nahj al-balagha, sermons, letters and maxims of imam 'ali b. abi talib
(tehran, n.d.), p. 673.
25.ibid., p. 471
26.the qur'an, chapter 16, verse # 97.
27.majlisi, muhammad baqir al-, bihar al-anwar (beirut, 1981) vol. 43, p.228.
31.ibid., p. 322.
32.ibid., p. 293.