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Adabus Salaat
The Disciplines of the Prayer
by Imam Roohullah al-Musawi al-Khomeini


Published by:
The Institute for Compilation
and Publication of Imam Khomeini's works
Download Islamic Books:
www!asin"ediacom
Adabus Salat
The Disciplines of the Prayer
by Imam Roohullah al-Musawi al-Khomeini
4
Table Of Contents
#$% & Translators' Introduction
#$' & Introduction b( Sa((id )asan Khomeini
#$* & Dedications
#%$ & Author's Preface
#%+ & Preface
02 - DI!"#$R!% #&%
Concernin, the Disciplines -hich Are .ecessar( in All States of the
Salat/
or 0ather in All -orships and 0ituals
028 - Chapter One
Cordial disciplines
032 - Chapter Two
The Sta,es of the Stations of the People of Suluk
035 - Chapter Three
Concernin, submissi1eness 2khushu3
040 - Chapter Four
Tran4uillit(
044 - Chapter Five
Protectin, the -orships from Satan's Intrusion
048 - Chapter Six
5n 6i1acit( and Cheerfulness
054 - Chapter Seven
5n Informin, the )eart
058 - Chapter Eight
5n the Presence of )eart
065 - Chapter Nine
)adiths Concernin, the Presence of )eart
069 - Chapter Ten
5n Callin, to Ac4uirin, the Presence of )eart
03 - Chapter E!even
5n Curin, the -anderin, Ima,ination
0 - Chapter Twe!ve
78plainin, that 9o1in, this -orld Causes Distraction of the "ind
Completion
#:+ & 5n Turnin, The Soul Awa( ;rom The -orld
0' - DI!"#$R!% T(#
5n the Preliminaries of the Salat and Some of its Cordial Disciplines
5
085 - O"#e$tive One ------------------------------------------------------------------
& 5n Purification
085 - Chapter One
5n Purification in <eneral
090 - Chapter Two
Concernin, the Sta,es of Purification
093 - Chapter Three
The Cordial Disciplines of the Salik -hen Comin, to -ater
for Purification
098 - Chapter Four
Concernin, the Purifier
%0% - Chapter Five
Some Disciplines of the -udu' =0itual Ablution> in 0espect of the
Interior
and the )eart
%0 - Chapter Six
Concernin, the <husl and its Cordial Disciplines
%%% - Chapter Seven
Some Cordial Disciplines for 0emo1in, ;ilth and Purif(in,
Impurities
%20 - O"#e$tive Two ------------------------------------------------------------------
& Some Disciplines Concernin, the Clothes
)20 - !T*TI#& #&%
<eneral Disciplines for the Clothes
)2+ - !T*TI#& T(#
Some Disciplines Concernin, the "usalli's Clothin,
%26 - Chapter One
The Secret of the Purit( of Clothin,
%3% - Chapter Two
Concernin, Cordial Considerations of Co1erin, the
.akedness
%3 - O"#e$tive Three----------------------------------------------------------------
& 5n the Cordial Disciplines Concernin, the Place of the "usalli
%3 - Chapter One
About Knowin, the Place
%42 - Chapter Two
5n Some Disciplines Concernin, Permissibilit( 2ibahah3 of
Place
6
%44 - O"#e$tive Four -----------------------------------------------------------------
& 5n the Cordial Disciplines of the Time
%44 - Chapter One
Times of Salat
%48 - Chapter Two
5n -atchin, 51er the Time
%52 - O"#e$tive Five ------------------------------------------------------------------
& 5n Some Disciplines Concernin, 5rientation
%52 - Chapter One
5n the <eneral Secret of 5rientation
%54 - Chapter Two
5n Some of the Cordial Disciplines of 5rientation
)', - DI!"#$R!% T-R%%
The Affinities 2"u4arinat3 of the Salat
%59 - SECT&ON ONE
5n Some Disciplines of the Adhan and I4amah
%59 - Chapter One
<eneral Secret and Disciplines of the Adhan and I4amah
%64 - Chapter Two
Some Disciplines and Secrets of Takbirs in the Adhan and
I4amah
%0 - Chapter Three
Some Disciplines Concernin, Testif(in, Di1init( And its Connection with
the Adhan and the Salat
%6 - Chapter Four
Some Disciplines of Testif(in, to the =Prophet's>
"essen,ership Impl(in, Testif(in, to the <uardianship
%85 - Chapter Five
Some Disciplines of the )a((a 'ala =s>
%89 - SECT&ON T'O
Concernin, the ?i(am =the Standin, Position in the Salat>
%89 - Chapter One
The <eneral Secret of the ?i(am
%9% - Chapter Two
5n the Disciplines of the ?i(am
%99 - SECT&ON T()EE
7
5n the Secret of the .i(ah 2Intention3
%99 - Chapter One
The Truth of the .i(ah in -orship
204 - Chapter Two
Sincerit(
208 - Chapter Three
A Brief Account on Some Sta,es of Sincerit( To ;it -ithin
These Papers
2%% - Chapter Four
0efutin, a <roup of I,norants
2%9 - Chapter Five
Some other de,rees of sincerit(
226 - SECT&ON FO*)
Some Disciplines of 0ecitation and its Secrets
This section includes the tafsir 2e8planation3 of the blessed surah of al&
)amd/ and a part of the tafsir of the blessed surahs of at&Tauhid and al&
?adr It is the most fa1oured section of this thesis It co1ers a number of
@torches@
226 - + Tor$h One +
<eneral Disciplines of 0ecitin, the <lorious ?ur'an
226 - Chapter One
The Discipline of 0e1erence
23% - Chapter Two
Brief )ints at the 5bAecti1es/ SubAects and Contents of the <lorious
Di1ine Book
239 - Chapter Three
)ow to be benefited b( the ?ur'an
243 - Chapter Four
The obstacles and the barriers pre1entin, bein, benefited b(
the ?ur'an
253 - Chapter Five
"editation
25 - Chapter Six
Application to one's own condition
265 - + Tor$h Two +
5n Some Disciplines of 0ecitation in the Salat
265 - Chapter One
De,rees of recitation and the ,roups of the reciters
24 - Chapter Two
Some Disciplines of IstiBadhah
8
283 - Chapter Three
5n the ;our Pillars of Isti'adhah
290 - Chapter Four
5n Some Disciplines of .amin, 2tasmi(ah3
29 - Chapter Five
A Brief 78e,esis of the Blessed Surah of al&)amd and Some Disciplines
of Praisin, and 0ecitation
36 - Chapter Six
Some 78e,esis on the Blessed Surah of at&Tauhid
38 - Chapter Seven
Some Comments on the Blessed Surah of al&?adr as "uch
as Suits these Papers
420 - SECT&ON F&,E
Some Disciplines and Secrets of the 0ukuB
420 - Chapter One
5n the Takbir before the 0ukuB
422 - Chapter Two
Concernin, the Disciplines of Bowin, in 0ukuB
424 - Chapter Three
The rukuB of the salat of the "essen,er's miBraA
426 - Chapter Four
Delicacies and secrets of the rukuB/ suAud and their cordial
disciplines
428 - Chapter Five
Concernin, 0aisin, the )ead from the 0ukuB
429 - SECT&ON S&-
A Brief 78planation of the Secrets and Disciplines of the SuAud
429 - Chapter One
<eneral Secret of the SuAud
43% - Chapter Two
Disciplines of the suAud
433 - Chapter Three
Contents and meanin, of the form/ mood and in1ocation of the suAud
436 - Chapter Four
The moods of the saAid durin, the suAud
43 - SECT&ON SE,EN
<eneral .otes on the Disciplines of Tashahhud
43 - Chapter One
"eanin, and effect of testif(in, to the Tauhid and the "essen,ership
9
=of the Prophet>
439 - Chapter Two
The disciplines of tashahhud
442 - SECT&ON E&.(T
5n The Disciplines of the Salam

CC% & Chapter One
State of the musalli durin, sa(in, the salam/ and the condition for the
salam to be truthful
444 - Chapter Two
Concernin, the meanin, and the secret of the salam in the
salat/ and its disciplines
44 - CONC/*S&ON OF T(E 0OO1
Concernin, Some Disciplines of the Inside and 5utside of the Salat
44 - Chapter One
The secrets and the cordial disciplines of the four tasbihs
45% - Chapter Two
Concernin, the Cordial Disciplines of the ?unut
455 - Chapter Three
After&the&Salat In1ocation
459 - Conclusion and In1ocation =Du'a'>
10
11
Tran2!ator23 &ntro4u$tion
&n the Na5e o6 7!!ah
The Disciplines of the Salat =The Islamic Pra(er>/ which
was finished on "onda(/ the %nd of 0abi'uth&thani/ $+D$
9) 29unar )iAri !ear3 =+#th of ;arwardin/ $+%$ S)
2Solar )iAri (ear3>/ is a detailed e8planation of the Salat's
strict disciplines and moral secrets Three (ears before
the writin, of this work/ the Imam =S> 2salamullahi 'ala(h
E ma( Allah's peace be upon him3 had written a book
under the title: The Secret of the Salat/ which contained
the same concepts/ but it was concise and in the terms of
the elect ,nostics 2$3 .e1ertheless/ the late Imam/
belie1in, that more people should benefit from the
subAects of the book/ set upon writin, this book in a
simpler lan,ua,e )e sa(s:
@Before this/ I prepared a paper in which I wrote on the
secrets of the Salat as much as was feasible But as it
was not suitable for the common people/ I decided to
write parts of the cordial disciplines of this spiritual
ascension/ so that m( brothers in faith ma( ha1e a
remembrance/ and m( hard heart ma( be affected b( it@
;ormerl(/ the folds 2matawi3 of the book Adabus Salat/
with e8planations and re1isions/ had been published
under the title: ;l(in, in the )ea1enl( Kin,dom Then the
book itself was published The former editions/ howe1er/
were not a,reeable/ for some reasons 5ne of the
12
reasons mi,ht probabl( ha1e been the lack of a
manuscript Therefore/ The Institute for Compilation and
Publication of Imam Khomeini's -orks set forth to publish
this work/ with complete precision/ faithfulness/ and
reference to the a1ailable copies/ and collatin, them with
the ori,inal "S =manuscript> cop( which is within the
reach of this Institute
The book includes two prefaces/ which the Imam wrote in
$+D+ S)/ dedicatin, this work to his respected son/
)uAAatul Islam wal "uslimin/ )aA Sa((id Ahmad
Khomeini/ and to "rs ;atimah Tabataba'i =wife of )aA
Sa((id Ahmad Khomeini>
This edition is accompanied b( footnotes and
e8planations/ in which the sources and the references of
the hadiths and statements are stated/ and the Arabic
te8ts are translated All these mar,inations &e8cept a few
which the Imam himself had written down and are
marked b( an asterisk =F> =in the Persian cop(> &as well
as the different inde8es of the book/ ha1e been prepared
and arran,ed b( this Institute 2%3
Certain Islamic and ,nostic terms ha1e been printed in
italics or in black =beside the titles of the books> Some of
these terms ha1e been e8plained in 7n,lish in the
<95SSA0! at the end of the book
A thousand copies of the first edition of the book =in
Persian> are accompanied with the photostatic cop( of
the complete "S =manuscript> to be sent to the libraries
and those interested in keepin, specimens of the Imam's
handwritten works 5ther copies include onl( a printed
sample of the "S
-e cordiall( thank the mana,ement and the staff of The
scientific and 7ducational publishin, Co for the help the(
accorded us
13
Sendin, our ,reetin,s to the late Imam/ we pra( Allah/
the <reat/ to bestow upon us )is help to be more
Ser1iceable to Islam
The Institute for Compilation and Publication of Imam
Khomeini' -orks
=International Affairs Department>
.otes:
2$3 The complete and re1ised te8t of The Secret of the
Salat/ includin, its photostatic cop(/ comments and
different inde8es/ has alread( been published b( this
Institute
2%3 The numbers at the =left> side of the printed pa,es =of
the Persian te8t> represent the numbers of the "S
=manuscript> pa,es which are the same as those of the
printed pa,es -e draw the attention of the respected
readers of the Persian te8t to the fact that the Imam/ b(
o1ersi,ht/ had repeated the two pa,e&numbers $*% and
%*:/ and ne8t to the number %D+ he had written %D* -e
could ha1e renumbered them correctl( on the printed
pa,es =of the Persian te8t>/ but as this would ha1e made
it a bit difficult to find the "S's pa,e numbers/ besides
the fact that the readers mi,ht/ durin, their readin, of the
book/ for,et this warnin, and ,et lost in findin, out a
particular pa,e of the "S/ therefore/ we had but to retain
the same numberin, on the printed pa,es =of the Persian
te8t> as are on the Imam's hand&written pa,es That is/
the numbers $*% and $*: were repeated/ and after the
number %D+ comes number %D*

14
&ntro4u$tion "8 Sa88i4 (a2an 1ho5eini
Surel( the ,reatest characteristic of Imam Khomeini is
that he was a <od&centered and a ;aith&pi1oted man & a
characteristic which has its roots in his reli,ious ideolo,(
;rom the positi1e ,nostic point of 1iew Allah/ the <reat/ is
the 0uler o1er the hea1ens and the earth/ and men are to
perform their duties/ and to bow/ in respect/ their heads
before the Di1ine -ill
The( are not to worship other than )im/ and not to put
foot on an( path e8cept on )is/ as this world is Aust a
transit station/ while the permanent abode of the ser1ants
is in the nei,hborhood of Allah/ the <lorified "an/ in this
world of matter/ is to sow what he wants to har1est in the
)ereafter So/ he should deser1edl( carr( out what is
incumbent upon him/ and not to enter upon a course
forbidden to him/ so that he ma( prosper
The Imam started his course in life with such outlook/ and
when he rose/ he was prompted onl( b( the idea that it
was his dut( to rise/ and when he issued his orders to
wa,e the defensi1e war and to be steadfast/ he issued
them because he belie1ed that to fi,ht and be steadfast
were reli,ious duties 5n the da( when he decreed &to
the astonishment of e1er(bod( that Salman 0ushdi was
to be e8ecuted/ it was onl( because it is the 1er(
Aud,ement of Islam a,ainst such an apostate
15
Conse4uentl(/ the thinkers of the world and the well&
1ersed politicians admit that =Imam> Khomeini was more
of a reli,ious leader than a politician/ and he was
en,a,ed more in carr(in, out Allah's 1erdicts than in
rulin, on the basis of politics
5nl( from this an,le one ma( be able to cast a ,lance at
the world&enli,htenin, sun of the 0e1olution and ,et
ac4uainted with his personalit(/ and onl( with such a
1iew in mind one ma( comprehend the depth of this
e8pression in his will/ where he sa(s: @ -ith a calm
soul/ a confident heart/ a cheerful spirit and a conscience
full of hope in Allah's fa1our/ I take lea1e from m( sisters
and brothers to tra1el to the eternal abode @ Peace
be upon him the da( he was born/ the da( he dies and
the da( he shall be raised up ali1e
The book which is before (ou co1ers a part of Imam
Khomeini's looks into the 1alle( of theoretical ,nosticism
It is dedicated b( that ,odl( man to his efficient and
,nostic son/ the late )uAAatul Islam wal "uslimin )aA
Sa((id Ahmad Khomeini/ who/ with a clear heart and a
pure soul/ spent his life walkin, alon, practical
,nosticism/ and who tried hard to carr( out all the moral
instructions of the Imam It is dedicated to his dau,hter&
in&law/ too .ow that the pen has inscribed the names of
such ,reat men/ I feel ashamed of ha1in, m( feeble
fin,ers scribble an introduction to such a ,reat book b(
such a ,reat man I re4uest the people of knowled,e/
research and readin,s to pardon me/ and to e8tend their
helpin, hands to me/ who am lost on the road/ tremblin,
upon m(self like the lea1es of a willowG At the end/ I
re,ard it necessar( to offer m( thanks to the respected
)ead of the International Affairs Department of the
Institute for Compilation and Publication of Imam
Khomeini's -orks/ his collea,ues and the honourable
translators who ha1e translated this and other books of
the Imam I re4uest all the translators in the countr( and
those familiar with translatin, the ,nostic works to assist
16
this Institute in betterin, such translations/ since such an
important 4uestion cannot be handled without their
cooperation and heart&felt s(mpath(
Sa((id )asan Khomeini
9e4i$ation2
0i25i!!ahir )ah5anir )ahi5
&n the Na5e o6 7!!ah: The 0ene6i$ent: The ;er$i6u!
I dedicate Adabus Salat &the book from which I had no
benefit e8cept re,ret because of m( failure and
ne,li,ence of the da(s durin, which I could ha1e made
m(self/ and e8cept contrition and remorse durin, old a,e/
bein, empt(&handed/ with a hea1( burden/ and a lon,
wa( to ,o/ with a lame le,/ while the call of departure is
e1er resoundin, in m( ears &to m( dear son/ Ahmad )e
is in the prime of life/ and thus/ he ma(/ insha' allah ta'ala
=if Allah/ the 78alted/ wills>/ a1ail himself of its contents/
which are taken from the <lorious Book/ the .oble
Sunnah =The Prophet's traditions> and the statements of
the distin,uished )apl( he will succeed in findin, his
wa( to the real ascension throu,h the ,uidance of @the
people of knowled,e@ 2ahl&i ma'rifat3/ and tear off his
heart from this dark dun,eon/ and head for the ori,inal
destination of humanit(/ alon, the road on which the
,reat prophets/ the noble @hol( men@ 2awli(a'3 &ma(
Allah's blessin, and peace be upon them all and the
@people of Allah@ 2ahlullah3 trod/ and to which the( in1ited
the others
17
5 m( sonG )asten to comprehend (ourself/ which is
fermented in @the di1ine disposition@ 2fitratullah3 Sa1e
(ourself from the ruinin, whirlpool of the formidable
wa1es of self&conceit and selfishness <et on board
.oah's Ark/ which is the li,ht of @Allah's ,uardianship@
2wila(atullah3/ because: @ -hoe1er ,ot on board it was
safe/ and whoe1er sta(ed behind it perished@
5 m( sonG Tr( hard to be mo1in, alon, the Strai,ht Path
&which is the path of Allah &e1en with a limpin, le, Tr( to
tin,e the mo1ements and the stillness of (our heart and
bod( with the di1ine spiritual tint/ and to ser1e the
creatures =Aust> because of their bein, Allah's creatures
The ,reat prophets and the close friends@ 2awli(a3 of
Allah/ despite their dail( works like others/ were ne1er on
,ood terms with the world/ because the( worked with
Allah and for Allah The 9ast "essen,er ma( Allah bless
him and his household and ,i1e them peace is 4uoted to
ha1e said: @"( heart is sometimes co1ered =as if with
unmindfulness>/ so I ask for,i1eness from Allah se1ent(
times e1er( da(@ 2+3 )e probabl( re,arded discernin,
Allah in multiplicit( as opacit( with respect to Allah
5 m( sonG Prepare (ourself/ after me/ to face unkindness
from those who will burden (ou with the worries the( had
on m( part If (ou settle (our accounts with Allah and
take refu,e in rememberin, )im/ (ou need not fear an(
creature/ as the reckonin, of creatures is transitor(/ while
the reckonin, before Allah is eternal
"( sonG After me (ou ma( recei1e an offer for ser1ice If
(ou intend to ser1e the Islamic 0epublic and dear Islam/
then do not refuse it But if (our intention is &Allah forbidG &
to ser1e (our sensual desires or to satisf( (our passions/
eschew it/ for the worldl( positions are too tri1ial to
deser1e perishin, (ourself for their sake
5 AllahG "ake Ahmad/ his offsprin, and famil(/ who are
of (our ser1ants and of the offsprin, of the )ol(
"essen,er/ happ( in this world and in the )ereafter/ and
18
cut off the hands of the accursed Satan/ so that he ma(
not hurt themG
O 7!!ah< 'e are wea=: una"!e an4 !agging "ehin4 the
$aravan o6 the 4evotee2 on the roa4 to 8ou> O 7!!ah<
?ou ?our2e!6 he!p u2> O 7!!ah< Treat u2 with ?our gra$e
an4 4o not treat u2 with ?our #u2ti$e> @ea$e "e upon
the righteou2 2ervant2 o6 7!!ah>
2. Rabi/ul awwal0 )10' 2' *dhar0 ).+.
Roohullah al-Musawi al-Khomeini
&n the Na5e o6 7!!ah: the 0ene6i$ent: the ;er$i6u!
*las2 My life has passed in 3ain0
4oaded with sins0 with no de3otional 5ain6
Tomorrow when I am brou5ht to the !cene of
7ud5ement0
They will say that repentance chance did not remain8
The book Adabus&Salat/ which I present to m( dear
dau,hter =in&law>/ ;ati 2C3/ whom ma( Allah make one of
the musallim =salat performers>/ was finished more than
fort( (ears a,o A few (ears before that/ I had completed
the book of Asrarus&Salat =The Secrets of the Salat>
;rom that time till now more than fort( (ears ha1e
elapsed/ while I ha1e neither percei1ed the secrets of the
Salat nor applied its disciplines/ for @ percei1in, @ is other
than @concei1in,@/ and @formin,@ is different from
@performin,@ These books are as a proof 2huAAat3 from the
9ord on this poor ser1ant I take refu,e in Allah from
bein, amon, those referred to b( these back&breakin,
noble a(ahs =?ur'anic 1erses>: @# (ou who belie1e/ wh(
do (ou sa( what (ou do not doH It is most detested in the
si,ht of Allah that (ou sa( what (ou do not do@ =Surah
D$:%&+> I ha1e no refu,e but )is 1ast merc(
19
5 m( dau,hter/ I hope (ou will be successful in appl(in,
the disciplines of this ,rand di1ine ascension/ and be
,uided b( this di1ine Bura4 =the Prophet's hea1enl(
horse> throu,h a mi,ration from the dark room of the self
to Allah I entrust (ou to Allah's custod( lest readin,
these papers should increase (our sensual lon,in,s/ or
make (ou &like the writer &a pla(thin, in Satan's hands
Dear dau,hter/ althou,h I found in (ou/ thank Allah/ such
a spiritual fineness that I hope (ou will be ,uided b(
Allah/ the <lorified and )i,h/ fa1oured with )is
patrona,e/ and be sa1ed from nature's deep pit to the
strai,ht path of humanit(/ (et do not be heedless of the
deceit of Satan/ and of that of (our own soul/ which is
e1en more dan,erous Take refu,e in Allah/ the <reat/
for )e has merc( upon )is ser1ants
"( dau,hter/ if there was no result from readin, these
pa,es &Allah forbidG &e8cept self&conceit/ pretence and
intrusion/ it would be better to for,o readin, them/ or
rather beware of them/ so that (ou ma( not/ like me/ be
subAect to remorse and re,ret But if (ou &Allah willin,
&prepare (ourself to be benefited b( the subAect&matters
of this book/ which ha1e been taken from the Book/ the
Sunnah/ the hadith of the infallible Ahlul Ba(t =The
Prophet's pro,en(> and the statements of the people of
knowled,e/ and to make use of (our delicate <od&,i1en
talent/ then here (ou areG )ere is the ball and here is the
,roundG I hope (ou will/ b( this human ascent and di1ine
mi8ture/ empt( (our heart from others/ rinse it with the
water of life/ sa( four takbirs =Allahu Akbar E Allah is
<reaterG> and release (ourself from selfness in order to
reach the ;riend:
"And whoever leaves his home migrating to Allah and His
Messenger, and then death overtakes him, his reward is
indeed with Allah." (Surah 4:100).
O 7!!ah< ;a=e u2 o6 the i55igrant2 to ?ou an4 to ?our
;e22enger: an4 ta=e u2 to Aannihi!ationA B6anaC> .rant
20
Fati BFati5ahC an4 7h5a4 8our a22i2tan$e to 2erve
D?our 2ervant2E: an4 !et the5 attain to happine22>
(as-!alam
2nd of !afar al-Mu9affar0 )10'
Ruhullah al-Musawi al-Khomeini
.otes:
2+3 "ustadrakul -asail/ @Book of As&Salat@/ chs on
@In1ocations@/ ch %%/ '%$ hadith .o$
2C3 ;atimah Tabataba'i/ wife of )uAAatul Islam wal
"uslimin )aA Sa((id Ahmad Khomeini
7uthor32 @re6a$e
&n the Na5e o6 7!!ah: the 0ene6i$ent: the ;er$i6u!
Praise be to Allah/ the 9ord of the worlds/ and ma( Allah
send blessin, onto "uhammad and his pure pro,en(/
and ma( )is curse be upon all their enemies/ from now
till the rise of the Da( of Iud,ement
5 AllahG 5ur steps of tra1ellin, are too short to reach
!our Sacred Court/ and our demandin, hand is unable to
touch !our Skirt of Intimac( The 1eils of desire and
ne,li,ence ha1e blocked our insi,ht from !our Beautiful
Beaut(/ and the hea1( curtains of lo1in, this world and
de1ilr( ha1e secluded our hearts from attendin, to the
<lor( of !our "aAest( The road to the )ereafter is
narrow/ and the path of humanit( is sharp/ while we/ the
helpless/ like the spiders/ think of the Aerked meat -e/
like the silk worms/ are perple8ed/ t(in, oursel1es with
the chains of desires and hopes/ completel( closin, our
e(es a,ainst the unseen world and the sociable
,atherin,/ e8cept for the di1ine bri,htness with which
21
!ou ma( li,ht our hearts/ and for !our unseen firebrand
with which !ou ma( take us into rapture
5 AllahG <rant me to be e8clusi1el( dedicated to !ou
9i,ht the e(es of our hearts with the li,ht of lookin, at
!ou/ until the e(es of the hearts penetrate throu,h the
partitions of li,ht so as to reach the ori,in of ,reatness/
and our souls become han,in, onto the ,lor( of !our
Sanctit( 2'3
.ow then/ some (ears a,o/ I prepared a paper 2D3/ in
which I inserted as much as was possible of the secrets
of the salat But as it was not suitable for the common
people/ I decided to write parts of the cordial disciplines
of this spiritual mi'raA/ so that m( brethren in faith ma(
ha1e a remembrance and m( hard heart ma( be affected
b( it I take refu,e with Allah/ the Blessed and "ost )i,h/
from Satan's conduct and from failure/ for )e is a
powerful ,uardian I ha1e arran,ed in this book a
preface/ a few discourses and a conclusion
22
@re6a$e
Know that for the salat/ beside its form/ there is a
meanin,/ and apart from its e8terior it has an interiorJ and
as the e8terior has its disciplines/ ne,lectin, which would
render the outer form of the salat in1alid or incomplete/
likewise its interior has cordial spiritual disciplines/
ne,lectin, which would render the spiritual salat in1alid
or incompleteJ whereas obser1in, them would inspire the
salat with a hea1enl( spirit It would be possible that after
pa(in, attention to and obser1in, the cordial inner
disciplines/ the musalli would ha1e a share of the di1ine
secret of the salat of the @people of knowled,e and of
hearts@ &the salat which is the deli,ht of the people of
suluk 2*3 and the realit( of the mi'raA =ascension> to the
pro8imit( of the Belo1ed 2:3 Besides what was Aust said
about the salat's interior and unseen di1ine ima,es/ and
in addition to its bein, in conformit( with a kind of proof
and the obser1ations of the people of suluk and
asceticism/ there are man( a(ahs and narrati1es/ in
,eneral and particular/ which denote that/ too/ and we
shall bless the followin, pa,es b( relatin, some of them
23
Amon, them is the sa(in, of Allah/ the "ost )i,h:
@5n the da( when e1er( soul shall find present what it
has done of ,ood and what it has done of e1il/ it shall
wish that there were a lon, duration of time between it
and that 2da(3 @@ 2K3 This noble a(ah sa(s that
e1er(bod( will see his ,ood and bad deeds present and
he will discern their unseen inner ima,es In another
a(ah )e sa(s: @ and the( shall find present what the(
ha1e done/@ 2$#3 and: @So/ he who has done an atom's
wei,ht of ,ood shall see it /@ 2$$3 which means that the
soul shall see its deeds
As re,ards the noble hadiths in this respect/ the( are too
man( to be contained in these pa,es So/ it suffices to
state a few of them
Amon, them/ in the -asa'il/ 4uotin, Imam as Sadi4 =AS>/
it is said: @-hoe1er performed the obli,ator( salats at the
be,innin, of their times and obser1ed their restrictions/
the an,el would raise them/ white and pure/ to hea1en/
and the salat would sa( =to the performer>: @"a( Allah
preser1e (ou as (ou preser1ed me and entrusted me to a
,enerous an,el' But whoe1er performed them after their
times/ with no e8cuse/ and did not obser1e their
restrictions/ the an,el would raise them/ black and dark/
while the salat shoutin, at the performer:@ !ou ha1e lost
me/ ma( Allah lose (ou/ and ma( )e not care for (ou as
(ou did not care for me'@ 2$%3
It denotes that the salat is raised b( Allah's an,els to
hea1en/ white and pure/ when it is performed at the start
of its time and its disciplines are obser1ed In this case it
in1okes ,ood for the musalliJ or it will be dark and black if
it is dela(ed/ without a reasonable cause/ and its
disciplines are ne,lected/ in which case it will curse him
This hadith/ besides denotin, the fact which is hea1enl(
unseen ima,es/ it also denotes that the( are ali1e/ as
e1idenced b( a(ahs and narrati1es Allah/ the "ost )i,h/
sa(s: @ and the ne8t abode/ most surel(/ is the life @/
2$+3 There are man( hadiths to the same effect/ relatin,
which would len,then the subAect
24
Imam as&Sadi4 =AS> is 4uoted to ha1e said: @-hen a
belie1in, ser1ant is put into his ,ra1e/ the salat stands on
his ri,ht and the Lakat on his left/ his ,ood deeds stand
shadowin, o1er him and forbearance stands aside
-hen the two an,els in char,e of interro,ation enter the
,ra1e/ forbearance tells the salat/ the Lakat and ,ood
deeds: '!ou are to help (our friend If (ou felt unable/ I
would be with him' 2$C3 This noble hadith is related in the
noble al&Kafi throu,h two channels Sha(kh as&Sadu4
=ma( Allah ha1e merc( upon him> has related this hadith
in Thawabul A'mal It speaks clearl( of the unseen
ima,es of the barLakh/ and their life and common sense
The hadiths about the hea1enl( ima,es of the ?ur'an and
of the salat are numerous
-ith re,ard to what has been said that the salat and
other forms of worship ha1e/ besides their outward
disciplines/ other inward disciplines without which the
salat would be incomplete or e1en unacceptable b( Allah/
the followin, pa,es will numerate and state those cordial
=inward> disciplines/ insha'allah =if Allah wills>
-hat one should know/ howe1er/ in this sta,e/ is that to
satisf( oneself with the appearance and outer form of the
salat/ and to be depri1ed of its blessin,s and inner
perfections which brin, about eternal happiness/ or
rather/ brin, one to the pro8imit( of the 9ord of "i,ht/
and set up the ladder of ascent to the sta,e of meetin,
the Absolute Belo1ed/ &the Mltimate <oal of the ,odl(
men and the ;inal )ope of the people of knowled,e and
those who ha1e @hearts@/ or rather/ the Belo1ed of the
"aster of the "essen,ers =SA> 2$'3 &is one of the
hea1ier losses/ as it will be &after lea1in, this world and
enterin, the reckonin, =da(> of Allah &the cause of so
,reat re,rets that our minds are incapable of
comprehendin, them As lon, as we are enwrapped in
the 1eils of this world/ and li1e in the co1ers of nature/ we
cannot ha1e knowled,e of the other world/ and cannot
keep warm b( a remote fire -hat re,ret/ remorse and
loss can be ,reater than that after fort( or fift( (ears of
toilin, for the sake of attainin, a thin, which is the means
25
of man's perfection and happiness/ and the remed( for
the pains of the cordial deficiencies/ and it is/ in fact/ the
ima,e of the human perfection/ we cannot be spirituall(
benefited b( it/ and rather/ it becomes the cause of
tarnishin, the heart and brin,s dark 1eils/ and what is the
pleasure of the "essen,er =SA> causes the weakness of
our insi,ht: @ Alas for me/ for what I fell short of m(
dut( to Allah @ 2$D3
So/ dear/ tuck up the skirt of aspiration/ e8tend the hand
of demand/ bear e1er( labour and hardship in order to
reform (our affairs and ac4uire the spiritual conditions of
the salat of the people of knowled,e/ and make use of
this di1ine mi8ture 2maA'un3/ which is prepared with the
complete understandin, 2kashf3 of "uhammad =SA> for
the sake of soothin, all the pains and deficiencies of the
souls
Since it is still not too late/ tr( to break camp and lea1e
this dun,eon of darkness/ re,ret and remorse/ this deep
pit that is far awa( from the hol( presence of the 9ord/
the 78alted and "ost )i,h 0elease (ourself and tr( to
reach the ascension 2mi'raA3 of union 2wisal3 and the
pro8imit( of perfection
BewareG if this means was lost/ other means would fail: @If
it was accepted/ other deeds would be accepted/ and if it
was reAected/ other deeds would be reAected/ too@ 2$*3
-e shall e8plain/ as much as possible and necessar(/
the inner disciplines of this spiritual suluk/ so that
someone of the people of faith ma( ha1e a share of it
This mi,ht as well be a cause for the di1ine merc( and
the unseen care to be bestowed upon me/ la,,in, as I
am in the wa( to happiness and humanit(/ and chained in
the prison of nature and selfishness Surel( Allah is the
Patron of ,enerosit( and care
.otes:
2'3 @"unaAat&i Sha'bani(ah@/ Biharul Anwar/ 1ol K$/ p
KK
26
2D3 )e refers to the book Sirrus' Salat ="i'raAus&Salikin wa
Salatul arifin> The author =ma( Allah sanctif( his
honourable tomb/ at its be,innin,/ after the praisin,
=Allah>/ blessin, =the Prophet> and in1okin,/ has written:
@.ow then/ I/ the bewildered in the 1alle( of perple8it(
and i,norance/ and tied to the wishes of l&ness and
e,oism/ indul,ed in the into8icatin, selfness and
e,otism/ knowin, nothin, of the spiritual stations and the
kin,dom of e8istence/ ha1e sincerel( decided to write
about some of the spiritual stations of the ,reat ,uardians
in this spiritual suluk and mi'raA of faith @)e has finished
the said honourable book on the %$st of 0abi'uth Thani/
$+': 9) =$K Khurdad/ $+$: S)>
2*3 It hints at some narrati1es/ includin, one from the
"essen,er of Allah =SA> sa(in, that: @"( deli,ht has
been placed in the salat@ ;uru' ul Kafi/ 1ol '/ p +%$/
@Book of "arria,e@/ ch on @9o1in, -omen@/ hadith .o*
2:3 It refers to a narrati1e from the "essen,er of Allah
=SA> sa(in,: @The salat is the mi'raA of the belie1er@/
I'ti4adat/ b( the late 'allamah al&"aAlisi/ p %K
2K3 Surah Al&i' Imran: +#
2$#3 Surah Kahf: CK
2$$3 Surah NilLal: *
2$%3 -asail ush&Shi'ah/ 1ol +/ p K# Kitabus&Salat/ chs
on @Times@ ch +/ hadith/ $* =with a sli,ht difference >
2$+3 Surah 'Ankabut: DC
2$C3 'Msul ul Kafi/ 1ol +/ p $C+/ @Book of Belief and
Disbelief'/ ch on @;orbearance@/ hadith/ : Thawabul
A'mal/ p %#+ Thawabul&Salat waL&Nakat wal&Birr was&
Sabr/ hadith/ $
2$'3 0efer to footnote .o*
2$D3 Surah aL&Numar: 'D
2$*3 ;alahus Sa'il/ p $%*/ 4uotin, "an la !ahduruhul
;a4ih/ in which the '%% te8t is: @The first thin, about
which the ser1ant is 4uestioned is the salat/ if it was
accepted his other =worshippin,> acts would be accepted/
and if it was returned to him/ his other acts would be
returned to him =too>@ 1ol $ @The "erit of the Salat@/ ch
+#/ hadith '
27
DISCOURSE ONE
Concerning the Disciplines Which Are Necessary in All
States of the Salat, or Rather in All Worships and Rituals
Cor4ia! 4i2$ip!ine2
5ne of the cordial disciplines of the worships and the
spiritual duties of the tra1eler alon, the path to the
)ereafter is pa(in, attention to the "i,ht of the 9ord and
to the humilit( of ser1itude It is one of the important
sta,es for the salik =tra1eler> The stren,th of e1er(bod('s
suluk =Aourne(> is in proportion to the stren,th of this
attention/ or rather the perfection or the imperfection of
humanit( is connected to the perfection or imperfection of
this matter The more one is o1erwhelmed b( e,oism/
e,otism/ self&conceit and selfishness/ the farther he will
be from the human perfection and from the nearness of
the presence of Allah The 1eil of self&conceit and
e,otism is thicker and darker than all other 1eils To tear
open this 1eil is more difficult than tearin, all other 1eils/
and tearin, it is a preparator( step to tearin, other 1eils
In fact/ tearin, off this 1eil is the master ke( for the
28
in1isible/ the 1isible and the ,reat door of the ascent to
the perfect spiritualit( As lon, as man has his e(es on
his own self/ his ima,ined beaut( and perfection/ he will
be 1eiled and discarded from the absolute beaut( and
pure perfection The first condition for tra1ellin, to Allah is
to lea1e this house Actuall(/ it is the criterion for the
stru,,le between ri,ht and wron, So/ e1er( salik/ who
tra1els with the steps of selfishness and self&conceit/ and
is wrapped in the 1eils of e,otism/ his sufferin,s would be
in 1ain and his Aourne( would not be to Allah/ it would
rather be to his self: @The mother of the idols is the idol of
(our self' 2$:3
Allah/ the "ost )i,h/ sa(s: @And whoe1er 9ea1es his
house mi,ratin, to Allah and )is "essen,er/ and then
death o1ertakes him/ his reward is/ indeed/ with Allah/@
2$K3 The formal mi,ration/ or the form of mi,ration/ is the
corporeal mi,ration from the formal house to the ka'bah
or to the shrines of the hol( men 2awli(a'3 =AS>/ but the
spiritual mi,ration is the ,oin, out of the house of the
soul and the house of this world to Allah and )is
"essen,er To mi,rate to the "essen,er and the
,uardian 2wali(3 is also a mi,ration to Allah As lon, as
one's soul has an inclination to oneself and to e,otism/ it
is not Aourne(in, And so lon, as there are residues of I&
ness in the salik's e(es/ and as lon, as the walls of his
own town and the adhan announcin, selfishness ha1e
not (et disappeared/ he is re,arded present/ not a
tra1eler or an emi,rant
It is stated in "isbahush&shari'ah that Imam as Sadi4
=AS> said: @Ser1itude is a ,em whose core is 9ordship
2rububi(at3 -hate1er is lost of ser1itude is found in the
9ordship/ and whate1er is hidden of 9ordship is obtained
b( ser1itude@ 2%#3
The one who tra1els on the foot of ser1itude/ and burns
his forehead with the brand of the humilit( of serfdom/ will
reach the <lor( of =)is> 9ordship The wa( of attainin, to
the facts of 9ordship is Aourne(in, alon, the footsteps of
ser1itude/ and what is lost of ser1itude because of
e,oism and e,otism/ can be reco1ered under the shadow
29
of the 9ordship's patrona,e/ until he reaches a sta,e in
which the )a44 =Allah>/ the "ost )i,h/ will become his
ears =hearin,>/ e(es =seein,>/ hands and le,s/ as is
stated in the true and well&known hadith accepted b( the
two sects 2%$3
-hen the salik forsook his conducts 2tasarrufat3 and
completel( submitted the kin,dom of his e8istence to
Allah/ lea1in, the house to its 5wner/ and perishin, in
the <lor( of =)is> 9ordship/ the 5wner of the house
would )imself mana,e the affairs Thus his conducts
2tasarrufat3 would become di1ine/ and his e(es would be
di1ine and he would see with the )a44's =Allah's> e(es/
his ears would become di1ine and he would hear with the
)a44's =Allah's> ears The more complete the lordship of
the soul and the more its ,lor( be cherished/ the more/ in
the same proportion/ the <lor( of the =di1ine> 9ordship
decreases and becomes incomplete =in the salik's
kin,dom of e8istence>/ because these two stand face to
face: @This world and the ne8t are like the two wi1es of a
man@ 2%%3
Thus/ the salik to Allah has to reco,niLe his state of
humilit(/ and to place the humilit( of ser1itude and the
<lor( of the 9ordship before his e(es The stron,er this
1iewpoint/ the more spiritual his worship and the stron,er
the spirit of his worship/ until/ if/ with the help of Allah and
the perfect hol( men 2awli(a'3 =AS>/ he reaches the truth
of ser1itude and its core/ he will catch a ,limpse of the
secret of worship In all the worships &especiall( =in> the
salat which has a position of comprehensi1eness
2Aami'i(at3/ and is/ amon, the worships/ like the Perfect
"an/ and like the <reatest .ame =of Allah>/ or rather it is
the 1er( <reatest .ame these two positions/ ie the
position of the <lor( of 9ordship/ which is a fact/ and the
position of the humilit( of ser1itude/ which accompanies
it/ are occult Amon, the recommended acts the 4unut/
and amon, the obli,ator( acts the suAud/ ha1e particular
specialities to which we shall refer later insha 'allah
It should be noted/ howe1er/ that absolute ser1itude is of
the hi,hest de,rees of perfection and of the loftiest
30
positions of humanit(/ of which no one has an( share
e8cept the most perfect of the creatures of Allah/
"uhammad =SA> at the top/ followed b( the perfect walis
=the <uardians> The others are limpin, in ser1itude/ and
their worshippin, and ser1itude are endued with causes/
onl( with the steps of ser1itude one can reach the real
absolute mi'raA That is wh( the noble a(ah sa(s:
@<lorified is )e -ho carried his ser1ant b( ni,ht @ 2%+3
It was the step of ser1itude and the attraction of =)is>
9ordship that carried that hol( person to the mi'raA of
pro8imit( 24urb3 and union 2wusul3 In the tashahhud of
the salat & which is a return from an absolute
@annihilation@ 2fana'3 that was achie1ed in the suAud there
is once a,ain a tendenc( to ser1itude/ before pa(in,
attention to the "essen,ership It ma( also be a
reference to the position of "essen,ership as a result of
the essence of ser1itude This is a len,th( subAect which
is out of the scope of these papers
.otes:
2$:3 The "other of the idols is (our self's idol/ As those
are snakes/ and this is a dra,on&idolG =b( "aulawi>
2$K3 Surah an&.isa: $##
2%#3 "isbahush&Shari'ah/ @5n the 0ealit( of Ser1itude@/
ch $##
2%$3 This is a reference to a narrati1e about @The
Appro8imation b( .awafil@/ which reads: @ )e =Allah's
ser1ant> keeps tr(in, to ,et closer to "e b( means of the
nafilah until I lo1e him 9o1in, him/ I will become his ears
with which he hears/ his e(es with which he sees/ his
ton,ue with which he speaks and his hand with which he
strikes -hen he asks "e I answer him/ and if he
demands from "e $ will ,i1e him @ 'Msul ul Kafi/ 1ol C/
p '+/ the book of @;aith and Infidelit(@/ ch on @5ne who
hurts and despises the "uslims@/ narrati1es * and :
31
2%%3 'Awali(ul&9a'ali/ 1ol $/ p %**/ and 1ol C/ p $$'
.ahAul Bala,hah/ edited b( ;a(dul Islam/ ma8im/ .o$##
2%+3 Surah al&Isra': $
The Stage2 o6 the Station2 o6 the @eop!e o6 Su!u=
Know that there are for the people of suluk/ in this station
=ie pa(in, attention to the humilit( of ser1itude and the
<lor( of )is 9ordship> and other stations/ countless
sta,es and de,rees/ onl( to a few of which we can
,enerall( refer/ since comprehensi1el( knowin, all their
aspects and countin, all the sta,es are be(ond the
capacit( of this humble creature: @The wa(s to Allah are
as numerous as the breaths of the creatures@ 2%C3
5ne of those sta,es is the sta,e of Knowled,e 2'ilm3/
which is such that it pro1es/ b( scientific conduct 2suluk3
and philosophic ar,ument/ the humilit( of ser1itude and
the <lor( of =)is> 9ordship This is a pure sort of
knowled,e/ since it is clearl( pro1ed in the hi,h sciences
and supreme philosoph( that the entire )ouse of
0ealiLation 2dar&i taha44u43 and the complete circle of
32
e8istence are mere relation and attachment and nothin,
but po1ert( The <lor(/ Kin,dom and So1erei,nt( belon,
to )is Sanctified 7ssence of "aAest( .o one can ha1e
an( share of <lor( and "aAest(/ while the humilit( of
ser1itude and po1ert( is en,ra1ed on the forehead of
e1er( bod(/ and is re,istered in the innermost part of
their truth The truth of ,nosis and 1ision 2shuhud3/ and
the result of sufferin, and suluk/ are in liftin, the 1eil off
the face of the truth/ and discernin, the humilit( of
ser1itude and the ori,in of po1ert( and lowliness in
oneself and in all the creatures The in1ocation ascribed
to the master of all bein,s =the Prophet of Islam> =SA>:@5
Allah/ show me the thin,s as the( are@/ 2%'3 ma( be a
reference to this sta,e/ ie wishin, to see the humilit( of
ser1itude which re4uires discernin, the <lor( of the
9ordship
Therefore/ if the salik on the road of the truth/ the tra1eler
in the wa( of ser1itude/ co1ers this distance with the
steps of scientific suluk and the mount of intellectual
ad1ance/ he will fall in the 1eils of knowled,e and attain
to the first station of humanit( But this 1eil is a thick one/
as it is said: @Knowled,e is the ,reatest 1eil@ The salik
should not sta( behind this 1eil )e is to tear it/ since/
should he be contented with this sta,e and keep his
heart chained b( it/ he would fall into istidraA =bein,
en,a,ed in other than the )a44> IstidraA in this sta,e/
means becomin, en,a,ed in the numerous secondar(
branches of knowled,e/ presentin, man( ar,uments
Austif(in, his intellectual roamin,s in that field/ and
depri1in, himself of the other sta,es/ because his heart
is attached to this sta,e onl(/ ne,lectin, the wanted
result/ which is attainin, to annihilation in Allah )e/ thus/
would spend his life in the 1eil of ar,ument 2burhan3 and
its branches The more these branches/ the thicker the
1eil and the ,reater the distance from the truth The salik/
therefore/ should not be decei1ed/ in this sta,e/ b(
Satan/ secludin, himself from the truth and realit(/ and
stoppin, his Aourne( to the ,oal on the prete8t of bein, a
,reat scholar/ a 1er( learned person and a powerful man
33
of ar,ument )e must set to work briskl(/ be serious in
his 4uest for the real demand/ and take himself to the
ne8t sta,e/ which is the second sta,e And that is such
that he should write what =his> reason has understood
throu,h irrefutable proof and scientific conduct/ with the
pen of intellect on the tablet of the heart/ to con1e( the
truth of the humilit( of ser1itude and the <lor( of 9ordship
to the heart and free himself from the chains and the 1eils
of knowled,e -e shall refer to this sta,e presentl(/
insha'allah so/ the result of the second sta,e is ac4uirin,
belief in the facts
The third sta,e is that of @tran4uilit( and calmness of the
soul@/ which is/ in fact/ the perfect sta,e of faith Allah/
the 78alted/ said to his @friend@ 2khalil E Ibrahim3 :@)a1e
(ou not belie1ed 2(et3H @ )e said: @I ha1e/ but Aust to ha1e
a calm heart@ 2%D3 A reference to this sta,e ma( come
later
The fourth sta,e is that of @1ision@ 2mushahadah3/ which
is a di1ine li,ht and a di1ine manifestation/ as a
conse4uence of the manifestations of the .ames and the
Attributes appearin, in the secret of the salik/ and
enli,htin, his complete heart with the 1isionar( li,ht This
sta,e comprises man( de,rees that are out of the
capacit( of these pa,es In this sta,e an e8ample of the
effect of the nafilahs: =I would be his hearin,/ si,ht and
hand> 2%Da3 will appear/ and the salik will see himself
drowned in limitless ocean/ be(ond which there is
another 1er( deep ocean/ in which the secrets of @fate@
are partl( disclosed 7ach one of these sta,es has its
special istidraA =bein, en,a,ed in other than the )a44>
throu,h which the salik is e8posed to ,reat perishin,
2halakat3 So/ he will ha1e to rid himself/ in all sta,es/ of
e,oism and I&ness )e should not be self&conceited nor
e,otistic/ both of which are the sources of most of e1ils/
especiall( for the salik )owe1er/ we shall ha1e another
reference to this subAect presentl( insha'allah 2Allah
willin,3
34
.otes:
2%C3 This hadith is ascribed to the Prophet =SA> in
Iami'ul&Asrar -a "anba'ul Anwar/ b( Sa((id )a(dar
Amuli/ pp :/ K' and $%$ Also in the 9ahiAi's Commentar(
on <ulshan&i 0aL/ p $'+/ .a4dun&.usus/ p $:'/
"inhaAut&Tallibin/ p %%$/ and Al&Msul ul 'Asharah/ p/ +$
2%'3 ' Awali(ul&9a'lli/ 1ol C/ p $+%/ sa(s: @5h Allah/ show
us the facts as the( are@ Commentin, on the same/
4uotin, at&Tafsirul Kabir b( al&;akhr ar&0aLi/ 1ol D/ p %D/
and in "irsadul 'Ibad/ p +#K/ it is stated as follows:
@Show us the thin,s as the( are@
2%D3 Surah al&Ba4arah: %D#
2%Da3 0efer to footnote .o%$
Con$erning 2u"5i22ivene22 B=hu2huC
5ne of the thin,s necessar( for the salik in all his
worships/ especiall( in the salat/ which is at the head of
all worships and has a position of comprehensi1eness
2Aami'i(at3 / is submissi1eness 2khushu3 It is/ in fact/ a
complete submission 2khudu'3 mi8ed with lo1e or fear It is
the result of comprehendin, the <reatness/ Power and
"aAest( of Beaut( and <lor( The detail of this ,eneralit(
is that the hearts of the people of suluk are different
accordin, to their disposition and nature:
Some of the hearts are amorous and of the
manifestations of Beaut( 2Aamal3 and/ dri1en b( their
nature/ the( are attracted to the Beaut( of the Belo1ed
35
-hen/ in the suluk/ the( comprehend the shadow of the
Beautiful/ or witness the ori,in of the Beaut(/ the
<reatness hidden in the secret of the Beaut( effaces
them/ and the( ,o into rapture/ for in e1er( beaut( there
is a hidden ,lor(/ and in e1er( ,lor( there is a co1ered
beaut( There is probabl( an allusion to this point in his
sa(in, when the ,uardian of the ,nostics and of the
saliks/ Amirul "u'minin =the commander of the faithful>/
ma( Allah bless him and all his offsprin,/ sa(s: @<lor( to
the 5ne whose compassion is 1ast for )is friends despite
)is se1ere re1en,e/ and whose re1en,e is se1ere for )is
enemies despite )is 1ast compassion/@ 2%*3
Thus/ the "aAest(/ <reatness and Power of Beaut(
en1elop them and the( fall into a state of submission
2khushu3 before the Beaut( of the Belo1ed This state/ at
the be,innin,/ causes a,itation to the heart and
en,enders an8iet( Then/ after submission 2tamkin3/ it
chan,es to a state of familiarit(/ and the a,itation and
an8iet(/ caused b( the <reatness and Power/ turn into
familiarit( and peace/ and there happens a state of
tran4uillit(/ as was the state of the heart of khalilur&
0ahman =Allah's ;riend E Ibrahim> =AS>
Some other hearts are fearin, and the( are of the
manifestations of <lor( 2Aalal3 The( are in continual
understandin, of the <reatness/ <randeur and <lor(
Their submission is of fri,ht/ and the SubAu,ati1e and
"aAestic .ames are manifested to their hearts/ as was
the state of the prophet !ah(a =ma( Allah's peace be
upon him and our Prophet and his pro,en(> So/
submission is sometimes mi8ed with lo1e/ and
sometimes with fear and fri,ht/ thou,h in e1er( lo1e there
is fear/ and in e1er( fear there is lo1e
The de,rees of submission are accordin, to the de,rees
of understandin, the <reatness/ "aAest( and Beaut(
.ow as we/ in our case/ are depri1ed of the li,ht of
1isions/ we ha1e but to indul,e in ac4uirin, submission
b( means of knowled,e and faith 2iman3 Allah/ the
78alted/ sa(s: @Successful/ indeed/ are the belie1ers who
36
are submissi1e in their salats/@ 2%:3 Submission in the
salat is re,arded as a si,n of faith 2iman3 So/ whoe1er is
not submissi1e in his salat/ will/ accordin, to Allah's
sa(in,/ be e8cluded from the faithful 2ahl&i iman3 5ur
salats which are not accompanied with submission are
caused b( a deficienc( of faith or b( lackin, it A belief
2i'ti4ad3 and knowled,e are other than faith/ our
knowled,e of Allah/ )is .ames and Attributes and of
other di1ine Knowled,e 2ma'ariA3/ is other than faith
Satan/ accordin, to the testimon( of Allah/ has
information about the Be,innin, and the 0esurrection/
(et/ he is a disbelie1er )e said: @!ou ha1e created me of
fire/ while !ou created him of dust/@ 2%K3 So/ he belie1es
in Allah and in )is bein, the CreatorJ and he sa(s:
@0espite me until the da( the( are resurrected@/ 2+#3 So/
he belie1es in the Da( of 0esurrection/ too )e knows
about the Books/ the "essen,ers and the an,els
.e1ertheless/ Allah addresses him as a disbelie1er/
e8cludin, him from the ,roup of the belie1ers 2mu'minin3
Thus/ the people of knowled,e are distinct from those of
faith .ot e1er( man of knowled,e is a man of faith
Therefore/ after ac4uirin, knowled,e/ one has to Aoin the
belie1ers/ and to con1e( the <reatness/ "aAest(/
Bri,htness and Beaut( of Allah/ the "ost 78alted and
)i,h/ to his heart/ so that it ma( become submissi1e/
since mere knowled,e does not result in submission !ou
can realiLe it in (ourself: althou,h (ou do belie1e in the
Be,innin, and the 0esurrection and in Allah's "aAest(
and <lor(/ (our heart is not submissi1e As to Allah's
sa(in,: @)as not the time (et come for those who belie1e
that their hearts should be submissi1e when
rememberin, Allah and what has come down of the
truth/@ 2+$3 it ma( be that it is the formal faith the 1er(
belief in what the Prophet =SA> has brou,ht & which is
intended here/ for the true faith is accompanied b( a
de,ree of submissionJ or the submission in the noble
a(ah ma( refer to a submission at its complete de,ree/
as sometimes the( appl( the word/ 'alim =erudite> to the
one whose knowled,e has reached the limit of faith In
37
the noble a(ah: @ 1eril( onl( the erudite amon, Allah's
ser1ants fear )im/ @ 2+%3 the reference ma( be to them In
the terms of the Book and the Sunnah/ knowled,e/ faith
and Islam refer to different de,rees/ the e8planation of
which is out of the scope of these papers
<enerall( speakin,/ the salik on the wa( to the )ereafter
&speciall( if with the mi'raA =ascendin,> step of the salat
&will ha1e to make his heart submissi1e b( the li,ht of
knowled,e and faith/ so as to stren,then/ as much as he
can/ this di1ine ,ift and the beneficent ,leam/ in his heart/
tr(in, to keep this state durin, the whole len,th of the
salat This state of consolidation and stabilit(/ thou,h a
bit difficult at the be,innin, for people like us/ it becomes
4uite possible b( practice and b( e8ercisin, the heart
"( dear: Ac4uirin, perfection and the pro1ision for the
)ereafter re4uires demand and seriousness/ and the
,reater the demand/ the more it deser1es bein, serious
about it Certainl(/ with such a state of weakness/ la8it(
and carelessness/ one cannot ascend to the di1ine
pro8imit( and to be in a place nei,hbourin, the 9ord of
"i,ht one has to manl( set forth in order to reach what
one wants Since (ou do belie1e in the )ereafter/ and
find no wa( of comparabilit( between that world and this
&whether re,ardin, their happiness and perfection/ or
their sufferin,s and calamities/ as that world is eternal/
with no death and perishin,/ where the happ( li1e in
comfort and di,nit( and in e1erlastin, bliss/ a comfort
which has no like in this world/ a di1ine ,lor( and
so1erei,nt(/ the like of which cannot be found in this life/
and a bliss which ne1er occurs in an(bod('s ima,ination/
and similarl( re,ardin, the sufferin,s of that world/ its
pains/ torments and e1ils can ha1e no match in this world
&(ou should know that the wa( to happiness runs throu,h
obe(in, Allah/ the 9ord of "i,ht .one of the acts of
worship and obedience can be on the same footin, as
that of the salat/ which is a comprehensi1e 2Aami3 di1ine
mi8ture 2ma'Aun3 undertakin, the happiness of humanit(
If it is accepted/ all other acts =of worship> will be
38
accepted So/ (ou are to e8ert utmost seriousness in
obtainin, it/ ne1er to feel tired in the 4uest/ and to bear
whate1er hardship there ma( be/ thou,h there will be
none Actuall( if (ou continued it for a while and ,ot
cordiall( familiar with it/ (ou would ,et/ in this 1er( world/
so much pleasure out of (our talk with Allah &a pleasure
which cannot be compared with an(one of this world's
pleasures this will be 4uite ob1ious if we stud( the states
of the people supplicatin, to Allah
In ,eneral/ to sum up our discussions in this chapter/ we
ma( sa( that/ ha1in, comprehended the <reatness/ the
Beaut(/ and the "aAest( of Allah/ either b( means of
reasonin, and proofs/ or throu,h the e8planations of the
prophets =AS>/ one must remind his heart of it/ and then/
b( ,radual remindin,s/ cordial attention and continual
rememberin, Allah's <reatness and "aAest(/ he has to
brin, about the state of submission in his heart/ so as to
attain to the re4uired result At an( rate/ the salik should
not suffice himself with his present station/ as an( station
which we ma( obtain does not worth a farthin, in the
market of the people of knowled,e/ nor it worths a ,rain
of mustard in the baLar of @the people of heart@ The salik
must/ in all situations/ remember his own faults and
deficiencies/ so that he ma( find/ throu,h this/ a wa( to
his happiness And praise be to Allah
.otes:
2%*3 .ahAul Bala,hah/ sermon K#
2%:3 Surah al&"u'minun: $&%
2%K3 Surah al&A'raf: $%
2+#3 Ibid: $C
2+$3 Surah al&)adid: $D
2+%3 Surah ;atir: %:
39
TranFui!!it8
5f the important cordial disciplines of worships/
especiall( the in1okin, worships/ one is tran4uillit(
2tuma'ninah3/ which is not the same tran4uillit( as
demanded b( the Aurisprudents =ma( Allah be pleased
with them> in the salat It is that the salik should perform
his worship with a 4uietude of the heart and a tran4uillit(
of the mind/ because if the worship was performed in a
state of an8iet( and with shak( heart/ the heart would not
ha1e an( reaction/ and no effects of worship would
appear in the dominion of the heart/ and the realit( of the
worship would not become an inner ima,e of the heart
5ne of the si,nificances of the repetition of worships and
the increase of supplications and in1ocations is that the
40
heart is effected b( them and there will be an emotion
until/ ,raduall(/ the realit( of worship and supplication
forms the innermost part of the salik/ and his heart unites
with the spirit of worship
Should the heart lack tran4uillit( 2itminan3/ 4uietude and
serenit(/ there would be no effect of the supplications
and the rituals on it/ and the( would not pass from the
outer appearance and limits of the bod( to the dominion
of the inner soul/ and the cordial parts of the truth of
worship would not be effected This is one of the clear
matters that need no e8planation/ as it could be
understood b( a little contemplation If a worship was
such that the heart could ha1e no information whatsoe1er
about it/ and there was no effect at all in the interior/ it
would not be kept in other dominions/ nor would it ascend
from the kin,dom of this world to the kin,dom of the
hea1ens And it ma( be that at the times of difficulties of
the illness of death and its horrible a,onies/ and the
terrors and calamities of after death/ the ima,e of such a
worship ma( completel( be effaced &<od forbidG &from the
plane of the heart/ and that man ma( stand at the sacred
presence of Allah empt(&handed ;or e8ample/ if one
recites the noble supplicatiton: 9a ilaha illallah/
"uhammad 0asulullah =There is no ,od but AllahJ
"uhammad is the "essen,er of Allah> with a calm and
tran4uil heart and teaches his heart to repeat it/ the
ton,ue of the heart will ,raduall( become talkin,/ and the
outer ton,ue will be a follower of the heart's ton,ue/ and
then the heart will supplicate first/ and the ton,ue will
follow it This is referred to b( Imam as Sadi4 =AS> as is
stated in "isbahush& shari'ah =the Torch of the Islamic
9aw> )e said: @9et (our heart be (our ton,ue's 4iblah
/and do not mo1e it e8cept b( the heart's order/ the
reason's assent and the faith's consent/@ 2++3
At the be,innin,/ before the ton,ue learns talkin,/ the
salik on the wa( to the )ereafter/ is to teach it and to
instruct it/ in tran4uillit( and 4uietude/ with the
supplications As soon as the heart finds its ton,ue/ it
41
becomes the 4iblah =the focus of attraction> of the
mouth's ton,ue and of the other or,ans of the bod(
-hen it starts supplication/ the whole kin,dom of the
human e8istence becomes supplicant But if the noble
supplication is recited without the tran4uillit( and
calmness of the heart/ but with haste/ trouble/ and
unbalanced senses/ it will ha1e no effect on the heart/
and will not pass the limits of the animal ton,ue and ear
of the outer bod( to the interior and the human hearin,/
and its truth will not be implemented in the core of the
heart/ nor will it become a perfect and non&transitor(
ima,e of the heart Thus/ when there are terrors and
difficulties/ especiall( the terrors of the a,onies of death
and the difficulties of the throes of the last breaths/ one
completel( for,ets supplication and it will be erased from
the plane of the heart 71en the name of Allah the
78alted/ the Seal of the Prophets =SA>/ the noble reli,ion
of Islam/ the di1ine sacred Book/ the Imams of ,uidance
=AS> and other knowled,e 2ma'arif3 which ha1e not been
con1e(ed to the heart/ will be for,otten/ and when he is
4uestioned in the ,ra1e/ he cannot answer/ and the tal4in
will be of no a1ail/ because he does not find in himself
an( trace of the truth of 9ordship/ prophethood or other
knowled,e 2ma'arif3/ and that what he used to chatter
about/ and had no ima,e in his heart/ 1anishes from his
memor(/ and thus he will ha1e no share of testif(in, the
9ordship/ prophethood and other knowled,e 2ma'arif3
It is stated in a hadith that a ,roup of the people 2ummah3
of the "essen,er of Allah =SA>/ on bein, entered into
)ell/ for,et the name of the Prophet because of the
fearfulness of the )ell&keeper/ despite the fact that the
same hadith states that the( are of the belie1ers and their
hearts and features ,litter bri,htl( because of the li,ht of
faith 2+C3
The ,reat narrator/ the late "aAlisi/ in "ir'atul 'u4ul
e8plainin, the e8pression: @I will be his hearin, and his
seein,@/ sa(s: @5ne who does not dedicate his e(es/ ears
and other or,ans to the wa( of obe(in, Allah/ will not
42
obtain spiritual e(es and ears/ as his corporeal e(es and
ears will not ,o to the other world/ and so he will be
without ears and e(es in the worlds of the ,ra1e and the
0esurrection/ whereas the criterion for the 4uestionin,s
of the ,ra1e is those spiritual or,ans@ =the end of the
sum of his translation> 2+'3
In short/ the noble hadiths about this kind of tran4uillit(
and its effects are man( The <lorious ?ur'an orders that
it =the ?ur'an> should be recited in tartil/ and it is stated in
the noble hadiths that: @-hoe1er for,ets a surah from the
?ur'an/ it will appear before him in Paradise in a most
beautiful ima,e -hen he looks at it he sa(s: '-hat are
(ouH )ow wonderful (ou areG I wish (ou were mine' It
will repl(: 'Do (ou not know meH I am so&and&so surah If
(ou had not for,otten me/ I would ha1e lifted (ou to this
hi,h rank@' 2+D3
In another hadith it is stated that: @-hoe1er learns the
?ur'an as a (oun, man/ it will mi8 with his flesh and
blood@ This is because the heart of a (oun, man is less
en,a,ed and less tarnished/ and so/ it is affected 4uicker
and easier/ and the effect remains lon,er
There are man( hadiths in this respect/ to which we shall
refer when we discuss @recitation@/ insha 'allah In a noble
hadith it is said: @.othin, is more lo1ed b( Allah than a
deed which is done persistentl(/ no matter how small the
deed@ 2+:3 Its important point ma( be that such a deed
becomes the inner ima,e of the heart/ as it has alread(
been noted
.otes:
2++3 "isbahush&Shari'ah/ ch ' @5n Supplication@/ and
"ustadrakul -asa'il/ @Book of as&Salat@/ chs on
@Supplication@/ ch on @0arities@/ hadith %
2+C3 'Ilmul !a4in/ 1ol %/ p $#+K
2+'3 "ir'atul 'M4ul/ 1ol $#/ p +K%
43
2+D3 'Msul ul Kafi/ 1ol C/ p C$#/ @Book of the "erit of the
?ur'an@ ch @5ne -ho learnt the ?ur'an then for,ot it/@
hadith %
2+*3 Ibid/ p C#'/ ch @The "erit of the Carrier of the
?ur'an@/ hadith C
2+:3 Ibid/ 1ol +/ p $+*/ @Book of ;aith and Infidelit(@/ ch
@7conom( in -orshippin,@/ hadith %
@rote$ting the 'or2hip2 6ro5 Satan32 &ntru2ion
5ne of the important cordial disciplines of the salat and
other worships which is of the chief cordial disciplines/
and to implement it is one of the ,reat affairs and minute
problems/ is protectin, the worships a,ainst the intrusion
of Satan The noble a(ah :@And those who keep ,uard on
their salats@ 2+K3 probabl( refers to all de,rees of keepin,
,uard/ a de,ree of which/ or rather the most important
one of them/ is to ,uard a,ainst Satan's intrusion
To ,o into details/ we sa( that it is 4uite e8plicit to the
people of knowled,e and the men of heart that as bodies
re4uire material food for nourishment/ and that the food
44
should be suitable for their disposition so that the( ma(
be brou,ht up corporeall( and ha1e 1e,etable ,rowth/
similarl( the hearts and the souls re4uire a particular food
to suit them both/ so that the( ma( be educated with it/
and feed on it to ,row up spirituall( and pro,ress
inwardl( The nutritions suitable for the ,rowth 2nash'ah3
of the souls are the di1ine knowled,e 2ma'arif3 from the
be,innin, of e8istence till the ultimate end of the s(stem
of e8istence It is e8pressed in definin, philosoph( b( the
,reat e8perts that: @It is man's de1elopment into a mental
world matchin, the material world in its form and
perfection@ 2C#3 This is an indication of the said spiritual
nutrition/ as the hearts feed on spiritual merits and di1ine
rites It must be noted that each one of these foods/ if
kept awa( from Satan's intrusion and prepared b( the
hands of the ,uardianship of the Seal of the Prophets
and Allah's ,reat friend =SA>/ the soul and the heart
would be nourished b( them and would attain to the
perfection becomin, of humanit( and ascend to the
pro8imit( of Allah <ettin, rid of Satan's intrusion/ which
is a preliminar( step to sincerit(/ cannot reall( be brou,ht
about/ unless the salik be in 4uest of Allah in his suluk/
and tread upon his selfishness and self&conceit/ which
are the ori,in of all e1ils and the inner diseases This/ in
its full meanin,/ is not possible e8cept b( the Perfect
"an/ or/ rather/ b( the sincere hol( men 2awli(a'3 =AS>
But the salik must not despair of the inner kindness of
Allah/ because to despair of Allah's merc( is the
be,innin, of all coldnesses and weaknesses/ and it is
one of the ,reat sins That which is possible for the
common people/ too/ is the deli,ht of e(es of @the people
of knowled,e@ 2ahl&i ma'rifat3
So/ it is a must for the salik on the road to the other world
to act 1er( seriousl( to rid his knowled,e 2ma'arif3 and
rites 2manasik3 of the intrusion of Satan and the
commandin, soul 2nafs&i ammarah3/ and to ,o deep into
his doin,s/ 4uests and desires/ with strictness and
e8amination/ so as to find out the ultimate obAecti1e of his
Aourne(/ learnin, the principles of his inner acti1ities and
45
spiritual nutrition )e is not to ne,lect the tricks of the
soul and Satan/ as well as the snares of the commandin,
soul and Iblis )e is alwa(s to distrust his self in all his
doin,s and acti1ities/ and ne1er to let it ,o willfull( It is
4uite possible that/ with a little ne,li,ence/ it ma(
o1ercome man/ knock him down and dri1e him to
perdition and annihilation If the spiritual foods were not
free from Satan's intrusion/ and if he shared in preparin,
them/ the souls and hearts would not be educated with
them nor can the( reach their becomin, perfection/ let
alone the irreparable insufficienc( that would befall them
Such foods ma( probabl( cause man to Aoin the ,roup of
Satans or the 4uadruped and beasts of pre( Then
whate1er is the capital of happiness/ the source of the
human perfection and the means of attainin, to hi,h
ranks/ results in the opposite/ and dri1es man to the dark
ab(ss of misfortune Actuall( we did come across some
of the so&called ,nostics who had been led astra(
because of their deep indul,ence in the ,nostic
terminolo,(/ such that their hearts became in1erted and
their interiors were darkened Their ,nostic practices
stren,thened their selfishness and I&ness/ and the(
uttered improper alle,ations and abnormal e8pressions
Similarl(/ amon, the ascetics and the de1otees there
were persons who practised asceticism and self&
purification/ (et their e8ercises onl( a,,ra1ated their
hearts' impurit( and their interiors' darkness This is
because the( did not keep on their di1ine spiritual Aourne(
and mi,ration to Allah/ and their scholarl( and ascetic
suluk =Aourne(> was subAect to the intrusion of Satan and
the self's desire/ and so/ it was to Satan and self -e
also noted that amon, the students of reli,ious sciences
there were some who had badl( been affected b( their
studies/ which increased their moral corruptionJ and
knowled,e/ which should ha1e ,uided them to success
and sal1ation/ had dri1en them to annihilation and led
them to i,norance/ h(pocris(/ arro,ance and deception
9ikewise/ it is seen that amon, the people of worship and
ceremonies/ who persist in obser1in, disciplines and
traditions/ there were those whose worship and sacrifices
46
&which are the source of reformin, the conditions and
souls had affected their hearts with impurit( and
darkness/ causin, them to be conceited/ e,otistic/
arro,ant/ pampered/ slanderous/ ill&tempered and
distrustin, the ser1ants of Allah These are also caused
b( ne,lectin, to obser1e those di1ine mi8tures 2ma'aAin3
.aturall(/ the mi8ture 2ma'Aun3 prepared b( Satan's filth(
hand and the meddlin, of the obstinate self can ,i1e birth
to nothin, but Satanic character / and/ since the heart
,ets its nourishment from them/ in an( case/ and the(
become the inner ima,e of the soul/ after a while of
man's so continuation/ he becomes an offsprin, of Satan/
and will be brou,ht up under his patrona,e And when
the 1isible e(e of such a man is closed and his in1isible
e(e is opened/ he will see himself amon, the Satans
Thus/ the result will be nothin, but a loss/ and his re,ret
and repent will a1ail him to nothin, Conse4uentl(/ the
tra1eler on the road to the )ereafter / notwithstandin, his
reli,ious branch or di1ine method/ has/ firstl( to be on the
alert/ like a kind doctor or a compassionate nurse/ to take
full care of his moods/ lookin, for the faults of his conduct
with strictness/ and secondl(/ as he does so/ he is not to
ne,lect seekin, refu,e with the Sacred 7ssence of Allah/
the <lorified and "ost )i,h/ in his pri1ac(/ and
supplicatin, in the presence of )is Sanctit( and "aAest(
5 9ordG !ou do know our weakness and helplessness
!ou do know that without !our helpin, hand we cannot
find our wa( out of the hands of such a powerful enem(
who co1ets the ,reat prophets and the perfect and hi,h
hol( men -ithout !our spark of kindness and merc(/
this stron,&handed enem( will knock us down on the
,round of annihilation and hurl us into the pit of darkness
and wretchedness -e adAure !ou b( !our distin,uished
fa1ourites and intimate confidants to e8tend !our helpin,
hand to us/ the bewildered in the 1alle( of error and the
fallen down in the desert of seduction Pur,e our hearts
from rancour/ deceit/ pol(theism and doubt Surel( !ou
are the Patron of <uidanceG
47
.otes:
2+K3 Surah "a'ariA: +C/ and Surah "u'minun: K
2C#3 "ulla Sadra and his disciples used this e8pression
to define philosoph(/ to which some added the phrase:
@in its ima,e and perfection/@
On ,iva$it8 an4 Cheer6u!ne22
5f other cordial disciplines of the salat and other
worships /one/ which has ,ood results/ or rather it opens
some doors and unco1ers some secrets of worships/ is
that the salik is to tr( to worship with 1i1acit(/
cheerfulness of heart and ,aiet( of mind/ and to a1oid
laLiness and reluctance in performin, worships )e is to
choose for worship a time in which he is 4uite prepared
to perform it with animation and freshness/ feelin, no
tiredness or lassitude Should one force oneself to
worship in times of laLiness and tiredness/ it would
probabl( brin, about bad conse4uences/ such as feelin,
tired of worshippin, and of takin, the trouble and bearin,
difficult( Then/ ,raduall(/ one ma( feel dis,usted with
48
worshippin, ;urthermore/ it ma( possibl( turn man
completel( awa( from rememberin, Allah/ and ,i1e pains
to the spirit from the state of ser1itude/ which is the
source of all happiness Such worship will brin, no
luminosit( to the heart/ and the inside of the soul will not
ha1e an( reaction/ and the ima,e of ser1itude will not
become the ima,e of the inner heart It has alread( been
said that the aim of worship is that the inner soul should
become the ima,e of ser1itude
-e now sa( that one of the secrets and results of
worships and austerities is that the will of the soul
becomes operati1e on the realm of the bod(/ and its
authorit( is o1ercome b( the maAest( of the soul and is
annihilated/ and the forces and soldiers spread in the
kin,dom of the bod( can no lon,er re1olt/ disobe( and be
obstinate and selfish The( actuall( surrender to the inner
kin,dom of the heart/ or rather those forces ,raduall(
dissol1e in the in1isible hea1enl( domain/ and its
command is effecti1e on the 1isible dominion The will of
the soul ,ets stron,er and takes the reins of the kin,dom
from Satan and the commandin, soul/ and the soldiers of
the soul are dri1en to submission/ from submission to
contentment/ and from contentment to annihilation In this
situation the soul will ,et to disco1er some secrets of
worship and some actual manifestations will appear But
all these cannot be implemented unless the worships are
performed cheerfull( and acti1el(/ awa( from e1er( sort
of laLiness and carelessness/ so that a mood of affection
and lo1e towards rememberin, Allah/ the 78alted/ and
the state of ser1itude/ with familiarit( and consistenc(/
happen 9o1in, Allah and rememberin, )im is one of the
,reat affairs which is 1er( much cared for b( the people
of knowled,e/ and is a subAect of competition amon, the
people of suluk Ph(sicians belie1e that if food is eaten
with cheerfulness and ,aiet(/ it will be di,ested much
easier Similarl(/ ps(chiatrists stress that if the spiritual
nutrition is taken cheerfull( and enthusiasticall(/ and with
a1oidin, laLiness and affectedness/ its effect will appear
49
1er( 4uickl( in the heart and the inner heart will be
purified more 4uickl(/ too
This discipline is referred to in the <lorious Di1ine Book/
the upri,ht 9ordl( pa,es/ as it/ in defiance of the
disbelie1ers and the h(pocrites/ sa(s:@ And the( do not
come to the salat unless the( are slu,,ish/ and the( do
not spend unless the( are reluctant @/ 2C$3 and the
noble a(ah: @5 (ou who belie1eG do not approach the
salat when (ou are drunk @/ 2C%3 The word
@drunkenness@ is e8plained in a hadith to mean
@slu,,ishness@ Some narrati1es refer to this discipline
B( relatin, some of them we shall ,i1e pride to these
papers
"uhammad ibn !a'4ub/ 4uoted Abu 'Abdullah =Imam as
Sadi4> =AS> as to ha1e said: @Do not force (oursel1es to
worship@ 2C+3
Abu 'Abdullah =as Sadi4> =AS> is =also> 4uoted to ha1e
said: @ The "essen,er of Allah =SA> said: '5 'Ali/ this
reli,ion is firm/ ,et into it mildl(/ and do not cause
(ourself to hate worshippin, (our 9ord@ 2CC3
Imam al&' Askari =AS> is 4uoted to ha1e said: @when the
hearts are acti1e/ confide in themJ and when the( are
reluctant/ bid them farewell@ This is a ,eneral instruction
to deposit in (our hearts an( information (ou ma( when
the( are li1el( and ,a(/ and lea1e them alone when the(
are resti1e So/ in ac4uirin, knowled,e 2ma'arif3 and
sciences this discipline must also be applied / and the
hearts must not be forced when the( are irresponsi1e
It can be ,athered from this and other hadiths that there
is another discipline which is also an important chapter of
asceticism This discipline is @considerateness@ 2mura'at3/
that is/ the salik/ in whate1er sta,e he is/ in scholarl( or in
spiritual and practical austerities and strifes/ must
consider his conditions/ treat his soul with kindness and
care/ and a1oid burdenin, himself with more than it can
bear/ especiall( the (oun, people and the ine8perienced/
to whom this discipline is 4uite important If the (oun,
50
people do not treat themsel1es consideratel( and kindl(/
and if the( do not meet the needs of =their> nature
throu,h lawful wa(s/ the( will be subAect to a ,reat
dan,er which cannot be compensated The dan,er is
that when one is too se1ere with his self and pulls the
reins too hard/ the( will break off/ and then the will ,ets
out of control/ and the accumulated natural needs and
the sharp fires of desire/ under unlimited pressure of
austerit(/ burn out the whole kin,dom If a salik's reins
break off &<od forbidG &or an ascetic person becomes
unable to control himself/ he will fall so deep in a
precipice that he can ne1er see the face of rescue/ nor
can he e1er return to the road of happiness and
ri,hteousness Thus/ a salik/ like a cle1er ph(sician/ has
to feel his own pulse durin, his pro,ress on the Aourne(
and to treat his self accordin, to the re4uirements of the
conditions of the Aourne( when the flames of desire/
which are the 1anit( of (outhfulness/ blaLe hi,h/ one is
not to completel( pre1ent his nature from ,ettin,
satisfaction/ but one has to resort to lawful wa(s to put
out the flames of his desire/ as ,ratif(in, the desire/
accordin, to the di1ine command/ is a complete help
alon, the Aourne( to Allah So/ he is to marr(/ as it is one
of the ,reat di1ine laws/ which/ besides bein, the base of
the sur1i1al of the species/ has a ,reat effect on the
Aourne( to the )ereafter/ too ;or this reason/ the
"essen,er of Allah =SA> said @)e who marries will keep
half of his reli,ion@ 2CD3 Another hadith sa(s: @)e who
desires to meet Allah pure/ let him meet )im with a wife@
2C*3 The "essen,er of Allah =SA> is 4uoted to ha1e said:
@"ost of the people of )ell are the sin,les@ 2C:3 A hadith
from Amirul "u'minin ='Ali> =AS> sa(s: @A ,roup of the
companions abstained from women =their wi1es>/ and
from eatin, in da(time and sleepin, at ni,ht The
"essen,er of Allah =SA> was informed about them b(
Mmme Salamah =his wife> )e came to them and asked
them: 'Do (ou reAect women =(our wi1es>H I do ,o into
women =m( wi1es>/ eat in da(time and sleep at ni,ht
-hoe1er disre,ards m( tradition is not of me Allah/ the
78alted/ has re1ealed: @5 (ou who belie1eG do not forbid
51
the ,ood thin,s which Allah has made lawful for (ou/ and
do not trans,ress Surel( Allah does not lo1e the
trans,ressors/ And eat of what Allah has pro1ided (ou as
lawful and ,ood/ and fear Allah in -hom (ou belie1e/@
2CK3
<enerall( speakin,/ the tra1eler alon, the road to the
)ereafter is to be considerate with respect to the ups and
downs of the soul And/ while he is ne1er to curb the
needs =of his nature> which/ otherwise/ would cause bi,
mischiefs/ he is also not to be se1ere nor to e8ert
pressure upon himself with respect to worship and
practical austerities/ especiall( durin, his (outh and on
startin, the Aourne(/ as otherwise this will also cause the
soul to feel e8asperated and bolt awa(/ and/ perhaps/
lead him to abandonin, rememberin, Allah
This point is fre4uentl( referred to in the noble hadiths
The noble Al&Kafi/ 4uotin, Imam as Sadi4 =AS>/ sa(s:
@Durin, m( (outh I was seriousl( and earnestl( doin, m(
worshippin, "( father told me: '"( son/ act less on that/
as when Allah/ the 78alted/ lo1es someone/ )e will
accept his little@' 2'#3
Another hadith ,oes almost the same 2'$3
The same course relates another hadith to the effect that
Abu Ia'far =Imam al&Ba4ir> =AS>/ 4uotin, the "essen,er
of Allah =SA>/ said: @Surel( this reli,ion is firm/ so ,o
deep in it with mildness/ and do not cause Allah's
ser1ants to hate worshippin, )imJ otherwise/ (ou will be
like the one whose mount was too tired to ,o on/ so he
neither finished the Aourne( nor preser1ed the mount@
2'%3 Another hadith sa(s: @Do not cause (oursel1es to
hate worshippin, Allah@ 2'+3
)owe1er/ the criterion for bein, @considerate@ is that one
should be obser1ant of his soul's conditions and act
accordin, to its stren,th and weakness -hen one's soul
is stron, and able to perform worships and bear hardship
52
with ,ood endurance/ he should/ then/ tr( to perform the
acts of worship As to those who ha1e crossed the prime
of life/ and the fires of their desires ha1e subsided to
some e8tent/ it is suitable for them to increase their
ascetic austerit(/ and to set foot on the road of self&
discipline with manl( 1i,ilance and industr( The more
the( accustom themsel1es to ascetic practices/ the more
doors will be opened to them/ until the soul ,raduall(
o1ercomes the forces of =their> nature/ which will be
subAu,ated to them under the maAest( of the soul
Concernin, the noble hadiths which ur,e the people to
stri1e earnestl( in worshippin, and praise the people who
do so with reference to the worships and austerities of
the Imams of =the Islamic> ,uidance =AS>/ as well as the
noble hadiths which recommend econom( in worshippin,
and praise it/ both cate,ories are based on the different
people of suluk and the ranks and conditions of the soul
The ,eneral criterion is the 1i1acit( and the stren,th of
the soul or its weakness and a1ersion
.otes:
2C$3 Surah at Taubah: 'C
2C%3 Surah an&.isa': C+
2C+3 'Msul ul Kafi/ 1ol +/ p $%K/ @Book of Belief and
Disbelief'/ ch on @74ualit( =moderateness> of Actin, and
Continuin, it@/ hadith +
2CC3 Ibid/ p $+:/ ch on @7conom( in -orshippin,@/
hadith D
2C'3 Bihar al&Anwar/ 1ol *'/ p +**/ @Book of ar&0audah@/
ch %K/ hadith +
2CD3 Ibid/ 1ol $##/ p %%#/ @Book of al&'M4ud wal&'I4a'at@
=Contracts and A,reements>/ chs on @"arria,e@/ ch $/
hadith $C/ 4uoted from Amali b( Sha(kh al Tusi/ 1ol %/ p
$+%
2C*3 Ibid/ hadiths $: and +'/ 4uotin, 0audatul -a'iLin/ p
+*+/ and .awadir ar&0awandi/ p $%
2C:3 -asa'ilush&Shi'ah/ p $'/ @Book of "arria,e@/ ch %/
hadith D
53
2CK3 Surah al&"a'idah: :*&:: Ibid/ hadith :/
2'#3 'Msulul Kafi/ 1ol +/ p @Book of ;aith and Disbelief'/
ch on @7conom( in -orshippin,@/ hadith '
2'$3 Ibid/ hadith C
2'%3 Ibid/ hadith $
2'+3 Ibid/ hadith %
On &n6or5ing the (eart
A cordial discipline of worship/ especiall( the in1okin,
worship/ is @informin,@ 2tafhim3 It is to take the heart/ at
the be,innin,/ as a child not (et able to speak/ and is
wanted to be tau,ht So/ each of the in1ocations/
recitations/ facts and secrets of worship is to be tau,ht to
the heart with strict accurac( and effort/ and whate1er the
de,ree of perfection/ one has to teach to the heart the
54
facts which he has so far reco,niLed 71en if one was
unable to understand the meanin,s of the ?ur'an and the
in1ocations/ and had no share of the secrets of worship/
he/ ne1ertheless/ would ha1e to teach his heart the 1er(
,eneral meanin,s/ such as tellin, it that the ?ur'an is the
words of Allah/ that the in1ocations are remembrance of
Allah/ and that worship is obe(in, the Creator )e has to
teach his heart such ,eneral information Should he be of
those who understand the apparent meanin,s of the
?ur'an and the in1ocations/ such as the promises/
warnin,s/ biddin,s and forbiddin,s/ as well as the
information about the Source 2mabda'3 and 0esurrection
2ma'ad3/ he must inform his heart of whate1er has been
understood from them b( him Should a fact of
knowled,e or a secret of worship be e8posed to him/ he
is to inform it to his heart carefull( and strictl( The result
of such information is that after a period of perse1erance
the ton,ue of the heart will open to speakin, and will
become an in1oker and a reminder
At the be,innin, the heart is a learner and the ton,ue a
teacher -hene1er the ton,ue in1okes/ the heart also
becomes an in1oker/ and so the heart is a follower of the
ton,ue But after that the heart's ton,ue learns to speak/
the contrar( happens: the heart becomes in1oker and the
ton,ue follows it in in1ocation and in mo1ement 0ather/
sometimes it happens that e1en when man is sleepin,/
his ton,ue starts in1ocatin, in pursuit of his heart's
in1ocation/ as the heart's in1ocation is not confined to the
state of wakefulness/ and when the heart remembers/ the
ton,ue/ ha1in, become its follower/ starts in1ocatin, after
it/ and it leaks out from the dominion of the heart: @Sa(:
71er( one acts accordin, to his own manner @ 2'C3
In short/ at the be,innin, man must obser1e this
discipline/ that is/ @informin,@/ so that the ton,ue of the
heart starts speakin,/ which is the real obAecti1e The
si,n denotin, that the heart's ton,ue has been released
is that the tiredness and the hardship of the in1ocation
are remo1ed and replaced b( animation and pleasure It
55
is like a bab( which has not (et started talkin,/ its tutor
feels tired and bored before it speaks .o sooner the
bab( starts prattlin, than his tutor's fati,ue ,oes awa(
and the teacher follows up the child's utterances without
tiredness or trouble Similar is the heart It is a mere
infant at the start/ knowin, not how to speak It is to be
tau,ht/ and the in1ocations and the recitations are to be
placed on its ton,ue Then/ as it be,ins talkin,/ man
be,ins to be its follower/ and there will remain no pain of
teachin, nor an( tiredness of in1ocatin, This discipline is
4uite necessar( for the be,inners
It must be noted that one of the secrets of repeatin, the
in1ocations and benedictions and continuin, the
remembrance and worshippin, is that the heart's ton,ue
,ets untied/ and the heart becomes an in1okin, de1otee
-ithout obser1in, this discipline the ton,ue of the heart
would remain tied up
Some noble hadiths refer to this The noble al&Kafi/
4uotin, Imam as Sadi4 =AS>/ who 4uoted Imam 'Ali =AS>
who/ referrin, to some disciplines of recitation/ said: @
But strike with it =the ?ur'an> (our hardened hearts/ and
do not be ea,er to ,et to the end of the surah 2''3
In another hadith in al&Kafi/ Imam as Sadi4 =AS> told Abu
'Msamah: @# Abu 'Msamah/ call (our hearts 24ulub3 to
remember Allah/ and a1oid what displeases )im@ 2'D3
71en the most perfect ,odl( men =AS> used to obser1e
this discipline A hadith relates that Imam as Sadi4 =ma(
Allah's peace be upon him> =once> was subAect to a fit
durin, the salat and fainted -hen he came to his senses
and he was asked about the reason/ he said: @I kept
repeatin, this a(ah to m( heart until I heard it from the
one -ho spoke it/ and so/ m( bod( could not bear to see
)is power@ 2'*3
Abu Dharr is 4uoted to ha1e said that the "essen,er of
Allah =SA> was one ni,ht repeatin, this ?ur'anic 1erse: @If
56
!ou should torment them/ then the( are/ indeed/ !our
ser1ants/ and if !ou should for,i1e them/ then !ou are/
indeed/ the "i,ht(/ the -ise@ 2':3
In short/ the realit( of in1ocation and remembrance is the
in1ocation of the heart/ without which the in1ocation of
the ton,ue will be futile and worthless This is referred to
in a number of hadiths The "essen,er of Allah =SA>
informed Abu Dharr: @5h Abu Dharr/ two rak'ats of salat
in contemplation are better than spendin, the whole ni,ht
with an inattenti1e =or for,etful> heart@ 2'K3
The "essen,er of Allah =SA> is also 4uoted to ha1e said:
@Allah/ the 78alted/ would not look at (our faces/ but at
(our hearts@ 2D#3
In the hadiths concernin, the presence of heart it is
stated that/ the more the presence of heart in the salat/
the better it is accepted/ and the more the ne,li,ence of
the heart/ the less it is acceptable As lon, as the said
discipline is not obser1ed/ no cordial in1ocation will
happen/ and the heart will not come out of its bein,
inattenti1e and ne,li,ent
It is narrated that Imam as Sadi4 =AS> said: @"ake (our
heart a 4iblah to (our ton,ue and do not mo1e it e8cept
b( a si,n from the heart@ 2D$3 But the heart would not
become a 4iblah/ nor would the ton,ue and the other
or,ans follow it unless the said discipline was obser1ed
Should it happen without the obser1ation of this
discipline/ it would be a rarit(/ and one must not take
pride in it
.otes:
2'C3 Surah Isra': :C
2''3 Msulul Kafi/ 1ol C/ p C$:/ Book on @The "erit of the
?ur'an@/ ch on @0ecitin, the ?ur'an in a Sweet 6oice@/
hadith $
57
2'D3 Al Kafi/ =0audah>/ 6ol :/ p $D* Biharul Anwar/ 1ol
D* p 'K/ Book on @;aith and Disbelief' ch CC/ hadith/ +:
2'*3 Al&"ahaAAatul Ba(da' 1ol I p +'%/ Book on @The
Secrets of the Salat@/ ch on @The "erit of Submission
and its "eanin,@
2':3 Surah al&"a'idah: $$: 0uhul "a'ani Tafsir al&
?ur'an/ b( 'Allamah al&Alusi 6ol */ p *#/ 4uoted from the
Sunans of an&.asai and al&Ba(ha4i
2'K3 Biharul Anwar/ 1ol *C/ p :%/ Book of @Ar&0audah@
ch on @The Prophet's Admonitions@/ hadith %/ 4uoted
from "akarimul Akhla4/ p CD'
2D#3 Ibid And Biharul Anwar/ 1ol D*/ p %C:/ 4uoted from
Aami 'ul Akhbar/ p $$* =with a sli,ht addition>
2D$3 0efer to footnote .o++


On the @re2en$e o6 (eart
5ne of the important cordial disciplines/ which man(
other disciplines ma( be its preliminaries/ and worship
without it would be lifeless/ and it is the ke( to the lock of
perfections and the door of the doors of blisses/ and the
noble hadiths seldom attach so much importance to a
58
discipline other than that/ is the @presence of heart@
Althou,h we ha1e sufficientl( e8plained this topic/
to,ether with its ranks and de,rees in the thesis The
Secret of the Salat 2D%3 and in ;ort( hadiths/ 2D+3
ne1ertheless/ we shall allude to it once a,ain/ to
complete the benefit/ and to a1oid reference
It has alread( been e8plained that worships/ ceremonies/
in1ocations and benedictions can ha1e their results onl(
when the( become the inner ima,e of the heart/ and the
interior of the essence of man is mi8ed with them/ and his
heart takes the form of ser1itude/ renouncin,
disobedience and obstinac( It has also been noted that
one of the secrets and ad1anta,es of worship is that
one's will ,ets stron,er/ the soul o1ercomes =one's>
nature/ the forces of the nature become subAu,ated to the
soul's power and so1erei,nt( and the will of the in1isible
soul o1errules the 1isible bod(/ such that the forces turn
like the an,els with re,ard to Allah/ the 78alted/ ie @
the( do not disobe( Allah in what )e commands them/
and do as the( are commanded@ 2DC3
.ow we add that one of the important secrets and
ad1anta,es of worship/ to which e1er(thin, is a
preliminar(/ is that the entire inside and outside kin,dom
becomes subAu,ated to Allah's will and mo1es at Allah's
command/ and the soul's 1isible and in1isible forces
become of Allah's soldiers/ and all of them ,et the post of
bein, Allah's an,els This is re,arded as one of the low
de,rees of the annihilation of the forces and wills in
Allah's will Then/ ,raduall(/ bi, conse4uences appear/
the ph(sical man becomes di1ine/ and the soul practices
ser1itude to Allah The soldiers of Iblis will totall( be
defeated and abolished/ and the heart and its powers
surrender to Allah/ and in it appear some inner sta,es of
Islam The result of this submittin, of the will to Allah in
the )ereafter will be that Allah/ the 78alted/ will enforce
=make effecti1e> the will of such a ser1ant in the in1isible
worlds and make him )is @sublime similitude@ 2mathali
a'la3 And/ like )is Sacred Self when at )is mere -ill
59
e1er(thin, )e wants is created/ )e makes this ser1ant's
will like )isJ as some of the people of knowled,e/ 4uotin,
the "essen,er of Allah =SA>/ concernin, the people of
Paradise/ sa( that an an,el comes to them/ and/ after
askin, permission from them/ he enters and after
con1e(in, Allah's ,reetin, to them he deli1ers a letter
from Allah/ the 78alted
The letter sa(s to whomsoe1er it is addressed: @;rom the
71erli1in,/ the 71erlastin,/ -ho ne1er dies/ to the
e1erli1in,/ the e1erlastin,/ who ne1er dies .ow then/ I
tell a thin,: BeG and it is I made (ou tell a thin,: BeG and it
is@ The "essen,er of Allah =SA> said: @)ence/ no one of
the people of Paradise sa(s to somethin,: 'BeG' unless it
will be@ 2D'3 This is the di1ine so1erei,nt( bestowed
upon the ser1ant/ because of his forsakin, his own will
and his desires' so1erei,nt(/ and because of his
disobe(in, Iblis and his soldiers .one of the said results
ma( take place e8cept with the complete @presence of
heart@
If the heart was ne,li,ent and for,etful durin, the salat/
his worship would not be real/ but more like a pla( and
sportin, Such a worship/ as a matter of fact/ will ha1e no
effect whatsoe1er on the soul/ and the worship will ne1er
sublime from its outer form to the inside and the in1isible
world 2malakut3 This fact is referred to b( man(
narrati1es The powers of the soul would not surrender/
throu,h such worship/ to the soul itself/ nor can the
so1erei,nt( of the soul be seen on them Similarl(/ the
outward and inward powers will not surrender to Allah's
will / and the kin,dom will not be subdued to Allah's
"aAest(/ as is 4uite clear That is wh( (ou can see no
effect from fort( or fift( (ears of worship on us 5n the
contrar(/ the darkness of the heart and the obstinac( of
the powers increase da( after da(/ since our lon,in, for
nature/ our obedience to our desires and to the Satanic
whispers/ increase/ too These mean nothin, but that our
worships are empt( and their interior and e8terior
disciplines are not obser1ed 5therwise/ the ?ur'anic te8t
60
denotes that: @ the salat forbids lewdness and 1ice@
2DD3 .aturall(/ this forbiddin, is not somethin, superficial
A torch should be li,hted in the heart/ and a li,ht must
shine in one's interior so as to ,uide him to the in1isible
world/ and there appears a di1ine pre1enter which
pre1ents man from disobedience
-e do re,ard oursel1es amon, the musallin/ and we
ha1e been en,a,ed in this ,reat worship for decades/
without seein, such a li,ht/ nor discernin, such a
pre1enter in our interior So woe to us on the da( when
the ima,es of our deeds and the list of our acts are
handed to us in that world and we are told to check our
own accounts 2D*3 See if such deeds can be accepted b(
)is "aAest(/ and whether such a salat/ in such a
deformed and darkened form/ can brin, one nearer to
)is Presence Is it ri,ht to treat this ,reat di1ine trust and
the ad1ice of the prophets and wasis =e8ecutors of the
prophets' wills> in such a wa(/ and to let the treacherous
hand of the cursed Satan/ the enem( of Allah/ meddle in
itH The salat/ which is the mi'raA of the belie1er and the
means of pro8imit( of the pious/ 2D:3 wh( should it keep
(ou awa( from the sacred pro8imit( to the di1ine
PresenceH -hat would be our share on that da( e8cept
re,ret/ remorse/ helplessness/ wretchedness/ shame and
dis,raceH &a re,ret and a remorse which ha1e no e4ual
in this world/ and a shame and dis,race which cannot be
ima,ined This world's re,rets/ are/ at an( rate/ mi8ed
with a thousand kinds of hope/ and the shamelessness
here is transitor(/ while there is nothin, there e8cept
re,ret and remorse da( after da( Allah/ the 78alted/
sa(s: @And warn them of the da( of re,ret/ when the
matter shall ha1e been decided@ 2DK3 -hat has passed
cannot be returned and the life which has been wasted
cannot be restored @# woe to meG for what I fell short of
m( dut( to Allah @ 2*#3
"( dear/ this da( is the da( of a ,race period for actions
The prophets came and brou,ht Books/ and the(
proclaimed their calls/ with a lot of celebrities/ endurin,
61
pains and hardships/ in order to wake us up from the
sleep of ne,li,ence and to sober us from the nature's
into8ication/ and to take us to the world of li,ht and the
source of Ao( and pleasure/ and to introduce us to the
eternal life/ the e1erlastin, bliss and the unlimited
deli,hts/ and to deli1er us from annihilation/ miser(/ fire/
darkness/ re,ret and remorse All these are for our own
benefit/ without there bein, an( profit for them/ as those
sacred personalities are in no need of our faith and
deeds Despite all that/ the( had not the least effect on
us/ as Satan was so firml( closin, the ears of our heart/
and e8erted so a stron, control o1er our inside and
outside that none of their admonitions could e1er ha1e an
effect on us/ nor could an( of the a(ahs and hadiths
pierce the ears of our hearts/ ,oin, to no farther than our
outer animal ears
In short/ 5 respected reader who read these papers/ do
not be/ like the writer/ 1oid of all li,hts/ and empt(&
handed of all ,ood deeds/ entan,led in the sensual
desires )a1e merc( on (ourself/ and ,et a fruit from (our
life Carefull( look into the li1es of the prophets and the
perfect ,odl( men 2awli(a3/ and cast awa( the false
desires and Satan's promises Do not be decei1ed b(
Satan's fraud/ nor b( the deceptions of the commandin,
soul/ as their tricker( is 1er( cle1er/ and the( are able to
dress e1er( wron, as ri,ht in the e(es of man in order to
decei1e him Sometimes the( fool man b( makin, him
think that he will repent at the end of his life/ and thus/
dra, him into wretchedness/ despite the fact that
repentin, at the end of life/ after the accumulation of the
darkness of sins/ and the numerous acts of inAustice
a,ainst the people and a,ainst Allah's ri,ht/ is a 1er(
difficult task .ow/ when man is still stron, and in the
prime of life/ and the tree of sin is still frail and the
influence of Satan has not (et become widespread in the
soul/ and the soul is still new to the in1isible world and
1er( near the <od&,i1en disposition/ and the conditions
for an acceptable repentance are eas(/ the( do not let
man repent and uproot this frail tree and o1erthrow the
62
dependent kin,dom The( su,,est old a,e/ when/ on the
contrar(/ the will is weak/ the powers ha1e ,i1en wa(/ the
trees of different sins are stron, and deep rooted/ the
kin,dom of Iblis/ inwardl( and outwardl(/ is independent
and firm/ the familiarit( with nature is stron,/ the distance
from the in1isible world is ,reat/ the li,ht of innate
disposition is e8tin,uished/ and the situation for
repentance is difficult and bitter This is nothin, but
delusion
In another instance the promise of the intercession of the
intercessors =AS> dri1es man out of their sacred realm
and depri1es him of their intercession/ because
indul,ence in disobedience ,raduall( darkens and upsets
the heart and dra,s man to a bad end Satan's aim is to
rob man's faith/ and he makes committin, sins a
preliminar( step to that aim so as to attain to it If a man
co1etousl( thinks of intercession/ he must tr( hard in this
world to keep his connection with his intercessors/ and
think of the status of those who will intercede on the Da(
of 0esurrection to see how their state of worship and
de1otion was Suppose that (ou died a faithful man/ but if
the load of the sins and inAustices was hea1(/ it is
possible that concernin, the different pains and tortures
in the barLakh there would be no intercession for (ou/ as
Imam as Sadi4 was 4uoted to ha1e said: @!our barLakh
is with (oursel1es@ 2*$3 The tortures of the barLakh
cannot be compared with the tortures of this world/ and
the len,th of the period of the barLakh is unknown e8cept
to Allah It will probabl( last for millions and millions of
(ears It is possible that/ in the )ereafter and after lon,
periods of di1erse and unbearable kinds of torture/ we
,et the intercession/ as it is also related in the hadiths
2*%3
Thus/ the Satanic deception stops man from ,ood deeds/
and causes him to lea1e this world either faithless or
loaded with hea1( burdens/ afflictin, him with
wretchedness and misfortune In some instances/ Satan/
b( ,i1in, man hope in the 1ast merc( of the "ost
63
"erciful/ cuts his hand off the skirt of merc(/ while he is
careless of the fact that raisin, up so man( prophets/
re1ealin, the Books/ descendin, the an,els/ and the
re1elations and inspirations to the prophets/ and their
showin, the ri,ht path/ are all of the merc( of the "ost
"erciful The whole world is en1eloped in the 1ast merc(
of Allah/ while we/ at the frin,e of the sprin, of life/ die of
thirst
The ,reatest of the di1ine mercies is the ?ur'an If (ou
are lookin, ,reedil( for the merc( of the "ost "erciful/
hopin, for )is 1ast merc(/ do benefit from the ?ur'an/ the
1ast merc( It has opened to (ou the wa( to happiness/
and has distin,uished for (ou the pit from the pa1ed
road But (ou fall o1er into the pit b( (ourself/ because
(ou de1iate from the ri,ht path So/ what has merc( to do
with thatH )ad it been possible to show the road of ,ood
and happiness to the people in a different wa( /it would
ha1e been done/ accordin, to the 1astness of the merc(
)ad it been possible to force the people into happiness/ it
would ha1e been done But alasG )ow far it isG The road
to the )ereafter is a road which cannot be trodden e8cept
at one's free will )appiness cannot be attained forcibl(
Piet( and ri,hteous deeds are not so if not done
1oluntaril( This is probabl( the 1er( meanin, of the
noble a(ah: @There is no compulsion in reli,ion@ =%:%'D>
!es/ what can be made compulsor( and forcible is the
appearance of the di1ine reli,ion/ not its realit( The
prophets =AS> were enAoined to impose the appearance/
in an( possible wa(/ on the people/ so that the
appearance of the world mi,ht become the appearance
of the di1ine Austice/ and to ,uide the people to the
interior/ so that the( themsel1es mi,ht march on their
own feet towards happiness
In short/ this is also a Satanic delusion which cuts/ b(
co1etin, merc(/ man's hand short from merc(
.otes:
64
2D%3 0efer to footnote .oD
2D+3 ;ort( hadiths is one of Imam Khomeini's works/
which he finished in the month of "uharram/ $+': ) In
its preface/ after praisin,/ blessin, and in1ocation/ he
sa(s: @ I/ a poor and weak ser1ant/ ha1e/ for sometime/
been thinkin, to collect fort( hadiths of the hadiths of the
infallible and pure Ahlul Ba(t =AS> out of the reliable
books of the Companions and Mlama =ma( Allah be
pleased with them>/ and to e8plain each in a wa( suitable
for the common people I/ thus/ wrote it in Persian so that
the Persian&speakin, people ma( benefit from it/ and/
insha'allah =Allah willin,>/ I ma( be co1ered b( the noble
hadith of the Seal of the Prophets =SA>/ who said:
'-hoe1er preser1ed for m( Mmmah fort( hadith that ma(
benefit them/ Allah would resurrect him on the Da( of
0esurrection a learned Aurist' I was/ thanks to <od/
successful/ with Allah's ,ood help/ in startin, it I ask
Allah/ the 78alted/ to help me in finishin, it Surel( )e is
the <i1er of successG@
2DC3 Surah at Tahrim: D
2D'3 Ilmul !a4in/ 1ol %/ p $#D$ =with a sli,ht difference>
2DD3 Surah ' Ankabut: C'
2D*3 It refers to the a(ah: @0ead (our bookJ (our soul
suffices as a reckoner a,ainst (ou this da(@ Surah al&
Isra': $C
2D:3 I'ti4adat/ p %K b( the late "aAlisi ;urul 'ul Kafi/ 1ol
+/ p %D'/ @Book of as salat/@ ch on @The "erit of as
salat@/ hadith D
2DK3 Surah "ar(am: +K
2*#3 Surah aL&Numar: 'D
2*$3 This concept is understood from the narrati1e of
'Amr ibn !aLid in ;urul 'ul Kafi/ 1ol +/ p %C%/ and in Ilmul
!a4in/ 1ol %/ p $#'$
2*%3 As in Biharul Anwar/ 1ol :/ p +D%/ @Book of Iustice
and 0esurrection@/ ch $%/ hadiths +' and +D
65
(a4ith2 Con$erning the @re2en$e o6 (eart
There are man( hadiths from the infallible and pure Ahlul
Ba(t =AS> concernin, ur,in, the @presence of heart@ It
suffices to translate some te8ts of those narrati1es:
The "essen,er of Allah =SA> is 4uoted to ha1e said:
@-orship Allah as if (ou see )im If (ou do not see )im/
)e does see (ou@ 2*+3
;rom this noble hadith two of the de,rees of the
presence of heart can be realiLed:
The first is that the salik discerns the Beaut( of the
Beautiful/ and is absorbed in the manifestations of the
Belo1ed 2hadrat i mahbub3 such that all the ears of his
heart will be closed to all other creatures/ while the e(e of
his insi,ht opens to the pure Beaut( of the 9ord of
"aAest(/ discernin, nothin, else That is/ he is en,a,ed
in the Present 2hadir3/ ne,lectin, the presence 2hudur3
and compan( 2mahdar3
The second de,ree/ which is lower in rank/ is that the
salik sees himself present in )is Presence 2mahdar3 and
obser1es the discipline of the Presence 2hudur3 and
Compan( 2mahdar3
The "essen,er of Allah =SA> sa(s: @If (ou can be of
those who are in the first de,ree/ then worship Allah
accordin,l(/ or else/ do not ne,lect the fact that (ou are
in the Presence 2mahdar3 of the 9ord@ .aturall(/ there is
a discipline for bein, in the Presence 2mahdar3 of Allah
which should not be ne,lected in respect of the state of
ser1itude In a hadith/ Abu )amLah ath&Thamali narrates:
@I saw Ali ibn al&)usa(n =AS> performin, his salat )is
cloak slipped off his shoulders/ but he did not tr( to
66
rearran,e it until he finished the salat -hen I asked him
about that/ he said: '-oe unto (ouG Do (ou know at
whose ser1ice I wasH'@ 2*C3
The "essen,er of Allah =SA> was 4uoted to ha1e said:
@Two of m( Mmmah stand for the salat/ and/ althou,h
their ruku' and suAud are the same/ the difference
between the two salats is like that which is between the
earth and the sk(@ 2*'3
)e also said: @Is the person who turns his face in the
salat not afraid that it ma( turn into the face of an assH@
2*D3
)e further said: @-hoe1er performs a %&rak'at salat
without pa(in, attention to an( worldl( matter/ Allah/ the
78alted/ will for,i1e him his sins 2**3
In another hadith he said: @A salat/ half of it ma( be
accepted/ or one&third/ or a 4uarter/ or one&fifth/ or e1en
one&tenth Another salat ma( be folded/ like an old dress/
and be thrown back at the face of its owner@ @.o part of
the salat is (ours e8cept that part which (ou perform with
an attenti1e heart@ 2*:3
Imam al&Ba4ir =AS> has 4uoted the "essen,er of Allah
=SA> as sa(in,: @-hen a belie1in, ser1ant stands for the
salat/ Allah/ the 78alted/ looks at him =or he said: )e
turns to him> until he finishes/ and merc( shadows o1er
his head/ the an,els surround him from all sides up to the
horiLon of the hea1en/ and Allah assi,ns an an,el to
stand at his head/ sa(in,: '# musalli/ if (ou know who is
lookin, at (ou/ and to whom (ou are supplicatin,/ (ou will
look to nowhere/ nor will (ou lea1e (our position'@ 2*K3
Imam as Sadi4 =AS> is 4uoted to ha1e said: @7a,erness
and fear will not ,et to,ether in a heart unless Paradise is
his So/ when (ou perform (our salat/ turn with (our heart
to Allah/ the <lorified/ the Almi,ht(/ because there would
be no belie1in, ser1ant who would turn with his heart to
Allah/ the 78alted/ durin, the salat and in1ocation/ unless
67
Allah would turn to him the hearts of the belie1ers/ and
with their lo1e )e would back him and lead him to
Paradise@ 2:#3
It is narrated that Imams al&Ba4ir and as Sadi4 =AS> said:
@.othin, of (our salat is (ours e8cept that which (ou did
with an attenti1e heart So/ if one performed it completel(
mistaken/ or ne,lected its disciplines/ it would be folded
and thrown back at its owner's face@ 2:$3
Imam Ba4irul 'Mlum = the clea1er of knowled,e> =AS> is
4uoted to ha1e said: @of a ser1ant's salat ascends half/
one&third/ one&fourth or one&fifth to his account That is/
of his salat will not ascend e8cept that part which is
performed with an attenti1e heart -e ha1e been
commanded to perform the nafilah so as to make up for
the shortcomin,s of the obli,ator( salats@ 2:%3
Imam as Sadi4 =AS> is 4uoted to ha1e said: @ when (ou
wear the ihram for the salat =ie when (ou prepared for
the salat>/ pa( attention to it/ because when (ou pa(
attention to it/ Allah will pa( attention to (ou If (ou do not
care for it/ Allah will not care for (ou So/ sometimes/
does not ascend of the salat e8cept one&third/ one&fourth
or one&si8th/ accordin, to the amount of attention the
musalli pa(s to it Allah ,rants nothin, to the ne,li,ent@
2:+3
The "essen,er of Allah =SA> is 4uoted to ha1e said to
Abu Dharr: @Two moderate rak'ats of salat with
contemplation are better than worshippin, a whole ni,ht
with a ne,li,ent heart@ 2:C3 The hadiths on this are man(/
but those which ha1e been related are enou,h for those
whose hearts are awake and attenti1e
.otes:
2*+3 Biharul Anwar/ 1ol *C/ p *C/ @Book of Ar&0audah@
ch C/ hadith + "akarimul Akhla4/ p C'K
2*C -asa 'il ush&Shi'ah/ 1ol C/ p D::/ @Book of as salat@/
chs on @The Acts of as salat@/ ch +/ hadith D
68
2*'3 Biharul Anwar/ 1ol :$/ p %CK/ @Book of as Salat@/
ch $D/ hadith C$
2*D3 "ustadrakul -asail/ @Book of as Salat@/ chs on
@The Acts of the salat@/ ch %/ hadith %#
2**3 Ibid hadith $+
2*:3 Biharul Anwar/ 1ol :$/ p %D#/ @Book of as Salat@/
ch $D/ hadith 'K
2*K3 "ustadrakul -asa'il/ @Book of as Salat/@ chs on
@The Acts of the Salat@/ ch %/ hadith %%
2:#3 -asa'ilush&Shi'ah/ 1ol C/ p D:*/ @Book of as Salat@/
chs on @The Acts of the Salat@/ ch +/ hadith +
2:$3 Ibid/ hadith $
2:%3 'Ilalush&Shara'i'/ 1ol %/ p +%*/ ch %%/ hadith %
2:+3 "ustadrakul -asa'il/ @Book of as Salat@/ chs on
@The Acts of the Salat@/ ch +/ hadith *
2:C3 See footnote .o'K

69
On Ca!!ing to 7$Fuiring the @re2en$e o6 (eart
.ow that (ou ha1e understood the rational and traditional
merits and characteristics of the presence of heart/ as
well as the disad1anta,es of ne,lectin, it/ =(ou should
know that> understandin, alone is not enou,h/ thou,h it
stren,thens the e1idence So/ use all (our endea1ors
and tr( to ac4uire that which (ou ha1e understood/ and
turn (our understandin, into practice in order to be
benefited b( it and ,et its ad1anta,e Think a little/ as/
accordin, to narrati1es from the infallible Ahlul Ba(t =AS >
&who are the sources of re1elation/ and all their
knowled,e and utterances are of di1ine inspirations and
"uhammadan =SA> intuition 2kashf3 &the acceptance of
the salat =b( Allah> is the condition for the acceptance of
other acts of worship If the salat is reAected/ the( will not
pa( attention to the other acts at all 2:'3 The acceptance
of the salat is conditioned b( the presence of heart
-ithout the presence of heart in the salat it would be
worthless and not becomin, of bein, in the Presence of
Allah and cannot be accepted/ as had been e8plained b(
formerl( mentioned hadiths Thus/ the ke( to the treasur(
2,anAinah3 of deeds and the entrance to the doors of all
kinds of happiness is the presence of heart/ with which
the door of happiness is opened to man/ and without it all
worships are de,raded and worthless
.ow/ with a look of re,ard/ contemplate a little/ and with
the e(e of insi,ht look at the importance and the
,reatness of the situation/ and carr( it out with complete
seriousness The ke( to the door of happiness and the
doors of Paradise/ as well as the ke( to the door of
wretchedness and the doors of )ell are in this world/ in
(our own pocket !ou can open the doors of Paradise
and happiness to (ourself/ and (ou can be on the
contrar( The rei,ns are in (our hands Allah/ the
78alted/ has completed the e1idence for (ou/ showed
(ou the roads to happiness and wretchedness/ and has
offered (ou the outward and the inward successes -hat
was needed on the part of Allah and )is friends 2awli(a3/
70
has been done .ow it is our turn for action The( are the
,uides and we are the treaders The( did their work as
best as possible without the least ne,li,ence/ such that
there remained no e8cuse whatsoe1er
So/ (ou/ too/ wake up from (our sleep of ne,li,ence and
tread upon the road to happiness and make use of (our
(ears and powers/ since/ if (ou waste (our cash of (ears
and (outh/ and (our treasure of power and abilit(/ no
compensation can make up for them If (ou are (oun,/
do not let (ourself reach old a,e/ because old a,e has its
particular shortcomin,s which are known to the elderl(
people/ and (ou do not know To reform oneself in old
a,e and in weakness is 4uite difficult If (ou are old/ do
not let the rest of (our (ears waste awa(/ because/ at
an( rate/ as lon, as (ou are ali1e/ (ou still ha1e a wa( to
happiness/ and a door of happiness is open to (ou &<od
forbid its bein, closed and the road bein, blocked/ as in
that case (ou lose (our free will and there remains
nothin, but re,ret/ remorse and repentance of the past/
of which (ou ha1e no portion
So/ m( dear/ if (ou belie1e in what has been said/ which
is the sa(in,s of the prophets =AS >/ and if (ou prepare
(ourself for attainin, to happiness and for the Aourne( to
the )ereafter/ and find it necessar( to obtain the
presence of heart/ which is the ke( to the treasure of
happiness/ the wa( to obtain it is to remo1e/ first/ the
obstacles which pre1ent the presence of heart and to
uproot the thorns from the road of the Aourne(/ and then
to practice it The obstacles which pre1ent the presence
of heart in worship are the dispersion of the mind and too
man( en,a,ements of the heart The( happen most
fre4uentl( from outside and throu,h the outer senses/
such as the ear hearin, some sound durin, worship and
the mind is/ thus/ distracted/ stirrin, the ima,ination and
inner thou,hts/ which fall under the effect of fanc(/ fl(in,
from one branch to another 5r a person's e(e ma( see
somethin, which disturbs the mind and distracts the
71
thou,hts 9ikewise/ other senses ma( be attracted/
causin, ima,inati1e transitions
0e,ardin, the doin, awa( with these obstacles/ the(
ha1e said that it is done b( remo1in, the causes/ such as
standin, in a dark place/ or in a pri1ac(/ when performin,
the salat/ and closin, the e(es durin, the salat/ and
refrainin, from performin, it in places causin, mental
distraction The late prosperous mart(r =the Second
"art(r> =ma( Allah be pleased with him>/ 4uotes some
de1otees to ha1e said that the( used to worship and
perform their salats in a small dark room barel( lar,e
enou,h for worshippin, 2:D3 !et/ it is ob1ious that this
would not remo1e the obstacle/ nor would it uproot the
cause/ because the principal hindrance is the
ima,ination/ which/ with e1en a little moti1e/ does its Aob
It ma( sometimes happen that in a 1er( small/ dark and
pri1ate room/ the acti1ities of ima,ination and fanc(
become ,reater/ and the( cause more =mental> pla(s/
and Aests So/ uprootin, the whole matter is done b(
reformin, one's ima,ination and fanc( 9ater on we shall
return to this point )owe1er/ this t(pe of treatment is
sometimes effecti1e and helpful in some souls/ but we
are lookin, for a decisi1e cure and uprootin, the real
cause/ and it cannot be done that wa(
Sometimes the disturbance of mind and absence of heart
are caused b( inner matters/ which/ ,enerall( speakin,/
are ori,inated b( two bi, causes to which return most of
the matters:
5ne is the dissoluteness and 1olatileness of the bird of
ima,ination Ima,ination is/ indeed/ an e8tremel( slipper(
power It flies from one branch to another and from a
peak to a peak This is not connected to lo1in, the world
or pa(in, attention to worldl( matters/ wealth or position
Actuall(/ the 1olatilit( of ima,ination is/ in itself/ a
calamit( that afflicts e1en the ascetics Ac4uirin,
calmness of mind/ peace of soul and repose of
ima,ination are of the important affairs which/ if ac4uired/
72
can brin, about the final remed( This shall be referred to
later on
The other cause is the lo1e of the world and the attraction
of mind to mundane matters This cause is at the top of
the sins and it is the mother of the inner diseases/ the
thorn of the road of the people of suluk and the source of
disasters/ As lon, as the heart lo1es this world and is
indul,ed in it/ the wa( to reformin, the heart is closed
and the door of all happiness is shut in the face of man
-e shall/ within two chapters/ refer to these two bi,
ori,ins and stron, obstacles/ if Allah wills
.otes:
2:'3 See footnote $*
2:D3 at Tanbihatul 'Ali(ah 'Ala -aLa'ifis Salatil ?albi(ah/
p $$# =printed within a collection of the statements of the
Second "art(r/ litho,raphed in $+$+ )/ b( the
handwritin, of "uhammad )asan Iarfada4ani>
73
On Curing the 'an4ering &5agination
Concernin, Showin, an 7ffecti1e Cure for the Treatment
of the -anderin, and 7scapin, Ima,ination/ that Brin,s
about the Presence of )eart
Know that each one of the inner and outer powers of the
soul can be educated and tau,ht b( wa( of practicin, a
particular austerit( ;or e8ample/ human e(e is unable to
,aLe at a point or at an intense li,ht/ such as the disk of
the sun/ for a lon, time/ without blinkin, But if a man
educates his e(e/ such as that which is done b( some of
the people of false asceticism for certain purposes/ he
can look into the sun for se1eral hours without blinkin, or
,ettin, tired Similarl(/ he can ,aLe at a certain point for
hours without an( mo1ement This is also true of the
other faculties/ like stoppin, breathin,/ which/ as the(
sa(/ is seen amon, the people of false asceticism/ as
there are some who can stop breathin, for an
e8traordinar( period
5f the faculties which can be educated are the faculties
of ima,ination and fanc( Before educatin, them/ the(
are like two e1er&Aump( and restless birds fl(in, from a
branch to another/ and from one thin, to another If one
tries to watch them for a sin,le minute/ he will see their
man( successi1e mo1ements of 1er( sli,ht and far&
fetched connections "an( think that to control the bird of
ima,ination and tame it is out of the limits of possibilities/
and falls within the realm of the common impossibilities
But/ as a matter of fact/ it is not so
-ith hardship/ practice and time&takin, education/ it can
be tamed/ and the bird of ima,ination can be put under
one's control and will be such that it can be confined for
se1eral hours and for a certain purpose/ accordin, to
one's will
74
The principal wa( of tamin, it is to act to its contrar(
That is/ at the time of the salat one is to prepare himself
to control the ima,ination durin, the salat and confine it
to action/ and/ as soon as it tries to slip out of his hand/ to
recapture it 5ne should carefull( watch it in all the
actions/ recitin,s/ in1ocations/ etc of the salat/ obser1in,
it so as not to be obstinate At the be,innin,/ this seems
to be a difficult task But after a while of strict practice
and treatment/ it will certainl( become tame and
obedient !ou should not/ of course/ e8pect (ourself/ at
the be,innin,/ to be able to control the bird of ima,ination
alon, the salat completel( Actuall(/ this is impossible
Perhaps those who stressed this impossibilit( had such
e8pectations The situation re4uires deliberateness/
careful patience and ,radual trainin, It is possible that
(ou can first control (our ima,ination durin, onl( one&
tenth of the salat or e1en less than that/ in which (ou can
ha1e the presence of heart Then/ if one pa(s more
attention/ and if he feels himself in need of that/ he can
attain to a better result/ and can ,raduall( o1ercome the
Satan of fanc( and the bird of ima,ination/ such that the(
come under his control in most of the salat )owe1er/ (ou
should ne1er despair/ as despair is the ori,in of all
weaknesses and inabilities/ whereas the flash of hope
,uides man to his complete happiness
The important thin, in this respect/ howe1er/ is to feel
bein, in need & a mood which is little felt b( us 5ur heart
is not belie1in, that the source of the happiness in the
)ereafter/ and the means of a lon,&lastin, life/ is the
salat -e take the salat to be an additional burden on our
li1es -e think it an imposition and an obli,ation The
lo1e of a thin, is understandin, its conse4uences -e
understood its conse4uence and the heart belie1es in it/
and/ therefore/ we are not in need of an( ad1ice or
admonition in ac4uirin, it
Those who think that the messa,e of the Seal of the
Prophets/ the )ashimite "essen,er =SA>/ has two
dimensions: one belon,in, to this world and the other to
75
the )ereafter/ and take this to be a pride of the brin,er of
the Shari'ah and the perfection of prophethood/ know
nothin, of the reli,ion and are unaware of the messa,e
and far from understandin, the purpose of the
prophethood In1itin, to worldl( thin,s is 4uite alien to the
obAecti1es of the ,reat prophets/ since desire/ sense of
an,er and the interior and e8terior Satans/ are sufficient
for such an in1itation and it does not need the sendin, of
messen,ers The administration of desire and an,er is in
no need of a ?ur'an The lo1e of a thin, is seen from lo1e
the world because we ha1e or a prophet The prophets/
actuall(/ ha1e come to keep people back from this world
to curb the release of the desire and an,er/ and to limit
the sources of worldl( interests An i,norant person
thinks that the( in1ited the people to this world The( sa(:
@Do not ac4uire wealth b( whate1er means Do not
satisf( (our desire in whate1er wa( a1ailable there
should be marria,e/ and there should be =lawful> trade/
industr( and a,riculture thou,h the door of the centre of
desire and an,er is opened b( lettin, them free@ So/ the
prophets demand them to be chained/ not to be set free/
and the( do not in1ite to worldl( thin,s The( ask for a
lawful business so as to prohibit the unlawful ones The(
call to marria,e in order to curb the nature and pre1ent
debaucher( and releasin, the power of desire 2shahwat3
As a matter of fact/ the( are not absolutel( a,ainst them/
because it would be a,ainst the perfect s(stem
In short/ as we feel we need this world/ re,ardin, it to be
the capital of life and the source of pleasure/ we ,et
read( to attend to it and to ac4uire it
But if we belie1e in the )ereafter&life and feel we are in
need of that life/ and re,ard worship/ especiall( the salat/
to be the capital for li1in, there/ and the source of
happiness in that world/ we/ naturall(/ will tr( to do our
best to ac4uire it/ and we will not feel an( difficult( and
fati,ue in oursel1esJ or rather/ we will hurr( to ac4uire it
with complete ea,erness and cra1in,/ and endure e1er(
hardship and under,o all circumstances for that purpose
76
.ow/ this coldness and weakness/ which are manifest in
us/ are caused b( the coldness of the radiance of our
faith and the weakness of its foundation )ad all the
news of the prophets and hol( men 2auli(ll'3 =AS> and the
=ma( Allah be pleased with them> ar,uments of the elite
and learned men created @sufferance@ 2ihtimal3 in us/ we
could ha1e done better in our attempts and
ac4uirements So/ we ha1e to re,ret a thousand times for
lettin, Satan o1ercome our inside and con4uer the whole
of our heart and the hearin,s of our interior/ pre1entin,
us from hearin, the sa(in,s of Allah and )is
"essen,ers/ and those of the scholars/ as well as the
admonitions of the di1ine Books Such bein, the case/
our ears are chan,ed to those of worldl( animals/ and the
di1ine admonitions would not ,o be(ond the apparent
and the animal ear to the inside @"ost surel( there is a
reminder in this for him who has a heart or he ,i1es ear
and is a witness @='#:+*>
5ne of the ,reat duties of the tra1eler to Allah and the
stri1er for the sake of Allah is to completel( ,i1e up self&
reliance durin, the stri1in, and suluk/ and/ b( nature/ to
pa( attention to the Cause of the causes/ and b(
disposition/ to belon, to the 5ri,in of the ori,ins/ askin,
from )is Sacred 78istence protection and immunit( from
sin/ and dependin, on the help of )is Sacred 7ssence In
his pri1ac( he is to implore )im and 1er( seriousl(
re4uest )im to impro1e his condition/ for there is no
refu,e sa1e )im And praise be to Allah G
77
Exp!aining that /oving thi2 'or!4 Cau2e2
9i2tra$tion o6 the ;in4
A 0eference to that 9o1in, this -orld is the 5ri,in of the
Distraction of the Ima,ination and Pre1ents the Presence
of )eart/ and 78plainin, its 0emed( as "uch as Possible
It must be noted that the heart/ accordin, to its nature
and disposition/ looks at what it lo1es and is inclined to
that belo1ed to ha1e it as its 4iblah If an affair distracted
the heart from thinkin, of the beaut( of its cherished
belo1ed/ no sooner the en,a,ement slackens and the
distraction stops than the heart flies towards its belo1ed
and clin,s to his skirt Should the people of knowled,e
and the di1inel( attracted enAo( stren,th of heart and be
firm in absorption and lo1e/ the( would reco,niLe the
Beaut( of the Belo1ed in e1er( mirror/ and would discern
the wanted perfection in e1er( bein,: @I discerned nothin,
unless I reco,niLed Allah in it and with it@ 2:*3/ and if their
leader =the Prophet =SA>> Sa(s: @Sometimes m( heart is
en1eloped b( a co1er of dust/ and I ask Allah's
for,i1eness se1ent( times e1er( da(@/ 2::3 it is because
to see the Beaut( of the Belo1ed &especiall( in an impure
mirror like the Abu Iahl mirror is in itself a sort of impurit(
with respect to the perfect ones If their hearts are not
stron, enou,h/ and their en,a,ement in multiplicit(
pre1ents the presence =of heart>/ no sooner the
en,a,ement lessens than their hearts' birds fl( back to
their sacred nests and clin, to the Beaut( of the
Beautiful
As to those who look for other than Allah &who/ in the
e(es of the people of knowled,e/ all seek for this world
the( are also attracted to their want and clin, to it If the(/
too/ are e8tremel( in lo1e with their 4uest/ and the lo1e of
78
this world has completel( possessed their hearts/ the(
will ne1er rela8 in their attraction towards it/ and/
whate1er the situation/ the( remain beside the beaut( of
their belo1ed Should their lo1e be less/ their hearts
would return/ in their leisure time/ to their belo1ed Those
who cherish in their hearts the lo1e of wealth/ rule and
position/ dream of them in their sleep/ too/ and/ in their
wakefulness/ the( li1e thinkin, of their belo1ed As lon,
as the( are en,a,ed in worldl( matters/ the( li1e hu,,in,
their belo1ed/ and when the time of the salat arri1es/ the
heart feels a kind of 1acanc( and sticks to its belo1ed/ as
if the takbiratul ihram = the first Allahu akbar uttered aloud
at the start of the salat > is the ke( to the shop/ or the
remo1er of the curtain between it and its belo1ed So/ he
comes to himself onl( when he has Aust uttered the taslim
=the finishin, words of the salat>/ whereas he had paid no
attention to the salat itself/ and durin, it he had been
en,a,ed in thinkin, of this world That is wh( our salats
for fort( or fift( (ears ha1e no result whatsoe1er in our
hearts e8cept darkness and impurit(/ and what should
ha1e been a cause for ascension to the pro8imit( of
Allah's presence and a means of becomin, familiar with
)is sanctit(/ has/ on the contrar(/ dri1en us out of )is
pro8imit( and taken us miles awa( from ascendin, to be
familiar with )is presence )ad our salat had a smell of
ser1itude/ its result would ha1e been modest( and
humilit(/ not self& conceitedness/ ostentation/ arro,ance
and pride/ each one of which can possibl( be a separate
cause of man's misfortune and perdition
In short/ when one's heart becomes mi8ed with the lo1e
of this world/ with no obAecti1e or aim e8cept buildin, it up
and de1elopin, it/ this lo1e will ine1itabl( pre1ent the
heart from bein, 1acant and present in the presence of
Allah This deadl( disease and ruinous corruption can be
cured b( useful knowled,e and ,ood deed
The useful knowled,e suitable for this ailment is to think
of the fruits and outcomes of curin, it/ and compare them
with the harmful and destructi1e conse4uences resultin,
79
from it In m( commentaries on The ;ort( hadiths in this
respect I ha1e e8plained this topic in details as was
possible )ere I will suffice m(self with e8plainin, some
hadiths of the infallible Ahlul Ba(t =AS>: al Kafi/ 4uotin,
abu 'Abdullah =as Sadi4> =AS>/ sa(s: @ The ori,in of e1er(
sin is the lo1e of this world@ 2:K3 5ther hadiths on this
subAect/ thou,h in different wordin,s/ are plent( 2K#3
!et/ this noble hadith is 4uite enou,h for the wakeful
man/ and it is enou,h for this bi, and pernicious sin to be
the source of all sins and the root and basement of all
corruptions B( a little contemplation it can be realiLed
that almost all moral and practical corruptions are the
fruits of this 1ile tree .o false reli,ion was established in
the world/ and no corruption has e1er happened/ unless it
stemmed from this ,ra1e sin
"urders/ plunders/ inAustice and trans,ressions are of the
offsprin, of this sin Debaucher(/ atrocities/ theft and
other crimes are the outcomes of this ,erm of corruption
The man who is afflicted with this lo1e is 1oid of all moral
1irtues
Coura,e/ chastit(/ ,enerosit( and e4uit(/ which are the
ori,in of all the spiritual 1irtues/ are not compatible with
the lo1e of this world Di1ine knowled,e 2ma'arif3/ unit( of
.ames/ Attributes/ Actions and 7ssence/ truth&seekin,
and truth&discernin, are contrar( to the lo1e of this world
Tran4uilit( of the soul/ calmness of the mind and repose
of the heart/ which are the spirit of happiness in both
worlds/ cannot come alon, with lo1in, this world
0ichness of the heart/ ,reatness/ self&respect/ freedom
and manliness are of the re4uisites of i,norin, this world/
whereas po1ert(/ humilit(/ co1etousness/ ,reed/
ser1itude and flatter( are of the re4uisites of lo1in, this
world Kindness/ merc( / obser1in, kinship relations/
affection and amit( are not in harmon( with the lo1e of
this world )atred/ rancour / despotism/ se1erin, kinship
relations/ h(pocris( and other e1il characters are of the
pro,en( of this @mother of diseases@
80
as Sadi4 =AS>/ as stated in "isbahush&Shari'ah/ said:
@This world is like a portrait: its head is arro,ance/ its e(e
is ,reed/ its ear is co1etousness/ its ton,ue is pretence/
its hand is desire/ its le, is conceit/ its heart is
ne,li,ence/ its bein, is perishin, and its destin( is
decline -hoe1er lo1es it/ it ,i1es him arro,ance/
whoe1er appro1es of it/ it ,rants him ,reed/ whoe1er
demands it/ it dri1es him to co1etousness/ whoe1er
praises it/ it clothes him with pretence/ whoe1er wants it/
it offers him conceit/ whoe1er trusts it/ it ne,lects him/
whoe1er admires its properties/ it ruins him/ and whoe1er
accumulates it and does not spend it/ it turns him down to
its dwellin, place/ the ;ire@ 2K$3
Da(lami/ in Irshadul ?ulub/ 4uotin, Amirul mu'minin ='Ali>
=AS>/ sa(s that the "essen,er of Allah =SA> said @on the
ni,ht of the mi'raA/ Allah/ the 78alted/ said: '# Ahmad/ if a
ser1ant performs the salat as much as that of the people
of the earth and the hea1en/ and fasts as much as that of
the people of the earth and the hea1en/ and refrains/ like
the an,els/ from food/ and wears the apparel of a
de1otee/ then I see in his heart a bit of lo1e for this world
or for worldl( reputation/ leadership/ celebrit( and
ornaments/ he will not be in an abode in "(
nei,hbourhood and I will dri1e "( lo1e out of his heart
and make it dark until he for,ets "e I will not let him
taste the sweetness of "( lo1e'@ 2K%3 It is 4uite clear that
lo1in, this world and lo1in, Allah cannot meet to,ether
In this respect there are too man( hadiths to be
contained in these pa,es
.ow as it has become clear that the lo1e of this world is
the ori,in of all e1ils/ it becomes incumbent on a man of
reason/ who cherishes his happiness/ to uproot this tree
from his heart
The practical wa( to treat it is to do the contrar(/ ie/ if he
has a lon,in, for wealth and position/ he can ,et rid of it
b( wa( of bein, open&handed and spendin, obli,ator(
81
and recommended alms and charities B( the wa(/ one of
the characteristics of alms&,i1in, is lessenin, the lo1e of
this world That is wh( it is recommended to ,i1e charit(
out of what (ou lo1e most/ as is in the <loriours ?ur'an:
@!ou shall not attain ,oodness until (ou spend out of
what (ou lo1e@=+:K%> If he desires pride/ priorit(/
authorit( and power/ he is to act a,ainst that/ to turn the
nose of the e1il&commandin, soul into the dust to reform
it
"an should know that the world is such that the more
one is attached to it and in pursuit of it/ the more his
affection to it and the more his re,ret for partin, compan(
with it It seems as if one is in 4uest of somethin, which
is not in his possession
"an thinks he is in need of a certain portion of the world/
which he pursues/ no matter what difficulties and risks he
will ha1e to endure to attain to his ,oal/ and/ as soon as
he obtains it/ it loses its attraction and becomes an
ordinar( matter/ and his lo1e and attachment turn off to
somethin, else more sublime than the pre1ious one/ and
he starts his toil and endea1ours anew In this wa( his
an8iet( will ne1er be subdued Actuall(/ his lo1e ,ets
e1er stron,er/ and his hardships e1er increase This
natural disposition ne1er stops
The people of knowled,e use this inborn nature to pro1e
a lot of disciplines/ which are out of the scope of these
papers to e8plain This subAect is referred to b( some
noble hadiths/ such as that which is stated in the noble al
Kafi/ 4uotin, Imam al&Ba4ir =AS>/ who said: @The parable
of a man ,reed( of this world is the parable of the silk
worm: the more it winds the thread round itself the farther
it becomes from sal1ation/ until it dies of ,rief@ 2K+3
Imam as Sadi4 =AS> is 4uoted to ha1e said: @This world is
like sea&waterJ the more a thirst( man drinks from it the
thirstier he ,ets/ until it kills him@ 2KC3
.otes:
82
2:*3 A 4uotation from Amirul "u'minin 2'Ali3 =AS>/ 'Ilmul
!a4in/ 6ol $/ p CK
2::3 "ustadrakul -asa'il/ @Book of the Salat@/ chs on
@In1ocations@/ ch %%/ hadith $
2:K3 Msulul Kafi/ @Book of ;aith and Infidelit(@/ ch on
@9o1in, This -orld and Bein, Attached to it@/ hadith $
2K#3 Ibid/ hadiths $ to $*
2K$3 "isbahush Shar'iah/ ch +% @5n This -orld's
Attribute=s>@
2K%3 Irshadul ?ulub/ 1ol $/ p %#D
2K+3 Msulul Kafi/ 1ol +/ p %#%/ @Book of ;aith and
Infidelit(@/ ch on @Dispraisin, This -orld and .e,lectin,
it@/ hadith %#/ and ch on @9o1in, This -orld and Bein,
<reed( of it@/ hadith *
2KC3 Ibid/ hadith %C
83
On Turning The Sou! 7wa8 Fro5 The 'or!4
So/ 5 seeker of the truth and tra1eller to Allah/ as (ou
ha1e tamed the bird of ima,ination/ chained the Satan of
fanc(/ ,i1en up the lo1e of wife/ children and other
worldl( affairs/ ,ot familiar with the attraction of the fire of
the natural di1ine lo1e and said: @9oG I see a fire 2afar
off3@/ 2K'3 seen (ourself with no barriers in the wa( and
prepared the re4uirements of the Aourne(/ ,et up/ then/
lea1e this dark room of nature and the narrow passa,e of
the world/ break off the chains of time/ sa1e (ourself from
this prison and let the bird of sanctit( fl( to @ the meetin,
place of intimac(@ 2mahfil&I uns3
A whistle is callin, (ou from the turret of the' Arsh/
I wonder what keeps (ou into this place of trapsG 2KD3
So/ be resolute and stren,then (our will/ since the first
condition of suluk is resolution 2'aLm3 / without which no
distance can be co1ered and no perfection can be
reached The ,reat Sha(kh/ Shahabadi/ 2K*3 =ma( m(
soul be his ransom> called that to be the core of
humanit( It can also be said that one of the ,reat points
of fearin, Allah/ a1oidin, the desires of the appetiti1e
soul/ the lawful austerities/ and the di1ine worship and
rituals/ is stren,thenin, the resolution and def(in, the
worldl( powers under the so1erei,nt( of the soul/ as has
alread( been mentioned -e now close this discourse
with praisin, and ,lorif(in, the Sacred 7ssence of Allah/
the 78alted/ and with praisin, the attributes of the
Chosen "aster/ the elected Prophet/ and his pure
offsprin, =AS> -e ask the help of the hol( souls of those
84
sacred personalities in our spiritual Aourne( and faithful
ascension
.otes:
2K'3 A part of "oses con1ersation with his people
@-hen he saw a fire/ he said to his people: 'Sta( hereG
9oG I see a fire 2afar off3@' Surah Ta )a: $#/ and surah an&
.aml: *
2KD3 A poem b( )afiL ShiraLi
2K*3 The late A(atullah "irLa "uhammad Ali Isfahani
Shahabadi/ a Aurist/ methodist/ ,nostic and prominent
philosopher/ son of the late A(atullah "irLa "uhammad
Iawad )usa(n&abadi Isfahani/ was born in Isfahan in
$%K% 9) After finishin, his preliminar( learnin, in
Isfahan and Tehran/ he tra1eled to stud( in the
theolo,ical circles of .aAaf Ashraf and Samarra' =in Ira4>
There his tutors were ,reat scholars/ such as the late
writer of al&Iawahir/ the Akhund Khurasai and Shari'at
Isfahani )e soon attained to the de,ree of iAtihad )e
reached a hi,h position of fi4h/ philosoph( and
,nosticism/ and he tau,ht these branches of knowled,e
)is class was one of the most powerful scholarl( circles
in Samarra' After returnin, from Ira4/ he settled first in
Tehran/ then he mo1ed to the sacred town of ?um/
where he dwelt for se1en (ears Durin, his sta( in ?um/
Imam Khomeini =ma( Allah be pleased with him and send
peace upon him> benefitted so much from his lessons on
ethics and ,nosticism The Imam of the nation in man(
places in this book and in his other books and writin,s
refers to his ,reat teacher with utmost respect and
esteem/ and relates his scholarl(/ emissions Besides
teachin, different branches of knowled,e and educatin,
his distin,uished disciples/ the late Shahabadi wrote
man( books in different fields At the a,e of se1ent(&
se1en (ears/ that man of knowled,e and action died in
the (ear of $+DK 9) in Tehran/ and was buried in the
nei,hbourhood of the shrine of 'Abdul 'ALim al )asani/ in
the ,ra1e(ard of the late Sha(kh Abul ;utuh ar&0aLi "a(
85
Allah resurrect him to,ether with the Prophet "uhammad
and his pure pro,en(
DISCOURSE TWO
On the Preliminaries of the Salat and
Some of its Cordial Disciplines
#b:ecti3e #ne
- #n Purification-
On @uri6i$ation in .enera!
As it has alread( been said/ besides the outer
appearance of the salat/ it has a realit(/ and apart from
its e8terior it has an interior And/ as its outer form has its
formal disciplines and conditions/ its interior has its
disciplines and conditions/ too/ which are to be obser1ed
b( the salik Thus/ purification has also its outer form and
formal disciplines/ the e8planation of which is out of the
scope of these pa,es The fa4ihs =Aurists> of the Ia'fari
sect =ma( Allah make hi,h their words and raise their
ranks> ha1e e8plained them As re,ards the inner
disciplines and purifications/ the( shall be e8plained in
,eneral:
It should be noted that the realit( of the salat is ascension
to the Pro8imit(/ and reachin, to the Presence/ of Allah/
the Almi,ht( and "ost hi,h Thus/ to attain to this ,reat
obAecti1e and ultimate ,oal/ one should practice certain
purifications which are other than the outer purifications
The thorns of this road and the obstacles in the wa( of
this ascension are such impurities that if the salik was
86
marked b( one of them/ he would be incapable of
ascendin, to the peak and completin, the ascension
Such impurities are the hinderances in the wa( of the
salat and the pla,ues of Satan But what is a help to the
salik in his Aourne( and is a discipline of the Presence is
the condition of this realit( The tra1eller to Allah has first
to remo1e the obstacles and impurities so that he ma( be
purified and attain to purit( which belon,s to the world of
li,ht Mnless all the impurities/ outer and inner/ open and
hidden/ are purified/ the salik will ha1e no chance of
attendin, the Presence =of Allah>
Thus/ the first kind of impurities is that of the outer
instruments and powers of the soul which ma( be
polluted with obstinacies and acts of disobedience to @the
Benefactor@ 2wali(un ni'am3 This is an apparent snare of
Iblis As lon, as man is trapped in this snare/ he is
depri1ed of bein, in Allah's Presence and attainin, to )is
Pro8imit( .o one ma( ha1e the notion that without
purif(in, the outside of his kin,dom he can reach the
state of the truth of humanit(/ or he can purif( his inner
heart/ as this will be a Satanic 1anit( and of Iblis 's bi,
tricks This is because the heart's impurit( and darkness
will be increased b( disobediences/ which mark the
triumph 2,halabah3 of nature o1er spiritualit( Mnless the
salik con4uers the kin,dom of the outside/ he will remain
depri1ed of inner con4uests/ which are the bi, obAecti1e/
and no wa( will be opened for him to happiness Thus/
one of the bi, obstacles of this suluk is the impurities of
the acts of disobedience/ which must be pur,ed and
purified with the water of sincere repentance
It should also be noted that all the e8ternal and internal
powers which Allah/ the 78alted/ has bestowed upon us
from the in1isible world are di1ine deposits free from all
impurities and are pur,ed and purified/ and e1en
illuminated with the li,ht of the <od&,i1en disposition/
and e8cluded from Satan's dark and impure influence
!et/ since the( ha1e descended in the dark abode of the
world of nature/ and the influential hands of the de1il of
87
ima,ination and fanc( ha1e reached them/ the( ha1e
de1iated from the ori,inal purit( and primar( disposition/
and ,ot polluted with di1erse Satanic filths and impurities
So/ if the salik to Allah could/ b( adherin, to the care of
Allah's wall/ repel Satan's influence/ pur,e the kin,dom
of the outside and return the di1ine trusts as the( had
been ,i1en to him with no treason/ he would be for,i1en
and protected/ and/ as far as the outside is concerned/
he need not worr(/ and then he would turn to the inside
to pur,e it from the impurities of corrupt moralities This is
the second kind of impurit(/ which is more corrupt and
more difficult to cure/ and thus/ it is more important to the
people of austerit(/ because as lon, as the inner
moralities of the soul are corrupt and encircled b(
spiritual impurities/ it will not deser1e the state of holiness
and @the pri1ate place of intimac(@ 2khalwat&i uns3/ as the
ori,in of the corruption of the e8terior kin,dom of the soul
is its corrupt morals and its 1ile habits And/ unless the
salik chan,es his 1ile habits to ,ood ones/ he will not be
safe from the e1il acts If he is successful in repentance
=while still ha1in, 1ile habits>/ its stabilit( & which is a
matter of ,ra1e importance cannot be achie1ed So/ the
outer purification depends on the inner purification/
besides the fact that the interior impurities cause
depri1ation from happiness/ and ori,inate the )ell of
morals/ which/ as the people of knowled,e sa(/ is worse
and more intense in burnin, than the )ell of deeds This
4uestion has fre4uentl( been mentioned in the hadiths of
the infallible Ahlul Ba(t =AS>
Therefore/ it is a must for the salik to Allah to carr( out
this pur,ation After he has cleansed his soul of the
corruptin, impurities of the morals with the pure water of
useful knowled,e and lawful/ ,ood austerit(/ he will ha1e
to set upon purif(in, the heart/ the capital which/ if
reformed/ all kin,doms will be reformed/ and if it is
corrupt/ all will be corrupt The impurities of the world of
the heart are the ori,in of all impurities/ such as bein,
attached to other than Allah/ to oneself and to this world
This is ori,inated b( the lo1e of this world/ which is at the
88
head of all sins/ and b( self&lo1e/ which is the mother of
all diseases As lon, as the roots of this lo1e are still
deep in the heart of the salik/ he will see no marks of the
lo1e of Allah in it/ and he will find no wa( to his
destination and obAecti1e So/ as lon, as there are
remnants of this lo1e in the heart/ his Aourne( will not be
to Allah/ but to the self/ to the world/ and to Satan So/
bein, pur,ed of the lo1e of self and of the world is the
first sta,e of purif(in, the Aourne( to Allah in realit(/
because before this pur,ation the Aourne( would not be to
Allah/ and it would be a sort of carelessness to refer to
salik and suluk in this instance
After this sta,e there are other sta,es/ after which there
will appear a model of Attar's Se1en Cities of 9o1e/ the
sa(er of which/ as a salik/ could see himself at the bend
of a lane/ while we remain behind walls and thick 1eils/
and think that those @cities@ and @kin,s@ are nothin, but of
the wea1in,s of our presumption I ha1e nothin, to do
with Sha(kh Attar or "itham at Tammar/ but I do not
den( the ori,inal =,nostic> stations/ and I cordiall( lo1e
their owners/ and/ b( this lo1e/ I hope to be relie1ed !ou
(ourself be whom (ou ma(/ and bind (ourself to whom
(ou like
The pretender wanted to come to look at the Belo1ed
2;riend3/
The hand of the in1isible came and pushed off the
stran,er 2K:3
But I do not appro1e of dislo(alt( b( brethren in faith and
b( spiritual friends to the ,nostic friends/ and I will not
refrain from offerin, ad1ice/ which is the ri,ht of the
belie1ers to one another
At the top of the spiritual impurities/ which cannot be
pur,ed e1en with se1en seas/ and which caused despair
to the ,reat prophets =AS>/ is the impurit( of @the
compound i,norance@ 2Aahl&i murakkab3/ which is the
89
ori,in of the incurable disease of den(in, the stations of
the people of Allah and of knowled,e/ and is the source
of doubtin, the people of the heart As lon, as man is
polluted with such impurities/ he will not take a step
towards knowled,e 2ma'arif3/ or rather/ this impurit( so
often e8tin,uishes the inborn li,ht 2nur3 of disposition/
which is the li,ht 2chira,h3 for the road of ,uidance/ and
puts out the fire of lo1e/ which is the hea1enl( horse
2bura43 for ascendin, to hi,h stations/ causin, man to
eternall( stick to the earth of nature
Therefore/ it is necessar( for man/ throu,h thinkin, about
the status of the prophets and the perfect hol( men
2auli(a3 =SA> / and b( contemplatin, their stations/ to
wash those impurities awa( from his heart/ and not to be
satisfied with the status he is in/ because this satisfaction
with the knowled,e 2ma'rif3 one has/ and remainin,
sta,nant/ are of the ,reat tricks of Iblis and the e1il&
commandin, soul -e take refu,e from them with Allah
.ow as this thesis is written accordin, to the taste of the
common people/ I refrain from the three purifications of
the hol( men 2auli(a3 And praise be to Allah
.otes:
2K:3 A poem b( )afiL In the printed copies it is stated: @
the show place of the Secret@
90
Con$erning the Stage2 o6 @uri6i$ation
Know that as lon, as man is in the world of nature and in
the abode of the primar( 2ha(ulani3 matter/ he is under
the rule of the di1ine soldiers and the Satanic soldiers
The di1ine soldiers are the soldiers of merc(/ safet(/
happiness/ li,ht/ purit( and perfection The soldiers of
Iblis are on the opposite side But as the di1ine aspects
ha1e master( o1er the Satanic aspects/ at the be,innin,/
man's disposition possesses natural di1ine li,ht/ safet(
and happiness/ as is openl( stated in the noble hadiths
and hinted at in the noble di1ine Book 2KK3 As lon, as
man is in this world/ he can/ on his own free will/ put
himself at the disposal of either of the two So/ if from the
be,innin, of the <od&,i1en disposition till the end/ Satan
had no wa( of intrudin,/ man would be di1ine/ luminous
from head to foot with purit( and happiness/ his heart
bein, the li,ht of Allah/ obser1in, nothin, but Allah )is
inward and outward powers would be luminous and pure/
and no one would use them but Allah/ and Satan would
ha1e no share in them/ nor would his soldiers be able to
control him Such an honourable bein, is absolute purit(
and pure li,ht/ and his past faults and the future ones are
for,i1en 2$##3 )e is an absolute con4uerer/ enAo(in, the
station of ori,inal @,reat infallibilit(@ 2ismat&i kubra3/ and
the other infallibles ha1e the same station as the
followers of that sacred essence )e is the Seal of the
Prophets and possesses the station of absolute
perfection )is 1ice,erents/ thou,h of separate
substance/ Aoin him in disposition and completel( follow
him in absolute infallibilit( As to some of the infallible
91
prophets and hol( men 2auli(a3 =AS>/ the( ha1e no
absolute infallibilit( and are not protected a,ainst Satan's
intrusion/ such as Adam's act with respect to the @tree@/
which was one of the intrusions of the bi, Iblis/ the )ead
of the Iblises/ and despite the fact that the @tree@ was a
paradisiac di1ine tree/ (et it was marked b( a multiplicit(
of names/ which is contrar( to the state of complete
humanit( This is one of the meanin,s/ or of the ranks/ of
@the forbidden tree@
If the li,ht of the di1ine disposition was polluted with the
formal and spiritual impurities/ it would be at a distance
from the court of the Pro8imit( and @the Presence of
9o1e@ 2hadrat&i uns3 in proportion to its pollution/ until the
li,ht of disposition completel( ,oes out/ and the kin,dom
becomes alto,ether Satanic/ and its inside and outside/
secret and open/ are put at the disposal of Satan Thus
Satan becomes its heart/ ear =hearin,>/ e(e =seein,>/
hand/ and le,/ and all his other or,ans become Satanic
If somebod( reaches this sta,e &Take refu,e with Allah
from it &he becomes absolutel( wretched and will ne1er
see the face of happiness Between these two limits
there are so man( sta,es which onl( Allah/ the 78alted/
knows -hoe1er is nearer to the horiLon of prophethood/
is of @those on the ri,ht hand@ 2ashab&i (amin3/ and
whoe1er is nearer to the Satanic horiLon/ is of @those on
the left hand@ 2ashab&i (asar3
It should be noted/ howe1er/ that e1en after the pollution
of the inborn disposition/ it is possible to purif( it As lon,
as man is still in this world he can ,et out of Satan's
domain and can easil( enter into the part( of Allah's
an,els/ who are the soldiers of the di1ine merc( The
realit( of Aihad&i nafs 2self& stru,,le3 &which/ accordin, to
the "essen,er of Allah =SA>/ is more meritorious than
stru,,lin, with the enemies of the reli,ion/ and is the
,reater Aihad 2$#$3 &is this ,ettin, out of Satan's domain
and enterin, the domain of Allah's soldiers
So/ the first sta,e of purit( is the obser1ance of di1ine
laws and the obedience to Allah's commands
92
The second sta,e is to be adorned with 1irtuous morals
and faculties
The third sta,e is the purit( of the heart/ which means
submittin, the heart to Allah/ after which the heart
becomes luminous/ or rather it becomes of the world of
li,ht and a de,ree of di1ine li,ht The luminosit( of the
heart flows to other or,ans and inner powers/ and the
whole kin,dom turns into li,ht/ and li,ht upon li,ht/ till the
heart becomes di1ine and ,odl( and the Di1init( 2hadrat&i
lahut3 manifests in all the inner and outer sta,es In this
case/ ser1itude completel( 1anishes and is annihilated/
and 9ordship e8plicitl( appears/ in which case/ the heart
of the salik is o1ercome b( a state of tran4uillit( and
familiarit(/ and he lo1es the whole world/ and
e8periences di1ine trances/ and the sins and faults
become for,i1e&able to him/ and will be co1ered b( the
shelter of @lo1e manifestations@ 2taAalli(at&i hubbi3/ and
primar( holiness 2wila(at3 be,ins to appear in him/ and he
becomes worth( of attendin, @the Presence of Intimac(@
2mahdar&i uns3 Then/ there are other sta,es/ mentionin,
which does not suit these papers
.otes:
2KK3 Such as the noble a(ah @So set (our face to the
reli,ion/ as a man of pure faith &Allah's ori,inal upon
which )e ori,inated mankind@ =Ar&0um: +#> 9ook up the
hadiths in Biharul Anwar/ 1ol +/ p %*D/ and 1ol DC/ p
$+#/ and in at Tawhid/ p +%$/ ch '+
2$##3 A hint at the noble a(ah: @ That Allah ma( for,i1e
(our past faults and those to come@ =;ath: %>
2$#$3 Biharul Anwar/ 1ol D*/ p D'/ and 1ol $K/ p $:%
93
The Cor4ia! 9i2$ip!ine2 o6 the Sa!i=
'hen Co5ing to 'ater 6or @uri6i$ation
In this chapter we translate a noble hadith from
"isbahush Shari'ah so that the pure hearts of the people
of faith ma( ,et from it some lumination
It is stated in "isbahush Shari'ah that Imam as Sadi4
=AS> said : @-hen (ou intend purification and wudu' 2ritual
ablution3/ proceed to the water as (ou proceed to Allah's
merc(/ because Allah has made water the ke( to his
pro8imit( and supplication/ and a ,uide to the court of )is
ser1ice And/ as Allah's merc( purifies the sins of the
ser1ants/ similarl( the outer filths are purified b( water
and b( nothin, else Allah/ the 78alted/ sa(s: 'And )e it is
-ho sends the winds as ,ood news heraldin, )is merc(/
and -e send down purif(in, water from the sk('=Surah
al&;ur4an: C:> )e also sa(s: @And -e made e1er( li1in,
thin, of water -ill the( not then belie1eH' =al&Anbi(a
':+#> So/ as )e has ,i1en life/ with water/ to e1er(thin, of
the blessin,s of this world/ likewise/ )e has made
obedience the life of the hearts/ out of )is merc( and
,race Think of the clarit(/ softness/ purit( and blessin, of
water and of its tender mi8in, with e1er(thin, Mse it to
pur,e the or,ans that Allah has ordered (ou to purif(/
and obser1e their disciplines in )is obli,ations and
ad1anta,es So/ if (ou use them respectfull(/ the sprin,s
of he ad1anta,es will burst out for (ou presentl(
Then/ mi8 with the creatures =ser1ants> of Allah like the
mi8ture of water with thin,s: It ,i1es to e1er(thin, its due
94
without an( chan,e in its own meanin, And learn a
lesson from the "essen,er of Allah =SA> =who said>: 'A
sincere belie1er is like water' 9et (our clearness with
Allah/ the "ost )i,h/ be like the clearness of water as )e
sent it down from the sk( and called it 'purifier' 2tahur3
Purif( (our heart with fear of Allah 2ta4wa3 and certitude
2(a4in3 as (ou cleanse (our or,ans with water@ 2$#%3
In this noble hadith there are delicate points and facts
which enli1en the hearts of the people of knowled,e/ and
bestow animation on the clear souls of @the people of
heart@ 2ashab&i 4ulub3
Describin, water/ in this hadith/ as to be Allah's merc(/ or
interpretin, it to be so/ denotes that water is one of the
,reat manifestations of Allah's merc( which )e sent
down to the world of nature/ and made it the source of life
for the bein,s
0ather/ the 1ast di1ine merc( / which descended from the
hi,h hea1en of )is .ames and Attributes/ and with which
the lands of the indi1idual entities 2ta'a((unat&i a(an3
were re1i1ed/ is called @water@ b( the people of
knowled,e And as the 1ast di1ine merc( is more ob1ious
in the apparent substance of water than in other thin,s/
Allah/ the 78alted/ has assi,ned to it the task of purif(in,
the outer filths/ and made it the ke( to the door of )is
pro8imit( and of the supplications to )im /and the ,uide
to the court of )is ser1ice/ which is the door of the doors
of the inner mercies Actuall(/ the water of Allah's merc(
descends and appears in e1er( ,rowth 2nash'ah3 of
e8istence and in e1er( 1isible and in1isible scene to
purif( the sins of Allah's ser1ants accordin, to that ,rowth
2nash'ah3 and suitable to that world So/ the in1isible sins
of the indi1idual entities are purified with the water of
merc( which descends from the hea1en of )is 5neness
2ahadi(at3/ and the sins of the non&e8istence of @the outer
4uiddities@ 2mahi(at&i khariAi(ah3 are pur,ed with the
water of the 1ast merc( descendin, from the hea1en of
)is Mnit( 2wahidi(at3 in e1er( sta,e which Allah has
ordered (ou to purif(/ and obser1e their disciplines in )is
95
traditions as under each one of them there are man( of
e8istence accordin, to that sta,e In the sta,es of human
,rowths 2nasha'at3/ too/ the water of merc( has different
manifestations/ as with the water descendin, from )is
7ssence onto @the pur,ator( collecti1e indi1iduations@
2ta'a((unat&i Aam'i(a barLakhi(ah3 the sins of the @
e8istential secret @ 2sirr&i wuAudi3 are purified: @ !our
e8istence is a sin incomparable with an( other sin@ -ith
the water descendin, from )is .ames and Attributes and
the manifestation of Act the 1ision of the attribute and the
act is pur,ed -ith the water descendin, from the sk( of
)is Iust Iud,ement@ 2hukm&i adl3 the inner moral
impurities are purified -ith the water descendin, from
the sk( of )is ;or,i1eness the sins of the ser1ants are
pur,ed And with the water descendin, from the sk( of
@the kin,dom of hea1en@ 2malakut3 the formal impurities
are pur,ed So/ it is clear that Allah/ the 78alted has
made water the ke( to )is pro8imit( and the ,uide to )is
court of merc( Then/ in the noble hadith there is another
instruction/ which opens another wa( to the people of
suluk and of obser1ance It sa(s: @ think of the clarit(/
softness/ purit( and blessin, of water and of its tenderl(
mi8in, with e1er(thin, Mse it to pur,e the or,ans which
Allah has ordered (ou to purif(/ and obser1e their
disciplines in )is obli,ations and traditions/ as under
each one there are man( ad1anta,es So/ if (ou use
them respectfull(/ the sprin,s of the ad1anta,es will burst
out for (ou presentl(@
This noble hadith refers to the de,rees of purit( in
,eneral and puts it in four ,eneral de,rees/ of which one
is that which is mentioned so far in the noble hadith/ ie
purif(in, the or,ans It also notes that the people of
obser1ance and the saliks to Allah should not stop at the
apparent form of the thin,s The( are to re,ard the
appearance as a mirror reflectin, the inside/ to detect the
facts from the forms and not to be satisfied with formal
purification/ which is a Satanic snare So/ in the purit( of
water the( disco1er the purit( of the or,ans/ which the(
are to pur,e and clarif( b( wa( of performin, the
96
obli,ator( duties and the di1ine laws/ whose fineness is
to be used to make fine the or,ans and to take them out
of the coarseness of disobedience/ and to let purit( and
blessin, flow into all the or,ans And/ from the tenderl(
mi8in, of water with thin,s/ the( realiLe how the di1ine
hea1enl( powers are mi8ed with the world of nature/
pre1entin, the impurities of nature from affectin, them
-hen the or,ans are clothed with the di1ine obli,ations
and laws and their disciplines/ the inner ad1anta,es
,raduall( appear/ the sprin,s of the di1ine secrets burst
out and a part of the secrets of ser1itude and purit(
unco1er themsel1es for the salik After e8plainin, the
first sta,e of purification and its instruction/ the hadith
,i1es the secondar( instruction/ sa(in,:@ then mi8 with
the creatures =ser1ants> of Allah like the mi8ture of water
with thin,s: It ,i1es to e1er(thin, its due without an(
chan,e in its own meanin, And learn a lesson from the
"essen,er of Allah=SA> =who said>: 'A sincere belie1er is
like water@'
The first instruction concerns the salik's mana,in, his
or,ans and inner powers The second instruction
mentioned in this noble hadith concerns man's relation
with Allah's creatures This is a comprehensi1e
instruction tellin, how the salik's beha1iour with the
creatures should be/ which is also an implication of the
realit( of pri1ac( 2khalwat3J that is/ the tra1eler to Allah/
while treatin, each ,roup of the people with kindness/
,i1in, them their natural dues/ and dealin, with an(one
of them accordin, to his disposition/ is to strictl( obser1e
the di1ine ri,hts/ and ne1er to lose his own meanin,/
which is ser1itude and attendin, to Allah At the same
time of bein, in multiplicit( 2kathrat3/ he is to be in pri1ac(
2khalwat3/ and his heart&which is the lod,in, of the
Belo1ed is to be free from others and empt( of all
desi,ns and paintin,s Then the hadith refers to the third
instruction/ which concerns the salik's connection with
Allah/ the 78alted It sa(s: @9et (our clearness with Allah/
the "ost )i,h/ be like the clearness of water when )e
sent it down from the sk( and called it 'purifier'2tahur3@
97
That is/ the tra1eller to Allah should be free from the
intrusion of nature/ and its impurit( and darkness should
not be allowed into his heart/ and all his acts of worship
should be free from all e8ternal and internal pol(theism
As the water is pure when descendin, from the sk(/ and
the hands of impurit( ha1e not e8tended to it/ the heart of
the salik/ which has descended pure from the hea1en of
the in1isible/ is to be protected a,ainst the intrusion of
Satan and nature/ and to be pre1ented from bein,
polluted with the impurities After this instruction/ the
hadith comes to the last and the comprehensi1e
instruction for the people of austerit( and of suluk It
sa(s: purif( (our heart with fear of Allah and certitude as
(ou cleanse (our or,ans with water@
)ere is a reference to two loft( stations of the people of
knowled,e: one is @,odfearin,@ / which is perfected b(
abandonin, e1er(thin, other than Allah The other is
certitude/ which is perfected b( discernin, the Presence
of the Belo1ed
.otes:
2$#%3 "isbahush Shar'iah/ ch $#/ on @Purification@
98
Con$erning the @uri6ier
The @purifier@ is either water &which is/ in this respect/
basic or @earth@ Know that the tra1eller to Allah has/
,enerall( speakin,/ two wa(s to take him to the loftiest
,oal/ the station of pro8imit( to the Di1init(: The first of
them/ which is the principal and ori,inal one/ is the
Aourne( to Allah b( turnin, towards the Absolute "erc(/
especiall( the compassionate merc(/ which is the
compassion that takes e1er( bein, to its appropriate
perfection It is of this kind of compassionate merc( that
the prophets =SA> were sent to lead on the roads and to
help those la,,in, behind To the people of knowled,e
and the people of heart/ the )ouse of 0ealiLation is the
form of di1ine merc( The creatures are perpetuall( and
completel( drowned in the oceans of Allah's merc(/ (et
the( do not make use of it The <reat Di1ine Book &which
has descended from the di1ine in1isible world and the
pro8imit( of the 9ord/ and has appeared in the form of
words and speech so that we/ the deserted/ the prisoners
in the Aail of nature and put in the fetters of the crooked
chains of the soul's desires and whims/ make use of it
and rescue oursel1es &is one of the ,reatest
manifestations of the absolute di1ine merc(/ of which/
we/ the blind and deaf/ ha1e in no wa( made use The
"essen,er the Seal of the prophets/ the honourable
absolute ,uardian /who came from the Sacred Presence
of the 9ord and the compan( of the di1ine pro8imit( and
familiarit( to this abode of estran,ement and dread/
99
where he had to keep compan( with the people like Abu
Iahl =the Prophet's uncle and his bitter enem(> or e1en
worse/ and whose si,h:@ m( heart is en1eloped b( a
co1er of dust @ 2$#+3 has burnt the hearts of the people
of knowled,e and friendship &is Allah's 1ast merc( and
the di1ine absolute ,enerosit(/ who had come into his
=worldl(> bod( as an all&embracin, merc( for the dwellers
of this lower world/ in order to take them out of this abode
of terror and estran,ement/ like a @rin,&do1e@ 2$#C3 which
throws itself into the net of bli,ht to sa1e its flock
The tra1eller to Allah is to take the purification with the
water of merc( as to be a form of usin, the descendin,
di1ine merc(/ and to make use of it as lon, as it is
possible for him to do so
Should his hand become short of it/ because of inertia or
ne,li,ence/ and be berea1ed of the water of merc(/ he
would ha1e but to pa( attention to his own humilit(/
indi,ence/ po1ert( and destitution -hen he has in full
1iew his humilit( of ser1itude and is aware of his need/
his po1ert( and his own potentialit(/ and discards his
hau,htiness/ conceit and selfishness/ a door of merc(
opens to him/ and the earth of =his> nature chan,es into
the white earth of merc(/ and becomes the dust which is
one of the @two purifiers@ 2$#'3/ and becomes the obAect
of Allah's merc( and kindness The stron,er this state in
man/ ie/ his awareness of his humilit(/ the more he
recei1es of merc( Should he decide to depend on
himself and on his action in his Aourne(/ he would perish/
since there mi,ht be no one to e8tend help to him/ like an
infant which boldl( starts walkin, alone/ takin, pride in its
own steps/ and dependin, on its own abilit(/ without its
father offerin, it an( help/ rather lea1in, it to itself But
when it reco,niLes its inabilit( and inefficienc(/ it turns to
its affectionate father/ distrustin, its own power/ and
entrusts itself to the care of its father/ who offers his help/
hu,s it and ,uides it step b( step to walkin, So/ it is
better for the tra1eller to Allah to break the le, of his
Aourne( and completel( renounce his self&confidence/
100
austerit( and action/ and abolish himself/ his power and
abilit(
)e should alwa(s remember his mortalit( and
dependence in order to become an obAect of Allah's care/
and to co1er a hundred&(ear distant road in a sin,le ni,ht
b( the attraction of the 9ord/ and the ton,ue of his inside
and his state sa(/ in the Presence of the 9ord's Sanctit(/
implorin,l( and helplessl(: @5r/ -ho responds to the
distressed/ when he calls unto )im/ and remo1es the
e1il H@ 2$#D3
.otes:
2$#+3 0efer to footnote .o ::
2$#C3 Kalilah wa Dimnah/ ch @The 0in,&Do1e@
2$#'3 It refers to a narrati1e related b( the late Akhund
Khurasani =ma( Allah sanctif( his spirit> in Kifa(atul 'Msul/
1ol $/ p $+#/ to the effect that: @Dust is one of the two
purifiers/ and is enou,h for (ou for ten (ears@
2$#D3 Surah an&.aml: D%
101
So5e 9i2$ip!ine2 o6 the 'u4u3 D)itua! 7"!utionE
in )e2pe$t o6 the &nterior an4 the (eart
Imam ar&0ida =AS> is 4uoted to ha1e said: @ The ser1ant
has been commanded to perform the wudu' =ritual
ablution> so as to be pure when standin, before the All&
Powerful and supplicatin,/ and b( obe(in, )im/ to be
pur,ed from filth and impurit(/ beside his remo1in,
laLiness/ e8pellin, sleep and purif(in, the heart to stand
in the Presence of the All&Powerful Confinin, it =the
wudu'> onl( to the face/ the two hands/ the head and the
two feet/ was because when the ser1ant stands before
the All&Powerful/ the parts which are e8posed are those
which are ordered to be washed in the wudu': as with his
face he performs the suAud =prostration>/ with his hands
he re4uests/ desires/ dreads and supplicates/ with his
head he inclines to )im in his ruku ' =bowin, down> and
his suAud/ and with his le,s he stands and sits@ 2$#*3
etc
Mp to here he e8plained the principal point in the wudu @
informin, the people of knowled,e and suluk that to
stand in the hol( Presence of Allah/ the of worship/ and
of obe(in, the 9ord Therefore/ the purification of the
outside results in the purification of the inside/ and
pur,in, the e8terior leads to the purit( of the interior
<enerall(/ the tra1eler to Allah must/ at the time of wudu'
be aware of his bein, about to stand in the Presence of
102
Allah/ the Almi,ht(/ as with such states of heart as he
has/ he does not <lorified and "ost )i,h/ and to offer
supplication to the Pro1ider of .eeds/ re4uire certain
disciplines which should be obser1ed 5ne must not
appear in )is Presence e1en with the e8ternal filths and
impurities and with a sleep( e(e/ let alone with a heart
which is filled with dirts/ and it is afflicted with spiritual
impurities/ which are the ori,in of all impurities Despite
the fact that a narrati1e sa(s: @Allah/ the 78alted/ does
not look at (our faces/ but )e looks at (our hearts@ 2$#:3/
and despite the fact that the means with which man
attends to Allah/ the 78alted/ and what is/ in the worlds of
creation/ worth( of lookin, at )is "aAest(/ <reatness and
<lor(/ is the heart/ while the other or,ans ha1e no share
in it/ (et/ the( did not ne,lect the outer cleanliness
So/ the( decided the e8ternal purification for cleanin,
man's e8terior/ and the inner purification for cleanin, his
interior In this noble hadith / it is clear from assi,nin, the
purification of the heart to be a result of the wudu' that the
wudu' has an interior with which man's interior is purified/
and meanwhile it appears that there is a connection
between the e8terior and the interior/ the 1isible and the
in1isible Similarl( it becomes clear that the outer
cleanliness/ the outside wudu'/ is of the acts deser1e to
be in )is Presence/ or he ma( e1en be dismissed from
the Presence of the 9ord/ the "ost )i,h Thus/ he has to
,et read( to ha1e his outer purification transferred to his
interior/ and to purif( his heart &which is the obAect of
Allah's attention/ or/ actuall(/ is the lod,in, of )is
Sanctit( &from all that is other than Allah/ and to take out
from his head an( notion of arro,ance and I&ness/ which
is the ori,in of the ori,ins of the impurities/ so as to
become worth( of )is Presence After that/ Imam ar&0ida
=AS> e8plains the reason for specif(in, certain or,ans to
wud'u' )e sa(s:
@Confinin, it onl( to the face/ the two hands/ the head
and the two feet/ was because when the ser1ant stands
before the All&Powerful/ the parts which are e8posed are
103
those which are ordered to be washed in the wudu': as
with his face he performs the suAud =prostration>/ with his
hands he re4uests/ desires/ dreads and supplicates/ with
his head he inclines to )im in his ruku' =bowin, down>
and his suAud/ and with his le,s he stands and sits@
The ,ist of his discourse is that these or,ans take part in
worshippin, Allah/ and it is throu,h these or,ans that
worship is manifested Conse4uentl(/ it is necessar( to
purif( them Then he refers to those acts of worship
which appear from them/ openin, the wa( of their bein,
1alid and useful to the deser1in, people/ and makin, the
people of knowled,e familiar with these secrets that the
or,ans on which ser1itude appears in Allah's Blessed
Presence/ should be clean and purified/ as the outer
limbs and or,ans of the bod(/ which ha1e a deficient
share of those meanin,s/ would not be worth( of that
station without purification Althou,h submission is not/
actuall(/ a character of the face/ and none of re4uestin,/
desirin,/ dreadin,/ supplicatin, and facin, the 4iblah
belon,s to an( of the tan,ible or,ans/ (et/ as these
or,ans are the manifestations of those meanin,s/ the(
must be purified Therefore/ purif(in, the heart/ which is
the real place of ser1itude/ and the actual centre of those
meanin,s/ is more necessar( -ithout its purification/ the
e8ternal or,ans will ne1er be purified e1en if the( are
washed in se1en seas/ and it =the heart> will not deser1e
bein, in the Presence of Allah Actuall(/ Satan will ha1e a
hand in it/ and it will be dismissed from )is <lorious
Presence
Connection: In an authoriLed narrati1e in 'Ilalush&Shara'i'
it is related that: @A ,roup of Iews came to the
"essen,er of Allah =SA> and asked him 4uestions
Amon, their 4uestions the( asked: @Tell us/ #
"uhammad wh(/ are these four or,ans ,i1en the wudu'/
while the( are the cleanest parts of the bod('H@ The
"essen,er of Allah =SA> said: '-hen Satan whispered to
Adam =AS> and he came near the @tree@ and looked at it/
he lost face
104
)e stood up and walked to it &the first step taken towards
sinnin, )e took with his hand some of what was of it and
ate it 5ff his bod( flew what were on him of Aewelr( and
apparel )e put his hand on the top of his head and wept
Allah accepted his repentance/ but made it incumbent
upon him and his offsprin, to purif( those four or,ans
So/ Allah ordered the face to be washed/ because it
looked at the @tree@ )e ordered the hands to be washed
to the elbows/ because he took with them =the fruit of the
tree> )e ordered the head to be anointed =with the hand
wet with water>/ as he put his hand on the top of his
head/ and )e ordered the feet to be anointed because
with them he walked to sin@ 2$#K3
Concernin, the reason for imposin, fastin,/ there is also
a noble hadith to the effect that the Iews asked him:
@-hat caused Allah to impose on (our people to fast for
thirt( da(sH@ )e said: @It was Adam =AS>/ because that
which he had eaten from that @tree@ remained in his
stomach for thirt( da(s So Allah made it incumbent upon
him and his offsprin, to endure hun,er and thirst for thirt(
da(s /and )e allowed them/ out of )is kindness/ to eat
and drink at the ni,hts@ 2$$#3
These noble hadiths ,i1e the people of allusion and the
people of heart to understand man( points: Althou,h
Adam's sin was not like the sins of the others/ as it mi,ht
ha1e been a natural one/ or a sin of bein, inclined to
multiplicit(/ the tree of nature/ or of attendin, to
multiplicit( of names after the attraction 2Aadhibah3 of self&
annihilation 2fana'&i dhati3/ (et it was not e8pected from
one like Adam =AS> who was Allah's chosen one 2safi(3
and distin,uished b( pro8imit( 24urb3 and self&
annihilation Therefore/ accordin, to the lo1e&Leal
2,hairat&i hubbi3 of )is Sanctified 7ssence/ )e
announced his disobedience and ,oin, astra( to all the
worlds and on the ton,ues of all the prophets =AS> )e/
the 78alted/ said: @And Adam disobe(ed his 9ord/ so he
went astra(@ 2$$$3 Thus/ so much cleanin, and
105
purification were needed for him =Adam> and his offsprin,
who were hidden in his loin and =so> participated in the
sin/ thou,h the( did participate =in it> after comin, out of
the loin/ too
Therefore /the sin committed b( Adam and his offsprin,
has man( de,rees and manifestations The first of those
de,rees is pa(in, attention to multiplicit( of names/ and
the last of those manifestations is eatin, from the
forbidden tree/ the in1isible 2malakuti3 form of which is a
tree that carries di1erse sorts of fruits And its 1isible
2mulki3 form is its nature and affairs/ and the lo1e of this
world and the self/ as seen now in his offsprin,/ is of the
affairs of the same inclination to that tree and eatin, from
it Similarl(/ for their cleanin,/ purif(in,/ cleansin,/ salat
and fastin, for the redemption of the father's sin which is
the ori,in &there are man( de,rees in proportion to the
de,rees of the sin ;rom this e8planation it is understood
that all kinds of disobedience of the children of Adam are
related to eatin, from the @tree@/ and are purified in a
certain wa( All their sins of the heart are also related to
that tree/ and are purified in a certain wa( Then/ all kinds
of spiritual sins are related to it/ too/ and are purified in a
certain wa(
Purif(in, the e8ternal or,ans is the @shadow@ 2Lill3 of the
purit( of the heart and spirit for the perfect It is an order/
and a @means@ to them/ for the people of suluk As lon,
as man is within the 1eil of the indi1iduation 2ta'a((un3 of
the or,ans and their purification/ and he lin,ers there/ he
cannot be of the people of the suluk/ and is still in the sin
But if he en,a,ed himself in passin, throu,h the sta,es
of e8ternal and internal purifications/ and used the formal
and outer purifications as a means of purif(in, the spirit
and the heart/ and in all the acts of worship and rites he
obser1ed their spiritual aspects and was benefited b(
them/ or better/ if he ,a1e more importance to the
internal aspects and re,arded them to be the most hi,h
obAecti1e/ he would be admitted throu,h the door of the
suluk alon, the road of humanit(/ as is referred to in a
106
noble hadith in "isbahush Shar'iah: @ And purif( (our
heart with ta4wa =fear of Allah> and (a4in =certitude>
when (ou cleanse (our or,ans with water@ 2$$%3
So/ a salik man needs first a scientific suluk so as to
distin,uish/ with the blessin,s of @the people of
remembrance@ 2ahl&i dhikr3 =SA>/ the sta,es of ser1itude/
and re,ard the formal worship inferior to the spiritual and
inner worship Then the practical suluk/ which is the
realit( of the suluk is started The aim of this suluk is to
free the soul from other than Allah/ and adorn it with the
manifestations of )is .ames and 7ssence <ettin, to
this sta,e/ the salik would be at the end of his Aourne(/
attainin, to the ,oal of his pro,ress to perfection/ and
ac4uirin, the secrets of austerit( and worship/ as well as
the delicacies of suluk Those are the manifestations of
"aAest( which are the secrets of purit(/ and the
manifestations of Beaut(/ which are the obAecti1e of other
worships To ,i1e the details is out of the capacit( of
these pa,es
.otes:
2$#*3 M(unu Akhbarir 0ida/ 1ol %/ p $#C/ ch +C/ hadith
$
2$#:3 Biharul Anwar/ 1ol D*/ p %C$/ 4uotin, Iami'ul
Akhbar/ p $$* =with a sli,ht difference>
2$#K3 Ilalush&Sharai'/ 1ol I/ p %:#/ ch $K$/ hadith $
2$$#3 Ibid/ 1ol %/ p +*:/ ch $#K/ hadith $
2$$$3 Surah Ta )a: $%$
2$$%3 "isbahush Shari'ah/ ch $#/ on @Purit(@
107
Con$erning the .hu2! an4 it2 Cor4ia! 9i2$ip!ine2
@The people of knowled,e@ 2ahl&i ma'rifat3 sa( that the
=state of> Aanabah =maAor ritual impurit(> is ,ettin, out of
the homeland of ser1itude and enterin, e8ile 2,hurbat3 It
is @declarin, lordship@ 2iLhar&i rububi(at3 and claimin, I&
ness and enterin, within the frame 2hudud3 of the Patron
2maula3 and ac4uirin, the 4ualit( of master( 2si(adat3
The ,husl =rituall( washin, the whole bod(> is a
purification of this filth and a confession of the
shortcomin, 5ne of the reli,ious personalities has
numerated one hundred and fift( states/ in ten chapters/
sa(in, that the salik should purif( himself from them
durin, his practicin, the ,husl "ost of them/ or rather all
of them/ stem from mi,ht 2'iLLat3/ power 2Aabarut3 and
hau,htiness of the soul/ selfishness and self&conceit
2$$+3
The writer sa(s that the =state of> Aanabah is 1anishin,
2fana'3 in nature and ne,lectin, spiritualit( It is the
ultimate end of the complete so1erei,nt( of animalit( and
108
bestialit(/ and fallin, down to the lowest of the low The
,husl is pur,in, from this sin/ turnin, awa( from the rule
of nature/ and attainin, to the di1ine authorit( and power
This is brou,ht about b( cleansin, the whole kin,dom of
the soul which has 1anished in nature and been afflicted
with Satan's conceit
So/ its cordial disciplines are that the tra1eller to Allah/ at
the time of ,husl/ should not stop at the outer purification
and washin, the bod(/ as it is a low superficial crust and
belon,s to this world )is pa(in, attention to the Aanabah
of the inside of the heart and the secret of the spirit and
purif(in, them from that impurit( should be more
important to him Therefore/ he is to a1oid lettin, his
bestial soul and animal concern 2sha'n3 o1erpower the
human soul and the di1ine concerns 2shu'un&i rahmani3/
and to repent of Satanic impurit( and arro,ance/ and to
purif( the inside of the spirit which is a di1ine blow
breathed in him b( @the Breath of the Compassionate@
2nafas&i rahmani3/ from Satanic tastes/ which mean
pa(in, attention to other than Allah/ bein, the root of the
forbidden tree/ so that he ma( deser1e his father's/
Adam's/ Paradise )e is also to know that eatin, of this
tree of nature/ desirin, this world and attendin, to
multiplicit( are the ori,ins of Aanabah/ and/ unless he
purifies himself from this Aanabah b( immersion in/ or b(
complete purification with/ the water of Allah's merc(/
which flows from the pillar 2sa43 of the Di1ine Arsh and is
free from Satan's intrusion/ he will not be fit for the salat /
which is the realit( of ascension to =Allah's> pro8imit(/ as
there can be no salat without purification 2$$C3 This is
referred to in the noble hadith in al&-asa'il/ 4uotin,
Sha(kh as Sadu4 =ma( Allah be pleased with him>/ who
said/ with authorities: @A ,roup of Iews came to the
"essen,er of Allah =SA> The most learned of them
asked him some 4uestions Amon, his 4uestions was:
'-hat for did Allah command that one should perform
,husl because of the Aanabah/ but )e did not command it
after relie1in, oneself from feces and urineH The
"essen,er of Allah =SA> said: '-hen Adam =AS> ate from
109
the =forbidden> tree/ it crept into his 1eins/ hair and skin'
Durin, se8ual intercourse water would come out of e1er(
1ein and hair in his bod( So/ Allah made it incumbent
upon his offsprin, to perform the ,husl of the Aanabah till
the Da( of 0esurrection@ 2$$'3/ as the narrati1e ,oes
In another narrati1e/ Imam ar&0ida =AS> said: The( were
ordered to perform the ,husl because of the Aanabah/ but
the( were not ordered to do it after the khala' =relie1in,
oneself from feces and urine>/ thou,h it is filthier than the
Aanabah/ because the Aanabah pertains to the soul of
man/ and that which comes out is somethin, from the
whole bod(/ while the khala' does not pertain to the soul
of man/ and what comes out is the food that ,oes in
throu,h an inlet and comes out from an outlet@ 2$$D3
The appearance of these hadiths/ to @the people of the
appearance@ 2ashab&i Lahir3/ denotes that as the semen
is from the whole bod(/ the whole bod( needs the ,husl/
and this coincides with the opinion of a number of
ph(sicians and natural philosophers But ,i1in, it the
cause of eatin, from the tree/ as in the first hadith/ and
ascribin, the Aanabah to the soul/ as in the second hadith
open a wa( to information for the people of knowled,e
and allusion/ because the 4uestion of the @tree@ and
Adam's eatin, of it are of the secrets of the sciences of
the ?ur'an and the infallible Ahlul Ba(t =AS>/ in which
man( sciences are occult ;or this reason in the noble
hadiths the causes of le,islatin, man( rituals are
ascribed to the said case of the @tree@ and Adam's eatin,
of it/ such as the wudu'/ salat/ ,husl/ fastin, durin, the
month of 0amadan and its bein, thirt( da(s/ and man( of
the haAA rituals The writer has for man( (ears been
thinkin, of writin, a thesis on this subAect/ but other
en,a,ements ha1e pre1ented that I ask Allah/ the
78alted/ success and happiness
<enerall( speakin,/ (ou are an offsprin, of Adam/ a
seed for meetin, =Allah> and created for knowin, =)im>
Allah/ the 78alted/ has chosen (ou for )imself and has
110
shaped (ou with )is two hands of Beaut( and "aAest(/
and told the an,els to fall down bowin, to (ou/ and
caused Iblis to en1( (ou So if (ou want to ,et out of the
state of the Aanabah of (our father/ who is (our ori,in/
and to be worth( to meet the Belo1ed 2hadrat&i mahbub3
and to become read( to attain to @the state of familiarit(@
2ma4am&i uns3 and @the Presence of the Di1ine Sanctit(@
2hadrat&i 4uds3/ (ou are to rituall( wash the interior of
(our heart with the water of merc(/ and to repent from
attendin, to this world/ which is of the manifestations
2maLahir3 of the forbidden tree/ and to completel( wash
(our heart/ which is the meetin, place of the Beautiful
and the Beaut( of the "aAestic/ from lo1in, the world and
its e1il affairs/ which are Satanic impurities/ for the
paradise of meetin, the )a44 =Allah> is a place for the
pure: @.o one enters Paradise e8cept the pure@ 2$$*3
@-ash (ourself/ then walk to the ta1ern@ 2$$:3
.otes:
2$$+3 )e refers to Sha(kh "uh(iddin 'Arabi/ al&;utuhat
al&"akki(ah/ 1ol $/ p +D+
2$$C3 -asa'ilush&Shi'ah/ 1ol $/ p %D$/ @Book of
Purification@/ chs on @-udu@/ ch C/ hadith $
2$$'3 Ibid/ p CDD chs on @Ianabah@/ ch %/ hadith %/
4uoted from "an la !ahduruhul ;a4ih/ 1ol $/ p %% Al&
"aAalis/ p $$' Al&'Ilal/ p $#C
2$$D3 Ibid/ hadith C/ 4uoted from al&Ilal 1ol $/ p %:$/ and
M(unu Akhbarir 0ida/ p %K$
2$$*3 @Paradise is not entered e8cept b( the ,ood@
Msulul Kafi/ 1ol +/ p +*$/ @Book of ;aith and Disbelief'/
ch on @Sins@/ hadith *
2$$:3 -ash (ourself/ then walk to the ta1ern/ That this
ruined con1ent ma( not be polluted b( (ou =)afiL
ShiraLi>
111
So5e Cor4ia! 9i2$ip!ine2 6or )e5oving Fi!th
an4 @uri68ing &5puritie2
Be aware that remo1in, the hadath =impurit(>/ as alread(
stated/ is ,ettin, out of I&ness and selfishness and
partin, with carnalit( 2nafsi(at3 or rather it is complete
separation from the house of the soul/ since/ as lon, as
there are remnants of a ser1ant's self/ he will be polluted
with al hadath al akbar =the maAor impurit(> and the
worshipper and the worshipped in him are Satan and the
soul If the sta,es of the Aourne( of the people of the
0oad and suluk were for ,ettin, ranks and ascension to
hi,h de,rees/ the( would not be out of the intrusion of
Satan and the soul/ and the Aourne( and suluk are
Austified 2mu'allal3 Thus/ the suluk is within the sta,es of
the self/ and the Aourne( in the 1er( inside of the house
Such a salik is not a salik / not a wa(farer/ nor is he an
emi,rant to Allah and )is "essen,er/ and he has not (et
been pur,ed from the maAor impurit(/ which is @the
ser1ant himself' 2'ain&i 'abd3
Should he become completel( purified from this hadath/
the worshipper and the worshipped would be the )a44
112
2Allah3/ and @I would be his ear =hearin,> and his e(e
=seein,>@/ 2$$K3 which is the result of the pro8imit( b( the
nafilah =superero,ator( act of worship>/ would take place
Therefore/ as far as purification from the hadath is
concerned/ the ,husl of the whole bod( is necessar(/
because as lon, as @the 1er( ser1ant@ 2'ain&i 'abd3 is still
there in a wa(/ the hadath is not (et remo1ed/ as @under
each hair there is a Aanabah@ 2$%#3
So/ purification from the hadath is purification from the
huduth 2no1elt(3 and perishin, in the sea of ancientness
24idam3 Its perfection is in ,ettin, out of the multiplicit( of
names/ which is the interior of the @tree@ B( this ,ettin,
out he will ,et out of Adam's infectious sin/ which is the
ori,in 2asl3 of the offsprin,
So/ the hadath is of the spiritual impurities/ and its
purification is of the inner in1isible affairs and is a li,ht
-ud'u is a limited li,ht/ while the ,husl is an absolute
li,ht @-hich -u'du is purer than the ,huslH@ 2$%$3
But remo1in, the e8ternal filth and impurities has no such
position/ because it is a superficial cleanin, and an
e8ternal purification Its cordial discipline is that the
wa(farer ser1ant/ who wants to be present in the
Presence of Allah/ is to know that with Satanic filth and
impurit( one cannot find his wa( there/ and unless he
comes out from the bi, moral dispraised acts/ which are
the source of the corruption of the human utopia/ and the
ori,in of the e8ternal and internal sins/ he will ha1e no
wa( to the wanted ,oal Satan/ who was in the
nei,hbourhood of the world of sanctit( and was re,arded
of the Cherubim/ (et/ at last/ because of e1il inclinations/
he was dismissed from the position of the fa1ourites/ and
was cursed b(: @Then ,et out of it/ for surel( (ou are
accursed@ =Surah Sd: **/ and Surah Al&)iAr: +C>
So/ we/ the sur1i1ors of the cara1an of the in1isible world/
the sinkin, ones in the deep pit of nature/ and the
returned to the lowest of the low/ how can we/ with our
113
Satanic/ e1il inclinations/ deser1e bein, in the Presence
of )is Sanctit( and in the nei,hbourhood of the ,odl( and
the companions of the fa1ourites'H Satan became self&
conceited/ reco,niLed his bein, of fire/ then said:@ I am
better than him@ 2$%%3 This self&admiration led to self&
worship and arro,ance/ which dro1e him to despise and
insult Adam =AS>/ and said: @ and him !ou created of
dust@/ and made a false comparison )e did not see
Adam's ,oodness/ nor his perfect spiritualit( )e looked
onl( at Adam's appearance/ his bein, of cla( and of dust/
while of himself he looked at his bein, of fire/
disre,ardin, his pol(theism of e,oism and e,otism Self&
lo1e pre1ented him from discernin, his shortcomin,s and
hid his faults from his e(es This selfishness and self&
conceit led him to self&lo1e/ arro,ance/ ostentation/
h(pocris(/ obstinac( and disobedience/ dri1in, him from
the sacred ascension down to the desert of the abode of
darkness of nature
So/ it is on the wa(farer to Allah/ as he cleans himself
from e8ternal filth/ to purif( himself from the ori,ins of
1ileness and internal Satanic impurities/ and thorou,hl(
cleanse/ with the di1ine water of merc( and lawful
austerit(/ his utopia/ his 1irtuous cit(/ and purif( his
heart /the place of di1ine manifestation/ and to take off
the shoes of ambition and lo1in, pomposit(/ so as to
become worth( of enterin, the sacred 1alle( of @aiman@
and of bein, a place for the 9ord's manifestation Mnless
he is cleaned from e1il filths/ purification from impurities
2ahdath3 cannot take place/ as purif(in, the e8terior is a
preliminar( step to the purification of the interior
Mnless a complete/ mundane and 1isible ta4wa
accordin, to the instructions of the pure Shari'ah
happens/ no cordial ta4wa will take placeJ and unless the
cordial ta4wa is brou,ht about b( the alread( named
affairs/ no real/ secret and spiritual ta4wa can happen All
the sta,es or ta4wa are preliminaries to this sta,e/ that
is/ ne,lectin, e1er(thin, other than Allah
114
As lon, as there are in the salik remnants of selfishness/
his heart will not discern Allah's manifestation It is/
howe1er/ possible that sometimes/ owin, to the
precedence of =Allah's> merc( and the pre1alence of the
@near&to&Allah@ 2(alillahi3 aspect/ in1isible help is e8tended
to the salik such that the remnants of his I&ness are burnt
out b( the Di1ine firebrand 2Aadhwah3 It is probable that
in the wa( Allah manifested )is ,lor( to the mountain/
crushin, it to pieces and in the fallin, down of "oses
senseless/ there are references to what has been saidJ
and there is a similar difference between the salik&i
maAdhub =the salik attracted b( Di1ine <race>/ and the
maAdhub&i salik =the attracted one who is tra1ellin, to
Allah>
The people of truth understand from this an important
point worth( of knowin,/ since knowin, nothin, about it
would be the cause of man( errors/ ,oin,s astra( and
de1iations from the ri,ht path .o one of those who are in
4uest of truth is to i,nore it or be unaware of it It is this:
The salik who is in 4uest of truth must declare himself
innocent from the e8tremities of some i,norant Sufis and
some ne,li,ent phenomenalists/ so that it ma( become
possible for him to tra1el to Allah As a matter of fact/
some sects of the first ,roup belie1e that the e8ternal
knowled,e and act are formal/ and stuffed moulds/
intended for the i,norant and the common people/ and
that those who are the people of the secret/ heart and
truth/ and are of ,ood back,round/ need not practice
such acts/ and that the e8ternal acts are re4uired for the
purpose of ac4uirin, cordial truths and attainin, to the
looked&for destination/ and so/ when the salik reaches his
destination/ practicin, those preliminaries will be
departin,/ and en,a,in, in the multiplicities will be a 1eil
The second ,roup/ on the other hand/ rose to face the
first ,roup and went to the other end to e8tremit( b(
den(in, all the spiritual sta,es and di1ine secrets/ and
reAected all affairs/ e8cept the mere e8ternal appearance
and the superficial form/ alle,in, that e1er(thin, else is
nothin, but ima,ination and fanc( These two ,roups are
115
still in dispute and ar,ument/ each one accusin, the
other of bein, a,ainst the Shari'ah In fact/ both ,roups
ha1e somewhat e8ceeded the limits and the( ha1e ,one
to the e8tremes In m( Sirrus Salat I ha1e referred to this
point/ and I show/ here/ a moderate and middle wa(/
which is the strai,ht path
It should be noted that the formal rituals and the e8ternal
worships are not onl( for ac4uirin, perfect spiritual
characters and cordial truths/ but that is actuall( one of
their fruits To the people of knowled,e and of heart/ all
worships transfer the di1ine knowled,e from the inside to
the outside/ and from the secret to the public And as the
blessin, of merc( of the Beneficent 2rahman3/ or rather of
the Compassionate 2rahim3/ co1ers all human cordial and
formal ,rowths 2nasha'at3 and each one of these sta,es
has a share of the ,eneral di1ine blessin,s/ each has to
do a part of praisin, Allah/ and thankin, )im for the
beneficent and merciful fa1ours of )is Absolute
.ecessar( Bein, As lon, as the soul has a share of the
formal mundane ,rowth 2nasha'at3 as well as of the
1isible life/ the carpet of multiplicit( will not be completel(
rolled awa(/ and the shares of nature will not be done
with As the tra1eller to Allah must not en,a,e his heart
with other than Allah/ he is also not to make use of his
bosom/ ima,ination and nature in other than Allah's wa(/
so that his tauhid =monotheism> and ,lorification ma(
become firm in all the ,rowths 2nasha 'at3 And if the
spiritual attraction has an( result other than ser1in, Allah
and submission to )im/ it will indicate that there are still
some remnants of selfishness/ and the salik 's Aourne( is
inside the house of the soul/ and not to Allah
The ,oal of the Aourne( of the people of Allah is to color
the nature and the kin,dom of the bod( with Allah's color
There is a noble hadith in which Allah/ the <reat and
Almi,ht(/ sa(s: @I am AllahG I am ar&0ahman =the
Beneficent>G I created 'rahim' =the womb/ relationship>
and deri1ed its name from "ine So/ whoe1er obser1ed it
=ie/ obser1ed kinship relations>/ I would obser1e him/
116
and whoe1er se1ered it/ I would se1er him@ 2$%+3 5ne of
the interior concepts of this hadith is/ perhaps/ this
se1erin, the nature/ which is the mother of the spirits/ off
the ori,inal homeland/ and obser1in, =connectin,> it is its
austerit( and returnin, it to its homeland of ser1itude
Abu' Abdullah =as Sadi4 > =AS> is 4uoted to ha1e said:@ I
ad1ise (ou to take care of (our aunt/ the date&palm/ as it
was created of Adam's cla(@ 2$%C3 This noble hadith
refers to that kinship relations mentioned before
In short/ takin, out the kin,dom of the e8terior from the
homeland of ser1itude/ and lea1in, it to itself/ is a deep
i,norance of the stations of the people of knowled,e/ and
is of the temptations of the accursed Satan/ who de1iates
each ,roup from Allah/ the 78alted/ in a particular wa( At
the same time/ den(in, the stations and blockin, the wa(
to knowled,e/ which is the deli,ht of the e(e of the hol(
men 2auli(a3 =AS>/ and confinin, the di1ine laws to the
e8terior/ which is the world's share/ the kin,dom of the
self and the animal state/ and disre,ardin, the inner
secrets and disciplines worship &which result in purif(in,
the inside/ reformin, the heart and de1elopin, the interior
&are utmost i,norance and ne,li,ence Both of these two
,roups are far awa( from the wa( of happiness and the
strai,ht path of humanit(/ and both are cut off from the
stations of the people of knowled,e
The one who is aware of Allah and knows the stations/
must obser1e all the inner and outer ri,hts and help
e1er(one who has a ri,ht to ,et it )e must purif( himself
of e8a,,eration/ fault and ,oin, to the e8tremes/ remo1e
the filth of den(in, the outside of the Shari'ah/ which is/ in
fact/ limitation/ and remo1e the filth of den(in, the inside
of the Shari'ah/ which is restriction/ and both of which are
of the temptations of Satan and his treacheries/ so that
the road of tra1ellin, to Allah and attainin, to the spiritiual
stations become eas( for him
Thus/ one of the sta,es of remo1in, filth is remo1in, the
filths of the false fancies which pre1ent Allah's pro8imit(
117
and the ascension of the belie1ers 5ne of the concepts
and positions of the uni1ersalit( of the ultimate
prophethood/ or rather/ of the proofs of the finalit( of the
prophethood/ is that he =the 9ast Prophet> attained/ in all
the spiritual states to all their ri,hts and shares as
re,ards all the affairs of the Shari'ah As in the
knowled,e of the affairs of the 9ordship/ the <lorified/ )e
is known in the hi,hest hei,ht and in the nearest
nearness to the state of uni1ersalit(: @)e is the ;irst and
the 9ast and the 5utward and the Inward@/2$%'3 @Allah is
the li,ht of the hea1ens and the earth@/ 2$%D3 @If (ou are
lowered down with a rope to the lowest of the earth/ (ou
will come down onto Allah@ 2$%*3/ and @-here1er (ou
turn/ there is Allah's ;ace@/ 2$%:3 etc/ throu,h which the
knower of the di1ine knowled,e/ attracted b( the di1ine
attractions/ feels in1isible deli,ht and di1ine ecstac(
Similarl( the practical&cordial monotheism is permeated
into the last sta,e of the horiLon of the of nature and the
corporeal bod(/ and no bein, is depri1ed of a share of
knowin, Allah
In short/ the people of Sufism unknowin,l( speak of Isa's
=Iesus's> wisdom/ while the phenomenalists speak of the
wisdom of "oses The "uhammadans/ howe1er/ are/ b(
limitation/ innocent of both of them To e8pand on this
brief is out of the 4uestion and does not suit these pa,es
Connection
?uotin, Imam as Sadi4 =AS> "is'bahush&Shari'ah
narrates: @The mustarah =-CE washin, closet E where
one relie1es oneself E toilet> is called so because the
people are relie1ed there from the wei,hts of the filths/
and the( clear out there the dirts and impurities The
belie1er learns from this that the pure of the ephemeral
thin,s of this world =ie/ food> will finall( ha1e such an
=impure> end Then/ he will be relie1ed b( abandonin,
this world and turnin, awa( from it )e empties his soul
and his heart from bein, en,a,ed with it/ and disdains
collectin, and possessin, it/ as he disdains the
118
impurities/ the feces and filth )e thinks/ of himself/ how
he is honoured in an instance and feels humiliated in
another )e then realiLes that adherin, to contentedness
and ta4wa ,i1es him relief in both worlds/ that comfort is
in ne,lectin, this world/ in refrainin, from enAo(in, it and
in remo1in, the impurit( of =wantin,> the unlawful and the
doubtful/ and so/ he closes the door of arro,ance to
himself after knowin, it/ runs awa( from sins/ opens the
door of modest(/ remorse and sh(ness/ stri1es to carr(
out )is commands and to refrain from the forbidden/
hopin, for a ,ood return and a deli,htful pro8imit( )e
imprisons himself in the prison of fear/ patience and
abstinence from =satisf(in,> the desires until he arri1es/
with Allah's custod(/ in the eternal abode/ and tastes )is
pleasure/ as this is what is reliable =counted>/ and
e1er(thin, else is nothin,@ 2$%K3 This is the end of his
noble speech
In this noble speech there is a comprehensi1e order for
the people of knowled,e and suluk/ and it is that a
conscious person/ on his Aourne( to the 9ast Abode/
must/ in whate1er state he ma( be/ demand all the
spiritual pleasures/ and not ne,lect/ in an( condition/ to
remember his ultimate ,oal and return That is wh( the
wise men ha1e said: @The Prophet ser1es the =di1ine>
decree 24ada'3 as the ph(sician ser1es the bod(@ As the
,reat prophets and hol( men 2auli(a3 =AS> ha1e no care
whatsoe1er e8cept for Allah's decree 24ada'3 and the
@near&to&Allah@ 2(alillahi3 aspect/ and the hea1enl(
Kin,dom 2malakut3 of the di1ine decree ,o1erns their
hearts/ the( belie1e that the mana,ement of all affairs is
in the hands of Allah's an,els/ who are the di1ine
soldiers/ while the ph(sical ph(sician/ bein, far from this
sta,e and discarded from this 1alle(/ ascribes the
runnin, of the affairs of nature to the natural powers
In brief/ a salik should/ in all conditions/ make use of all
the aspects of his suluk So/ as he sees that the tri1ial
matters and the pleasures of the 1isible world are
destined to annihilation and chan,e/ and realiLes that
119
their fate is corruption and 1anishin,/ he will easil( ha1e
his heart turn awa( from them and free his heart from
thinkin, of them and bein, en,a,ed with them/ and he
will be dis,usted with them as he is with filths The inside
of the world of nature is filth( ;ilth and dirt seen in a
dream &which is a door of re1elation 2mukashafah3 are
interpreted to mean worldl( positions and wealth/ and/
accordin, to the re1elations 2mukashafah3 of' Ali =AS>/
this world is but a carrion 2$+#3 So/ as the belie1er
empties himself from the loads and e8cretions of nature
and relie1es the natural town from their harm/ he is also
to relie1e his heart from bein, attached to it =nature> and
,ettin, en,a,ed with it
)e is to remo1e from his heart the burden of lo1in, the
world and position/ and empt( the spiritual utopia and
relie1e it from those impurities 9et him think how bein,
en,a,ed in the world will / after few hours/ humiliate the
honourable soul and force it to under,o the worst and
most dis,raceful state 9et him know that to bus( the
heart with the world/ after a while/ when the curtain of
1isibilit( is drawn up and the 1eil of nature is pushed
aside/ will humiliate man and brin, him to the reckonin,
and punishment )e is to know that adherence to ta4wa
and contentment brin,s comfort in both worlds &a comfort
which is a result of ne,lectin, the world/ be&sli,htin, it
and reAectin, its pleasures and entertainments )a1in,
pur,ed himself of the formal filths / he is also to purif(
himself from the impurities of the haram =the unlawful>
and the doubtful cases
)a1in, understood himself and reco,niLed the humilit( of
his need/ he has to close to himself the door of arro,ance
and hau,htiness/ to run awa( from recalcitrance and sin/
and to open to himself the door of modest(/ remorse and
sh(ness )e is to stri1e to obe( Allah and refrain from
disobedience/ so as to return to Allah ,ood and well/ and
to attain Allah's pro8imit( with purit( and serenit( of the
soul )e is to imprison himself in the prison of fear and
patience and curb his soul of its desires/ so as to be
120
sa1ed from the prison of Allah's punishment/ and to Aoin
Allah's custod( in the eternal abode/ and/ thus/ to taste
Allah's contentment This is the ultimate hope of the
people of suluk/ and e1er(thin, else is nou,ht
.otes:
2$$K3 0efer to footnote .o %$
2$%#3 Biharul Anwar/ 1ol *:/ p '$/ @Book of Purification@/
ch on @The Incumbenc( of the <husl of Ianabah@/ hadith
%+
2$%$3 Iami' Ahadithish&Shi'ah/ @Book of Purification@/ chs
on @The <husl and its 0e,ulations@/ ch $%
2l%%3 @I am better than him !ou ha1e created me of fire/
and him !ou created of dust@ =Surah Sad: *D>
2$%+3 Biharul Anwar/ 1ol *$/ p K'/ 4uoted from
"a'ani(ul Akhbar/ p +#%
2$%C3 Ibid/ 1ol DD/ p $%K/ 4uoted from al&"ahasin/ p
'%: 2$%'3 Surah al&)adid: +
2$%D3 Surah .ur: +' 2$%*3 'Ilmul !a4in/ 1ol $/ p 'C
2$%:3 Surah al&Ba4arah: $$'
2$%K3 "isbahush&Shari'ah/ ch K/ @Pri1( E -C@
2$+#3 .ahAul Bala,hah/ edited b( ;a(dul Islam/ sermon
.o$#:: @The( fell upon a carrion b( eatin, of which the(
were e8posed@ 5r as in sermon .o $'$: @The( are
fallin, upon an eas( carrion@
O"#e$tive Two
- So5e 9i2$ip!ine2 Con$erning the C!othe2 -
ST7T&ON ONE
.enera! 9i2$ip!ine2 6or the C!othe2
Know that man's rational soul is a realit( which/ at the
same time of its unit( and perfect simplicit(/ has di1erse
aspects =,rowths E nasha'at>/ the principal ones of which
are/ ,enerall(/ three:
121
The first aspect =,rowth E nash'ah> is the e8ternal
mundane 1isible aspect/ displa(ed in the apparent
senses/ and its lowest surface is the bod(
The second is the aspect 2nash'ah3 of the barLakh world
=the Isthmus/ or the intermediate/ world> displa(ed in the
internal senses/ the barLakhian =intermediate> bod( and
@the mould of the ideal@ 24alib&i mithali3@
The third is the in1isible internal aspect 2nash'ah3/
displa(ed in the heart and in its affairs
The relation of each of these aspects to the other is that
of the e8ternal to the internal/ and of the manifestation to
the manifested This is the reason for the effects/ the
characteristics and the reactions of each of these aspects
to permeate into the other aspects ;or e8ample/ if the
sense of seein, discerns somethin,/ it will ha1e an effect
on the barLakhian sense of seein, accordin, to its aspect
2nash'ah3
Then the effect is transmitted to the internal seein, sense
of the heart accordin, to its aspect 2nash'ah3 In the same
wa( the effects of the cordial aspect appear in the other
two aspects This/ besides bein, pro1ed b( a stron, and
firm e1idence/ coincides with the conscience/ too
Conse4uentl(/ all the formal disciplines of the Shar' ha1e
their effect/ or effects on the interiorJ and each of the
,ood characters &which belon, to the barLakhian status
of the soul also has its effects on the e8terior and interior
All the di1ine knowled,e 2ma'arif3 and the true beliefs also
ha1e their effects on the two barLakhian and e8ternal
aspects ;or e8ample/ this belief that to ha1e control o1er
the kin,dom of e8istence as well as the in1isible and
1isible worlds belon,s to Allah/ and no other bein, has
an( control o1er them/ e8cept that permitted shadow(
control/ brin,s about so man( spiritual perfections and
,ood human moralities/ such as dependin, on Allah and
trustin, )im/ and pinnin, no hope on an( creature This
122
is the mother of perfections and the cause of so man(
,ood deeds and commendable acts/ and pre1ents one
from committin, e1il practices 9ikewise other sorts of
knowled,e/ which are so numerous that these pa,es/ as
well as the broken pen of the writer/ ha1e no patience to
count them nor to relate the effects of each one of them/
since it needs writin, a hu,e book which can be
e8pected onl( from the powerful pen of the people of
knowled,e/ or from a warm soul of @the people of
ecstas(@ 2ahl&i hal3: "( hand is short/ while the dates are
=hi,h> on the date&palms@ 2$+$3
Similar is/ for e8ample/ contentment 2rida'3 as a character/
which is one of the human moral perfections It is
effecti1e in purif(in, and polishin, the soul/ renderin, the
heart a place for special di1ine manifestations/ ele1atin,
faith to a perfect faith/ the perfect faith to tran4uillit(
2tuma'ninah3/ tran4uillit( to its perfection/ its perfection to
1ision 2mushahadah3/ the 1ision to a perfect 1ision/ its
perfection to @reciprocal lo1e@ 2mushahadah3 =with the
Belo1ed>/ the reciprocal lo1e to its perfection/ its
perfection to courtin, 2murawadah3/ the courtin, to its
perfection/ its perfection to union 2murawadah3/ the union
to its perfection/ and to what neither I nor (ou can
ima,ine The character of contentment has a surprisin,
effect on the kin,dom of the bod( and on the formal
marks and acts/ which are lea1es and branches It
chan,es hearin,/ seein, and other powers and or,ans
into di1ine ones/ and the secret of @I will be his hearin,
and seein,@ 2$+%3 is somewhat manifested As those
sta,es ha1e an effect/ or rather/ effects/ on the
appearance/ the( are also affected so surprisin,l( b( the
outer shape/ all the ordinar( and e8traordinar(
mo1ements and pauses/ and all the acts and
abstentions/ so that it sometimes happens that a scornful
,lance b( a salik at a ser1ant of Allah causes the salik to
fall from his hi,h status to the lowest of the low/ and this
will need him (ears to make up for it
123
.ow/ as our helpless hearts are weak and shak(/ like the
weepin, willows/ losin, their stillness/ b( e1er( ,entle
breeLe/ it would be/ therefore/ necessar(/ e1en in
ordinar( situations &one of which is the instance of
choosin, one's clothes &to obser1e the conditions of the
heart and to take care of it As the soul and Satan ha1e
4uite firm snares and cle1er delusions which we are
unable to understand/ we ha1e to do our best/ as much
as we can and is in our capacit(/ to resist them/ and to
ask/ in all cases/ Allah's help and support for success
So/ we sa( that as it has become clear that the e8terior
and the interior ha1e reciprocal effects/ the seeker for the
truth and spiritual ele1ation has to a1oid choosin, such
clothes and models which ha1e bad effects on the spirit/
de1iate the heart from perse1erance and rememberin,
Allah/ and turn the soul's direction to worldl( matters Do
not think that Satan's delusions and the tricks of the e1il&
commandin, soul are confined onl( to e8pensi1e and
nice clothes and lu8urious articles Actuall( e1en b( old
and worthless clothes the( ma( dis,race a man
Therefore/ one should a1oid seekin, fame throu,h
clothes/ or rather he should a1oid all conducts contrar( to
the normal and the customar( )e is to abstain from
wearin, hi,hl( lu8urious clothes made of e8pensi1e
materials and attracti1el( and notoriousl( tailored/
because our hearts are 1er( weak and inconstant/ and
the( slip b( sli,htest distinction and de1iate from
moderation It ma( often happen that a wretched/
helpless man/ de1oid of all de,rees of honour/ humanit(/
di,nit( and perfection/ Aust because of a few meters of
silk or woollen cloth/ well tailored in a forei,n st(le/ and
which mi,ht ha1e been obtained throu,h shameful and
dishonourable bar,ains/ looks down upon the ser1ants of
Allah with scorn/ arro,ance and hau,htiness/ de1aluatin,
the people This is caused onl( b( a completel(
powerless soul with so small a capacit( that it takes the
spit of a worm or the apparel of a sheep to be a cause of
honour and di,nit( for itself
124
5 helpless manG )ow wretched and indi,ent (ou areG
!ou should be the pride of the world of possibilit(/ and
the ,ist of space and place !ou are the offsprin, of
Adam/ and (ou should teach the names and the
attributes !ou are the child of the =Allah's> successorJ so/
(ou should be of the brilliant si,ns =of Allah> @A whistle
calls (ou from the turret of the 'Arsh@ 2$++3 !ou/
unfortunate de,enerateG !ou ha1e usurped a handful of
remnants and apparels of helpless animals/ b( which (ou
take pride This pride of (ours is that of a silk worm/ a
sheep/ a camel/ a s4uirrel or a fo8 -h( do (ou feel
proud of others' clothes/ and show arro,ance b( others'
prideH
In short/ as the 4ualit(/ the 1alue and the decoration of
the clothes ha1e their effects on the souls/ Imam Amirul
"u'minin =AS>/ as 4uoted b( the late ?utb the 0owandi/
said: @-hoe1er wears lu8urious clothes/ he will be/
ine1itabl(/ arro,ant/ and the ;ire is ine1itabl( for the
arro,ant@ 2$+C3 There are effects in their fashion and
tailorin, It sometimes happens that the one who wears
the clothes cut similar to those of the forei,ners/ ,ets a
feelin, of i,norant attachment to them/ and thus/ he
repulses and abominates the friends of Allah and )is
"essen,er/ and lo1es their enemies In this respect/
Imam as Sadi4 =AS> is 4uoted to ha1e said: @Allah/ the
78alted and "ost )i,h/ inspired one of the prophets
commandin, him: 'Tell the belie1ers not to wear the
clothes of "( enemies/ not to eat like "( enemies/ and
not to walk like "( enemies/ so as not to be "( enemies
as the( are "( enemies@' 2$+'3
As the too lu8urious clothes affect the souls/ similarl(/ too
low and shabb( clothes/ both in material and 4ualit(/ also
affect them It is most probabl( that this is more
corrupti1e/ b( man( de,rees/ than the e84uisite clothes/
as the soul can ha1e 4uite craft( plots -hen one sees
himself distin,uished from others b( wearin, rou,h/
denim clothes/ while others wear fine/ soft clothes/ he
tries/ as he lo1es himself/ to ne,lect his defects/
125
re,ardin, this accidental and irrele1ant affair as a matter
of pride )e ma( probabl( ,et to admire himself and look
down at the ser1ants of Allah/ alle,in, that the others are
out of Allah's hol( sanctum/ thinkin, himself to be amon,
the most sincere and fa1ourite ser1ants of Allah It is also
most probable that he will be afflicted with h(pocris( and
other bi, corruptions So wretched he is that/ out of all
the de,rees of knowled,e/ ta4wa and spiritual
perfections/ he suffices himself with rou,h/ shabb(
wears/ unaware of thousands of his bi, faults/ the bi,,est
of which is this 1er( bad effect resultin, from these
clothes )e thinks himself/ who is of Satan's friends/ of
the people of Allah/ re,ardin, the ser1ants of Allah as
nothin, and worthless It also happens that the st(le and
the wa( he wears his clothes throw him into man(
mischiefs/ such as wearin, them in such an arran,ement
as to make him famous as an ascetic and a hol( man
In short/ to wear clothes for distinction/ on either side of
the e8tremities/ is a matter which shakes the weak
hearts/ and depri1es them from ,ood moralities/ and
causes conceit/ h(pocris(/ arro,ance and pride/ each
one of which is a mother of spiritual 1ileness The(
further lead to bein, attached to this world and lo1in, it/
which is the head of all sins and the source of all e1ils
"an( hadiths also refer to man( of the said affairs/ as is
stated in the noble al&Kafi/ 4uotin, Imam as Sadi4 =AS>/
sa(in,: @Allah/ the 78alted/ becomes an,r( with one's
,ettin, famous throu,h clothes@ 2$+D3
)e is also 4uoted to ha1e said: @The famous/ ,ood or
bad/ is in the ;ire@ 2$+*3
)e is further 4uoted to ha1e said: @Allah becomes an,r(
with two fames: the fame of clothes and the fame of the
salat@ 2$+:3
A hadith is 4uoted from the "essen,er of Allah =SA>/
sa(in,: @-hoe1er wears an apparel of fame/ Allah will
make him wear/ in the )ereafter/ an apparel of humilit(@
2$+K3
126
.otes:
2$+$3 "( le, is lame/ while the destination is so far/ "(
hand is short/ while the dates are =hi,h> on the date&
palms =b( )afiL ShiraLi>
2$+%3 0efer to footnote .o%$
2$++3 0efer to footnote .oKD
2$+C3 "ustadrakul -asa'il/ @Book of as&Salat@/ chs on
@The 0ules of the Clothes@/ ch $D/ )adith '/ 4uoted from
9ubbul Albab/ ?utb the 0awandi
2$+'3 Al&Iawahirus&Sani(ah/ ch on @Abu 'Abdullah Ia'far
ibn "uhammad/ as Sadi4@/ )adith D#
2$+D3 -asa'ilush&Shi'ah/ 1ol +/ p +'C/ @Book of as
Salat@/ chs on @0ules Concernin, the Clothes@/ ch $%/
)adith $
2$+*3 Ibid/ )adith +
2$+:3 "ustadrakul -asa'il/ @Book of as Salat@/ chs on
@The 0ules of the Clothes@/ ch :/ )adith %
2$+K3 Ibid/ )adith $

ST7T&ON T'O
- So5e 9i2$ip!ine2 Con$erning the ;u2a!!i32 C!othing -
The Se$ret o6 the @urit8 o6 C!othing
127
Know that the Salat is the state of ascension to the state
of Pro8imit( and bein, present in @the Presence of
Intimac(@ 2nahdar&i uns3/ and the salik has to obser1e the
disciplines of bein, present in the )ol( Presence of the
Kin, of kin,s As from the lowest of the de,rees and
sta,es of the appearance of the soul which is most
superficial =the crust of the crust> and is its formal and
1isible bod( to the hi,hest of its sta,es and realities
&which is the innermost and the secret state of the heart
&all are present in the Sacred Presence of Allah/ likewise
the salik must prepare himself to displa( all the internal
and e8ternal soldiers of the o1ert and co1ert kin,doms in
the Presence of Allah/ the 78alted and "ost )i,h/ and to
return back to )is )ol( Presence all the trusts which )is
Sanctified 7ssence has bestowed upon him with
complete purit(/ clarit(/ without the intrusion of an( bein,/
and with )is hand of Power/ Beaut( and "aAest( )e has
to return the deposits as the( ha1e been ,i1en to him out
of Kindness
Therefore/ there are man( dan,ers in the discipline
2adab3 of the Presence/ which the salik must take care
not to ne,lect )e is to take the purit( of the clothes
&which co1er the crust/ or rather/ the crust of the crust &as
a means for the purit( of the internal clothes/ and to know
that as these formal clothes co1er the 1isible bod(/ the
bod( itself co1ers the isthmus bod(/ which is actuall(
e8istent/ but is hidden within the curtains of the corporeal
bod( which co1ers it The isthmus bod( is the co1er/ the
clothes and the 1eil of the soul/ which co1ers the heart/
and the heart is the co1er of spirit/ and the spirit is the
co1er of the secret/ which co1ers the hidden latifah =the
real essence>/ and other sta,es 7ach low sta,e is the
co1er of its hi,her sta,e/ and thou,h all these sta,es are
e8istin, in the most pure people of Allah/ and the others
are 1oid of them/ (et onl( some of these sta,es are
mentioned because all people ha1e them
So/ it must be noted that as the e8ternal form of the salat
is not pro1ed to be correct without the purit( of the
128
clothes and the bod(/ and as impurities & which are of
Satan's 1ile acts and cause repellence from the Presence
of the Beneficent 2rahman3 &block the wa( of attendin,
the Presence/ the musalli with clothes and bod( polluted
with Satan's 1ileness is e8pelled from the di1ine
Presence and pre1ented from attendin, the station of
familiarit( 2ma4am&i uns3 Similar is the 1ileness of
disobe(in, Allah/ which is also of Satan's practices and
of the filths of that foul creature It also pre1ents one from
enterin, the Presence 2mahdar3 So/ the red&handed
disobedient one/ with an impure co1er of the isthmus
bod(/ cannot be admitted to Allah's Presence 2mahdar3
Purif(in, this co1er is of the conditions of the realiLation
and correctness of the internal salat As lon, as man is in
the 1eil of this world/ he cannot know about the in1isible
bod(/ the purit( and filth of its clothes and the condition of
its bein, pure and without filth The da( he comes out of
this 1eil/ and the so1erei,nt( of the interior and of the da(
of ,atherin, 2(aumul Aam3 twists aside the e8tensi1e
disunion of the e8terior/ and the sun of truth rises out of
the dark mundane 1eils/ and the e(e of the in1isible
interior opens/ and the e(e of the 1isible animalit( closes/
thereupon/ with the e(e of insi,ht/ he will understand that
his salat / had been/ till the end of life/ 1oid of purit( and
surrounded b( thousands of obstacles/ each one of
which was an independent cause for e8pellin, one from
the )ol( Presence of Allah AlasG A thousand alasG ;or on
that da( there will be no wa( for indemnit( and there will
be no cure There will be nothin, but re,ret and remorse
&endless re,rets and continuous remorses: @And warm
them of the da( of an,uish when the matter shall ha1e
been decided @ 2$C#3
After that the clothes of the interior bod( became pure/ it
would be necessar( for the 1er( in1isible bod( to be
purified from Satan's filths/ that is/ purification from the
filths of the dispraised characters/ as each one of them is
apt to pollute the interior and to e8pel man from the
Presence 2mahdar3 and pre1ent him from the Pro8imit(
Such characters are of the filths of Satan/ who is
depri1ed of =Allah's> merc( The ori,ins of all the
129
dispraised acts are self&conceit/ selfishness/ ostentation
and obstinac(/ each of which is the ori,in of man(
dispraised characters/ and is at the head of man( sins
)a1in, completed this purification/ and purified the
clothes of ta4wa with the water of sincere repentance
and lawful austerit(/ the salik will ha1e to bus( himself
with the purification of the heart/ which is the real
concealer 2satir3 and into which Satan's intrusion is
,reater/ and its impurities spread to other clothes and
concealers So/ without purif(in, the heart other
purifications will not be eas( The purification of the heart
passes throu,h se1eral sta,es/ some of which will be
referred to in these pa,es
5ne of them is pur,in, the heart from lo1in, this world/
which is at the head of all sins and it is the ori,in of all
corruptions As lon, as man has this lo1e in his heart/ it
will not be possible for him to be admitted to the
Presence of AllahJ and di1ine affection/ which is the
mother of purities/ is not accomplished with this impurit(
Perhaps in the Book of Allah and in the ad1ices of the
prophets and hol( men =AS>/ particularl( Amirul "uiminin
=Ali> =AS>/ importance is the least ,i1en to other than
abandonin, this world/ ne,lectin, it and a1oidin, it/ all of
which are of the realities of ta4wa This sta,e of
purification is not achie1ed e8cept b( useful knowled,e/
stron, cordial austerities/ concentratin, one's thou,hts
on the be,innin, 2mabda'3 and the return =to Allah>
2ma'ad3/ en,a,in, the heart in takin, lessons from the
deca( and the destruction of the world/ and the
e8cellence and happiness of the in1isible worlds: @"a(
Allah ha1e merc( upon one who knows where he has
come from/ where he is and where he is ,oin,@ 2$C$3
Another purification is to be pur,ed from dependence on
the creatures/ which is a concealed pol(theismJ (et/ to
the people of knowled,e/ it is a manifest pol(theism This
purification is accomplished throu,h =the belief in> Allah's
Mnit( of Acts/ which is the source of all cordial
purifications It must be noted that mere demonstrati1e
130
knowled,e and contemplati1e step concernin, the Mnit(
of Acts do not ha1e the re4uired result It sometimes
happens that too much indul,ence in the e8perimental
sciences brin,s darkness and displeasure to the heart/
and hinders man from attainin, to the hi,her obAecti1e In
this respect it is said: @Knowled,e is the ,reatest 1eil@
The writer belie1es that all sciences/ e1en the science of
tauhid =monotheism>/ are functional 2practical E 'amali3
Perhaps the ,rammatical et(molo,( of the word @tauhid@/
which is @taf'il@/ pro1es that/ as accordin, to its
et(molo,ical function it means ad1ancin, from multiplicit(
to oneness/ and annihilatin, and abolishin, the aspects
of the multiplicit( in @the 7ssence of Mnion@ 2'ain&i Aam3
This idea cannot be pro1ed with e1idence/ as with cordial
austerit( and instincti1e inclination towards the 5wner of
the hearts/ the heart is to be informed about what proofs
sa(/ so that the truth of tauhid can be understood !es/
proof tells us that @There is no effecter 2mu'aththir3 in the
=world of> e8istence e8cept Allah@ 2$C%3/ which is one of
the meanin,s of @There is no <od but Allah@ B( the
blessin, of this proof we cut short the intrudin, hands of
bein,s from the realm of the "aAest( of e8istence/ and
return the in1isible and 1isible worlds to their 5wner/ and
displa( the truth of: @)is is what is in the hea1ens and the
earth@/ 2$C+3 @And in )is hand is the Kin,dom of
e1er(thin,/@ 2$CC3 and @)e it is -ho in the hea1en is <od
and in the earth <od@ 2$C'3 But unless this pro1ed
subAect reaches the heart and becomes an internal form
2surat3 of the heart/ we will not cross the limit 2hadd3 of
knowled,e to the limit of faithJ and of the li,ht of faith/
which illuminates the kin,dom of the interior and the
e8terior/ we shall ha1e no share and no profit This is the
reason that althou,h we ha1e the proof supportin, this
di1ine/ loft( subAect/ we are still in multiplicit( and know
little of tauhid which is the pleasure of the e(es of the
people of Allah &we do rin, the bell of: @There is no
effecter 2mu'aththir3 in the =world of> e8istence e8cept
Allah@/ (et we look with the e(e of ,reed/ and e8tend the
hand of demand to e1er(bod(:
131
The le,s of the inferentialists are wooden/ 9e,s will be
1er( much infirm/ if wooden 2$CD3
This purification is of the ,reat stations of the wa(farers
to Allah There are/ howe1er/ further stations/ which are
be(ond our limit/ thou,h probabl( we ma( refer to some
of them within these papers/ when the occasion arises/
insha' allah =Allah willin,>
.otes:
2$C#3 Surah "ariam: +K
2$C$3 "afatihul <ha(b/ b( "ulla Sadra/ edited b(
KhaAawi/ p '#
2$C%3 It is ascribed to the theolo,ian philosophers/ as is
related b( "irLa Abul )asan Sha'rani in the Preface of
his The Secrets of the "a8ims/ p +%
2$C+3 Surah an&.ahl: '%
2$CC3 Surah !a Sin: :+
2$C'3 Surah Nukhruf: :C
2$CD3 A poem b( "aulawi
Con$erning Cor4ia! Con2i4eration2 o6
Covering the Na=e4ne22
The tra1eller to Allah finds himself present in the )ol(
Presence 2mahdar3 of Allah/ the Almi,ht( and "ost )i,h/
or rather/ he sees that his interior and e8terior/ his
132
co1ertness and o1ertness are the 1er( presence 2hudur3/
as it is narrated in al&Kafi and at&Tauhid that Imam as&
Sadi4 =AS> said: @The spirit of a belie1er is more
connected to the spirit of Allah than the connection of the
sunbeam to the sun@ 2$C*3 !et/ stron, e1idential
ar,uments in the hi,h sciences stress that the entire
circle of e8istence/ from the hi,hest in1isible sta,es to
the lowest 1isible ones/ is the 1er( connection and mere
dependence and want =po1ert(> in its relation to the
Absolute Self&78istent/ the <lorified and "ost )i,h It is
probable that the reference is to this in the a(ah: @5 menG
it is (ou who are in need of Allah/ and it is Allah -ho is
the Self&Sufficient/ the Praised 5ne@G 2$C:3 because if a
bein, amon, the bein,s/ in a state of states/ in a moment
of the moments and in an aspect of the aspects/ had no
connection to the "i,ht of the )ol( 9ord/ it would be out
of the spot of self&potentialit( and po1ert(/ and into the
sanctuar( of Self&.ecessit( and Self&Sufficienc( The one
who knows Allah and is Aourne(in, to )im will ha1e to
en,ra1e this true e1idential subAect/ this di1ine ,nostic
delicac(/ b( wa( of cordial austerities/ disre,ardin, the
limits of reason and ar,ument/ on the face of the heart/ in
order to brin, it to the borders of ,nosis 2'irfan3/ so that
the truth of faith and its li,ht become manifest in his
heart The people of heart and of Allah step past the limit
of faith onto the sta,e of re1elation 2kashf3 and 1ision
2shuhud3 This would be possible throu,h intense self&
mortification 2muAahadah3/ pri1ac( with Allah and lo1in,
)im It is stated in "isbahush Shari'ah that Imam as
Sadi4 =AS> said:
@The informed one =the ,nostic>/ his person is with the
people and his heart is with Allah Should his heart be
inattenti1e of Allah for a twinkle of an e(e/ he would ha1e
died of cra1in, for )im
The informed one =the ,nostic> is the entrusted with
Allah's trusts )e is the treasure of )is secrets/ the
source of )is li,ht/ the e1idence of )is merc( on )is
creatures/ the mount of )is knowled,e/ and the criterion
133
of )is fa1our and Austice )e is not dependent on the
people/ nor is he in need of them for his wants and the
world )e feels intimate onl( with Allah/ and ,i1es no
utterance/ makes no ,esture and draws no breath e8cept
b( Allah/ for Allah/ from Allah and with Allah@ 2$CK3
In short/ when the salik finds himself/ in all aspects
=affairs/ states E shu'un>/ bein, the 1er( Presence
2hudur3/ he co1ers all his internal and e8ternal kinds of
nakedness 2'aurat3 in order to obser1e the Presence and
the discipline of Presence )e realiLes that the e8posure
of the internal nakedness in the Presence of Allah is
much more hideous and dis,racin, than the e8posure of
the e8ternal nakedness/ as in the hadith: @Allah does not
look at (our forms/ but )e looks into (our hearts@ 2$'#3
The internal kinds of nakedness 2'aurat3 are the
dispraised characters/ 1ile customs and immoralities/
which depri1e man of bein, worth( of the Presence
2mahdar3 and of the discipline of Presence 2hudur3 This
is the first sta,e of 1iolatin, the co1ers and the e8posure
of the nakedness 2'aurat3
It must be noted that if one does not co1er himself with
Allah's 1eilin, and for,i1eness/ and if he does not put
himself under the .ames of @The Concealer@ and @the
;or,i1er@/ demandin, concealment and for,i1eness/ it
fre4uentl( happens that when the 1isible curtain is rolled
up/ and the worldl( 1eil is remo1ed/ the( cause his
e8posure in the presence of the fa1ourable an,els and
the appointed prophets =AS> Allah alone knows how
much the e8posed internal nakedness is u,l(/
dis,raceful/ stinkin, and scandalous
5 dear/ do not compare the conditions of the )ereafter
with this world/ as this world can ne1er ha1e the capacit(
of the appearance of a sin,le blessin, or punishment of
that world This world/ with all its 1ast hea1ens and
kin,doms 2'awalim3 / cannot take in the appearance of a
low in1isible world such as the world of the ,ra1e/ let
alone the hi,h kin,dom of hea1en/ of which the
134
0esurrection -orld is a sample In a detailed hadith
narrated b( the Sha(kh ash&Shahid ath Thani =ma( Allah
be pleased with him> in "un(atul "urid 4uotin, ;atimah/
the Siddi4ah =AS>/ who/ 4uotin, the "essen,er of Allah
=SA>/ said: @The "essen,er of Allah =SA> said: 'The
scholars of our followers will be resurrected wearin,
coats of honour accordin, to their knowled,e and to their
efficienc( in ,uidin, the ser1ants of Allah/ such that some
of them are ,i1en a thousand thousand coats of li,ht'
Then he added: 'Some of those ,ifts are better than the
best thin, on which the sun ma( shine/ b( a thousand
thousand times@' 2$'$3 So much for its blessin,s As to
its punishments/ ;a(d =ma( Allah ha1e merc( upon him>/
in 'Ilmul !a4in/ has 4uoted a hadith from the late as
Sadu4/ on his authorit(/ 4uotin, Imam as Sadi4 =AS> who
said that in a hadith <abriel said to the "essen,er of
Allah =SA>: @ If a sin,le link of the chain/ whose len,th is
se1ent( cubits/ is placed on the world/ the world will melt
b( its heat 5r if a drop of the Na44um and Dari'
=repulsi1e stinkin, drink> is dropped into the waters of this
world/ the people will die of its bad smell@ 2$'%3 -e take
refu,e with Allah from the wrath of ar 0ahman
Therefore/ the tra1eller to Allah has to replace his bad
characters and e1il habits with the prefect ones/ and to
1anish them in the storm( and endless sea of Allah's
perfect attributes/ and to chan,e the dark Satanic land of
=his> nature 2tab'iat3 to a white and bri,ht land/ and to find
out in himself: @And the earth shines with the li,ht of its
9ord@/ 2$'+3 and to brin, about the state of the names of
Beaut( and "aAest( of the )ol( 7ssence in the kin,dom
of his e8istence In this state he will be under the shelter
of Beaut( and "aAest(/ and will ac4uire the di1ine
moralitiesJ and the 1ices of @personal indi1iduations@
2ta'a((unat&i nafsi(ah3 and the darkness of fanc( will be
completel( concealed )a1in, attained to this state/ he
will be fa1oured with the special care of Allah/ the "ost
)i,h/ -ho will help him with )is special secret protection
=kindness> 2lutf3/ and conceal him under the co1er of )is
"aAest( such that no one/ e8cept )imself will know him/
135
and he will know none but Allah: @"( friends are under
"( 4ibab =domes>/ no one knows them e8cept "e@ 2$'C3
The sacred Book of Allah has man( references to this
point for those worth( of it/ such as: @Allah is the
Protector of those who belie1e )e brin,s them out of the
darkness into the li,ht @ 2$''3 The people of knowled,e
and of past ,ood records know that all the creational
indi1iduations 2ta 'a((unat&i khal4i(ah3 and the essential
multiplicities 2katharat&i 'aini(ah3 are darkness 2Lulumat3/
and the absolute li,ht cannot happen e8cept b(
discardin, the anne8ations and breakin, the
indi1iduations which are the idols in the wa( of the salik
-hen the darkness of the actual and participial
multiplicities is effaced and 1anished in @the 7ssence of
Mnion@ 2'ain&I Aam3/ all the nakedness will be co1ered/ and
the absolute presence and the complete attainment will
take place/ and the musalli/ bein, concealed b( the )a44
=Allah>/ will be performin, the )a44's =Allah's> salat The
ascendin, salat of the Seal of the "essen,ers =SA> was
probabl( of this t(pe/ in its particular states and sta,es
Allah knows better
Connection
It is stated in "isbahush&Shari'ah that Imam as Sadi4
=AS> said: @The most decorati1e clothin, for the belie1er
is the clothin, of ta4wa/ and the finest one is faith Allah/
the Almi,ht( and <lorified/ said: 'and the clothin, of
ta4wa/ that is the best' As to the e8terior clothin,/ it is a
blessin, from Allah/ as it co1ers the nakedness of the
children of Adam lt is a ,race ,ranted b( Allah to )is
ser1ants/ the children of Adam =AS>/ which )e did not
,rant to other than them To the belie1ers/ it is a means
to perform the duties imposed b( Allah upon them The
best of (our clothin, is that which does not distract (ou
from Allah/ the Almi,ht( and <lorified/ rather it brin,s (ou
nearer to thankin,/ rememberin, and obe(in, )im/ and it
does not bear (ou to conceit/ h(pocris(/ decoration/
takin, pride and boastin,/ as these are amon, the pests
of the reli,ion and brin, cruelt( to the heart -hen (ou
136
put on (our dress/ remember Allah/ the concealer of (our
sins b( )is merc( Clothe (our interior with truthfulness/
as (ou dressed (our e8terior with (our dress 9et (our
interior be under the protection of fear/ and (our e8terior
under the protection of obedience Take a lesson from
the fa1our of Allah/ the Almi,ht( and <lorified/ as )e
created the means for makin, clothes to conceal the
apparent nakedness/ and )e opened the doors of
repentance and implorin, in order to co1er the internal
sins and e1il characters Do not unco1er an(one's faults/
as Allah has co1ered (our ,reater faults Attend to (our
own faults/ and for,i1e that whose state and affair do not
concern (ou Beware of perishin, (our life for the action
of others/ lettin, the others trade with (our capital/ while
(ou destro( (ourself ;or,ettin, the sins is of the ,ra1est
punishments from Allah in this world/ and of the most
effecti1e causes for the punishments in the )ereafter As
lon, as the ser1ant is en,a,ed in his obedience to Allah/
the 78alted/ in reco,niLin, his own defects and
abandonin, what is dis,raceful in the reli,ion of Allah/ he
will be isolated from the pla,ues/ plun,in, in the sea of
the merc( of Allah/ the Almi,ht( and <lorified/ and will
win the ,ems of the ad1anta,es of wisdom and
e8pression But as lon, as he is for,ettin, his sins/
unfamiliar with his defects/ resortin, to his own mi,ht and
force/ he will ne1er be successful@ 2$'D3
.otes:
2$C*3 Msulul Kafi/ 1ol +/ p %C%/ @Book of ;aith and
Infidelit(/ ch on @The Belie1ers' Brotherhood to 5ne
Another@/ )adith C
2$C:3 Surah ;atir: $'
2$CK3 "isbahush Shar'iah/ ch K'/ on @Knowled,e@
2$'#3 Biharul Anwar/ 1ol D*/ p %C:/ 4uotin, Iami'ul
Akhbar/ p $$* =with a sli,ht addition>
2$'$3 "un(atul "urid/ p %C
2$'%3 'Ilmul !a4in/ 1ol %/ p $#++
2$'+3 Surah Numar: DK
137
2$'C3 Ih(a 'Mlumuddin/ 1ol C/ p %'D A Di1ine Sa(in, In
the "S =manuscript> both the words @4ibabi@ and @4iba'i@
are stated
2$''3 Surah al&Ba4arah: %'*
2$'D3 "isbahush Shar'iah/ sec se1en/ on @Clothin,@
O"#e$tive Three
138
On the Cor4ia! 9i2$ip!ine2 Con$erning
the @!a$e o6 the ;u2a!!i 7"out 1nowing the @!a$e
Know that the wa(farer to Allah has/ accordin, to his
e8istential ,rowths 2nasha'at&i wuAudi(ah3/ certain places/
each of which has its particular disciplines The salik will
ha1e to know them before he attains to the Salat of the
people of knowled,e
The first is the natural ,rowth and the apparent mundane
sta,e/ and its place is the earth of nature The
"essen,er of Allah =SA> said: @The earth is made for me
a place for prostration and a purifier@ 2$'*3 The salik's
discipline 2adab3 at this sta,e is to make his heart
understand that his descendin, from the in1isible ,rowth
2nash'ah3 and the comin, down of the soul from its hi,h
and loft( place to the lowest earth of nature and his bein,
reduced from @the best stature@ 2ahsan&i ta4wim3 to the
lowest of the low are for the 1oluntar( Aourne( to Allah
and the ascension to the mi'raA of Pro8imit( and reachin,
the Court of Allah and the Threshold of )is 9ordship/
which is the obAecti1e of creation and the final end of the
people of Allah @"a( Allah ha1e merc( upon one who
knows where he has come from/ where he is and where
he is ,oin,@ 2$':3
The salik must realiLe that he has come from the house
of Allah's munificence 2karamat3/ and is now in the house
of worshippin, Allah/ and will ,o to the house of Allah's
recompense The ,nositc sa(s: @;rom Allah/ in Allah and
to Allah@ So/ the salik must tell himself/ and his spirit/
that the house of nature is a mos4ue for worshippin,
Allah/ and that he has been brou,ht to this world for this
purpose/ as Allah/ the Almi,ht( and <lorified/ sa(s: @And
I ha1e not created the Ainn and the ins 2mankind3 e8cept
that the( should worship "e@ 2$'K3 After realiLin, that the
house of nature is the mos4ue for worship/ and findin,
himself in seclusion 2mu'takif3 in it/ he is to obser1e the
rele1ant disciplines and abstain from rememberin, other
139
than Allah )e is not to lea1e the mos4ue of worship/
unless there be a need/ such as for relie1in, himself/ and
then to return/ and not to be familiar e8cept with Allah/
nor to ha1e an( affiliation with others/ as these are
contrar( to the disciplines of clea1in, to the door of Allah
In this sta,e the knower of Allah will ha1e certain moods
2halat3 which cannot be written down/ and as the writer is
out of @the innate disposition of humanit(@ 2fitrat&i
insani(at3 / indul,in, in the o1erflowin, darkened sea of
nature/ 1oid of truth and realit(/ as well as of all the
stations of the saliks and of the ,nostics/ the best thin,
for him is not to dis,race himself in the Presence of Allah/
the Almi,ht(/ and his close friends/ but to ,o past this
sta,e and take his complaint a,ainst the e1il&
commandin, soul to the Sacred Threshold of the 9ord of
"aAest(/ as perhaps )e would e8tend to him a helpin,
hand out of )is ,eneral kindness and all&embracin,
merc(/ and thus he would compensate durin, the rest of
his life for what has passed: @5ur 9ordG -e ha1e been
unAust to oursel1es/ and if !ou for,i1e us not and ha1e
not merc( on us/ we shall certainl( be of the losers@ 2$D#3
The second sta,e is the state of the e8ternal and internal
powers/ which are the 1isible and in1isible soldiers of the
soul/ whose place is the ,round =earth E ard> of man's
nature/ ie his structure and bod( The salik's discipline
in this respect is to inform the inmost of the heart that the
,round =ard> of his nature is the mos4ue of di1init( and
the place for the prostration of the soldiers of the
Beneficent 2rahman3
Therefore/ the mos4ue should not be smeared with the
filths or Iblis's intrusion/ and the di1ine soldiers should not
be put under the influence or Iblis/ so that the ,round
2ard3 of the nature is illuminated with the 9ord's li,ht/ and
be freed from the darkness and the impurit( of bein,
awa( from the Court of the 9ord So/ let him belie1e that
his 1isible and in1isible powers are in seclusion in the
mos4ue of the bod(/ and he is to treat his bod( as he
treats a mos4ue/ and to look at his powers as bein, in
140
seclusion in the Court of Allah In this sta,e/ the
obli,ations of the salik are more/ because it is his own
responsibilit( to undertake cleanin, and purif(in, the
mos4ue/ as he also is to obser1e the disciplines of
seclusion on the part of those =1isible and in1isible
powers> that are in seclusion in this mos4ue The third
sta,e is the salik's cordial in1isible ,rowth 2nash'ah3/
whose place is the in1isible barLakhian bod( of the soul/
which is created and de1eloped b( the soul itself
The salik's discipline/ in this instance/ is to make himself
realiLe that this sta,e ,reatl( differs from other ones/ and
to preser1e it is of the salik's important duties/ because
the heart is the leader of those in seclusion in the Court
=of Allah>/ and with its corruption all of them will corrupt:
@If the scholar is corrupt/ the world will corrupt@ 2$D$3 The
heart of a scholar is a small world/ while the scholar is
the heart of the bi, world In this sta,e the salik's duties
increase/ because the buildin, of the mos4ue is also
added to his responsibilities/ and it ma(be that <od
forbidG &his mos4ue will be a mos4ue of harm 2dirar3/ of
disbelief and of disunit( of the "uslims In such a
mos4ue it is not allowed to worship Allah/ and it must be
pulled down )a1in, established the di1ine in1isible
mos4ue with the hand of the Beneficent and of the
,uardianship/ and purified it from all impurities and
Satanic intrusions/ and be,un his seclusion therein/ the
salik is to stri1e to take himself out of his seclusion in the
mos4ue in order to seclude in the Court of the 5wner of
the mos4ue And/ after pur,in, himself from self&lo1e and
,ettin, out of his own fetters/ he himself will become the
house of Allah/ or better to sa(/ he will become the
mos4ue of the 9ord/ and Allah will ,lorif( )imself throu,h
"anifestation of Action/ then of .ames and of 7ssence in
that mos4ue/ and this ,lorification is the salat of the 9ord/
sa(in,: subbuhun 4uddus/ rabbul mala 'ikati war ruh 2All&
<lorious/ All&)ol(/ the 9ord of the an,els and the spirit>
2$D%3
141
The tra1eller to Allah has/ in all the sta,es of the Aourne(/
another dut( to perform/ ne,lectin, which is not
permissible at all/ for actuall( it is the core of the cores
and the obAecti1e of the suluk This dut( is not to for,et to
remember Allah in an( situation or sta,e/ and to seek to
know Allah from all rituals and worships/ and to see )im
in all phenomena/ and not to let the blessin,s and
munificence pre1ent him from the compan( 2suhbat3 and
pri1ac(/ as this is a kind of istidraA =bein, en,a,ed in
other than the )a44> In short/ he is to take the spirit and
the interior 2batin3 of the worships and rituals to be
knowin, Allah/ and to look into them for the Belo1ed so
that the attachment of lo1in, and bein, lo1ed becomes
fi8ed in his heart/ and he ma( be fa1oured with hidden
,races and secret associations
Connection:
It is stated in "isbahush&Shari'ah that Imam as Sadi4
=AS> said: @-hen (ou arri1e at the door of the mos4ue/
know that (ou ha1e come to the door of a ,reat Kin, .o
one ma( walk into )is Court(ard sa1e the purified/ and
no one is admitted to )is Compan( 2mu'anasah3 but the
truthful So/ attach re1erence to (our comin, to the
,round of ser1in, the Kin,/ as (ou would be e8posed to a
,reat dan,er if (ou were ne,li,ent 2$D+3 Know that )e is
capable of doin, what )e likes of Austice and ,race with
(ou and b( (ou So/ if )e was kind to (ou with )is merc(
and fa1our/ )e would accept from (ou little worship and
,i1e (ou much reward for it But if )e demanded from
(ou a share of truth and sincerit(/ to be Aust with (ou/ )e
would block (ou and reAect (our worship/ e1en if it is
much )e is the doer of what )e wants Confess to )is
Presence (our inabilit(/ shortcomin,/ humilit( and
po1ert(/ as (ou ha1e come to )im to worship and to ,et
)is Intimac( 2mu'anasah3 78pose (our secrets to )im/
knowin, that nothin,/ co1ert and o1ert/ of the entire
uni1erse/ is hidden from )im Be/ before )im/ as the
poorest of )is ser1ants 7mpt( (our heart of all
occupants that keep (ou awa( from (our 9ord/ as )e
142
does not accept e8cept the pure=st> and the sincere=st>
;ind out in which re,ister (our name is recorded If (ou
tasted the sweetness of supplication and the deli,ht of
addressin, )im/ and drank from the cup of )is merc(
and ,enerosit( out of )is ,ood reception of (ou and
response to (ou/ then (ou would become suitable for )is
ser1ice So/ enter/ as (ou will ha1e permission and
protection 5therwise/ stop/ like the one whose rope has
snapped/ and his hope has come short/ and time has ,ot
the better of him So/ if Allah found in (our heart true
recourse to )im/ )e would look at (ou with the e(e of
kindness/ merc( and lenienc(/ and cause (ou to be
successful in attainin, to what )e likes and is pleased
with/ since )e is ,enerous and lo1es ,enerosit( for )is
ser1ants who distressfull( resort to )im and burn out at
)is door for the want of )is pleasure Allah/ the "ost
)i,h/ sa(s: '5r/ -ho answers the distressed one/ when
he calls upon )im/ and remo1es the e1il H@ 2$DC3
I ha1e related the complete te8t of this noble speech
because it is a comprehensi1e set of instructions for the
people of knowled,e and the wa(farers to Allah/ who/ b(
contemplatin, them ma( ac4uire a different state
.otes:
2$'*3 -asa'ilush&Shi'ah/ 1ol +/ p 'K+/ @Book of as&
Salat@/ chs on @-hat 5ne Can Prostrate upon@/ ch $/
hadith :
2$':3 0efer to footnote .o$C$
2$'K3 Surah Adh&Dhari(at: 'D
2$D#3 Surah al&A'raf: %+
2$D$3 In <hurarul )ikam 1ol */ p %DK/ it is said: @ A
scholar's slip corrupts the world@
2$D%3 (our 9ord pra(s )e sa(s: @All&<lorious/ All&
)ol(/ I am the 9ord of the an,els and the Spirit@/ Msulul
Kafi/ 1ol %/ p +%K/ @Book of the Proof'/ ch on @)istories@/
ch on @The Birth of the Prophet =SA> and his Death@/
hadith $+
143
2$D+3 )afiL sa(s: 5 the wa(farer in the lane of our
Belo1ed Be aware that head breaks its wall
2$DC3 "isbahush Shar'iah/ ch $%/ on @7nterin, the
"os4ue@ The ?ur'anic 1erse at the end of the hadith is
1erse D% from Surah an&.aml
On So5e 9i2$ip!ine2
Con$erning @er5i22i"i!it8 Bi"ahahC o6 @!a$e
)a1in, understood the sta,es of the place accordin, to
his states and e8istential ,rowths 2nasha'at3/ the salik is
to e8ert his effort/ in respect with the cordial disciplines of
their permissibilit(/ so that his Salat ma( come out of the
usurpin, intrusions of the e1il Iblis In the first sta,e he is
to perform the formal disciplines of worship and
ser1itude/ and to fulfil his former promises of the world of
pre&e8istence and the Da( of Co1enant/ cuttin, Satan's
intrudin, hand from the kin,dom of his nature/ so as to
establish amicable relations with the 5wner of the )ouse/
and his actions 2tasarrufat3 in the world of nature ma( not
be usurpin, Some of the people of ,ood aptitude sa(
that the inner meanin, of the noble a(ah @ 5 (ou who
belie1eG ;ulfil the obli,ations The cattle 4uadruped are
allowed to (ou/@ 2$D'3 is that allowin, the cattle
4uadruped is conditioned b( the fulfillment of the
,uardianship obli,ation .oble hadiths relate that all land
is the Imam's/ and that other than the Shi'ahs are its
usurpers 2$DD3 People of knowled,e re,ard the wali(
ul'amr =the reli,iousl( le,al authorit(> as the owner of all
kin,doms of the e8istence/ and the sta,es of the 1isible
and the in1isible/ and re,ard usin, them without the
Imam's permission to be wron,
The writer sa(s: The accursed lblis is the enem( of Allah/
and his conducts and all the Satanic intrusions in the
world of nature are t(rannical and usurpin, So/ if the
wa(farer to Allah could brin, himself out of the control of
that wicked one/ his conduct would be di1ine/ and his
place/ clothin,/ food and matrimon( would be permissible
and clean And as much as he remains under Satan's
144
control/ his permissibilities become less and Satanic
pol(theism 2shirk3 will affect them So/ if man's e8ternal
or,ans become under Satan's control/ the( will be
Satanic or,ans/ usurpin, Allah's kin,dom/ as the
seclusion of the in1isible powers in the mos4ue of the
bod( can onl( be permissible and ri,ht when those
powers are of the soldiers of Allah/ in which case lblis's
soldiers will not ha1e the ri,ht to intrude into the kin,dom
of the human bod(/ which is the propert( of Allah/ the
78alted )a1in, cut the intrudin, hand of Satan short off
the kin,dom of the heart/ which is the pri1ate residence
of Allah/ and cleared his heart for Allah's manifestation/
and e8cluded other than Allah/ such as lblis/ from it/ the
e8ternal and internal mos4ues and the 1isible and
in1isible places become permissible for him/ and his
salats become like those of the people of knowled,e/ and
conse4uentl(/ the purit( of the mos4ue is realiLed/ too
.otes:
2$D'3 Surah al&"a'idah: $
2$DD3 Msulul Kafi/ 1ol %/ p %DD/ @Book of the Proof'/
narrati1es in ch @Concernin, that All 9and is the Imam's@
145
O"#e$tive Four
On the Cor4ia! 9i2$ip!ine2 o6 the Ti5e DTi5e2 o6 Sa!atE
Know that the people of knowled,e and of obser1ance
pa( attention to/ and take care of/ the times for the Salats
accordin, to the depth of their knowled,e of the Sacred
State of the 9ord/ and accordin, to their lon,in, for
supplication with the Creator/ )onoured be )is .ame/ as
these times are for supplication and meetin, Allah
Those who are attracted b( the Beaut( of the Beautiful/
and are fond of the beaut( of eternit(/ and are drunk with
the cup of affection/ and are in a state of ecstac( b(
=drinkin,> a ,oblet from @alastu@H =Am I not H> 2$D*3/ are
deli1ered from both worlds/ closin, their e(es a,ainst the
re,ions of e8istence and Aoinin, the "aAest( of the
Sanctit( of Allah's Beaut( To them the Presence is
continual/ and the( do not for,et/ e1en for a sin,le
moment/ remembrance/ contemplation/ perception and
obser1ance
The people of knowled,e/ 1irtues and honourable
learned souls/ and of ,ood disposition/ would prefer
nothin, to supplication to Allah The( demand
supplication and pri1ac( with Allah The( take ,lor(/
honour/ 1irtue and knowled,e to be in supplication and
rememberin, Allah Should the( look at the uni1erse and
the world/ their look would be ,nostic In the world the(
are in 4uest of Allah and want )im To them/ all bein,s
are the manifestations of Allah and the charms of the
Beautiful: @l lo1e the whole world as the whole world is
from )im@ 2$D:3 The( watch for the times of the salats
with all their hearts/ and ea,erl( wait for the time of
supplication to Allah/ preparin, themsel1es to be present
146
at a fi8ed time to meet )im Their hearts are present/ and
from the Presence 2mahdar3 the( demand the Present/ as
the( respect the Presence 2mahdar3 for the sake of the
Present The( belie1e that ser1itude is association and
sociabilit( with the Absolute Perfect/ and their ea,erness
for worship is due to this fact
And those who belie1e in the in1isible and the other
world/ and are fascinated b( the ,enerosit( of Allah/ the
78alted/ and who would not chan,e the eternal hea1enl(
blessin,s and the e1erlastin, pleasures and the
permanent cheerfulness for mundane perishin, chances
and the temporal/ incomplete and suspected deli,hts/ at
the times of worship &which is the seed of the blessin,s
relatin, to the other world &the( prepare their hearts and
perform it whole&heartedl( and an8iousl( The( wait for
the times of the salats &which are the times for ,ettin, the
results and winnin, the treasures &and take nothin, for
the eternal blessin,s As their hearts are aware of the
in1isible world and the( cordiall( belie1e in the eternal
blessin,s and the continual pleasures of the )ereafter
world/ the( full( utiliLe their time and do not waste it
Those are the owners of Paradise and the lords of ,race
in which the( will remain fore1er
Those ,roups that ha1e been mentioned/ and the others
which ha1e not been mentioned/ obtain pleasure from
worshippin, itself/ in proportion to their ranks and their
knowled,e The( ne1er feel the hea1iness of the
obli,ations/ but it is we/ the helpless/ who are in the
chains of hopes and desires/ and in the fetters of whims
and wishes/ drowned in the o1erflowin, dark sea of the
world of nature/ where neither a smell of affection and
lo1e has reached the sense of smell of our spirit/ nor has
our heart's sense of taste tasted an( delicacies of
knowled,e and 1irtue -e are neither of the people of
,nosticism and 1ision/ nor of the people of faith and
tran4uillit( -e take the di1ine worship to be a hea1(
obli,ation/ and re,ard supplication unto Allah a burden
-e trust nothin, but this world/ which is a man,er for
147
animals/ and are attached to nothin, e8cept to this house
of nature/ which is the seclusion place of the unAust The
e(e of our heart's insi,ht is blind to the Beaut( of the
Beautiful/ and the taste of our spirit is 1oid of the taste of
,nosticism
The master of the circle of the people of knowled,e/ and
the ,ist of the people of affection and truth sa(s:@ I spend
the ni,ht with m( 9ord -ho feeds me and ,i1es me to
drink@ 2$DK3 5 9ordG what a ni,ht which "uhammad =SA>
spent in the )ouse of Pri1ate Intimac( with !ouG -hat
food and drink were those which !ou/ with !our own
hand/ fed that honourable bein, and freed him from all
worldsG It is proper for that master to sa(: @I ha1e with
Allah a time which is not within the capacit( of an(
fa1ourable an,el and prophet@ 2$*#3 -as that time of the
times of this world and the other worldH 5r was it the time
of the Pri1ac( of @4aba 4ausa(n@ =the distance of two
bows' len,th> and discardin, the two worldsH "oses/ the
interlocutor with Allah/ fasted for fort( da(s and could
attain to a meetin, with Allah/ and Allah said: @So/ the
appointed time of his 9ord was complete fort( ni,hts@
2$*$3 !et/ he could not attain to a meetin, like
"uhammad's/ and it cannot be compared with that of
him In the meetin, place "oses was told: @Take off (our
shoes@ 2$*%3/ which is interpreted to mean @affection to
famil(@/ while the Seal of the Prophets was told to lo1e'
Ali In m( heart/ of this secret/ there is a firebrand/ of
which I would not talk !ou (ourself/ from this brief/ read
its detailed talk
.otes:
2$D*3 This is a reference to the a(ah: @and made them
bear witness a,ainst their own souls: 'Am I not (our
9ordH' The( said: '!es/ we bear witness@' =Surah An'am:
$*%>
2$D:3 B( the world I am pleased/ since the world is
pleasant b( )im/ I lo1e the whole world/ as the whole
world is from )im =b( Sa'di>
148
2$DK3 -asai'lush Shi'ah/ 1ol */ p +::/ with a sli,ht
difference Al&Bukhari's Sahih/ 1ol C/ @Book of -ishes@/
p %'$ "aulawi/ in a couplet sa(s: As @I spend the ni,ht
with m( 9ord@ became knowled,e/ @)e feeds and waters@
afterwards became porrid,e
2$*#3 'Awali(ul 9a'ali 1ol C/ p */ hadith * Biharul Anwar/
1ol $:/ p +D#/ @Book of the Prophet's )istor(@/ ch on
@Pro1in, the "i'raA@
2$*$3 Surah al&'Araf: $C%
2$*%3 @I am (our 9ordJ take off (our shoes@/@ Surah Ta&
)a: $%
149
On 'at$hing Over the Ti5e
Dear/ (ou too/ are to seiLe this opportunit( for
supplication/ as a1ailable and accordin, to the possible
measure/ and appl( its cordial disciplines/ informin, (our
heart that the ori,in 2ma(ah3 of the eternal )ereafter life/
the source of the spiritual 1irtues and the capital of the
unlimited ,enerosities are in the Pro8imit( to and
Intimac( with Allah/ the 78alted/ and in supplication to
)im/ especiall( in the Salat which is a spiritual mi8ture
2ma'Aun3 prepared b( the hand of Allah's Beaut( and
"aAest( It is the most comprehensi1e and perfect
worship amon, all t(pes of ser1itude So/ take care/ at
(our best/ to keep its times/ and select its 1irtuous times/
for in them is a sort of luminosit( not found in other times
In those times (ou are to lessen/ or e1en se1er/ (our
heart's en,a,ements/ and this can be achie1ed b(
arran,in, (our times and assi,nin, special times for the
Salat/ which ,uarantees the eternal )ereafter life for (ou/
such that in those assi,ned times (ou would ha1e
nothin, else to do/ and the heart could ha1e no other
attachments that mi,ht ri1al the Salat/ and the heart can
be prepared and made present with ease
.ow I am ,oin, to relate some of the hadiths about the
conditions of the infallibles =the Imams> =AS>/ as needs
be/ so that contemplatin, their conditions ma( lead to
bein, awake/ and perhaps the importance of the situation
and seriousness of the state can be reco,niLed b( the
heart and it be awakened from its sleep of ne,li,ence
Some wi1es of the "essen,er of Allah =SA> were 4uoted
to ha1e said that @The "essen,er of Allah =SA> used to
150
talk to us and we used to talk to him But when the time
for the salat arri1ed he appeared as if he did not know us
and we did not know him/ as his attention was completel(
directed to Allah@ 2$*+3 It is said that Amirul "u'minin ' Ali
=AS>/ when it was time for the salat/ used to writhe and
tremble Asked once about his uncommon state/ he said:
@The time has come for the trust which Allah/ the 78alted/
offered to the hea1ens and the earth and the mountains/
but the( refused to carr( it and were afraid of it@ 2$*C3
Sa((id Ibn Tawus =ma( his spirit be sanctified> sa(s/ in
;alahus sa'il/ that when Imam )usa(n =AS> used to
perform the -u'du/ he chan,ed colours and his Aoints
trembled Asked about the reason/ the Imam said: @-hen
one is ,oin, to stand before the 5wner of the arsh/ his
colour is ou,ht to turn pale and his Aoints to tremble@
2$*'3 Imam )asan had a similar condition 2$*D3 It is
narrated that Imam as&SaAAad =the fourth Imam> =AS>
used to ,et pale at the arri1al of the time of the wudu '
)e was once asked: @-hat is this state which happens to
(ou whene1er (ou want to perform the wudu 'H@ )e said:
@ Do (ou not know before whose presence I am to stand
'H 2$**3
If we/ too/ think a little and tell our 1eiled and discarded
heart that the times of the salats are the times of bein,
present at the )ol( Threshold of the 5wner of "aAest(/
the times in which Allah/ the 78alted/ the "aster of the
Kin,s and the Absolute <reat/ in1ites )is helpless and
worthless ser1ant to supplication/ admittin, him to )is
)ouse of <enerosit(/ so that he ma( win the eternal
happiness and permanent pleasures and cheerfulness/
we will ha1e pleasure and cheerfulness/ accordin, to our
le1el of knowled,e when the time of the salat arri1es If
the heart understands the ,reatness and the importance
of the situation/ there will be fear and dread in proportion
to the e8tent of its understandin, of the ,reatness
But as the hearts of the hol( men 2auli(a'3 and their
conditions are different/ accordin, to the ,racious and the
o1erpowerin, manifestations and feelin, the ,reatness
151
and merc(/ sometimes their lon,in, for the meetin,/ and
their feelin, the merc( and beaut( e8cite them to displa(
pleasure and cheerfulness/ and the( hail: @0elie1e us/ 5
BilalG@ 2$*:3 And sometimes =di1ine> manifestations of
<reatness/ Power and So1erei,nt(/ dri1e them to
ecstas(/ tremblin, and shi1erin,
In short/ 5 (ou helplessG The cordial disciplines of the
times are in preparin, (ourself for enterin, into the
Presence of the "aster of this world and the )ereafter/
for con1ersin, with Allah/ the Almi,ht( and "ost )i,h
So/ cast a ,lance at (our weakness/ helplessness/
humilit( and indi,ence/ and at the <reatness/ <lor( and
"aAest( of the Sanctified 7ssence/ <lorified be )is
"aAest(/ in -hose court of <reatness the prophetic
"essen,ers and the fa1ourite an,els ,o into rapture/ and
confess their incapabilit(/ humilit( and wretchedness
)a1in, so looked/ and tau,ht (our heart/ it would feel
afraid and (ou re,ard (ourself and (our worship tri1ial
and worthless
Then/ contemplate the e8tent of the merc(/ complete
kindness and all&embracin, affection of )is Sacred
7ssence/ to realiLe that such a helpless ser1ant/ with all
his impurities and wretchedness/ is in1ited to )is Sacred
Court/ recei1ed b( the ceremonies of sendin, down of
an,els/ hea1enl( Books and Prophets and "essen,ers
=AS>/ who call him to the meetin, of intimac(/ without this
helpless possible ser1ant ha1in, an( pre1ious aptitude/
or there bein, ima,inable/ in this in1itation to )is
Presence/ an( benefit for )im &we take refu,e with Allah
&or for the an,els of Allah and the Prophets =AS> It is
natural/ howe1er/ that the heart is pleased with this
contemplation/ and it is filled with hope and e8pectanc(
Therefore/ with steps of fear and hope/ desire and dread/
prepare (ourself for the Presence and ha1e read( the
re4uired pro1isions for the Attendance/ the most
important of which is to attend the "eetin, 2mahdar3 with
a sh( and fearin, heart/ feelin, broken/ humiliated/ weak
and helpless/ and belie1in, (ourself unworth( to worship
152
and ser1itude and to be admitted into the Presence/ and
re,ardin, that ,i1in, (ou permission to enter into worship
and ser1itude was onl( because of the ,eneral merc(
and the all&inclusi1e kindness of the 5ne/ the Almi,ht(
and <lorified If (ou put (our humilit( before (our e(es/
and humbl( and heartil( submitted to the Sacred
7ssence of Allah/ and if (ou considered (ourself and (our
worship worthless and tri1ial/ Allah/ the 78alted/ would be
kind to (ou/ raise (ou and bestow upon (ou of )is
,races
.otes:
2$*+3 "ustadarkul -asa'il/ @Book of as&Salat@ / chs on
@The Acts of the salat@/ ch %/ )adith $*
2$*C3 Ibid/ )adiths ' and $C
2$*'3 Sa((id Ibn Tawus =ma( his spirit be sanctified> has
stated this point in his ;alahus Sa'il/ 4uotin, al 9ulu'i(at/
concernin, the conditions of Imam )asan ibn 'Ali =AS>
2$*D3 Biharul Anwar/ 1ol **/ p +CD/ @Book of
purification@/ chs on @-udu@'/ ch +C/ )adith +C/ 4uotin,
;alahus Sa'il
2$**3 "ustadarkul -asa'il/ @Book of as&Salat@/ chs 5n
@The Acts of the salat/ ch %/ )adith +'
2$*:3 al "ahaAAatul Ba(da fi Tahdhibil ah(a @ 1al $/ p
+** =Bilal was the Prophet's mu'adhdhim/ or the caller
for the salat>/ "aulawi/ in a couplet/ sa(s: The soul is
perfect and perfect is its call/ The Chosen 5ne said:
@0elie1e us/ 5 BilalG@
153
O"#e$tive Five
On So5e 9i2$ip!ine2 Con$erning Orientation
On the .enera! Se$ret o6 Orientation
The appearance of orientation consists of two aspects:
5ne is =turnin, to> the forefront/ which is turnin, the face
from all dispersed sides
The other is ps(cholo,ical/ and it is the orientation of the
face towards the Ka'bah/ which is the ummul 4ura ' = the
"other of the Towns> and the center of the e8tension of
the earth
This appearance has an inside/ and the inside has a
secret/ or rather/ secrets The people of the in1isible
secrets distract the interior or the spirit from dispersed
directions 2Aihat3 of the multiplicities of the in1isible and
1isible/ and direct the secret of the spirit towards bein,
attached to the 5ne The( re,ard all the multiplicities as
1anished in the secret of the @Collecti1e 5neness@
2ahadi(at&i Aam3 -hen this spiritual secret settles in the
heart/ the )a44 =Allah> appears in the heart as the
<reatest .ame/ which is the state of the @Mnion of the
.ames@ 2Aam '&i asma'i3/ and the multiplicities of the
154
.ames are 1anished and disappear in the <reatest
.ame/ and the heart is directed/ in this instance/ to the
<reatest .ame And when it comes out from inside the
heart to the outer 1isibilit(/ the plan for annihilatin, 2fina3
=all> other =than Allah> is to turn awa( from the east and
west of the 1isible world/ and the plan of the orientation
towards the Mnion 2hadrat&i Aam3 is the orientation
towards the center of the e8tended earth/ which is Allah's
hand in the earth
As re,ards the tra1eller to Allah/ who tra1els from the
outside to the inside/ and ad1ances from the o1ert to the
co1ert/ he is to use this formal orientation towards the
center of the earthl( blessin,s/ and discardin, other
di1erse orientations/ as a means for the cordial moods/
and ne1er to be satisfied with the meanin,less
appearance )e is to di1ert the heart &which is the focus
of Allah's attention &from the different and di1erse
directions/ which are real idols/ directin, it towards the
4iblah of the truth/ which is the ori,in of the ori,ins of the
blessin,s of the hea1ens and the earth/ and doin, awa(
with the custom of other 2,hair3 and otherness 2,hairi(at3
so as to ,et to the secret of: @ I ha1e turned m( face
toward )im -ho ori,inated the hea1ens and the earth @
2$*K3 to some e8tent/ and to ha1e in his heart an e8ample
of the manifestations and ,leams of the in1isible world of
the =Di1ine> .ames/ so that the di1erse directions and the
different multiplicities ma( be burnt awa( b( the di1ine
,leam Allah/ the 78alted/ would help him/ and the small
and bi, idols in the inmost corner of the heart ma( be
destro(ed b( the hand of =)is> ,uardianship )owe1er/
this is an endless stor(/ so let me drop it and ,o b(
.otes:
2$*K3 Surah al&An'am: *K
155
On So5e o6 the Cor4ia! 9i2$ip!ine2 o6 Orientation
5 (ou tra1eler to Allah/ know that b( turnin, the outer
side of (our appearance awa( from the dispersed points
of the world of nature/ and turnin, it to a sin,le point/ (ou
ha1e claimed two of the inborn di1ine dispositions/ which
the hand of the In1isible has hidden in (our essential
nature 2khamira&i dhat3/ and Allah/ with the hand of
Beaut( and "aAest(/ has mi8ed (our nature 2tinat3 with
them/ and (ou ha1e shown these two inborn states in
mundane and 1isible displa(s And/ in order not to be
depri1ed of the li,ht of these two di1ine dispositions/ (ou
ha1e pro1en that (ou ha1e apparentl( turned awa( from
all directions/ and (ou solel( faced the 4iblah/ which is
the place of the appearance of Allah's hand and power
The two di1ine dispositions are/ first/ repu,nance to
imperfection and the imperfect/ and/ second/ lo1in,
perfection and the perfect
These two/ of which one is ori,inal and auto,enic/ and
the other is subordinate and a shadow/ are of the
dispositions which are mi8ed with the nature of the famil(
of mankind without e8ception The( are in the whole
human species disre,ardin, their differences in beliefs/
characters/ habits/ temperaments/ places/ traditions/ and
whether nomads or urbans/ unci1iliLed or ci1iliLed/
learned or i,norant/ ,odl( or naturalists In all of these
156
the two innate dispositions are concocted/ e1en if the(
themsel1es do not reco,niLe them in themsel1es/ and
differ in distin,uishin, perfection and imperfection/ and
the perfect and the imperfect 5ne who is brutal/ blood&
thirst( and murderer takes perfection to be in his 1ictor(
in assaultin, the li1es and the honors of the )e thinks
blood&sheddin, and homicide are perfection/ and he
spends his life on that/ while the ambitious who is in
4uest of rank/ position and wealth in this world thinks that
in these he will find perfection/ and so/ he adores them
In short/ e1er(bod( with an obAecti1e thinks that obAecti1e
to be perfection/ and the one who attains to his obAecti1e
is the perfectJ so he lo1es it and is repu,nant to an( other
thin, The prophets =AS>/ the knowers of Allah/ and the
people of knowled,e ha1e come in order to take the
people out of the 1eil and to sa1e the li,ht of their inborn
dispositions from the darkness of i,norance/ and to teach
them the meanin, of perfect and perfection And/ after
distin,uishin, the perfect and perfection/ there would
remain no need to in1ite them to attend to that and
ne,lect the others/ for the li,ht of the inborn disposition
is/ in itself/ the ,reatest of the di1ine ,uidances/ present
in all the human species
In this di1ine mi8ture 2ma'Aun3/ that is/ the salat/ which is
the ascension to the Pro8imit( of Allah/ facin, the 4iblah
and the central point/ and ,i1in, up and turnin, awa(
from other di1erse directions/ denote the wakefulness of
the innate disposition/ and the emission of the li,ht of the
disposition out of the 1eils This is a realit( for the perfect
ones and the people of knowled,e As to us/ the people
of the 1eil/ the rele1ant discipline is to tell the heart that in
the entire )ouse of 0ealiLation 2dar&i taha44u43 there is
no perfection nor perfect e8cept )is Sanctified 7ssence/
the Absolute Perfect/ for that Sanctified 7ssence is a
Perfection with no imperfection/ a Beaut( with no defect/
an Actualit( with no blemish of potentialit(/ a <oodness
mi8ed with no e1il and a 9i,ht with no blemish of
darkness In the entire )ouse of 0ealiLation whate1er
there are of perfection/ beaut(/ ,oodness/ di,nit(/
157
,reatness/ illumination/ actualit( and happiness/ are
emissions of the 9i,ht of the Beaut( of that Sacred
7ssence/ and nobod( has an( share of personal
perfection of that Sacred 7ssence/ and no bein, has
beaut(/ perfection/ li,ht and ma,nificence e8cept throu,h
)is Beaut(/ Perfection/ 9i,ht and "a,nificence In short/
the splendor of the li,ht of )is Sacred Beaut( illuminates
the world/ bestowin, upon it life/ knowled,e and power/
as otherwise/ the whole )ouse of 0ealiLation would ha1e
been in complete darkness of non&bein,/ in the latenc( of
non&e8istence and in the inside of nullit( The one whose
heart is li,hted with the li,ht of knowled,e/ sees
e1er(thin,/ other than the li,ht of the Beaut( of the
Beautiful/ as 1oid/ worthless and non&e8istin,/ eternall(
and for e1er It is narrated that when the "essen,er of
Allah =SA> heard this poem of 9abidJ
'5h/ indeed/ e1er(thin,/ sa1e Allah/ is batil And e1er(
pleasure 2na'im3 is/ ine1itabl(/ transientG'/ he said: @This is
the truest poetr( said b( the Arabs@ 2$:#3
)a1in, informed (our heart about the falsit( of all that is
in the )ouse of 0ealiLation/ and about the perfection of
the Sacred 7ssence/ there would be no need for the
heart to premeditate for turnin, to the real 4iblah and
lo1in, the Beaut( of the Absolute Beautiful/ and detestin,
the entire )ouse of 0ealiLation/ e8cept the manifestation
of the Sacred 7ssence/ as in fact/ the 1er( di1ine
disposition in man naturall( in1ites to that/ and: @I ha1e
turned m( face toward )im -ho ori,inated the hea1ens
and the earth/@ 2$:$3 becomes the motto of man's soul/
heart and situation/ and @I do not lo1e the settin, ones/@
2$:%3 becomes his natural motto
Thus/ 5 poor/ know that the world/ e8ceptin, Allah/ is
transient/ perishin,/ 1anishin, and batil .one of the
bein,s has an(thin, b( itself/ and none of them in itself/
has an( beaut(/ ,lor(/ li,ht or splendor Beaut( and
splendor e8clusi1el( belon, to the 7ssence of Allah As
the Sacred 7ssence is uni4ue in Di1init( and in bein,
.ecessar( 78istent/ )e is also uni4ue in Beaut(/ <lor(/
158
Perfection/ and particularl( )e is uni4ue in e8istence/
while the humilit( of essential non&e8istence 2'adam&i
dhati3 and nullit( are en,ra1ed on the foreheads of the
others So/ turn the heart/ which is the center of the li,ht
on the di1ine innate disposition/ awa( from the different
aspects of falsities/ nullities and shortcomin,s/ and direct
it toward the Center of Beaut( and Perfection/ and in (our
pure conscience let the motto of (our disposition be what
the ,nositc of ShiraL sa(s:
5ur conscience accommodates none but the Belo1ed/
<i1e up both worlds to the foe/ suffices us to ha1e the
Belo1ed
Connection:
Imam as&Sadi4 =AS> is 4uoted to ha1e said: @-hen (ou
face the 4iblah/ despair of the world and of what is in it/
and of the creatures and of what the( are bus( with
7mpt( (our heart of whate1er takes (our attention from
Allah/ the 78alted Discern with (our heart the <reatness
of Allah/ the <lorified 0emember (our standin, before
)im on the da( when@ '71er( soul shall become
ac4uainted with what it sent before/ and the( shall be
brou,ht back to Allah/ their true <uardian/' 2$:+3 and
stand on the foot of fear and hope@ 2$:C3
These noble instructions are for the like of us/ the 1eiled/
who are unable to keep the states of our hearts constant/
Aoin between 5neness and multiplicit( and attend to both
Allah and creation Such bein, the case/ we should
despair of the world and what is in it when we turn to
Allah and face the 4iblah -e should also se1er our
,reed from the creatures and empt( our heart and spirit
of whate1er takes our attention from Allah/ so as to be
worth( of )is Presence and let a manifestation of maAest(
appear in the secret of our spirit And when we ,ain the
li,ht of maAest( accordin, to our capacit(/ we are to
remember our return to Allah and our standin, in )is
159
Sacred Presence on the da( when @71er( soul shall be
ac4uainted with what it sent before and the( shall be
brou,ht back to Allah/ their true <uardian@ =Surah
!unus:+#>/ and the( shall cross out all the whims of the
soul and the false deities
Thus/ in the Presence of such a <reat 5ne/ of whose
manifestations of act is this )ouse of 0ealiLation/ some
one like (ou and a poor man like me/ must walk and
stand on the foot of hesitation/ fear and hope -hen we
see our weakness/ laLiness/ helplessness/ po1ert( and
humilit(/ and discern Allah's <reatness/ )au,htiness/
"aAest( and "i,ht/ we are to feel fear and awe from the
dan,er of eminenceJ and when we understand )is
unlimited merc(/ kindness/ lenienc( and boundless
,enerosities/ we are to be hopeful
.otes:
2$:#3 Ilmul !a4in/ 1ol $/ p $#D
2$:$3 Surah al&An'am: *K
2$:%3 Surah al&An'am: *D
2$:+3 Surah !unus: +#
2$:C3 "isbahush Shari'ah/ ch $+/ on @5penin, the salat@/
"ustadrakul -asa'il/ @Book of as&Salat@/ chs on @The
Acts of the salat@/ ch %/ hadith K
160
DISCOURSE THREE
The Affinities [u!arinat" of the Salat
!%"TI#& #&%
On So5e 9i2$ip!ine2 o6 the 74han an4 &Fa5ah
.enera! Se$ret an4 9i2$ip!ine2 o6 the 74han an4
&Fa5ah
Know that the salik to Allah has to announce attendin,
the "eetin, 2mahdar3/ in the adhan/ to the heart/ which is
the sultan of the co1ert and o1ert powers/ and to other
soldiers scattered throu,hout the 1isible and in1isible
realms As the time of the presence and meetin, has
drawn near/ he is to prepare them/ so that/ if he is of the
ea,er lo1ers/ he ma( not lose control at the sudden
appearance of a manifestationJ and if he is of the 1eiled/
he ma( not enter the Sacred Presence 2mahdar3 without
makin, read( the means and the disciplines for the
occasion Thus/ the ,eneral secret of the adhan is the
announcement to the o1ert and co1ert powers and the
di1ine armies to attend the "eetin, Its ,eneral discipline
is to be aware of the ,reatness of the position/ its
161
si,nificance and the maAest( of the Presence and the
Present/ and it is the ser1ilit(/ helplessness/ po1ert(/
incapabilit( and shortcomin, of the @possible@ =e8istent>
in carr(in, out orders and deser1in, to attend the
"eetin, 2mahdar3/ unless the kindness and merc( of
Allah/ the "ost )i,h/ e8tend the helpin, hand to make up
for the shortcomin,s
The i4amah is to set up the 1isible and in1isible powers in
the Presence/ and to make them present in the "eetin,J
and its discipline is fear/ awe/ sh(ness/ shame/ and a
firm hope in the boundless merc( The salik/ durin, all
the chapters of the adhan and the i4amah/ is to
continuall( inform the heart about the ,reatness of the
"eetin,/ Presence and the Present/ and to continuall(
think of his own humilit(/ inabilit( and shortcomin,/ in
order to brin, about =in the heart> fear and awe/ while/ on
the other hand/ he is to show to his heart Allah's 1ast
merc( and ,enerous kindness/ in order to brin, about =in
it> hope and ea,erness
So/ ea,erness and attraction will con4uer the lo1in,
hearts/ and with the steps of lo1e and affection the( =the
saliks> will proceed to the Presence of Intimac(/ and their
hearts/ b( means of that in1isible attraction/ will/ till the
end of the salat and throu,h their lo1e of the Presence
and the Present/ practice mutual embracin, and fondlin,
with rememberin, Allah and thinkin, of )im
Imam 'Ali ibn Abi Talib =AS> is 4uoted to ha1e said: @The
best of the people is the one who adores worship/
embraces it/ whole&heartedl( lo1es it/ touches it with his
bod( and disen,a,es himself for it )e would not care
whether he ,ains his share of this world with difficult( or
with ease@ 2$:'3
And the fearin, hearts will be o1erpowered b( the
manifestation of the <reatness/ and o1erwhelmed b( the
attraction of the 5mnipotence/ so that the( =the saliks>
will be led to ecstas(/ their hearts will melt with fear and
162
awe/ and their personal shortcomin,s and their feelin, of
humilit( and inabilit( will hold them back from e1er(thin,
In a hadith it is 4uoted from "usa ibn Ia'far =AS> that he
said: @Amirul "u'minin ='Ali> =AS> said: 'Allah has ser1ants
whose hearts are broken b( fearin, )im/ causin, them to
keep silent@' 2$:D3
Sometimes Allah/ the 78alted/ manifests )imself to )is
perfect friends in a kind manifestation/ and the attraction
of lo1e becomes their ,uide/ as the hadith sa(s that the
"essen,er of Allah =SA> used to be waitin, for the time
of the salat/ his lon,in, e1er increasin,/ until at last he
would sa( to Bilal =the "essen,er's mu'adhdhin>:
@0elie1e us/ 5 Bilal@ 2$:*3 Sometimes )e would manifest
)imself throu,h ,reatness and so1erei,nt(/ such that
the( feel the( are filled with fear and awe Such states
are related from the "essen,er of Allah =SA> and the
Imams of ,uidance =AS> Sometimes )e manifests
)imself in @the Collecti1e 5neness@ 2Aam'i&i ahad3
accordin, to the endurance of the hearts and the
capacities of their 1essels
-e/ the 1eiled/ the bus( with the world/ the imprisoned in
the prison of nature and in the chains of desires and
hopes/ and the depri1ed of the di1ine intellectual
happiness/ who/ because of bein, drunken with nature/
will not come back to sobriet( nor ,et up from the deep
sleep till the dawn of eternit(/ are out of the calculations
of these di1isions/ and e8cluded from this declaration
Thus/ the disciplines of the Presence which suit us are
different/ and the performance of the cordial duties has a
different form But what should be the first and foremost/
before all else/ is to dri1e out of the heart the despair of
Allah's merc(/ and pre1ent it from losin, hope in )is
,enerosit(/ for these are of Iblis's dan,erous soldiers and
of the inspirations of the human and Ainn Satans -e
should not ima,ine that those stations ha1e been cut to
suit particular persons/ such that our hand of hope is too
short to attain to them/ or man's treadin,s cannot reach
163
them )ence/ we should not mistake hand for foot/ and
with coldness and weakness/ remain stickin, to the land
of nature fore1er .o/ it is not like what has been
ima,inedG But I still sa( that the special station of the
perfect people of Allah is not possibl( attainable b(
e1er(bod( !et/ the spiritual stations and di1ine
knowled,e ha1e unlimited de,rees and man( ranks
"an( of those stations/ sciences/ states and sta,es are
a1ailable to the =human> species/ if onl( their coldness
and weakness let them/ and if onl( the obstinac( and
fanaticism of the people of i,norance and obstinac( take
their hands off the hearts of the ser1ants of Allah/ and
the( turn not to be Satans on the road of their tra1el to
Allah
So/ the discipline of the Presence for us is that at the
be,innin,/ as we ha1e not (et passed throu,h the sta,e
of sensation and the appearance/ and think of nothin,
e8cept the mundane ,reatness and splendor/ while
knowin, nothin, of the Di1ine In1isible <reatnesses/ we
ha1e to look at Allah's Presence 2mahdar3 as we look at a
,reat sultan's presence whose ,reatness has been
realiLed b( the heart/ informin, it that all kinds of
,reatness/ maAest( and ,lor( are but manifestations of
the ,reatness of the hea1enl( world which ha1e
descended to this world/ and the hea1enl( world 2'alam&I
malakut3 is of little importance compared with the in1isible
worlds Thus/ we are to inform the heart that the world is
the Sacred Presence of Allah/ the 78alted/ since )e/ the
<lorified/ is Present at all places and spaces/ especiall(
the salat which is a special permission for attendin, the
Presence/ and a special date for meetin, and intimac(
with Allah/ the 78alted .ow/ ha1in, incited the heart to
feel the <reatness and the Presence/ e1en if at the
be,innin, it was not so eas( to do so/ the heart ,raduall(
becomes familiar with it/ and the ima,er( becomes real
So/ b( obser1in, the formal disciplines of dealin, with the
Kin, of the kin,s and the Sultan of the sultans/ and
appl(in, the disciplines of the apparent Presence/ the
heart will also be affected and will feel the ,reatness/ and
164
will ,raduall( attain to man's desired results Similarl(/
incitin, lo1e and adoration can be achie1ed b( means of
perse1erance and austerit(
So/ at the be,innin,/ one should e8hibit the formal
mercies and sensual blessin,s of Allah/ the 78alted/ to
the heart/ and then introduce to it the state of
"ercifulness/ Compassionateness and Bountifulness/
until the heart ,raduall( becomes intimate/ and the
e8terior affects the interior/ and the kin,dom of the
interior is illuminated b( the effects of the Beaut(/ and
then the desired results will be achie1ed If a man carried
out the matter and stro1e in the wa( of Allah/ the 78alted/
)e would help him and sa1e him b( )is in1isible hand
from the darkness of the world of nature/ and would
throw the li,ht of )is Beaut( to the dark earth of his
heart/ and turn him into a spiritual hea1en: @And whoe1er
does a ,ood deed/ -e add unto its ,ood for him Surel(
Allah is for,i1in,/ Thankful@ 2$::3
.otes:
2$:'3 -asa'ilush Shi'ah/ 1ol $/ p D$/ @ Book of purit(@/
chs on @Preliminaries to -orships@/ ch $K/ hadith %/
4uoted from the "essen,er of Allah =SA>
2$:D3 Biharul Anwar/ 1ol *'/ p +#K/ @Book of ar&
0awdah@/ ch %'/ hadith $/ from Tuhaful 'M4ul
2$:*3 0efer to footnote .o l*:
2$::3 Surah ash&Shura: %+
165
So5e 9i2$ip!ine2 an4 Se$ret2 o6
Ta="ir2 in the 74han an4 &Fa5ah
Know that/ as the adhan =call to the Salat> is the
announcement of the presence 2hudur3 of the e8ternal
and internal powers of the soul in the Presence 2mahdar3
of Allah for the sake of praisin, )is Sacred 7ssence
accordin, to all the .ames/ Attributes/ Affairs and a(ahs
&since the Salat/ as has alread( been mentioned/ is a
comprehensi1e praisin, of the Sacred 7ssence
accordin, to the manifestation of the <reatest .ame/
which is the state of @the Collecti1e 5neness of the
.ames@ 2ahadi(at&i Aam'&i asma'3 in )is Mnit( 2hadrat&i
wahdi(at3/ and the state of manifestation throu,h the
collecti1it( 2Aam3 differentiation 2tafri43/ o1ertness 2Luhur3
and co1ertness 2butun3 in the essences 2a(an3 and
essential names 2asma&i aini(ah3 &the salik's attention is
first directed to the "aAest( of the Sacred 7ssence
accordin, to this ,eneral affair 2sha'n&i Aami3 So/ at first/
he introduces the said <reatness and "aAest( to the
166
in1isible and 1isible powers of his own kin,dom Then/
secondl(/ to the an,els of Allah in char,e of the in1isible
powers spread in the kin,dom of the soul
Thirdl(/ to the bein,s of the in1isible and 1isible worlds/
and fourthl(/ to the an,els of Allah in char,e of the
Kin,dom of the hea1ens and the earths =lands E aradin>
So/ throu,h these four takbirs =sa(in,: @Allah is <reater@>
he announces the "aAest( of the <rand .ame =<reatest
.ame> to all the dwellers of the in1isible and 1isible
worlds of the inward and outward kin,doms And this/ b(
itself/ is an announcement of his bein, incapable of
undertakin, the dut( of praisin, the Sacred 7ssence/ and
an announcement of his fallin, short of performin, the
salat This/ in itself/ is one of the ,eneral affairs of the
suluk and of the comprehensi1e disciplines concernin,
praisin, and worshippin,/ which must be before the
salik's e(es durin, the whole period of performin, the
salat That is wh( the takbir is repeated in the adhan and
the i4amah/ as well as in the salat It is also repeated
when passin, from one sta,e to another so that the
salik's innate inabilit(/ and the <reatness and the <lor( of
the Sacred 7ssence are confirmed in his heart
As such/ its discipline/ as it appears/ is that the salik
should/ in each takbir/ remind himself of his inabilit( and
Allah's "aAest(
5n another supposition/ it is possible that each one of
these preliminar( takbirs of the adhan points to a state:
The first takbir means: )e is <reater than the attributi1e
7ssenceJ the second means: )e is <reater than the
attributi1e AttributeJ the third means: )e is <reater than
the attributi1e .ameJ and the fourth means: )e is <reater
than the attributi1e Act Thus/ it is as if the salik sa(s:
Allahu akbar 2Allah is <reater3 than (our description of
)is 7ssence/ or of )is 7ssence&manifestations/ and )e
is <reater than (our describin, Attributes/ )is .ames
and )is Acts/ or their respecti1e manifestations
167
In an elaborated speech 4uoted from Amirul "u'minin 'Ali
=AS> it is said: @ The other aspect is that Allahu akbar
implies ne,ation of )is 4ualit(/ as if he =the mu'adhdhin E
the one who speaks out the adhan> sa(s: ' Allah's
attribute/ with which )e is 4ualified/ is far abo1e bein,
comprehended b( the describers'/ for the describers
describe )im accordin, to their own measure/ not
accordin, to the measure of )is <reatness and "aAest(
)e is far abo1e )is 4ualit( bein, understood b( the
describers @ as the hadith ,oes2$:K3
Another important discipline of the takbirs is that the salik
is to stri1e/ and/ b( cordial austerities/ he is to prepare his
heart to be the place for the "aAest( of Allah/ the
<lorified/ and to re,ard <reatness/ <lor(/ So1erei,nt(
and "aAest( to be e8clusi1el( ascribed to the Sacred
7ssence of Allah/ the "ost )i,h/ and to e8clude the
others from "aAest( If he feels in his heart e1en a tin( bit
of an(one else's ,reatness/ without takin, it to be the
li,ht of that of Allah's/ his heart is sick and is controlled b(
Satan It is 4uite possible that Satan's intrusion would
cause the so1erei,nt( of the maAest( of other than Allah/
in the heart/ to be more than that of Allah's/ and the heart
would re,ard him ,reater than Allah In this case/ man
would be counted amon, the h(pocrites The s(mptom of
this de1astatin, disease is that man re,ards the pleasure
of the creatures to be preferred to the pleasure of Allah/
and in order to obtain the pleasure of the created/ he
would incur the displeasure of the Creator
As&Sadi4 =AS> is 4uoted to ha1e said: @-hen (ou sa(:
Allahu akbar/ sli,ht whate1er is there between the hi,h
=hea1en> and the earth/ re,ardin, it below )is "aAest(/
because if Allah looked into the heart of the ser1ant while
tellin, the takbir/ and saw therein somethin, contradictin,
his takbir/ )e would sa(: @ 5 (ou liarG Are (ou decei1in,
"eH B( "( "i,ht and "( "aAest(/ I will depri1e (ou of
=tastin,> the sweetness of rememberin, "e/ and I will
e8clude (ou from "( pro8imit( and from ,ettin, pleasure
throu,h (our supplication @ 2$K#3
168
"( dear/ the fact that our wretched hearts are depri1ed of
the sweetness of rememberin, Allah/ the 78alted/ and
that the enAo(ment of supplication to the Sacred 7ssence
is not tasted b( our spirit/ and that we are pre1ented from
reachin, the pro8imit( of )is Threshold and depri1ed of
the manifestations of )is Beaut( and "aAest(/ is because
our hearts are sick and fault(/ attracted b( the world/
stuck to it and wrapped in the 1eils of the darkness of
nature And this fact depri1es us of reco,niLin, Allah's
"aAest( and of discernin, the li,hts of )is Beaut( and
<lor( As lon, as our look at the bein,s is Satanic and
independent/ we shall ne1er drink of the wine of intimac(/
not attain to the pleasure of supplication As lon, as we
belie1e that in the world of e8istence there can be ,lor(/
mi,ht/ maAest(/ ,reatness and di,nit( for an( created
bein,/ and as lon, as we are wrapped in the 1eils of the
created specifications 2ta 'a((unat3/ the dominion 2sultan3
of the "aAest( of Allah/ the <lorified/ will not manifest in
our hearts
So/ of the disciplines of takbir is that the salik should not
stop at its outer form/ or be satisfied with its wordin,s and
with mere pronunciations of the ton,ue ;irst/ he is to
pro1e to the heart/ with the power of ar,ument and the
li,ht of di1ine knowled,e/ Allah's <lor( and the
confinement of ,reatness and maAest( onl( to the Sacred
7ssence of Allah/ "ost )i,h/ informin, it of the po1ert(/
humilit( and helplessness of all the possible dwellers and
all the corporeal and spiritual bein,s
After that/ with the power of austerit(/ fre4uent intimac(
2murawadah3 and complete familiarit(/ he is to enli1en the
heart with this di1ine ,race and ,rant it spiritual and
intellectual life and happiness -hen the salik realiLes
the po1ert( and the humilit( of the possible =the
creatures> and Allah's <reatness and "aAest(/ and puts
that before his e(es/ while his contemplation and
remembrance reach their assi,ned limit/ and the heart
attains to familiarit( and tran4uillit(/ he will see with the
169
e(e of insi,ht the effects of Allah's <lor( and "aAest( in
all bein,s/ and the diseases and faults of his heart will be
cured 5nl( then will he taste the deliciousness of
supplication and the sweetness of rememberin, Allah/
and the heart will affirm Allah's So1erei,n "aAest(/ and
the effects of "aAest( will appear in the e8terior and in
the interior of the kin,dom/ and the heart/ the ton,ue/ the
outside and the inside will ,o in harmon( So/ all the
e8ternal and internal powers/ 1isible and in1isible/ recite
Allahu akbar/ and one of the thick curtains is drown
awa(/ and he ,ets one sta,e nearer to the truth of the
salat
There is a reference to some of what has been said in a
len,th( hadith Ilalush Shara'i/ 4uotin, Imam Ia'far as&
Sadi4 =AS> describin, the "i'raA )e said: @Allah/ the
<lorified and Almi,ht(/ sent down/ to the Prophet/ a
carria,e of li,ht comprised of fort( sorts of li,ht which
were around the' Arsh The arsh of Allah/ Blessed and
"ost )i,h/ blurs the e(es of the onlookers 5ne of them
was (ellow/ and it became the cause of the (ellowness of
the (ellow Another one was red/ and it became the
cause of the redness of the red@ Then he added: @ )e
=the "essen,er =SA>> sat in it and it ascended him to the
lower hea1en The an,els ran to the outskirts of the
hea1en/ then the( fell in prostration/ and said: 'All&
<lorified and All&)ol( is our 9ord/ the 9ord of the an,els
and the Spirit )ow this li,ht is like the li,ht of our 9ordG'
Iibrael =<abriel> said: :Allahu akbarG Allahu akbarG' The
an,els stopped talkin,/ and the hea1en was opened The
an,els ,athered and came to pa( tribute to the Prophet
=SA> ,roup after ,roup @ as the hadith ,oes 2$K$3
In this noble hadith there are ,reat secrets to which the
hand of our hopes is too short to reach/ and what can be
said is now out of our purpose/ like the secret of the
descension of the carria,e of li,ht/ the secret of the man(
li,hts/ the secret of their di1ersit(/ the secret of the fi,ure
fort(/ the secret of its bein, sent down b( Allah/ the
secret of their ,atherin, around the 'Arsh/ the truth of the
170
'Arsh in this respect/ the secret of the (ellowness of the
(ellow and the redness of the red caused b( them/ the
secret of the an,els' runnin,/ their bowin,/ praisin, and
,lorif(in,/ and likenin, his li,ht to Allah's/ and the like To
speak about each of them would be len,th( !et/ that
which suits this occasion and testifies to our subAect is
that the an,els of Allah 4uieted down as the( heard
<abriel's takbir/ and ,athered around the candle of the
meetin, of the Absolute <uardian B( that takbir the first
hea1en opened/ and one of the curtains/ which blocked
the wa( to Allah/ was drawn awa(
It should be noted that the curtains which are pushed
aside b( the adhan are other than the curtains which are
in the openin, takbirs -e shall probabl( refer to this
concept later on/ insha 'allah =Allah willin,>
Concernin, there bein, onl( two takbirs in the i4amah/ it
is probabl( because the salik has set up his powers in
the Presence/ and has somewhat ad1anced from
multiplicit( toward unit(/ ma,nif(in, the 7ssence and the
.ames/ or the .ames and the AttributesJ and it ma( be
that the ma,nification of the 7ssence and the .ames
implies the ma,nification of the Attributes and the Acts
.otes:
2$:K3 Biharul Anwar/ 1ol 0$/ p $+$/ @Book of the Salat@/
ch on @The Adhan and the I4amah@/ hadith %C
2$K#3 "isbahush Shari'ah / ch $+ / on @ ;inishin, the
Salat@ al "ahahhatul Ba(da/ printed b( as&Sadu4
9ibrar( / 1ol $ / p +:' / "ustadarak -asa'il/ 'Book of as&
Salat@/ chs on @The Acts of the Salat@/ ch %/ hadith K
2$K$3 'Ilalush&Shara'i @ 1ol %/ p +$%/ chs on @The
Causes of the -udu@ the Adhan and the salat@/ hadith $

171
So5e 9i2$ip!ine2 Con$erning Te2ti68ing 9ivinit8 an4
it2 Conne$tion with the 74han an4 the Sa!at
Know that di1init( has man( states 2ma4amat3/ which are/
accordin, to @Collecti1it(@ 2Aam3/ e8plained in two: ;irst:
Di1init( of 7ssence Second: Di1init( of Action If b(
testif(in, that di1init( is confined to Allah we mean the
Di1init( of 7ssence/ its truth/ with that of takbir/ will come
close to each other if ilah =di1init(> is deri1ed from @aliha
fish&sha(' @/ ie ')e became perple8ed about it'/ or
deri1ed from @laha@/ ie ')e became loft(' or deri1ed from
@laha (aluhu@/ i e ')e concealed himself In this case its
connection to the adhan and the Salat becomes known
b( referrin, to the chapter of takbir/ and so does its
discipline But to repeat it a,ain/ thou,h not 1oid of some
ad1anta,e/ is contrar( to bre1it( If we take aliha to
172
mean: @)e worshipped@/ and ma'Iuh to mean: @the
worshipped@/ then the salik must make the formal
testimon( of the confinement of diet( to Allah/ the "ost
)i,h/ compl( with the inner cordial testimon(/ and he
should know that should there be in the heart a diet(
other than Allah/ he would be a h(pocrite in his
testimon(
So/ the salik is to con1e( to his heart/ b( whate1er
austerit(/ his testimon( about di1init(/ and to smash in his
heart the bi, and small idols which ha1e been en,ra1ed
b( the intrudin, hands of Satan and the e1il&commandin,
soul/ and to sweep them awa(/ so that he ma( become fit
to be in the Presence of )is Sacred 7ssence As lon, as
the idols of lo1in, the world and mundane affairs are still
in the ka'bah of the heart/ the salik will find no wa( to his
,oal So/ testif(in, to di1init( is to announce to the
worldl( and hea1enl( powers that the false dieties and
the crooked obAecti1es should be trod upon so as to be
able to ascend to Allah's Pro8imit(
But if the confinement of di1init( is intended for Di1init( of
Action/ which is mana,ement and effecti1eness/ the
meanin, of the testimon( will be: I testif( that there is no
mana,er and no effecti1e influence in the world of
achie1ement/ and in the 1isible and the in1isible sa1e the
Sacred 7ssence of Allah/ the "ost )i,h If the salik's
heart cherished dependence on an( bein, amon, the
bein,s/ and trusted an( indi1idual amon, the indi1iduals/
his heart would be diseased and his testimon( false
Thus/ the salik must first stren,then/ with Audicial proof/
the fact that @There is no effecter 2mu'aththir3 in the =world
of> e8istence e8cept Allah@ )e must not e1ade the di1ine
knowled,e/ which is the obAecti1e of sendin, prophets/
and not turn awa( from rememberin, Allah and from the
affairs of the 7ssence and Attributes/ for the source of all
=kinds of> happiness is the remembrance of Allah: @And
whoe1er turns awa( from rememberin, "e/ his shall
surel( be a straitened life@ 2$K%3 After attainin, to the
173
truth of this di1ine delicac(/ which is the source of the
di1ine knowled,e and the door of the doors of the hidden
facts/ b( wa( of thinkin, and reasonin,/ he is to make his
heart/ throu,h remembrance and austerit(/ familiar with
them until it belie1es in them This would be the first
sta,e of the truthfulness of his words/ and it is marked b(
complete dependence on Allah/ and b( takin, the e(e of
,reed and hope awa( from all bein,s/ a fact which results
in belie1in, in Allah's Mnit( of Action/ bein, one of the
,reat states of the people of knowled,e )a1in, ascribed
all effects to Allah/ and closed the e(e of ,reed a,ainst
all bein,s/ sa1e )is Sacred 7ssence/ the salik becomes
worth( attendin, the Sacred Presence/ or rather his heart
becomes/ b( nature/ attenti1e to that Presence
0epeatin, the testimon( ma( be for confirmin, it/ and b(
the testimon( we mean one of the two testimonies/ or it
ma( not be a repetition/ but one ma( refer to the Di1init(
of 7ssence and the other to the Di1init( of Action In this
instance/ its repetition at the end ma( be to confirm them/
and that is wh( it is not mentioned these with the 1er(
words: @I testif(@
A <nostic .ote
Know that testimon( is of man( sta,es/ of which we shall
be satisfied with referrin, to a few/ as suits these pa,es
The first is the 6erbal Testimon( 2shahadat&i 4auli(ah3/
which is alread( known If the 1erbal testimon( is not
accompanied with cordial testimon(/ e1en in a lower
sta,e/ it will not be a testimon(/ but a deception and a
h(pocris(/ as it was mentioned in the hadith concernin,
takbir/ 4uoted from Imam as Sadi4 =AS> 2$K+3
The second is the Practical Testimon( 2shahadat&i
fi'li(ah3/ which means that man testifies throu,h the
practices of his or,ans ;or e8ample/ he is/ in the t(pe
174
and method of his action/ to appl( the fact that: @There is
no effecter 2mu 'aththir3 in the =world of> e8istence sa1e
Allah@/ and/ as his 1erbal testimon( re4uires him to think
that nobod( is effecti1e/ he should work out the plan of
his acts accordin,l( )ence/ he should not e8tend the
hand of need to an(bod( e8cept to the Sacred Presence
of Allah/ the "ost )i,h/ nor should he open the e(e of
e8pectation at an( bein, )e should show himself rich
and in no need/ before the weak ser1ants/ and keep aloof
from weakness/ humilit( and inabilit(
This is fre4uentl( referred to b( noble hadiths/ as is in a
narrati1e stated in the noble al&Kafi: @A belie1er's di,nit(
is to mana,e without the help of the people@ 2$KC3
Showin, oneself well off and prosperous is one of the
reli,ious commendable practices/ while demandin,
thin,s from people is undesirable In short/ one must put
to practice the di1ine ,race: @There is no effecter in the
=world of> e8istence e8cept Allah@ in his e8ternal
kin,dom
The third is the Cordial Testimon( 2shahadat&i 4albi(ah3/
which is the source of the practical and 1erbal
testimonies/ as without it/ these would not come to
actualit( And it is that Allah's Mnit( of Action manifests in
the heart/ which realiLes/ b( wa( of its inner secret/ the
truth of this ,race/ and separates itself from other bein,s
"ost of the narrati1es 4uoted from the infallible Ahlul
Ba(t =AS> concernin, abandonin, lookin, with ,reed at
what is in the hands of the people/ and despairin, of the
ser1ants/ and trustin, and confidin, in Allah/ the 78alted
and "ost )i,h/ refer to this situation
It is in al&Kafi/ on the authorit( of 'Ali ibn al&)usa(n =AS>
that he said: @I found that the entire ,oodness is ,athered
in cuttin, one's co1etin, what is in the hands of others/
and whoe1er placed no hope on the people in an(thin,/
and entrusted himself to Allah/ the 78alted/ in all his
affairs/ Allah would respond to him in all the thin,s@ 2$K'3
)adiths of this kind are man(
175
The fourth is the 7ssence Testimon( =Personal
Testimon( E shahadat&i dhati(ah>/ ie the e8istential
testimon(/ and it appears in the perfect hol( men To the
hol( men/ this testimon( is present in all bein,s/ in one
wa( or another
Perhaps the a(ah :@Allah bears witness that there is no
,od but )e/ and =so do> the an,els and the possessors of
knowled,e@/ 2$KD3 is a hint at the 7ssence Testimon(/ for
Allah/ the 78alted/ in the state of @ the Collecti1e
5neness @ 2ahadi(at&I dhati(ah3 ,i1es Personal testimon(
to )is own Mnit( 2wahdani(at3 / because mere e8istence
b( itself denotes the 7ssence&5neness 2ahadi(at&I
dhati(ah3/ and in the risin, of the Da( of 0esurrection it
appears in Complete Mnit( 2wahdani(at&I tammah3 This
5neness 2ahadi(at3 appears first in the mirror of the
Collecti1it( 2Aam3/ then in the mirror of distinctness 2tafsil3
;or this reason )e said :@ and the an,els and the
possessors of knowled,e@ In this instance there are
man( states of knowled,e 2ma'arif3 that are out of the
obli,ation of these pa,es to e8plain
Connection:
In the e8e,esis of "uhammad ibn "as'ud al&'A((ashi/
4uotin, 'Abdus Samad ibn Bashir/ it is said: @The
be,innin, of the adhan was mentioned to Abu 'Abdullah
=Imam as&Sadi4> =AS>/ and he said: 'The "essen,er of
Allah =SA> was =once> sleepin, in the shadow of the
ka'bah/ when <abriel came to him with a bowl of water
from Paradise )e woke him up and told him to wash
himself with it Then he =the Prophet> was put in a
carria,e with a thousand colors of li,ht/ and he was taken
hi,h up to the doors of the hea1en -hen the an,els saw
him/ the( ran awa( from the doors of the hea1en/
e8claimin,: 'Two ,ods/ a ,od in the earth and a ,od in
176
the hea1enG' Allah commanded <abriel to shout: Allahu
akbarG Allahu akbarG' So the an,els returned to the doors
of the hea1en The door was opened/ and he proceeded
until he reached the second hea1en The an,els ran
awa( from the doors of the hea1en There he said: 'I
testif( that there is no ,od but AllahG I testif( that there is
no ,od but AllahG' The an,els returned/ as the( realiLed
that he was a creature Then the door was opened and
he went in @ as the hadith ,oes on 2$K*3
A similar concept is stated in a narrati1e in 'Ilalush&Shara
'i' 2$K:3 These hadiths denote that testif(in, to Allah's
Di1init( opens the doors of the hea1en and penetrates
the barriers/ and causes the an,els of Allah to ,ather
The 1eil which is penetrated throu,h b( testif(in, to )is
Di1init( and b( confessin, it to be e8clusi1el( )is/ is of
the thick 1eils of darkness/ and/ as lon, as the salik is
wrapped in it/ he will ha1e no wa( to attend the
Presence/ and unless this door opens to him/ he will not
be admitted That barrier is the 1eil of the multiplicit( of
acts/ and to fall in this multiplicatin, 1eil results in takin,
the created bein,s to be effecti1e and influential/ which
means re,ardin, them to be independent in their action/
which is admittin,/ the impossible and is a ,reat
pol(theism/ while/ on the other hand/ the result of
testif(in, to the di1init( to be e8clusi1el( Allah's/ is
testif(in, to the Mnit( of Action and annihilatin, the
multiplicities in Allah's Act/ and den(in, an(one else to
ha1e an( effect or effecti1eness/ and belie1in, that
independence belon,s to Allah/ the 78alted It was b(
means of this testimon( that the an,els of the hea1en
came out of the 1eil of the multiplicit( of @A ,od in the
earth and a ,od in the hea1en@/ and returned from fleein,
awa( and dispersin, to familiarit( and ,atherin,/ and
then the doors of the hea1en opened to them So/ the
salik must also penetrate throu,h this 1eil of his darkness
b( wa( of this testimon( and open the doors of hea1en to
himself/ and step out of the hea1( 1eil of the
independence/ so that the wa( of ascension to the mi'raA
of )is Pro8imit( becomes closer But this cannot be
177
brou,ht about b( mere 1erbal utterances of rememberin,
Allah/ as that is wh( our acts of worship do not cross the
limit of the mundane formalit(/ and/ thus/ no door will be
opened to us and no 1eil will be pushed off our faces
.otes:
2$K%3 Surah Ta&)a: $%C
2$K+3 0efer to footnote .o $K#
2$KC3 Msulul Kafi/ 1ol +/ p %$:/ @Book of ;aith and
Disbelief'/ ch on @Doin, -ithout the People@ hadith $
2$K'3 Ibid/ hadith +
2$KD3 Surah Al&i 'Imran: $:
2$K*3 Al&'A((ashi's 78e,esis =on the ?ur'an>/ 1ol $/ p
$'*/ Commentin, on Surah al&Ba4arah/ narrati1e '+#
2$K:3 Ilalush Shara'i/ 1ol %/ p +$%
So5e 9i2$ip!ine2 o6 Te2ti68ing to the D@rophet32E
;e22enger2hip &5p!8ing Te2ti68ing to the
.uar4ian2hip
Be aware that this spiritual Aourne( and faithful ascension
cannot be made with this broken le,/ ruptured reins/ blind
e(es and li,htless heart: @ And whome1er Allah has not
,i1en li,ht/ for him there is no li,ht @ 2$K:a3 Therefore/ in
settin, off upon this spiritual road and ascendin, to this
,nostic mi'raA/ it is a must to adhere to the spiritual state
of the ,uides alon, the wa(s of knowled,e 2ma'rifat3 and
the li,hts 2anwar3 of the road of ,uidance/ who are the
de1otees and the attainers to Allah If an(bod( tries/
dependin, on his selfishness and without clin,in, to their
178
,uardianship/ to tread upon this road/ his Aourne( will be
to Satan and to the pit =of hell> 2hawi(ah3 Scientificall(
speakin,/ to connect between the no1el 2hadith3 and the
7ternal 24adim3/ the chan,in, and the Mnchan,in,/ there
should be an intermediate/ a connector/ with the
characteristic of bein, unchan,in, and chan,in,/ eternal
and no1el -ithout such an intermediate/ the 7manation
of the 7ternal and the Mnchan,in, would not pass to the
chan,in, and the no1el in the di1ine law/ and the
uni1ersal and e8istential connection would not take place
As re,ards the connector between these two/ the
scientific opinions of the e8perts in the e1idential
knowled,e 2'ulum&i burhani3 are di1erse/ as the ,nostic
taste is different/ to ,i1e the details of which is out of the
scope of these papers In the ,nositc taste/ the connector
is the Sacred 7manation 2faid&i mu4addas3/ the
78pansi1e 78istence 2wuAud&i munbasit3/ which has the
position 2ma4am3 of the bi, isthmus 2barLakhi(at&i kubra3
and the ,reat intermediate 2wasati(at&i 'uLma3/ and it is
the 1er( position of the spiritualit( and the ,uardianship
of the Seal of the Prophets/ which is united with the
position the Ali's <eneral <uardianship 2wila(at&I
mutla4a&I alawi(ah3 The rele1ant details are stated in the
"isbahul )ida(ah b( the writer 2$KK3 Similarl(/ in the
ascendin, spiritual connection & which is the opposite of
the descendin, e8istential connection/ or in other words/
it is @the contraction of e8istence@ 24abd&i wuAud3 and
returnin, to the Be,innin, there is need for an
intermediate/ without which it does not take place/ and
the connection of the imperfect and the chained hearts/
and of the limited descendin, spirits/ with the Complete/
Super Complete and the Absolute from all aspects/ is not
implemented without the spiritual intermediates and the
in1isible connectors
If somebod( thinks that Allah/ the 78alted/ is self&
subsistin, 24a((um3 with each bein, and encompassin,
each of the entities 2akwan3 without the intermediation of
the intermediates/ as is referred to in the noble a(ah:
@There is no li1in, creature but )e holds it b( the
179
forelock@ 2%##3/ he is mi8in, between the states
2ma4amat3 and is makin, a mistake in the status
2i'tibarat3/ min,lin, the state of the multiplicit( of the
sta,es of e8istence with the 1anishin, 2fana'3 of the
indi1iduations 2ta'a((unat3 This discussion/ howe1er/ is
not so much connected to this paper/ and/ actuall(/ what
has alread( been said was caused b( the o1erflowin, of
the pen
In short/ adherin, to the masters of ,races 2auli(a '&i
ni'am3 &who ha1e themsel1es found the wa( of ascension
to ma'ariA and completed their Aourne( to Allah is a must
for the tra1elers to Allah/ as is fre4uentl( mentioned in
the noble hadiths/ such that in -asil'il =-asil'ilush&Shi'ah>
there is a chapter concernin, the in1alidit( of worship
without adherin, to the ,uardianship of the Imams =the
$% Imams> and belie1in, in their Imamate In -asil'il it is
4uoted from the noble al&Kafi/ on the authorit( of its writer
4uotin, "uhammad ibn "uslim who said: @I was told b(
Imam Ba4irul 'Mlum =the fifth Imam> =AS> who said:
'Know/ 5 "uhammad/ that the leaders of despotism and
their followers are isolated from Allah's reli,ion The( are
misleadin, and misled So/ their deeds are like the ashes
at which a 1iolent wind blows on a wind( da( and it
disperses them@ 2%#$3
In another narrati1e from Imam al&Ba4ir/ he said:@ If a
man spent his ni,hts performin, the Salat/ spent his da(s
fastin,/ ,a1e out all his wealth in charit(/ and went to haAA
e1er( (ear of his life/ (et he did not know the
,uardianship of Allah's friend to follow him and return to
him in all his deeds/ he would ha1e no ri,ht to ask Allah/
the <lorious and Almi,ht(/ for an( reward/ nor would he
be of the people of faith@ 2%#%3
Sha(kh as&Sadu4/ 4uotin, Abu )amLa ath Thamali/ sa(s
that he said: @Imam 'Ali ibn al&)usa(n =AS> asked us:
'-hich spot is most preferredH' -e said 'Allah/ )is
"essen,er and the son of )is "essen,er know better'
)e said: 'The best of spots for us is that which is situated
180
between the rukn and the ma4am =two places in the
Ka'bah> If some one li1es as lon, as the life of .uh who
li1ed amon, his people for a thousand (ears less fift( and
spends it in fastin, in da(time and in worshippin, at
ni,hts in that spot/ and then ,oes to meet Allah without
acceptin, our ,uardianship/ he will not be benefited b( it
whatsoe1er@ 2%#+3
The narrati1es on this topic are too man( to be contained
in this summar(
The discipline of testif(in, to the "essen,ership is to
con1e( to the heart the testimon( of the "essen,er's
bein, sent b( Allah/ as well as the ,reatness of the state
of the "essen,ership/ especiall( that of the 9ast
"essen,er/ since the whole circle of e8istence/ the
in1isible and 1isible worlds/ are creationall(/
le,islationall(/ e8istentiall( and from ,uidance point of
1iew li1in, on the crumbs of his table That ,reat man is
the means of Allah's 7manation and the connection
between Allah and the creatures )ad it not been for his
spiritual status 2ma4am3 and absolute ,uardianship/ no
e8istin, bein, could ha1e been worth( of bein, benefited
b( the state of the In1isible 5neness 2,haib&i ahadi3/ and
Allah's ,race would not ha1e passed o1er to an( bein,/
and the li,ht of ,uidance would not ha1e shone onto
an(one of the internal and e8ternal worlds )e is the li,ht
mentioned in the a(ah of .ur =9i,ht>: @Allah is the li,ht of
the hea1ens and the earth@ 2%#C3
-hen the ,reatness of the le,islator of the reli,ion and of
the "essen,er of the 9ord of the worlds enters a man's
heart/ the importance of his precepts and rules enter the
heart/ too Then/ when the heart has comprehended that
,reatness/ the other 1isible and in1isible powers would
submit to it/ and the sacred Shari'ah would be obser1ed
in all the human kin,dom The si,n of the truthfulness of
the testimon( is that its effects will appear in all the
in1isible and 1isible powers/ and the( will keep adherent
to it/ as has alread( been stated
181
;rom what has so far been stated/ the reason of
testif(in, to the "essen,ership in the adhan/ the i4amah
and the salat has become clear/ for the tra1eller on this
spiritual road is in need of adherin, to that sacred bein,/
so that he ma( accompan( him and ha1e his helpin,
,uidance in performin, this spiritual ascension
Another aspect of this testimon( is the announcement to
the mundane and hea1enl( powers that the salat/ which
is the realit( of the ascension 2mi'raA3 of the belie1ers and
the source of the knowled,e of the people of ,nosticism
and of faith/ is the result of the complete re1elation
2kashf3 of "uhammad =SA>/ who/ with his spiritual
Aourne(/ di1ine attractions and the embers of the
Beneficent/ attained to a position @at the distance of two
bows or closer still@/ 2%#'3 re1ealin, its truth/ followin, the
7ssential/ .ominal and Attributi1e manifestations and
intimate inspirations in the In1isible 5neness In fact/ this
is a sou1enir/ a ,ift/ that he brou,ht from his moral and
spiritual Aourne( for his ummah/ which is the best of the
ummahs/ and b( that he fa1oured them and
o1erwhelmed them with blessin,s -hen this belief sets
inside the heart and is fi8ed b( repetition/ the salik will/ as
a matter of course/ understand the ,reatness of the state
and the place/ and will proceed/ with fear and hope/ to
co1er this sta,e/ and it is hoped/ insha 'allah =Allah
willin,>/ if he does his best to perform it/ that master will
assist him and lead him to the state of @the Pro8imit( of
the 5ne@ 24urb&i ahadi3/ which is the ori,inal innate
obAecti1e In the di1ine sciences it has been pro1ed that
the return of all bein,s is implemented b( means of the
Perfect "an: @As )e brou,ht (ou forth in the be,innin,/
so shall (ou also return@ 2%#D3 @-ith (ou Allah started
and with (ou )e will end/ and the return of the creatures
is up to (ou@ 2%#*3
A <nostic .ote
In the honourable hadith in 'Ilalush&Shara'i'/ which ,i1es
details about the salat of the mi'raA and describes it/ it is
said that when the "essen,er of Allah =SA> mounted on
182
the mount of li,ht/ which had been sent down b( the 9ord
of "i,ht/ and ascended accompanied b( <abriel/ and
reached the third hea1en/ the an,els ran awa(/ bowed
and ,lorified Allah <abriel said: @I testif( that "uhammad
is the "essen,er of Allah I testif( that "uhammad is the
"essen,er of Allah@ The an,els ,athered and ,reeted
the "essen,er of Allah/ and asked him about Amirul
"u'minin ='Ali> The doors of the hea1ens opened and the
"essen,er ascended to the fourth hea1en There/ the
an,els of Allah said nothin, Then the doors of the
hea1en opened/ and the an,els ,athered/ and <abriel
finished recitin, the 'i4amah @ 2%#:3 etc
Al&' A((ashi/ in his e8e,esis of the ?ur'an/ relates almost
the same conte8t
;rom this hadith one ma( ,ather that the an,els of each
of the hea1ens were incapable of endurin, to see the
Ahmadan Beaut(/ and the( fell bowin, at seein, his
sacred li,ht/ and dispersed/ thinkin, it was the li,ht of
Allah Then/ as the( heard the chapters of the adhan and
the i4amah the( came back to his intimac(/ the doors of
the hea1ens opened and the 1eils were lifted
)ence/ the salik is to come out from these 1eils b(
means of the said testimonies &b( testif(in, to the
"essen,ership he is to completel( come out from the 1eil
of the creational indi1idualit( 2ta'a((un&i khal4i3/ because
the position of "essen,ership which )e assi,ned to the
most honourable of the creatures/ is the position of
absolute annihilation 2fana'3 and complete dependence/
since the final absolute "essen,ership is the bi, di1ine
isthmus khilafat =1ice,erenc(/ succession>It is a
1ice,erenc( 2khilafat3 in respect of appearance/
manifestation/ ,enesis and le,islation The 1ice,erent
2khalifah3 is not to be independent nor to ha1e
indi1idualit( in an( wa(/ as otherwise/ the 1ice,erenc(
becomes the principalship itself/ which is not possible for
an( of the bein,s
183
So/ the salik is to con1e( the ,reat state of the Ahmadan
khilafat to the innermost of his heart and soul/ b( means
of which he is to remo1e the 1eil and penetrate the
barriers/ and to completel( come out of the 1eils of the
creational indi1iduation Then/ the doors of all the
hea1ens will open to him and he will attain/ un1eiled/ to
his obAecti1e
A Iuristic Branch and a <nostic Principal
In some untrustworth( narrati1es it is stated that after
testif(in, to the "essen,ership in the adhan one is to
sa(: @I testif( that 'Ali is wali(ullah =Allah's friend>@ twice
In other narrati1es/ one is to sa(: @I testif( that 'Ali is trul(
Amirul "u'minin@ twice In some others/ one is to sa(:
@"uhammad and his pro,en( are the best of people@
Ash&Sha(kh as&Sadu4=ma( Allah ha1e merc( upon him>
took these narrati1es to be in1ented and he denied them
2%#K3 It is well known amon, the 'ulama' =ma( Allah be
pleased with them> that these narrati1es are not reliable
Some narrators re,ard them amon, the commendables/
due to @the ne,li,ence of the proofs of the laws@ This
opinion/ howe1er/ is not far from bein, true/ althou,h if
@absolute pro8imit(@ 24urbat&i mutla4ah3 is intended/
recitin, it is better and more admired/ because after
testif(in, to the "essen,ership/ it is desirable to testif( to
the ,uardianship and the leadership of the belie1ers In
the hadith of ihtiAaA =ar,umentation> it is said that ?asim
ibn "u'awi(ah said: @I said to lmam as Sadi4 that the
people of the Sunnah relate a hadith about the mi'raA/ that
when the "essen,er of Allah was taken on the mi'raA/ he
saw upon the :Arsh: 'There is no ,od but Allah/
"uhammad is the "essen,er of Allah/ and Abu Bakr as&
Siddi4' )e said: '<lorified be AllahG The( chan,ed
e1er(thin, e1en this'G' )e said@ '!es'/ Then he continued:
'-hen Allah/ the 78alted/ created the 'Arsh/ )e wrote
upon it: 'There is no ,od but Allah/ "uhammad is the
"essen,er of Allah/ and 'Ali is the Commander =9eader>
of the belie1ers )e ordered these to be written on the
water/ on the Chair =Throne>/ on the Tablet/ on Israfil's
184
forehead/ on the two win,s of <abriel/ on the shoulders
of the hea1ens and the earth/ on the tops of the
mountains/ on the sun and on the moon' Then the Imam
added: '-hen an(one of (ou sa(s: 'There is no ,od but
Allah/ "uhammad is the "essen,er of Allah'/ let him sa(:
' Ali is the Commander =9eader> of the belie1ers' 2%$#3
In short/ this noble remembrance/ after testif(in, to the
"essen,ership is ,enerall( recommendable In the
chapters of the adhan/ especiall(/ it is probabl(
commendable .e1ertheless/ as the notable 'ulama' ha1e
denied those narrati1es/ one ma( pronounce it b( wa( of
precaution and with the ,eneral intention of pro8imit( =to
Allah>/ not as a feature of the adhan
As to the ,nostic note concernin, @writin, these words on
all the bein,s/ as from the )i,h :Arsh to the low earth@/ it
is that the truth of the khilafah and wila(ah
=successorship and ,uardianship> is the manifestation of
di1init(/ which is the ori,in of e8istence and its perfection
71er( bein, which has a share of e8istence/ also has a
share of the truth of di1init( and its manifestation/ which
is the truth of the khilafah and wila(ah/ and the di1ine
,race is fi8ed on the foreheads of all bein,s all o1er the
uni1erse/ as from the in1isible worlds to the end of the
1isible world The said di1ine ,race is the truth of@ The
78pansi1e 78istence@ 2wuAud&i munbasit3/ @The Breath of
the Beneficent@ 2nafasur&rahman3 and @The Created&in
0i,ht@ 2ha44&I makhlu4un bihi3/ which are the 1er( inside
of the 9ast Successorship and of the Ali's <eneral
<uardianship 5n this/ the ,nostic Sha(kh Shahabadi
=ma( his spirit be sanctified>/ used to sa( that the
testimon( to "essen,ership implies the testimon( to
<uardianship/ because <uardianship is the inside of
"essen,ership
The writer sa(s that these two testimonies are both
implied in the testimon( to )is Di1init(/ and the testimon(
to "essen,ership implies the other two testimonies/ as
well as the testimon( to <uardianship implies the other
185
two testimonies Praise be to Allah at the be,innin, and
at the end
.otes:
2$K:a3 Surah .ur: C#
2$KK3 "isbahul )ida(ah is a book written in the Arabic
lan,ua,e b( Imam Khomeini =ma( Allah sanctit( his
honourable soul>/ e8plainin, some truths and knowled,e
concernin, the caliphate and ,uardianship In the
Preface to this honourable book he sa(s: @I like to
unco1er for (ou/ in this paper/ b( the help of Allah/ the
,uardian of ,uidance in the be,innin, and in the end/
and indication of the "uhammadan caliphate/ and an
e8udation of the truth of the / Alawian ,uardianship =upon
them be the ,reetin, from the Be,innin, to eternit(> and
how the( spread throu,h the in1isible and 1isible
worlds / or rather it should be named: "isbahul
)ida(ah to Caliphate and <uardianship I ask Allah
success/ as )e is the best assistant and compan(/ and I
ask )is pure ,uardians their patrona,e in this world and
in the other world @ The writer finished writin, the book
in the month of Shawwal/ $+CK )
2%##3 Surah )ud: 'D
2%#$3 -asai'lush Shi'ah/ 1ol $/ p K# chs on
@Preliminaries to -orship@ ch %K/ hadith $ Msulul Kafi/
1ol $/ p %'K/@ Book of Proof @ / ch on @Knowin, the
Imam and 0eturnin, to )im@/ hadith :
2%#%3 Msulul Kafi/ 1ol +/ p +# @Book of ;aith and
Infidelit(@/ ch on @The Pillars of Islam@/ hadith '
2%#+3 I4abul Amal/ ch on @)e -ho I,nores the "erits of
Ahlul Ba(t hadith % -asa'ilush&Shi'ah/ 1ol $/ p K+/ chs
on @Preliminar( to -orships@/ ch %K/ hadith $%
2%#C3 Surah .ur: +'
2%#'3 Surah an&.aAm: K
2%#D3 Surah al&A'raf: %K
2%#*3 'M(unu akhbarir 0ida/ 1ol %/ p %*% =Al&Iami'ah ai&
Kabirah in1ocation>
2%#:3 0efer to footnote .o $K$
186
2%#K3 "an la !ahduruhul ;a4ih/ 1ol $/ p $::/ @Book of
the salat@/ ch on @The Adhan/ the I4amah and the
0eward of the "u'adhdhins =Those who call for the
sa'lat>/ comment on the narrati1e .o +'
2%$#3 al IhtiAaA/ 1ol $/ p %+#
So5e 9i2$ip!ine2 o6 the (a88a 3a!a D2E
187
-hen the wa(farer to Allah has announced/ b( his
takbirs/ that Allah is ,reater than an( description/ and b(
testif(in, to )is Di1init( e8clusi1el( confined all attributes
and praise/ or/ actuall(/ e1er( influence and effect/ to
Allah/ and confessed his incapabilit( of mana,in, the
amr/ and b( the testimon( to "essen,ership and
<uardianship/ he has chosen his comrade and compan(
and adhered to the sacred position of successorship and
,uardianship &as it is said: @The companion =first> then
the Aourne(@ 2%$$3 then/ with 4uite an e8plicit tone/ he is to
prepare his 1isible and in1isible powers for the Salat/
announcin, the presence to them b( sa(in,: @)a((a
'alas&Salat@/ =come to the Salat> twice Its repetition is
intended to complete awakenin, 2tanbih3 and wakin, up
2i4aL3/ or one is for the inner powers of the kin,dom/ and
the other is for the outer powers of the kin,dom/ since
the( also accompan( the salik on his Aourne(/ as has
alread( been said/ and will follow/ too
In this sta,e/ the discipline of the salik is to tell his heart
and powers/ e1en the innermost of the heart/ that the
time of presence is near so as to prepare himself for that/
full( obser1in, the formal and the spiritual disciplines
Then he is to announce the ,eneral secret and result of
the salat/ b( the callin,: @)a((a 'alal&falah@ and @)a((a
'ala kha(ril 'amal =come to the best of deeds> so as to
wake up the fitrat =disposition E nature>/ because
prosperit( and sal1ation are absolute happiness/ and all
the human bein,s lo1e absolute happiness b( nature
The innate nature 2fitrat3 is in 4uest of perfection and
comfort The truth of happiness is the absolute perfection
and absolute comfort/ and that is brou,ht about in the
salat/ which is the best of deeds/ cordiall(/ formall(/
outwardl( and inwardl( This is because the salat/
accordin, to its form and appearance/ is a ,reat and
comprehensi1e remembrance and a praise of the
<reatest .ame/ which encompasses all the di1ine affairs
2shu'un3 ;or this reason/ the adhan and the i4amah open
with the word @Allah@ and end with it/ and Allahu akbar
=Allah is <reater> is repeated in all sta,es of the salat/
188
and the three tauhids =professions of the Mnit( of Allah>/
which are the deli,ht of e(es of the hol( men/ are
effected in the salat/ in which the form 2surat3 of absolute
annihilation and complete return are mi8ed Accordin, to
the interior and the truth/ it is ascension to the pro8imit(
of Allah/ the truth of reachin, the Beaut( of the Absolute
Beautiful and 1anishin, in that Sanctified 7ssence/ dearl(
lo1ed b( the inborn nature 2fitrat3 It is b( the salat that the
complete calmness/ absolute comfort and the complete
mental happiness are achie1ed: @Surel( b( Allah's
remembrance are the hearts set at rest@ 2%$%3
Therefore/ the absolute perfection/ which is attainin, to
Allah's Court/ Aoinin, the .ecessar( 9imitless Sea/
discernin, the 7ternal Beaut(/ and bein, immersed in the
Sea of Absolute 9i,ht/ is effected in the salat/ in which
absolute comfort/ complete rest and perfect calmness
also appear/ brin,in, about the two corners of happiness
So/ the salat is perfect prosperit(/ and it is the best of the
deeds The salik will ha1e to repeat this di1ine ,race/ to
remind the heart and to wake up his disposition 2fitrat3 /
and after ha1in, it in his heart/ his inner nature would
attach importance to it and obser1e it/ since it looks for
perfection and happiness The same point is true in
respect of the repetition -hen the salik reaches this
sta,e/ he announces his presence b( sa(in,: @4ad
4amatis&salat@ =The salat has Aust started> Then/ he is to
see himself at the Presence of the "aster of the kin,s of
the worlds of e8istence and the Sultan of the sultans and
the Absolute <reat/ and to inform his heart about the
dan,ers of the Presence/ all of which are due to the
incapabilit( and the inefficienc( of @the possible@/ and to
feel ashamed of not carr(in, out the an(/ approachin,/
with the steps of fear and hope/ towards the <enerous
)e is not to re,ard himself possessin, tra1ellin,
pro1isions and compan( )e is to see his heart empt( of
safet(/ not to think his deeds ,ood onesJ rather/ worth not
a penn(
189
Should this state become firm in his heart/ he would hope
to ,et Allah's care: .or -ho answers the distressed one/
when he calls unto )im/ and remo1es the e1ilH' 2%$+3
Connection and Completion
"uhammad ibn !a'4ub/ 4uotin, Abu 'Abdullah as&Sadi4
=AS>/ sa(s: @-hen (ou recite the adhan and the i4amah/
two rows of an,els will perform the Salat behind (ou/ but
if (ou said the i4amah =onl(>/ one row of the an,els
would perform the Salat behind (ou'/ 2%$C3 There are
man( other hadiths to the same effect/ some of which
sa( that the len,th of each row is as the distance
between the east and the west 2%$'3 Another hadith sa(s
that when Imam as&Sadi4 =AS> was asked about the
len,th of each row/ he said: @The len,th of the shortest
row is as the distance between the east and the west/
and the len,th of the lon,est is as the distance between
the hea1en and the earth@ 2%$D3 In some narrati1es it is
said that if he said the i4amah without the adhan/ an
an,el would stand at his ri,ht side and another at his left
side/ 2%$*3 and other similar narrati1es The difference
amon, the narrati1es ma( be due to the difference
amon, the knowled,e and the sincerit( of the musallin/
as can be inferred from some narrati1es in this respect/
such as the narrati1e concernin, performin, the salat
with the adhan and the i4amah in the desert or
wasteland 2%$:3 In short/ when the salik sees himself
leader of the salat for the an,els of Allah/ and his heart
as the leader of his 1isible and in1isible powers/ and
,athers/ with the adhan and the i4amah/ his 1isible and
in1isible powers/ to,ether with the an,els of Allah/ he is
to re,ard his heart &which is the best of the e8ternal and
internal powers/ and the intercessor for the other powers
& as to be an Imam And/ as the heart is liable for the
recitin,s of the ma'mumin 2musallin3 after its leadership/
and as their faults are undertaken b( it/ the salik is to be
4uite keen and a ,ood obser1ant of its presence/ and to
completel( ,uard the disciplines of the Sacred Presence/
makin, the most of this Sanctified "eetin,/ admittin, the
,reat importance of the attention and the support of the
an,els of Allah/ takin, them to be of the fa1ours of the
190
0eal Benefactor/ and acknowled,in, his incapabilit( of
,i1in, the due thanks to )is Sacred "aAest( for these
,reat blessin,s Surel( )e is the BenefactorG
.otes:
2%$$3 -asai'lush Shi'ah/ 1ol :/ p %KK @Book of )aAA@/
chs on @The "anners of Tra1el@/ ch +#/ hadith $$/
4uoted from al&Bar4i's "ahasin/ p +'* Similar concepts
are in some other narrati1es/ such as: @In4uire about the
compan( before the Aourne(@ as in .ahAul Bala,hah/ ed
b( ;a(dul Islam/ p K+D/ and @The compan( =first>/ then
the Aourne(@/ in al&Ash'athi(at/ p $DC/ ch on @Bad
.ei,hbourin,@
2%$%3 Surah ar&0a'd: %:
2%$+3 Surah al&.aml: D%
2%$C3 ;uru'ul Kafi/ 1ol +/ p +#+/ @Book of The salat@ ch
on @Startin, the Adhan and the I4amah@/ hadith :
2%$'3 Thawabul A'mal/ p 'C/ @The reward of the one who
performs the salat with the Adhan and the I4amah@/
hadith %
2%$D3 Ibid
2%$*3 -asa'ilush&Shi'ah/ 1ol C/ p D%#/ @Book of the
salat@ / chs on @The Adhan and the I4amah@/ ch C/
hadith C
2%$:3 Ibid/ )adith K: @ 5 Abu Dharr/ (our 9ord boasts
o1er )is an,els for three persons: a man in a waste
land @
191
SECT&ON T'O
Con$erning the Gi8a5
Dthe Stan4ing @o2ition in the Sa!atE
The .enera! Se$ret o6 the Gi8a5
Know that the people of knowled,e re,ard the 4i(am =the
standin, position in the Salat> to be a si,n of Mnit( of
Actions Similarl(/ the( see that the ruku' =bowin, in the
Salat> refers to the Mnit( of Attributes/ and the suAud
=prostration> refers to the Mnit( of 7ssence &these will be
e8plained in their proper places But 4i(am's reference to
the Mnit( of Action is in the 1er( standin, position as well
as in the wordin,s recited while standin, As to the
standin, position and its reference to the Mnit( of Action/
it is because it denotes the ser1ant's obser1ation of his
dut( toward Allah/ as well as )is position 2ma4am3 of
self&78istence/ manifested in the Sacred 7manation as a
manifestation of Action In this manifestation the position
of Allah's Acti1eness 2fa'ili(at3 is displa(ed/ and all the
bein,s are absorbed in the manifestation of Action and
perished under the "anifest "aAest( In this instance/ the
,nostic discipline of the salik is to remind his heart of this
di1ine ,race and to ,i1e up/ as much as he can/ his
personal indi1iduations 2ta'a((unatEI nafsi(ah3/and to
e8plain to his heart the truth of the Sacred 7manation/
and to brin, to the core of his heart the fact concernin,
Allah's Self&78istence 24a((umi(at3 and that the creatures
are dependent upon )im )ence/ after the fi8ation of this
fact in the salik's heart/ his recitation will be b( the ton,ue
of the )a44 = Allah >/ and the praiser 2dhakir3 and the
praised 2madhkar3 will be the )a44 = Allah> )imself/ and
some of the secrets of the ;ate will be e8posed to the
,nostic's heart/ and @!ou are as !ou praised !ourself'
2%$K3 and @I take refu,e in !ou from !ou@ 2%%#3 will be
192
disclosed to him in some de,rees/ and the heart of the
,nostic will recei1e some of the secrets of the salat/ such
as lookin, at the place of prostration/ which is of dust/ the
principal ori,in =of man>/ or subAu,atin, the neck and
declinin, the head/ as re4uired/ impl(in, humilit( and
destitution of @the possible@/ and the annihilation under
the "i,ht and the So1erei,nt( of =)is> "aAest( @5
mankindG It is (ou who are in need of Allah/ and Allah is
)e -ho is the Self&sufficient/ the Praised 5ne@ 2%%$3
As concernin, the wordin,s of the recitation bein, a
reference to the Mnit( of Action/ we shall e8plain that in
details when we come to comment on the blessed surah
of al&)amd/ insha' allah =Allah willin,>
.otes:
2%$K3 5f an in1ocation from the "essen,er of Allah =SA>
in +%C "isbahush Shari'ah/ ch ' his prostration ;uru 'ul
Kafi 1ol +/ p 'Awali(ul&9a'ali/ 1ol $/ p +:K/ hadith %$
2%%#3 Ibid "isbahul "utahaAAid wa Silahul "uta'abbid/ p
+#:
2%%$3 Surah al&;atir: $'
193
On the 9i2$ip!ine2 o6 the Gi8a5
These 2disciplines3 are such that the salik is to consider
himself present in the Presence 2mahdar3 of Allah/ and
re,ard the world as )is Presence/ and himself one of the
audience at that ,atherin,/ standin, before Allah/ tr(in,
to con1e( the <reatness of the Present and the Presence
to his heart/ lettin, it understand the importance and the
si,nificance of supplicatin, to Allah/ the 78alted/ and/ b(
thinkin, and contemplatin,/ before startin, the salat/ to
prepare the heart to understand the importance of the
situation/ obli,in, it to humbleness/ submission/
calmness/ fear/ hope/ humilit( and modest( till the end of
the salat )e is to stipulate that his heart should be keen
on obser1in, these affairs/ and think about the ,reat hol(
men and ,uides/ and about their moods and how their
conducts with the "aster of the kin,s were/ so as to learn
a lesson from the Imams of ,uidance and imitate them as
his models/ not bein, satisfied with Aust knowin, the
names of the infallible Imams/ the date of their birthda(/
death da(/ the len,th of their honourable li1es and similar
details/ which are of little ad1anta,e Actuall(/ he is to ,o
throu,h their bio,raph( and ,odl( conducts/ in order to
find out the method of their worship and how their Aourne(
to Allah was carried out/ and how their ,nostic stations/
which can be inferred from their miraculous speeches/
were
It is much re,retted that we are ne,li,ent/ into8icated b(
nature/ empt( self&conceited and the stoo,es of the 1ile
Satan in all matters/ without there bein, an( si,n of our
,ettin, up from our deep sleep and endless
for,etfulness -e ,et so little benefit from the positions
and the knowled,e of the Imams of ,uidance =AS> that it
is ne,li,ible/ satisf(in, oursel1es with the outer
appearance of their li1es/ completel( disre,ardin, the
obAecti1es for which the prophets ha1e been sent/ and/
194
actuall(/ we are co1ered b( the pro1erb: @To take a
swellin, for a flesh(@ 2%%%3 -e shall/ therefore/ relate
some of the rele1ant narrati1es/ so that some of the
belie1in, brethren ma( ha1e a remembrance Praise be
to Allah and thanks to )imG
"uhammad ibn !a'4ub/ 4uotin, Imam as&Sadi4 =AS>/
sa(s: @-hene1er 'Ali ibn al&)usa(n =AS> used to stand
for the salat/ his face turned pale <oin, down for
prostration/ he would not raise his head until he was wet
with perspiration @ 2%%+3
5n the same authorit( he sa(s: @"( father used to sa(/
when 'Ali ibn al&)usa(n =AS> used to stand for the salat/
he looked like a trunk of a tree/ nothin, of which would
mo1e unless the wind would mo1e it@ 2%%C3
In al&BIlal/ Aban ibn Ta,hlib/ 4uotin, "uhammad ibn 'Ali
ibn al&)usa(n/ sa(s: @I said to Abu'Abdullah 2as&Sadi43
=AS>: BI noticed that when 'Ali ibn al&)usa(n =AS> stood
for the the salat/ his color chan,ed' )e said to me: B(
Allah/ 'Ali ibn al&)usa(n knew before whom he was
standin,@' 2%%'3
In a hadith in ;alahus&Sail/ on the authorit( of as&Sa((id
'Ali ibn Tawus/ it is said : @ then Abu BAbdullah =AS>
said : BThe salat will not be complete e8cept for the one
who has a full purit( and a mature completeness / and is
awa( from temptation and de1iation/ and knows 2Allah3
and 2so3 stands 2before )im3/ submits 2to )im3 and
persists )e/ thus/ stands between despair and hope/
2between3 patience and worr(/ as if the promises to him
ha1e been done/ and the threats upon him ha1e
happened/ lowerin, his fame 2Bird3 and manifestin, his
aim )e sacrifices for Allah his soul/ treads upon the road
to )im as his ,oal/ not unwillin,l(/ se1ers the relations of
interest for the sake of the 5ne to -hom he bounds and
comes/ and from -hom he seeks help Should he
achie1e all these/ the salat would be of the ordered t(pe
195
and of the informed about/ and it is the 1er( salat which
forbids e1il and 1ice@ 2%%D3
"uhammad ibn !a'4ub/ 4uotin, our master/ Na(nul&
BAbidin =AS>/ sa(s that he said: @As re,ards the ri,hts of
the salat/ (ou are to know that it is a 1isit to Allah and that
in it (ou are standin, before )im If (ou realiLed that/ (ou
would deser1e to be/ throu,h it/ in the position of a sla1e
who is humble/ desirous/ horrified/ fri,htened/ hopeful/
distressed/ implorin,/ and ,lorif(in, the state of the 5ne
in front of -hom he stands with complete stillness/
solemnit(/ submissi1eness of the limbs/ humilit(/ well
supplicatin, to )im for himself/ re4uestin, )im to free his
neck/ which is encircled b( his faults and consumed b(
his sinsJ and there is no power e8cept b( Allah 2%%*3
The Prophet =SA> is 4uoted to ha1e said: @-orship (our
9ord as if (ou see )im If (ou do not see )im/ )e sees
(ou@ 2%%:3
In ;i4hur&0ida it is stated: @-hen (ou want to perform the
salat/ do not ,o to it laLil(/ sleep(/ hurriedl(/ or
unmindfull(
!ou are to approach it calml(/ solemnl( and slowl( !ou
are also to displa( submission/ implorin,l( and humbl(/
to Allah
!ou are to show awe and sin,s of fear and hope/ with
caution and apprehension Thus/ (ou are to stand before
)im/ as an escapee and sinful sla1e stands at attention
before his master/ on the alert/ with Aoined heels/ erected
trunk/ not lookin, to ri,ht and left/ reckonin, as if (ou see
)im/ and if (ou do not/ )e certainl( does see (ou @ as
the hadith ,oes 2%%K3
In BMddatud&DaBi it is stated: @It is narrated that the
implorin, moanin,s of Ibrahim =AS> used to be heard
from a mile's distance/ such that Allah praised him b(
sa(in,: @Ibrahim was mild/ implorin,/ penitent@ 2%+#3
196
-hen performin, his salat/ a sound of fiLL / like that of a
boiler/ was heard comin, from his chest A similar sound
was also heard from the chest of our Prophet =SA>
;atimah =AS> used to pant in the salat because of her
fear of Allah@ 2%+$3 And there are other similar hadiths
There are too man( noble narrati1es on these subAects to
be co1ered in these papers Contemplatin, these few
narrati1es suffices the people of thou,ht and
remembrance/ in respect of the formal/ cordial and
spiritual disciplines/ as well as concernin, the wa( of
standin, before Allah
Think a little of the conditions of 'Ali ibn al&)usa(n/ the
supplications of that ,reat man and his implorin,s to
Allah/ the 78altedJ as well as his ele,ant in1ocations/ b(
which he tau,ht the disciplines of ser1itude to the
ser1ants of Allah I do not alle,e that the supplications of
those ,reat men were intended to teach how to worship/
for it would be an empt( and meanin,less statement
prompted b( bein, i,norant of the state of 9ordship and
of the knowled,e of Ahlul Ba(t =AS> Their fear and awe
were much ,reater than an(bod( else's/ and the
<reatness and "aAest( of Allah were manifested in their
hearts more than in an(one else's heart I onl( sa( that
the ser1ants of Allah should learn from them how to
worship Allah and how to tra1el to )im -hen (ou read
what the( used to sa( in their supplications and
in1ocations/ (ou should not read them as mere
pronunciations of the ton,ue The( should be pondered
upon/ and their beha1iour with Allah/ their displa(in,
humilit(/ inefficienc( and destitution/ are also to be noted
B( the Belo1edG 'Ali ibn&)usa(n was one of the ,reatest
blessin,s which Allah/ the "ost )i,h/ had bestowed
upon )is ser1ants as a ,race/ brin,in, him down from
the sacred world of Pro8imit(/ for the sake of teachin, the
wa(s of ser1itude to )is ser1ants: @Then/ on that Da(/
(ou shall most certainl( be 4uestioned about the bliss@
2%+%3 If we are asked: @-h( did (ou not appreciate the
197
1alue of that bliss and did not ,et benefit from that ,reat
manH@/ we shall ha1e no repl( but to droop down our
heads for bein, ashamed/ and to be burnt with the fire of
remorse and re,ret/ when no re,ret would a1ail
A Piece of <ood Ad1ice & "( dear/ now that the chance
is a1ailable/ and (ou are still in the prime of life/ the wa(
of Aourne(in, to Allah is open/ the doors of )is merc( are
not closed/ the soundness of the or,ans and powers is
obtained and the land of plantin, 2daruL&LarB3 in the
material world is still there/ stri1e to realiLe the 1alue of
these di1ine fa1ours in order to be benefited b( them Tr(
to ac4uire the spiritual perfections and the eternal
happiness Take ad1anta,e of all these branches of
knowled,e which the honourable di1ine ?ur'an and the
infallible Ahlul Ba(t =AS> ha1e spread in the land of the
dark nature/ and illuminated the world with their di1ine
bri,ht li,ht 7nli,hten the land of (our dark nature/ as well
as (our e(es/ ears/ ton,ue and (our other e8ternal and
internal powers/ with the li,ht of Allah/ the 78alted/ and
chan,e this dark earth to another one/ luminous/ or
rather to an intellectual hea1en: @5n the da( when the
earth shall be chan,ed to a different earth@/ 2%++3 @And
the earth shall beam with the li,ht of its 9ord@ 2%+C3 5n
that da(/ if (our earth is not chan,ed to a different one/
and if it is not li,hted with the li,ht of the 9ord/ (ou will
encounter darkness/ difficult(/ horror/ pressure/ humilit(
and torture
At present/ our e8ternal and internal powers are
darkened with Satanic darkness Should we remain so/
our material earth with its inborn li,ht will ,raduall(
chan,e into a dark dun,eon/ empt( of the inborn li,ht
and 1eiled from the rules of the di1ine disposition This is
misfortune entailin, no happiness/ a darkness which
comes to no luminosit(/ a horror which does not see the
face of tran4uillit(/ and a torment which has no comfort
with it: @ And to whomsoe1er Allah does not ,i1e li,ht/
he has no li,ht@ 2%+'3 I take refu,e in Allah/ the 78alted/
198
from the Satanic conceitedness and from the e1il&
commandin, soul
The principal obAecti1e of the ,reat prophets/ of
le,islatin, the laws/ of establishin, the rules and of the
comin, down of the hea1enl( books&especiall( the all&
embracin, hol( ?ur'an/ the proAector of whose pure li,ht
is the Seal of the "essen,ers =SA> & is spreadin,
monotheism and di1ine knowled,e/ and uprootin,
infidelit(/ atheism/ h(pocris( and dualism/ for the secret
of monotheism and abstraction is flowin, in all the cordial
and formal worships The Sheikh/ the ,nostic and
perfect/ Shahabadi/ 2ma( m( soul be his ransom3/ used
to sa(: @-orship is the operation of tauhid 2monotheism3
in the kin,dom of the bod( from the inside of the heart@
In short/ the sou,ht&for result of worship is ac4uirin,
knowled,e/ confirmin, monotheism and other knowled,e
in the heart This obAecti1e cannot be attained e8cept
when the salik 1indicates his cordial shares of worship/
and passes from the shape and form to the core and the
truth/ without lin,erin, in this world and the surface/ for
loiterin, in such affairs is a hindrance 2thorn3 in the wa( of
mankind Those who call for the mere e8ternal
appearance 2surat3/ pre1entin, the people from the
internal disciplines/ alle,in, that reli,ion has no meanin,
and no realit( other than its appearance and surface/ are
but the Satans on the road to Allah/ and the thorns in the
wa( of humanit( To be sa1ed from their e1il one has to
take refu,e with Allah/ the 78alted/ for the( e8tin,uish the
di1ine inborn li,ht/ which is the li,ht of 2di1ine3
knowled,e/ tauhid/ ,uardianship and other kinds of
knowled,e/ and draw the co1ers of imitation/ i,norance/
tradition 2Badat3 and fancies 2auham3 on it/ deter the
ser1ants of Allah/ the 78alted/ from ad1ancin, to )is
threshold/ and from reachin, to )is Beautiful Beaut(/ and
block the wa( of knowled,e The( direct the pure and
sincere hearts of Allah's ser1ants & in which )e/ with )is
hand of Beaut( and "aAest(/ hid the seeds of knowled,e
in their disposition/ and sent the ,reat prophets and
199
hea1enl( Books to breed and brin, them up & to the
world/ to its ornaments/ to its materialities and
corporalities/ and to its falsities/ and di1ert them from
spiritualities and intellectual happiness/ confinin, the
in1isible world and the promised paradises e8clusi1el( to
food/ drink/ se8 and other animal desires
The( think that Allah/ the 78alted/ has laid out )is table&
cloth of merc(/ sent down/ with so much ceremon(/ )is
Books/ emplo(ed )is noble an,els and assi,ned ,reat
prophets/ Aust for the sake of satisf(in, hun,er and se8
The most the( know is: Take care of (our stomach and
se8 dri1e so that (ou ma( attain to (our desire in the
other world The importance which the( attach to a
se8ual intercourse lastin, for fi1e hundred (ears 2in
Paradise accordin, to a narrati1e3 the( do not attach to
tauhid and prophethood/ and the( take knowled,e to be
a preliminar( to satiate their libido and ,lutton( If a ,odl(
philosopher/ or a di1ine ,nostic/ wanted to open a door of
merc( to the ser1ants of Allah/ or to read a paper of
di1ine wisdom to them/ the( would spare no abuse/ curse
and for,ed accusations without throwin, them at him
The( are so indul,ed in mundane affairs/ and so
concerned about se8 and stomach/ unknowin,l(/ that
the( do not desire an( other happiness in this world
e8cept satisf(in, their animal lust/ despite the fact that
the intellectual happiness/ should the( care for it/ would
not inAure their lust for se8 and food
9ike oursel1es/ since we ha1e not (et crossed the limit of
animalit(/ we think of nothin, but food and se8/ to which
we ma( attain b( the ,race of Allah/ the 78alted -e are
not/ howe1er/ to belie1e that happiness is confined to
that/ and that the paradise of Allah/ the 78alted/ is
restricted onl( to this paradise of animals As a matter of
fact/ Allah/ the 78alted/ has such worlds that no e(e has
e1er seen/ no ear has e1er heard of/ and ne1er occurred
to an( heart !et/ the people of di1ine lo1e and
knowled,e pa( attention to none of those paradises/ and
200
are interested in neither of the in1isible and 1isible
worlds To them/ paradise is meetin, Allah
If we want to relate the rele1ant ?ur'anic a(ahs and the
hadiths 4uoted from the infallible Ahlul Ba(t/ it would not
be within the scope of these papers Actuall(/ e1en what
has been said was out of the o1erflowin, of the pen 5ur
maAor obAecti1e is to direct the attention of the hearts of
the ser1ants of Allah to what the( ha1e been created for/
that is/ to know Allah/ which is superior to all sorts of
happiness/ and e1er(thin, else is but a preliminar( to it
B( referrin, to @the thorns on the road of the suluk@/ we
did not mean the ,reat 'ulama of Islam/ nor the
honourable fa4ihs of the Ia'fari sect 2ma( Allah's
contentment be upon them3/ but we do mean some of the
people of i,norance and those who pretend to be of the
people of knowled,e b( means of insufficienc( 24usur3
and i,norance 2Aahl3/ not b( means of ne,li,ence 2ta4sir3
and abstinac( 2Binad3/and who became hi,hwa( robbers
of the ser1ants of Allah I take refu,e with Allah from the
e1il of an o1erflowin, pen/ bad intention and false
obAecti1e Praise be to Allah at the be,innin, and the
end/ e8ternall( and internall(
.otes:
2%%%3 It means: @To be deluded b( the appearance@ or
@To take an unreal matter for a real one@
2%%+3 ;uru'ul Kafi/ 1ol +/ p +##/ @Book of the Salat@/ ch
on @Submission in the Salat and Disappro1in, To(in,@/
hadith '
2%%C3 Ibid/ hadith C
2%%'3 BIlalush&Shara'iB p ::/ as in -asa'ilush&ShiBah/ 1ol
C/ p D:'/ @Book of the Salat@ chs on @The Acts of the
Salat@ ch %/ hadith C
2%%D3 ;alahus&Sail/ p %+ ch %/ @5n the Description of
the Salat
2%%*3 "ustadrakul -asa'il/ @Book of the Salat@/ chs on
@The Acts of the Salat@/ ch %/ hadith +
201
2%%:3 Biharul Anwar/ 1ol *C/ p *C/ @Book of ;lower
<arden@/ @The Prophet's Preachin,s@/ ch C/ hadith +
"akarimul Akhla4/ p C'K
2%%K3 "ustadrakul -asa'il/ @Book of the Salat@/ chs on
@The Acts of the Salat@/ ch $/ hadith * / e8tracted from
;i4hur&0ida/ p $#$/ ch on @The 5bli,ator( salats@
2%+#3 Surah "ud: *'
2%+$3 "ustadrakul -asa'il/ @Book of the Salat@/ chs on
@The Acts of the Salat@ ch %/ hadith $'
2%+%3 Surah at&Takathur: :
2%++3 Surah Ibrahim: C:
2%+C3 Surah AL&Numar: DK
2%+'3 Surah an&.ur: C#
SECT&ON T()EE
On the Se$ret o6 the Ni8ah B&ntentionC
The Truth o6 the Ni8ah in 'or2hip
Know that the ni(ah 2intention3 is to decide or to
determine to do somethin, It is the soul's decision on
performin, some act after concei1in, it and then
acknowled,in, its ad1anta,e and Aud,in, its necessit( It
is a ps(cholo,ical and conscientious condition which
appears after the said procedures It is/ then/ e8pressed
as to be a decision/ a determination/ a want/ a will/ an
obAecti1e and the like It appears in all 1oluntar( actions/
as there can be no 1oluntar( act without under,oin, the
said process/ and it is there in the entire action/ in realit(/
not alle,oricall( It does not need/ howe1er/ that the
details should be in the mind from the 1er( be,innin, or
e1en durin, the process/ nor should one necessaril(
ima,ine the obAecti1e and the decision in detail It
sometimes happens that man does the act accordin, to a
decision/ and (et he is completel( unaware of the
202
detailed picture of the act and the decision/ while the fact
is there/ and it takes place in the outside moti1ated b(
that fact This is 4uite consciousl( ob1ious in the
1oluntar( acts
In sum/ this decision and determination/ which is the
ni(ah in the terminolo,( of the fa4ihs 2 ma( Allah be
pleased with them3/ is/ ine1itabl( in e1er( act/ such that if
one wanted to do a 1oluntar( act without it/ it would not
be possible
.e1ertheless/ the whisperin,s of the wicked Satan and
the sportin,s of fanc( o1errule reason and dis,uise the
necessities in the e(es of the helpless man/ and man/
instead of spendin, his precious life in impro1in, and
purif(in, his deeds/ and in freein, them from internal
e1ils/ and instead of spendin, it in ac4uirin, monotheistic
knowled,e/ ,odliness and bein, in 4uest of Allah/ the 1ile
Satan whispers in his ears and induces him to spend onl(
half of his life in 4uest of a necessar( and obli,ator(
matter Satan's snares and artifices are too man(: one
ma( be induced b( him to ,i1e up the act alto,ether/
while the other whom he despairs of inducin, to drop the
act/ induces him to commit other follies/ such as self&
conceitedness and h(pocris(
If Satan could not succeed in this/ he would tr( to falsif(
one's worship b( wa( of causin, him to pretend holiness:
b( sli,htin, the worships of the people in his e(es/ and
b( causin, him to re,ard the people indifferent
2heedless3 Then he induces him to spend all his life on
matters such as the ni(ah / which is inseparable from the
act / or the takbir or the recitation / which are common
and ordinar( acts At an( rate / Satan would not lea1e
man alone before nullif(in, his worship b( one wa( or
another
Satanic whisperin,s come throu,h di1erse wa(s/ which
we cannot discuss for the time bein, / nor scrutiniLe them
all But the whisperin, in the ni(ah/ from amon, them/
203
ma( be the most ridiculous and the stran,est/ because if
someone tried/ with all his powers/ to do a 1oluntar( act
in all his life/ without a ni(ah 2an intention3/ it would be
impossible for him to do it
.e1ertheless/ (ou ma( find some wretched/ sick and
feeble&minded person who spends a considerable time at
e1er( salat Aust to ha1e a firm intention Such a person is
more like the one who thinks a lon, time whether he is to
decide to ,o shoppin, or to ,o for a lunch This helpless
man/ to whom the salat should be his ascension to )is
pro8imit(/ and the ke( to his happiness/ and/ b( appl(in,
its cordial disciplines and realiLin, the secrets of this
di1ine ,race he should perfect his essence 2dhat3 and
secure his ,rowth 2nash'ah3 of life/ he/ on the contrar(/
ne,lects all these matters/ or/ much worse/ besides
re,ardin, them unnecessar(/ he takes them all to be
false/ and uses his dear and 1aluable capital to ser1e
Satan and to obe( his slinkin, whispers/ placin, the <od&
,i1en reason 2Ba4l3/ which is the li,ht of ,uidance/ under
the rule of Iblis
BAbdullah ibn Sinan sa(s: @I mentioned before Imam as&
Sadi4 =AS> 2a case concernin,3 a man who was afflicted
with fre4uentl( performin, the wudu' and the salat/ and
described him to be a man of reason The Imam said:
@-hat reason has he in obe(in, SatanH' I asked him:
B)ow is it that he is obe(in, SatanH' )e said: BIf (ou ask
him wherefrom his hesitation comes to him/ he will tell
(ou it is of the work of Satan@' 2%+D3
In short/ man should uproot this b( whate1er means of
austerit( and strife/ for it depri1es him of all happiness
and ,ood It ma( be that fort( (ears of a man's worship
be not correctl( performed e1en in the outer appearance
or accordin, to the Auristic formal details/ let alone the
internal reli,ious disciplines "ore ridiculous is that some
such fastidious persons think that the worships of all
people are in1alid and take them to be ne,li,ent in
respect of reli,ion/ whereas their reli,ious authorities&
whose instructions the( follow&are also amon, the
ordinar( people If he is a learned man/ let him refer to
204
the Prophet's tradition to see that the "essen,er of Allah
=SA> and the Imams of ,uidance =AS> were also like the
ordinar( people in these matters ;rom amon, all the
people onl( this ,roup of fastidious persons/ act contrar(
to the "essen,er of Allah =SA>/ the infallible Imams =AS>/
the Aurists of reli,ion and the scholars of the Bummah/
re,ardin, the acts of worship of all of them worthless/
belie1in, their own to be done accordin, to precaution
and that the( take ,ood care of reli,ion Take/ for
e8ample/ the case of the wudu' The narrati1es about the
wudu' of the "essen,er of Allah =SA> are man( and
successi1el( transmitted It seems that the "essen,er of
Allah =SA> used a sin,le handful 2of water3 to wash his
face/ another for his ri,ht hand and a third for his left
hand 2%+*3 The Imami fa4ihs are unanimous on definitel(
re,ardin, this wudu' to be the correct one The Book of
Allah / too/ apparentl( confirms it As to the second
washin,/ or the second handful/ it is obAected b( some/
while there is no harm in the second handful/ or the
second washin,/ althou,h its recommendation is
4uestionable But the third washin, is undoubtedl( an
inno1ation and renders the wudu' in1alid/ accordin, to
both the narration and the fatwa .ow/ look at the acts of
this helpless fastidious person who is not satisfied with
twent( handfuls 2of water3/ each one of which is enou,h
to full( wash the hand and to consider it a @ Complete
-ash@
In this case his wudu' is undoubtedl( in1alid But this
wretched/ feeble&minded person/ who performs this act in
obedience to Satan's orders and whispers/ thinks that
what he does is correct and accordin, to precaution/
then/ b( contrast/ he takes the acts of all others to be
incorrect and in1alid )ere the noble hadith pro1es true in
respect of callin, this man insane The one who thinks
correct an act which is contrar( to the act of the
"essen,er of Allah =SA>/ and re,ards an act which is in
conformit( with the Prophet's to be incorrect/ is either a
rene,ade or an insane But as this desperate person is
205
not a rene,ade/ he must be insane/ obedient to Satan
and disobedient to the Beneficent 2rahman3
There is no remed( for this acute disease e8cept throu,h
contemplation and reflection on the afore&mentioned
matters/ makin, a comparison between his act and that
of the pious/ the scholars and the fa4ihs 2ma( Allah be
pleased with them3 If he sees that his act differs from
theirs/ he is to push Satan's nose into the dust and to
completel( i,nore that e1il creature Then/ after that if
Satan tries and whispers in his ears se1eral times that:
@!our act is in1alid/@ let him repl(: @If the acts of all the
fa4ihs of the 'ummah are in1alid/ mine is in1alid/ too@ It is
hoped that after some time spent contradictin, Satan/
takin, refu,e with Allah/ the 78alted/ with in1ocations and
implorin,/ from his e1ils/ this disease will be cured and
Satan's ,reed( e(e will be lifted from him The same
instructions are also recommended in the noble hadiths
to remed( e8cessi1e doubt/ which is also of the Satanic
inspirations
In the noble al&Kafi/ on the authorit( of Imam al&Ba4ir
=AS>/it is stated that he has said: @-hen doubts in the
salat become too fre4uent/ do not ,i1e heed to them /
and re,ard the salat to be correct It is hoped that this
state would lea1e (ou/ as it is not caused but b( Satan@
2%+:3
In another narrati1e/ Imam al&Ba4ir =AS> / or Imam as&
Sadi4 =AS> / is 4uoted to ha1e said: @Do not make it
Satan's habit to fre4uent (ou b( breakin, (our salat/ as
this will stir his ,reed a,ainst (ou Satan is e1il and ,ets
accustomed to what he is habituated to@
Nurarah sa(s that the Imam added: @That mali,nant
wants to be obe(ed So/ if he is disobe(ed he will not
come back to (ou@ 2%+K3
This is an important cure for all cases of Satan's
intrusions and of the Aestin,s of de1ilish fanciesIn some
hadiths in1ocations are also recommended !ou ma(/ in
206
this respect/ refer to -asa'ilush&ShiBah/ "ustadrakul
-as'il at the end of book of al&khalal
.otes:
2%+D3 'Msulul Kafi/ 1ol $/ p $+/ @Book of 0eason and
I,norance@/ hadith $#
2%+*3 ;uru Bul Kafi/ 1ol +/ p %C/ @Book of Purit(@/ ch on
the @Description of the -udu@
2%+:3 Ibid/ p +'K/ @Book of the Salat@/ ch on @The 5ne
-ho Doubts in his Salat@/ hadith :
2%+K3 Ibid/ hadith %
Sin$erit8
5ne of the important disciplines of the ni(ah/ which is of
the important parts of all worships and of the ,eneral and
comprehensi1e instructions/ is @sincerit(@ Its nature is
pur,in, the act of worship from the impurit( of doin, it for
other than Allah/ and clearin, the heart from discernin,
an(thin, other than Allah/ the 78alted/ in all formal/
intellectual/ e8ternal and internal acts It achie1es its
perfection b( absolutel( ne,lectin, the other 2than Allah3/
and decisi1el( poundin, upon I&ness/ selfishness/ the
other and the otherness Allah/ the 78alted/ sa(s: @Surel(
Allah's is the pure reli,ion@ 2%C#3 So/ if the reli,ion was
mi8ed with an( selfish and Satanic desires/ it would not
be pureJ and that which is not pure is not acceptable to
207
Allah/ and that which has a blemish of otherness and
selfishness is outside the limits of Allah's reli,ion
Allah/ the 78alted/ sa(s: @And the( were not enAoined
e8cept that the( should worship Allah/ makin, the reli,ion
)is sincerel(@ 2%C$3
And )e also sa(s:@ And whoe1er desires the tilla,e of
this world/ -e ,i1e him thereof/ but in the )ereafter he
will ha1e no portion@ 2%C%3
It has been narrated that the "essen,er of Allah =SA>
said: @71er( person ,ets accordin, to his intention So/
the one whose intention is to mi,rate to Allah and )is
"essen,er/ his mi,ration will be to Allah and )is
"essen,erJ and the one whose intention of mi,ration is
to attain to this world 2to ,et somethin, of it3 or to marr( a
woman/ his mi,ration is to what he has intended@ 2%C+3
Allah/ the 78alted/ sa(s: @And whoe1er lea1es his house
mi,ratin, to Allah and )is "essen,er/ and then death
o1ertakes him/ his reward is/ indeed/ with Allah@ 2%CC3
"a(be this noble a(ah co1ers all de,rees of sincerit(:
5ne is the formal mi,ration of the bod( If this mi,ration
was not purel( for the sake of Allah and )is "essen,er/
but was for the sake of personal desires/ then it would
not be a mi,ration to Allah and )is "essen,er This is
the formal Auristic de,ree of sincerit(
Another one is the spiritual mi,ration/ and internal
Aourne(/ which starts from the dark house of the self/ with
its ,oal bein, Allah and )is "essen,er It/ after all/
returns to Allah )imself/ because the "essen,er/ as a
messen,er/ has no independence of his ownJ rather/ he
is an a(ah/ a mirror and a representati1e So/ to mi,rate
to him means mi,ratin, to Allah: @The lo1e of Allah's
close friends is lo1in, Allah@
So/ the ,ist of the meanin, of the noble a(ah/ based on
this possibilit(/ is that the one who lea1es the house of
208
the self/ and ,ets out of the mansion of selfishness/ on a
spiritual mi,ration and a ,nostic cordial Aourne( to Allah/
disre,ardin, his self/ di,nit( and presti,e/ his reward will
be with Allah But if the salik to Allah demands/ in his
suluk to Allah/ a personal desire / such as attainin,
stations/ or e1en attainin, to Allah's pro8imit( for himself/
this suluk will not be to Allah Actuall(/ the salik has not
e1en ,ot out of his selfJ that is/ his Aourne( is inside his
own house/ roamin, from side to side and from corner to
corner
Therefore/ if the Aourne( is within the limits of the self
2nafs3 for the sake of attainin, to self perfections/ it will
not be a Aourne( to Allah/ it is/ in fact a Aourne( from self
to self
.e1ertheless/ the salik in his Aourne( to Allah/ will/
ine1itabl(/ e8perience this kind of tra1el .o one/ e8cept
the perfect walis 2friends of Allah3 =AS>/ can commence
his di1ine Aourne( without a Aourne( within himself/ as that
e8clusi1el( belon,s to the perfect ones =AS> Perhaps the
noble a(ah: @Peace it is till the break of the dawn/@ 2%C'3
is a hint at this safet( from the Satanic and selfish
conducts durin, all the sta,es of the Aourne( in the dark
ni,hts of nature/ which is the ni,ht of ?adr in respect of
the perfect ones/ till the dawn of the 0esurrection Da(/
which means/ to the perfect ones/ seein, the Beaut( of
the 5ne But the others would not be safe in all the
sta,es of the Aourne( As a matter of fact/ no salik would
be free from Satan's intrusions in the earl( sta,es
So/ it has become clear that this de,ree of sincerit(&
whose first sta,e in the Aourne( to Allah is safet(/ till its
last/ which is the attainment of real death/ or rather till
after the second real life/ which is the @sobriet( 2sahw3
after the self&effacement 2mahw3&would not happen to the
people of suluk and the common people of ,nosticism
and of austerit( The si,n of this kind of sincerit( is that
Satan's temptation will ha1e no wa( into those
possessin, it/ and Satan's co1etous e(e will turn in
209
complete despair awa( from them/ as is said b( Satan in
the ?ur'an: @B( !our "i,ht I will tempt them all/ e8cept
!our sincere ser1ants from amon, them@ 2%CD3 )ere/
sincerit( is ascribed to the ser1ant himself/ not to his act/
which is a state loftier than sincerit( in act Perhaps the
well&known noble hadith of the Prophet =SA> who said:
@The one who keeps bein, sincere to Allah for fort(
mornin,s/ fountains of wisdom will flow from his heart to
his ton,ue/@ 2%C*3 refers to all the de,rees of sincerit(/ ie
sincerit( of act/ of attribute and of essence/ and probabl(
it appears in sincerit( of essence/ for which the other
de,rees of sincerit( are re4uisites
To e8plain this noble hadith/ and to state what is meant
b( @fountains of wisdom@/ the wa( the( flow from the
heart to the ton,ue/ the effect of sincerit( in this flowin,
and the si,nificance of @fort( mornin,s@/ are out of the
scope of this thesis/ as the( need a separate book The
thesis titled Tuhfatul "uluk fis&Sa(r&i was&Suluk/ ascribed
to The knower of Allah / the late Bahrul BMlum/ is mostl(
concerned with the e8planation of this noble hadith It is a
nice thesis/ thou,h somewhat ar,uable ;or this reason
some sa( that it was not written b( the said ,reat
personalit(/ which is 4uite possible
.otes:
2%C#3 Surah aL&Numar: +
2%C$3 Surah al&Ba((inah: '
2%C%3 Surah Shura: %#
2%C+3 "ustadrakul -asa'il/ chs on @Preliminaries to the
Acts of -orship@/ ch '/ hadith '
2%CC3 Surah an&.isa': $##
2%C'3 Surah al&?adr: '
2%CD3 Surah Sad: :% and :+
2%C*3 Biharul Anwar/ 1ol D*/ p %C%/ @Book of ;aith and
Disbelief'/ ch on @Sincerit(@/ hadith .o $#/ 4uotin,
BM(unu Akhbarir&0ida/ 1ol %/ p DK/ with a sli,ht
210
difference The same content is stated in the latter
source/ p %CK/ hadith %'

7 0rie6 7$$ount on So5e Stage2 o6 Sin$erit8
To Fit 'ithin The2e @aper2
5ne of these sta,es is to pur,e the act/ whether cordial
or formal/ form the blemish of ac4uirin, the creatures'
pleasure and attractin, their hearts for the sake of a
praise/ and ad1anta,e or an(thin, else And the
counterfeit of it is the act performed h(pocriticall(/ which
is a Auristic h(pocris( and is the meanest of all de,rees of
h(pocrisies/ and such a h(pocrite is the lowest and
meanest of all h(pocrites
The second sta,e is to pur,e the act from wantin, the
fulfillment of mundane obAecti1es and transient desires/
211
althou,h these acts ma( be fulfilled in order to attain to
Allah's ,race/ such as performin, ni,ht salats 2nafilah3 for
impro1in, one's sustenance/ or performin, the salat of
the first da( of the month/ for e8ample/ in order to be safe
from the pli,hts of the month/ or ,i1in, out alms to ward
off diseases/ and other worldl( obAecti1es Some
Aurisprudents 2ma( Allah's merc( be upon them3 re,ard
this de,ree of sincerit( to be necessar( for the
correctness of the acts of worship/ in case the obAecti1e
of performin, the act is to attain to it But this is contrar(
to in1esti,ation accordin, to the Auristic rules !et/ this
salat has no 1alue/ whatsoe1er/ in the e(es of the people
of knowled,e/ and it is like all other lawful ,ains/ or
ma(be e1en lower
The third sta,e is to pur,e the act from tr(in, to attain to
corporeal paradises/ houris/ lu8urious abodes and the
likes of the corporeal pleasures Its counterfeit is the
worship of the traders/ as is described in the noble
hadiths This/ too/ is/ to the people of Allah/ similar to
other ,ains/ thou,h the wa,e of the acts of this trader is
more and hi,her/ in case he carries them out and rids
them from the formal 1iles
The fourth sta,e is to purif( the act from bein, afraid of
the threatened bodil( punishment and torture The
counterfeit of this is the worship of the sla1es/ as is
mentioned in the narrati1es 2%C:3 To the people of the
heart/ this kind of worship is also of no 1alue and far from
bein, a ser1ice to Allah/ while/ to the people of
knowled,e/ it makes no difference if a man performs an
act out of fearin, the penalties and punishments of this
world or the tortures of the )ereafter/ or for the purpose
of attainin, to worldl( women/ or for attainin, to the
paradisiac women/ none of them will be for Allah/ and
the( 2onl(3 show the intention 2reasonEda'i3 for the
performance of an act/ which/ accordin, to Auristic rules/
takes the act out of formal in1alidit( But in the market of
the people of knowled,e this stuff is of no 1alue
212
The fifth sta,e is to pur,e the act from tr(in, to attain to
intellectual happiness and e1erlastin, spiritual pleasures/
and to Aoin the Cherubim/ the ,roup of the sacred
intellects and the fa1ourite an,els Its counterfeit is actin,
for this purpose Althou,h this sta,e is ,reat and an
important ,oal/ and the wisemen and researchers attach
,reat importance to this sta,e of happiness and re,ard it
1er( 1aluable/ (et/ in the wa(s of the people of Allah/ this
sta,e has also its shortcomin,s in suluk/ and its salik is
also re,arded as a trader or a worker/ thou,h his trade
and business are different/ in man( wa(s/ from those of
others
As re,ards this sta,e/ I mean the si8th one/ it is to pur,e
the act from bein, afraid of not attainin, to those
pleasures and of bein, depri1ed of this happiness Its
counterfeit is to act for this sta,e out of fear Althou,h
this is a loft( sta,e and is be(ond the desire of one like
the writer/ (et/ to the people of Allah/ this is also the
worship of the sla1es/ for it has causes
The se1enth sta,e is to pur,e it from attainin, to the
deli,hts of the Di1ine Beaut( and enAo(in, the pleasures
of the li,hts of limitless ,lories/ which are the Paradise of
"eetin, 2the 9ord3 This sta,e/ I mean the sta,e of
"eetin, Allah/ is one of the most important ,oals of the
people of knowled,e and those of heart/ and the hands
of the hopes of the common people are too short to reach
it 5nl( a few of the people of knowled,e are fa1oured
with the happiness of this honour And the people of lo1e
and attraction are of the perfect ones amon, the people
of Allah and )is chosen ones !et/ this perfection is not
the most perfect de,ree of the people of Allah It is one of
their man( common states -hat we read in some
in1ocations/ such as the Sha'bani(ah supplication/ that
Imam 'Ali =AS> and his pure pro,en( demand the said
state/ or allude to their bein, in that state/ does not mean
that their states are limited to this one/ since the ei,hth
sta,e/ which is on the same le1el as this one/ and which
is pur,in, the act from the fear of separation/ is also not
213
of the perfect states of the perfect ones Imam 'Ali's
sa(in,: @)ow could I forbear separatin, from !ouH@ 2%CK3
is Aust a reference to a brim&full common state of him and
of one like him
<enerall( speakin,/ pur,in, the act from these two
sta,es is also a must to the people of Allah/ for to act
with them will be endued with causes and not free from
selfish wants It is/ thus/ perfect sincerit( .e8t/ there are
other sta,es which are out of the limits of sincerit(/ and
fall under the criterion of monotheism/ abstraction and
,uardianship/ all of which do not fit here
.otes:
2%C:3 As in -asa'ilush&ShiBah/ 1ol $/ p C'/ chs on @The
Preliminaries to the Acts of -orship@/ the narrati1es of
chapter K Msulul Kafi/ 1ol +/ p $+$/ @Book of ;aith and
Disbelie1er'/ ch on @-orship@/ narrati1e .o '
2%CK3 "isbahul "utahaAAid/ p **: =Kuma(l's in1ocation>
)e6uting a .roup o6 &gnorant2
.ow as (ou ha1e ,ot ac4uainted with the sta,es of
sincerit( and states of the acts of worship to some e8tent
,et read( to ac4uire them/ since to ha1e knowled,e
without puttin, it to practice is worthless/ and knowled,e
is a stron,er e1idence a,ainst the claimant and he is
more e8posed to ar,ument AlasG It is re,retted that we
are completel( depri1ed of the di1ine knowled,e/ the
spiritual states of the people of Allah and the loft(
positions of the men of heart A ,roup of us completel(
den( all the states and re,ard their people to be
214
erroneous and their acts batil 2false3 and worthless The(
e1en take those who praisin,l( mention them/ or in1ite to
their states/ to be for,ers and their in1itation to be a
parado8 There is no hope in drawin, the attention of
such ,roups to their own faults and shortcomin,s/ and in
wakin, them up: @Surel( (ou cannot ,uide e1er(one
whom (ou lo1e@J 2%'#3 @ !ou cannot make those in the
,ra1es hear@ 2%'$3
!es/ those who/ like the helpless writer/ know nothin, at
all/ and whose hearts are not li1in, up to the life of
knowled,e and di1ine lo1e/ are but dead ones/ for whom
the bodil( co1ers are their rotten ,ra1es This dust of the
bod( and dark narrowness of the skeleton ha1e shut
them off from all the worlds of li,ht and li,ht upon li,ht:
@ And he for whom Allah has not assi,ned li,ht/ for him
there is no li,ht@ 2%'%3 "uch as (ou tr( to recite of
hadiths and of the ?ur'an to these ,roups concernin,
di1ine affection and lo1e and concernin, lon,in, for
meetin, 2)im3/ and e8clusi1el( bein, attached to )im/
the( still tr( to interpret/ Austif( and e8plain them
accordin, to their own opinions All those a(ahs about
meetin, Allah and di1ine lo1e the( interpret to be a
meetin, with the trees of Paradise and the beautiful
women I wonder what these ,roups would do with the
te8ts of the ShaBbani(ah Supplication/ which sa(s:
@5 AllahG <rant me to be completel( de1oted to (ou/ and
li,hten the e(es of our hearts with the li,ht of lookin, at
!ou until the e(es of the hearts penetrate the barriers of
li,ht to reach to the Source of <reatness/ and our souls
han, to the "i,ht of !our Sanctit( 5 AllahG "ake me
one of those whom !ou called and he responded/ and
when (ou looked at him/ he was stunned because of
!our "aAest(@ 2%'%a3
So/ what do @barriers of li,ht@ meanH Does @lookin, at
Allah@ mean lookin, at the palaces of ParadiseH Does
@the Source of <reatness@ mean hea1enl( palacesH
Does @the han,in, of the souls to the "i,ht of Sanctit(@
215
mean han,in, to the skirts of the houris for sensual
desiresH This @bein, stunned because of )is "aAest('/
does it mean bein, spell&bound at the beauties of the
women of ParadiseH Those ecstasies and faintin,s which
used to befall the "essen,er of Allah =SA> durin, his
ascendin, salat / and those li,hts of ,randeur/ and the
thin,s loftier than them/ which he used to discern/ in that
meetin, in which the Archan,el/ <abriel =AS>/ was not
admitted and he dared not to ad1ance e1en for an inch
farther/ were those ecstasies for one of the 1er( ,ood
womenH 5r did he discern li,hts like those of the sun and
the moon or much bri,hterH That sound heart/ which was
referred to b( the infallible 2ma'sum3 =AS> in e8plainin,
the 1erse: @78cept him who comes to Allah with a sound
heart@/ 2%'+3 b( sa(in,: @A sound heart is that one which
meets Allah while there is nothin, in it sa1e )im/@ 2%'C3
does it mean that @there is nothin, in it sa1e Allah@
denotes @nothin, sa1e the ,enerosit( of Allah@/ which is
to mean an allusion to @nothin, sa1e 2sa(3 pearls and
apricots@H
-oe to me for lettin, the rein of the pen be loose and
en,a,e in ecstatic phrases But/ b( the life of the
belo1ed/ no particular aim was intended b( those words/
e8cept that there mi,ht be/ for m( brothers in faith/
especiall( the learned/ a sort of warnin,/ so that the(
mi,ht not/ at least/ den( the states of the people of Allah/
for such a denial would be the ori,in of e1er(
wretchedness and misfortune -e did not intend to sa(
who Ahlullah 2the people of Allah3 are Actuall(/ our
intention was that their states should not be denied As to
who the owners of those states are/ Allah alone knows
them/ since it is a matter of which no one is informed:
@The one who ,ot an information did not come back@
2%''3
There is another ,roup who do not den( the states of the
people of knowled,e and are not a,ainst the people of
Allah But their indul,ence in worldl( matters/ tr(in, to
obtain them/ and their takin, to the transient pleasures/
216
ha1e pre1ented them from ac4uirin, knowled,e/ practice/
intellectual intuition 2dhau43 and ecstas( 2hal3 The( are
like those sick people who do know the( are sick/ but
their stomach would not let them be cautious and accept
takin, bitter medicine/ while the former ,roup are like the
patients who would ne1er belie1e in the e8istence of such
patients and such disease in actualit(/ and despite the
fact that the( themsel1es are afflicted with this disease/
the( den( its e8istence
Another ,roup took to ac4uirin, knowled,e and en,a,ed
in learnin, theories/ but as re,ards the truths of
knowled,e and the states of the people of Allah/ the(
satisfied themsel1es with terms and 1ocabularies/ and
with the ,audiness of phrases and e8pressions The( tied
themsel1es and other wretched ones in the chains of
words and terms/ and out of all @states@/ the( satisfied
themsel1es with mere talk Amon, them there are a few
who do know themsel1es/ but/ in order to preside o1er
some other unfortunate persons/ the( use these
meanin,less terms as a means of winnin, a li1in,/ and/
with their deceitful e8pressions and attracti1e talks/ the(
capture the pure hearts of the ser1ants of Allah These
are the human Satans whose harm is no less than that of
the accursed Iblis himself a,ainst the ser1ants of Allah
These unfortunate ones do not know that the hearts of
the ser1ants of Allah are the abode of Allah/ and no one
has the ri,ht to occup( them The( are usurpers of
Allah's abode and destro(ers of the real kaBbah The(
car1e out idols and place them in the hearts of the
ser1ants of Allah/ which are the kaBbah/ or rather al&
Ba(tul "aBmur 2Allah's Populous )ouse3 The( are the
sick people who pretend to be ph(sicians/ and in1ol1e
the ser1ants of Allah in di1erse deadl( diseases
The members of this ,roup are distin,uished for bein,
more interested in ,uidin, the wealth( people and the
notable personalities than in ,uidin, the poor and the
indi,ent/ and their followers are more of the well&off and
notable people 71en the( themsel1es appear in the
apparel of the wealth( people The( pla( on such
217
decepti1e talks that while the( are polluted with a
thousand kinds of mundane impurities/ the( can show
themsel1es as purifiers and of the people of Allah The
wretched fools and their followers close their e(es
a,ainst all their tan,ible faults/ and flatter themsel1es
with empt( terms and utterances
.ow as we ha1e reached this sta,e of our speech/ it is
worthwhile to relate one or two hadiths narrated in this
respect/ althou,h it would be out of the content of our
discourse )owe1er/ ,ettin, the blessin,s of the hadiths
of Ahlul Ba(t =AS> is a ,ood thin,:
Sha(kh as&Sadu4 2ma( Allah ha1e merc( upon him3 in
his book al khisal/ 4uotin, Abu BAbdullah 2as&Sadi43 =AS>/
sa(s: @There are amon, the scholars those who like to
compile their knowled,e/ and do not like to be 4uoted
These are at the first step of the ;ire 5ther scholars are
proud when the( admonish/ but the( disdain bein,
admonished These are at the second step of the ;ire
Some scholars prefer to put their knowled,e at the
disposal of the noble and the wealth(/ e8cludin, the poor
from it These are at the third step of the ;ire 5ther
scholars beha1e like the t(rants and the monarchs in
their knowled,e/ and if the( were redressed or ne,lected
in some of their affairs/ the( would become an,r( These
are at the fourth step of the ;ire Some scholars look for
the hadiths of the Iews and the Christians in order to
support their own knowled,e and increase their own
hadiths These are at the fifth step of the ;ire 5ther
scholars appoint themsel1es to ,i1e out reli,ious
decrees/ tellin, the people: @Ask meG@/ whereas the( ma(
not be ri,ht e1en in a sin,le letter/ and Allah does not like
the pretentious These are at the si8th step of the ;ire
There are amon, the scholars those who take knowled,e
to be a sense of honour and intellect These are at the
se1enth step of the ;ire@ 2%'D3
Al&Kula(ni 2ma( Allah ha1e merc( upon him3/ in his
comprehensi1e 2book3 al&Kafi / 4uotin, Imam al&Ba4ir
218
=AS> / sa(s : @The one who seeks knowled,e in order to
1ie with the scholars/ or to ar,ue with the fool/ or to
attract the people to himself/ let him ha1e his seat in the
;ire&Presidenc( does not befit e8cept its deser1er@ 2%'*3
Also 4uotin, Imam as&Sadi4 =AS> he sa(s : @ -hene1er
(ou see a scholar lo1in, this world accuse him of bein,
a,ainst (our reli,ion/ as the lo1er of a thin, seeks to ,et
what he lo1es And he said: @Allah/ the 78alted/ re1ealed
to Da1id =AS>: BDo not place between "e and (ourself a
scholar who is infatuated with this world/ as he would
pre1ent (ou from the wa( of "( lo1e/ for those are the
robbers of "( lo1in, ser1ants The least I would do to
them is to e8tract the sweetness of supplication to "e
from their hearts@ 2%':3
Those from amon, this ,roup/ who are not impostors or
fraudulent/ and are themsel1es saliks on the road to the
)ereafter / stri1in, to ac4uire knowled,e and hi,h states/
it sometimes happens that the( are fooled b( Satan/ the
hi,hwa( robber / and ,et conceited / thinkin, that the
states and knowled,e 2maBarif3 are reall( nothin, but the
1er( scholarl( terms and e8pressions which the(
themsel1es or others/ ha1e coined The( spend the prime
of their (ears and the best of their li1es/ in multiplicatin,
those terms and composin, books and papers/ such as a
,roup of 1ersed mufassirs 2 writers of commentaries on
the ?ur'an 3 who think that the ad1anta,e of the ?ur'an is
confined to recordin, a collection of different wa(s of its
recitation/ the meanin,s of its 1ocabularies and
conAu,ation of its 1erbs/ its 1erbal and moral beauties/
aspects of its miraculous inimitabilit(/ its con1entional
meanin,/ and its different impressions on different
persons/ but the( are completel( i,norant of the ?ur'an's
messa,e/ its spiritual dimensions and di1ine knowled,e
2ma'arif3 The( are more like a sick man who has ,one to
a ph(sician and recei1ed his prescription/ and thinks that
he will be treated b( wa( of recordin, and preser1in, the
recipe and b( the mode of its in,redients This disease
219
will kill such people/ for knowin, the recipe and ,oin, to
the doctor come to no a1ail at all
5 dearG All sciences are practical 71en the science of
tauhid 2monotheism3 also consists of cordial and formal
acts Tauhid/ ,rammaticall(/ denotes turnin, pluralit( into
sin,leness & a spiritual and cordial act Mnless (ou
reco,niLe the real and the true cause in the multiplicit( of
acts/ unless (ou ha1e a truth&findin, e(e to discern Allah
in nature/ unless (ou re,ard the natural and non&natural
multiplicities as perished 2fani3 in Allah and )is acts/ and
unless the authorit( of Allah's Mnit( of Acts has not
spread its banner in (our heart/ (ou will be far awa( from
purit(/ sincerit(/ clearness and purification/ as well as
from tauhid All of the h(pocris( of acts and most of the
cordial h(pocrisies/ are caused b( the incompleteness of
the unit( of acts The one who re,ards the weak and
unfortunate people to be effecti1e in this world/ and
occup(in, the domain of Allah/ how can he re,ard
himself in no need of attractin, their hearts/ and pur,e
and purif( his act from Satan's pol(theismH
!ou will ha1e to make the sprin, clean so that clear
water ma( come out of it/ as otherwise/ from a mudd(
sprin, (ou ma( not e8pect to ,et clear water If (ou
re,ard the hearts of Allah's ser1ants to be at the disposal
of Allah/ and make (our heart taste the meanin, of: @5
!ou -ho chan,e the hearts@/ and let (our heart hear it/
(ou/ with all (our weakness and helplessness/ will not tr(
to capture the hearts If (ou made (our heart understand
the truth of @ In )is hand is the dominion of
e1er(thin,/@ 2%'K3 @)is is the 2whole3 dominion@ 2%D#3 and
@In )is hand is the dominion/@ 2%D$3 (ou will need not
attract an( hearts/ nor think that (ou are in need of the
weak hearts and the weak people/ and (ou will attain to a
state of cordial satisfaction !ou felt (ourself bein, in
need of somethin,/ and took the people to be undoers of
knott( problems/ and thus (ou thou,ht (ou needed to
attract the hearts of the people/ thinkin, that b(
pretendin, holiness/ (ou would ha1e at (our disposal the
220
hearts of the people )ence/ (ou needed to be a
h(pocrite )ad (ou taken Allah to be the sol1er of all
difficulties/ and that (ou do not ha1e the uni1erse at (our
disposal/ (ou would not ha1e needed those acts of
pol(theism
5 (ou/ the pol(theist who claim to be a monotheistG 5
(ou/ an Iblis 2a de1il3 appearin, in the shape of a human
bein,G !ou ha1e inherited this le,ac( from the accursed
Satan/ who/ thinkin, himself effecti1e/ calls out: @I'll lead
them astra(@ 2%D%3 That wretched/ miserable bein, is
wrapped in 1eils of pol(theism and self&conceit Those
who belie1e themsel1es and the world to be independent
and not under mana,ement/ neither controlled nor
owned/ ha1e inherited that from Iblis's mischief So/ wake
up from 2(our3 deep sleep and con1e( to (our heart the
noble a(ahs of the Di1ine Book/ the 9ord's 9uminous
Pa,e These ,reat a(ahs ha1e been sent down for me
and (ou to wake up/ (et/ we confine all our shares to
recitin, it in formal artistic intonation/ disre,ardin, its
informati1e knowled,e/ until Satan o1ercomes and rules
us such that we become under his control
;or the time bein,/ we end the discourse here/ lea1in, it
for a later time -e shall/ insha'allah/ talk about the
disciplines of recitation/ openin, the wa( for oursel1es
and for the ser1ants of Allah to be benefited b( the
<lorious ?ur'an/ with Allah's permission and )is ,ood
help -as&salam 2And that is an end to the matter3
.otes:
2%'#3 Surah ?asas: 'D
2%'$3 Surah ;atir: %%
2%'%3 Surah an&.ur: C#
2%'%a3 0efer to footnote .o '
2%'+3 Surah ash&Shu'ara': :K
2%'C3 'Msulul Kafi/ 1ol +/ p %D/ @Book of ;aith and
Disbelief'/ ch on @Sincerit(/ hadith .o '
221
2%''3 @Those who claim to be in 4uest of it are
uninformed@ @The one who ,ot an information did not
come back@ =b( Sa'di>
2%'D3 Al&Khisal / 1ol %/ p +'%/ ch */ hadith ++
2%'*3 Msulul Kafi/ 1ol $/ p 'K/ @Book of the "erit of
Knowled,e@/ ch on @The 5ne -ho <ains )is 9i1in, from
)is Knowled,e@/ hadith .o D
2%':3 Ibid/ hadith .o C
2%'K3 Surah !a&Sin: :+
2%D#3 Surah al&;atir: $+
2%D$3 Surah al&"ulk: $
2%D%3 Surah Sad: :%
So5e other 4egree2 o6 2in$erit8
222
.ow as the Strin, of the Speech )as 0eached this Point/
I )a1e But to State Some 5ther Sta,es of Sincerit(
Befittin, this State
5ne of the sta,es of sincerit( is to pur,e the act from
thinkin, of deser1in, a reward The counterfeit of it is the
act blemished with demandin, the e8pected reward This
is not free from a de,ree of admirin, the act/ and the
salik is to rid himself of it Assumin, deser1in, reward is
caused b( the deficienc( in one's knowled,e of his
condition and of the ri,ht of Allah/ the 78alted This is
also a fruit of the Satanic e1il tree/ stemmin, from bein,
proud of oneself/ one's act/ I&ness and selfishness )ow
hopeless man isG As lon, as he is wrapped in the 1eils of
bein, proud of his acts/ belie1in, them to be of his own/
and re,ardin, himself the mana,er of the affairs/ he will
not be cured from this disease/ and will not be able to
pur,e his act and purif( his intention Therefore/ the salik
is to stri1e to inform his heart/ throu,h cordial austerit(
and mental and ,nostic conduct/ that all acts are of
Allah's blessin,s and ,ifts which )e carries out b( the
hand of )is ser1ant Should the Mnit( of Acts ,et fi8ed in
the heart of the salik/ he would not re,ard his acts as to
be of himself/ therefore he would not demand an(
reward/ and/ actuall(/ he would re,ard the reward to be
fa1our and the blessin,s to be new be,innin,s
This di1ine delicac( is fre4uentl( stated in the words of
the pure Imams =AS>/ especiall( in As&Sahifatus&
SaAAadi(ah 2a book of in1ocations and supplications b(
Imam 'Ali ibn&)usa(n/ as&SaAAad3/ a di1ine and luminous
book/ which has descended from the ,nostic hea1en of
the knower of Allah/ the luminous intellect/ Sa((idus&
SaAidin 2the master of the prostrate worshippers3/ for the
sake of the sal1ation of the ser1ants of Allah from the
prison of nature/ demonstratin, the discipline of ser1itude
and of bein, at the ser1ice of the 9ord In the thirt(&
second in1ocation he sa(s: @ so praise be to !ou for
!our be,innin, with ,reat fa1ours/ and for !our inspirin,
,ratitude for 2!our3 bene1olence@ 2%D+3
223
)e also sa(s/ on another occasion:@ since all !our
bene1olence is fa1our and e1er( one of !our blessin,s is
a new be,innin,@ 2%DC3
In "isbahush&ShariBah it is said: @ The least limit of
sincerit( is the ser1ant's doin, all his best/ then he should
not attach to his act 2of worship3 an( 1alue with Allah/ b(
which he would impose on his 9ord 2to ,i1e him3 a reward
for his act@ 2%D'3
Another sta,e of sincerit( is to pur,e the act from
demandin, much and bein, pleased with it and
dependin, on it This is also one of the important tasks of
the salik/ lest he should be retained back from Aoinin, the
cara1an of the tra1elers to Allah/ confinin, himself to the
dark dun,eon of nature This is a situation stemmin,
from the 1ile Satanic tree/ and from the selfishness
inherited from the le,ac( of Satan who has said: @!ou
created me of fire and created him of cla(@ 2%DD3 This is
but man's i,norance of his own state 2ma4am3 and of the
state 2ma4am3 of Allah/ the <lorified
If this wretched @possible 2e8istent3@ could onl( reco,niLe
his own state of deficienc(/ incapabilit(/ weakness and
helplessness/ and realiLe Allah's state of ,reatness/
,randeur and perfection/ he would ne1er boast of his act
and of performin, an act -retchedG )is act 2of worship3/
which would be worth onl( a few pence for a whole (ear/
should it pro1e to be complete and correct/ he would askJ
for onl( two of its rakBats/ unlimited e8pectations It is this
e8pectation and much&demandin, that ori,inate man(
immoralities and other acts of mischief/ which cannot be
mentioned here for fear of becomin, len,th(
The noble hadiths fre4uentl( refer to this subAect/ as is in
noble al&Kafi/ 4uotin, Imam "usa ibn Ia'far =AS> to ha1e
said to some of his sons : @"( son/ (ou are to be dili,ent/
ne1er to clear (ourself from fallin, short of full(
224
worshippin, and obe(in, Allah/ the "ost )i,h/ for )e can
ne1er be worshipped as )e deser1es@ 2%D*3
In another hadith/ he =AS> said: @An( act (ou do for Allah/
take (ourself as to be fallin, short of it/ since all the
people/ in their acts/ between themsel1es and Allah/ are
derelict 2mu4assir3/ e8cept the one whom Allah/ the
78alted/ protects a,ainst that@ 2%D:3
)e =AS> is also 4uoted to ha1e said: @Do not consider
plent( the plent( ,ood deeds@ 2%DK3
The complete Sahifah/ describin, the an,els/ sa(s:@
Those who/ lookin, at )ell breathe out to the people of
disobedience/ sa(@ B<lor( to (ou/ 5 Allah/ we ha1e not
worshipped !ou as !ou deser1e to be worshipped @
2%*#3
5 !ou helplessG -hen the "essen,er of Allah =SA>/ who
was the most knowled,eable amon, Allah's creatures/
and whose act 2of worship3 was the most luminous and
the ,reatest of all others'/ admitted his shortcomin, and
inabilit(/ and who sa(s: @-e ha1e not known !ou as !ou
ou,ht to be/ and we ha1e not worshipped !ou as !ou
deser1e it/@ 2%*$3 and when the infallible Imams =AS>/ in
the Presence of )is Sanctit(/ displa( their shortcomin,s
and deficiencies/ what can a tin( ,nat doH 2%*%3 !es/ their
status and knowled,e ur,ed them to admit the
incapabilit( of @the possible e8istent@ and the <reatness
and <lor( of the @.ecessar( 78istent@/ Allah/ the 78alted/
whereas we/ the helpless/ because of i,norance and
di1erse 1eils/ arro,antl( show off our ostentation and
pride in our acts <lor( be to AllahG )ow ri,ht Amirul
"u'minin 'Ali =AS> was when he said: @"an's self&
admiration is one of the en1iers of his intellect@ 2%*+3 Is it
not irrational that Satan should make obscure for us a
necessar( matter/ and we should not tr( to intellectuall(
reason itH -e oursel1es/ know/ of necessit(/ that our
acts 2of worship3 and the acts of mankind as a whole/ as
well as the acts of the an,els of Allah/ and the spiritual
225
people/ cannot be compared with the acts of the
"essen,er of Allah =SA> and the Imams of ,uidance
=AS>/ as ours can ha1e no 1alue whatsoe1er/ and cannot
be of an( re,ard at all !et/ those ,reat ones confess
their shortcomin,s and do not conceal their incapabilit( of
performin, the worship due to Allah/ the 78alted/
accordin, to so man( successi1e hadiths These two
necessar( cases ,i1e us to conclude that we should not
be pleased with an( of our acts 5r e1en if we spend as
lon, as the life of the world in worshippin, and in acts of
obedience/ we should still be ashamed/ abashed and
dis,raced .e1ertheless/ Satan has so deepl(
established himself in our hearts/ and so stron,l( has his
control o1er our minds and senses/ that the states
2ahwal3 of our hearts ha1e been chan,ed to the contrar(/
let alone our failure in deri1in, the necessar( conclusions
from those preliminaries
The ,reat man 2'Ali ibn Abi Talib3/ whose strike on the
Da( of the Trench 2%*C3 was more merited than the
worship of all Ainn and ins 2mankind3/ accordin, to the
confirmation of the "essen,er of Allah =SA> & and 'Ali ibn
al&)usa(n/ with all his worships and austerities/ thou,h
known to be the ,reatest worshipper of all Allah's
creatures/ shows his inabilit( to attain to his state of
worshippin,& 2%*Ca3 declares his shortcomin, in this
respect more than we do The "essen,er of Allah =SA>&
at whose threshold 'Ali al&"urtada and all/ other than
Allah/ are ser1ants and li1e on the crumblin,s of his
blessed table of knowled,e and are the students of his
teachin,s&after recei1in, the cloak of honour of the ;inal
Prophethood/ the complete circulation of perfection and
the last brick of knowled,e and tauhid/ continued/ for ten
(ears/ to stand on his feet in )ira ca1e/ performin, his
worshippin,s in obedience to Allah/ until his feet swelled
such that Allah re1ealed: @TA )A/ -e ha1e not sent
down the ?ur'an upon (ou that (ou should be
distressed@ 2%*'3 ie: @5 Bpure' and B,uide'G -e did not
re1eal the ?ur'an to (ou to cause (ou difficult( !ou are
pure and (ou ,uide the people/ and if the( disobe( (ou/ it
226
is because of their own shortcomin, and misfortune/ not
because of an( shortcomin, in (our conduct or
,uidance@ .e1ertheless/ he still announces his inabilit(
and fallin, short
Sa((id Ibn Tawus 2ma( his soul be sanctified3 4uotes
from 'Ali ibn al&)usa(n =AS> a hadith which we shall
relate to honour our thesis and/ althou,h it is a bit
len,th(/ since it is an e8planation of the position of that
master/ (et the smellin, sense of the souls will be
scented b( it and the palate of the hearts will take a
deli,ht in it
)e 2ma( his soul be sanctified3/ 4uotin, aL&Nahri/ in
;athul Abwab / sa(s: @I/ to,ether with 'Ali ibn al&)usa(n
=AS>/ called upon 'Abdul "alik ibn "arwan 'Abdul "alik/
re,ardin, it as ma,nificent to see the mark of prostration
between the two e(es of 'Ali ibn al&)usa(n =AS>/ said: B5
Abu "uhammad/ perse1erance is ob1ious on (our face/
and Allah has alread( been beneficent to (ou/ as (ou are
a part of the "essen,er of Allah =SA>/ a close relati1e
with a firm relation to him/ and (ou ha1e a ,reat fa1our
upon (our famil( and (our contemporaries
!ou ha1e been ,i1en such merits/ knowled,e/ ,odliness
and piet( that ha1e been ,i1en to no one like (ou or
before (ou/ e8cept (our past ancestors' )e continued
praisin, and e8tollin, him 'Ali ibn al&)usa(n =AS> said:
BAll that which (ou ha1e described is of Allah's fa1our /
support and ,race But how is 2m(3 thankin, )im on what
)e has fa1oured 2me3/ 5 Amirul "u'mininH The
"essen,er of Allah =SA> used to stand in his salat on his
feet till the( ,ot swollen/ and he remained thirst( durin,
his fastin, such that his mouth would dr( up )e was
asked: B5 "essen,er of AllahG BDid not Allah for,i1e what
has passed and what is to come of (our sinsH' )e
replied: BAm I not to be a thankful ser1antH' Praise be to
Allah for what )e has fa1oured us with and for )is testin,
us/ and praise be to )im in the )ereafter and in this
world B( Allah/ e1en if m( limbs were cut to pieces and
227
m( e(eballs ran down m( chest Aust to pa( tribute to
Allah/ the "ost <lorified/ for Aust a tenth of one tenth of a
sin,le one of all )is fa1ours/ which no reckoner can
reckon/ nor the praise of the praisers can pa( the tribute
due to a sin,le one of them/ I could not pa( the due
tribute to )im .e1er/ b( Allah/ unless )e ,rants me that
nothin, should keep me from praisin, and rememberin,
)im all da(s and ni,hts/ secretl( and publicl( )ad I not
been under obli,ations to m( famil( and to other people/
in particular and in ,eneral/ who ha1e ri,hts a,ainst me/
and which I cannot but fulfill to them as it is possible and
as is in m( capacit(/ I would ha1e turned m( e(e to the
hea1en/ and m( heart to Allah/ and then I would ha1e
ne1er taken them back till )e would take m( breath&)e is
the best of Aud,es' Then he =AS> wept/ and so did 'Abdul
"alik @ as the hadith ,oes 2%*D3
-e for,o mentionin, other sta,es of sincerit( which do
not suit the position of these papers/ lest it should be
len,th( and borin,
.otes:
2%D+3 As&Sahifah as&SaAAadi(ah/ in1ocation .o +%
2%DC3 Ibid/ in1ocation .o $%
2%D'3 "isbahush&ShariBah/ ch *D/ on @Sincerit(@
2%DD3 Surah al&A'raf: $% Surah Sad: *D
2%D*3 Msulul Kafi/ 1ol +/ p $$D/ @Book of ;aith and
Disbelief'/ ch on @Admittin, Shortcomin,s@/ hadith .o $
2%D:3 Ibid/ hadih .o C
2%DK3 Ibid/ 1ol +/ p +KC/ @Book of ;aith and Disbelief'/
ch on @Sli,htin, the Sin@/ hadith .o % Also 1ol C/ p
$KD/ ch on @0eckonin, the Deeds@/ hadith .o $*
2%*#3 As&Sahifah as&SaAAadi((ah/ in1ocation .o +
2%*$3 "ir'atul BM4ul 1ol :/ p $CD/ @Book of ;aith and
Disbelief'/ ch on @Thankin,@
2%*%3 @-here a falcon drops its feathers/ -hat can a tin(
,nat doH@ Amthal and hikam/ b( Dehkhuda/ 1ol %/ p
'*K/ Poet's name not mentioned
228
2%*+3 .ahAul Bala,hah/ ed b( ;a(dul Islam/ p $$*%/
"a8im %#+
2%*C3 Biharul Anwar/ 1ol +K/ p %/ @Tarikh&i Amirul
"u'minin@
2%*Ca3 Ibid/ 1ol CD/ p *'/ @Tarikh&i 'Ali ibn al&)usa(n@
ch '/ hadith D'
2%*'3 Surah Ta&)a: $ and %
2%*D3 Biharul Anwar/ 1ol CD/ p '*/ @;athul Abwab@
229
SECT&ON FO*)
So5e 9i2$ip!ine2 o6 )e$itation an4 it2 Se$ret2
his se!tion in!ludes the ta"sir #e$%lanation& o" the
'lessed surah o" al(Hamd, and a %art o" the ta"sir o" the
'lessed surahs o" at(auhid and al()adr. *t is the most
"avoured se!tion o" this thesis. *t !overs a num'er o"
"tor!hes".
Tor$h One
+eneral ,is!i%lines o" -e!iting the +lorious )ur.an
The 9i2$ip!ine o6 )everen$e
5ne of the important disciplines of recitin, the Di1ine
Book/ shared b( the ,nostic and the common man/ and
which brin,s about ,ood results causin, luminosit( for
the heart and the interior life/ is to re,ard it with
@re1erence@/ which depends on realiLin, its ,reatness
and maAest( This/ howe1er/ is/ actuall(/ out of the scope
of e8planation and be(ond the human capacit(/ because
understandin, the ,reatness of a thin, depends on
understandin, its truth/ while the truth of the Di1ine )ol(
?ur'an/ before bein, sent down to the sta,es 2manaLil3 of
creation and before under,oin, practical modes 2atwar3/
is of the affairs 2shu'un3 of )is 7ssence and of the facts of
Knowled,e in )is Mnit( 2hadrat&i wahidi(at3 It is the truth
of a @Self&speech@ 2kalam&i nafs3/ which is the @7ssential
Ar,ument@ 2mu4ariBa&i dhati(ah3 in )is .ames This truth
appears to no one/ neither b( means of formal sciences
or cordial knowled,e nor b( unseen disclosure/ e8cept
throu,h complete di1ine re1elation to the blessed person
of the ;inal Prophet =SA>/ in the intimac( of 4aba
4ausa(n 2at the distance of two bows' len,th3/ or e1en in
the secret pri1ac( of au adna 2or nearer3 The hand of
hope of the human species is short of that/ e8cept/ that of
230
the sincere of Allah's friends who/ accordin, to the
spiritual li,hts and the di1ine facts/ share in the spiritualit(
of the Prophet's sacred essence and/ throu,h their
complete subordination/ the( 1anished in him The(
recei1e the disclosin, knowled,e b( inheritin, it from
him/ and the truth of the ?ur'an ma( be reflected in their
hearts/ with the same luminosit( and perfection with
which it appeared in the heart of that ,reat personalit(/
without its descendin, to 2mundane3 stations and takin,
2mundane3 forms That ?ur'an is without chan,e and
alteration/ and it is of the book of di1ine re1elation The
one capable of carr(in, this ?ur'an is the noble person of
the absolute friend of Allah/ 'Ali ibn Abi Talib =AS> 5thers
cannot take this fact in/ unless it descends from the
station of ,ha(b 2the in1isible3 to the station of 1isibilit(
and takes the seen form/ wearin, the apparel of
mundane words and letters
This is one of the meanin,s of @chan,in,@ 2tahrif3 or
alteration which has occurred in all Di1ine Scriptures as
well as the ?ur'an/ chan,in, all the noble a(ahs/ which/
with a chan,e/ or rather man( chan,es/ accordin, to the
stations and sta,es which continue from )is @.ames@ to
the last of the worlds of 1ision and 1isibilit(/ are placed
within the reach of man The number of the sta,es of the
chan,e corresponds to the number of the sta,es of the
butun of the ?ur'an e8actl( The meanin, of the chan,e
2tahrif3 here is the descent from absolute ,ha(b to
absolute 1isibilit(/ in accordance with the de,rees of the
worlds/ whereas the butun is the return from absolute
1isibilit( to absolute ,ha(b So/ the be,innin, of the
chan,e/ and the be,innin, of the butun are opposed
-hene1er a salik attains to a sta,e of the butun/ he ,ets
rid of a de,ree of the chan,e -hen he arri1es at the
absolute butun/ which is the se1enth/ accordin, to the
,eneral classification/ he absolutel( ,ets rid of the
chan,e 2tahrif3 So/ it ma(be that the ?ur'an appears to
some to be full of different chan,es To another/ it ma(
appear with few chan,es/ while to a third it appears with
no chan,e at all It ma( also appear to somebod(
231
chan,ed in some instances and unchan,ed in some
others/ or with some sorts of chan,es in a third instance
As (ou know/ understandin, the ,reatness of the ?ur'an
is be(ond the capacit( of the intellect !et/ a ,eneral hint
at the ,reatness of this Di1ine Book/ which is within the
reach of e1er(bod(/ is of man( ad1anta,es
Do know/ dear/ that the ,reatness of a speech or a book
is deri1ed from the ,reatness of the speaker and the
writer/ from the ,reatness of its contents and obAecti1es/
from the ,reatness of its results and fruits/ from the
,reatness of its intermediate con1e(er/ from the
,reatness of its recei1er and its carrier/ from the
,reatness of its keeper and protector/ from the ,reatness
of its commentator and e8plainer or from the ,reatness of
the time of its bein, sent down and how it was sent
Some of these/ howe1er/ are b( nature the causes of
,reatness/ others are indirectl( so/ and some are proofs
of the ,reatness All the said matters are contained in this
luminous Book in their 1er( best and satisfaction/ or/
actuall( the( are its distin,uished characteristics .o
other book shares them with it/ or co1ers all of them
comprehensi1el(
As re,ards the ,reatness of the speaker/ the composer
and its owner/ )e is the Absolute <reat/ for all kinds of
,reatness that can be ima,ined on the earth and in the
hea1ens/ and all powers descendin, in the 1isible and
the in1isible/ are but a seepa,e of the manifestations of
the ,reatness of the act of )is Sacred 7ssence Allah/
the 78alted/ would not show )imself to an(bod( throu,h
manifestin, )is <reatness from behind thousands of
1eils and curtains/ as a hadith sa(s: @Allah has se1ent(&
thousand 1eils 2of li,ht and darkness/ if remo1ed awa(/
the li,hts of )is ;ace would burn e1er(thin, other than
)im3 @ 2%**3 To the people of knowled,e/ this noble Book
has issued from Allah/ the 78alted/ the 5ri,in of all affairs
of the 7ssence/ Attributes and Acts/ and of all
232
manifestations of Beaut( and "aAest( The other di1ine
Books do not enAo( a similar status and position
As re,ards the ,reatness of the contents/ obAecti1es and
subAects/ it re4uires a separate chapter/ or/ sa( separate
chapters/ sections/ a thesis or a book/ so that one ma(
relate onl( a part of that -e shall/ ne1ertheless/
,enerall( refer/ in a separate chapter/ to its uni1ersal
principles In the said chapter we shall point out/
insha'allah/ its ,reatness in respect of its results and
outcome
As re,ards the ,reatness of the messen,er and the
con1e(er of its re1elation/ he is the ;aithful <abriel/ the
<reat Spirit After that the noble "essen,er of Allah =SA>
had 4uitted the apparel of the nature of the flesh and
directed the heart towards )is "aAest(/ he ,ot in touch
with that <reat Spirit )e is one of the four pillars of the
)ouse of 0ealiLation/ or rather he is the ,reatest of its
pillars and the most honourable of them/ since that noble
and luminous Archan,el is the ,uardian of knowled,e
and wisdom/ and the con1e(er of the spiritual pro1isions
and moral nourishments ;rom the Book of Allah and the
noble hadiths one realiLes the ,reatness of <abriel and
his preference to other an,els 2%*:3
As re,ards the ,reatness of its recei1er and carrier/ it is
the pure and pious/ Ahmadan sin,le 2ahmadi&i ahadi3/
"uhammadan collecti1e 2AamBi&i muhammadi3 heart/ to
which Allah/ the 78alted/ appeared in all affairs 2shu'un3
of the 7ssence/ Attributes/ .ames and Acts )e 2the
Prophet3 is the Seal of prophethood and the absolute
,uardian/ the most ,enerous of all creation/ the best of
the human bein,s/ the ,ist 2khulasah3 of the uni1erse/ the
essence 2Aauharah3 of e8istence/ the substance 2Busarah3
of the )ouse of 0ealiLation/ the last brick and the owner
of the bi, isthmus and ,reat 1ice,erenc( 2khilafat3
As re,ards the ,reatness of its keeper and ,uardian/ )e
is the Sacred 7ssence of Allah/ the 78alted as )e sa(s in
the noble a(ah: @It is -e -ho ha1e sent down the
233
0eminder 2 the ?ur'an3 / and 1eril( -e are its keeper@
2%*K3
As re,ards its commentators and e8plainers/ the( are the
pure infallible ones&be,innin, with the "essen,er of
Allah and endin, with @the Proof of the Time@ 2huAAat&i
Basr3/ ma( Allah enhance his rise&who are the ke(s of
e8istence/ the deposits of di,nit(/ the sources of wisdom
and inspiration/ the ori,ins of knowled,e and learnin,/
and the possessors of the state of collecti1it( 2Aam'3 and
distinctness 2tafsil3
As re,ards the time of re1elation/ it is la(latul ?adr 2The
ni,ht of the 4adr3/ which is the ,reatest of ni,hts and
@better than a thousand months@ It is the most luminous
of times In fact/ it is the time of the attainment 2wusul3 of
the <eneral <uardian 2wal(&i mutla43 and the Seal of the
Prophets =SA>
As re,ards how it was re1ealed and its rele1ant
ceremonies/ the( are be(ond the limits of the capacit( of
these few papers The( re4uire a special chapter/ which/
owin, to its elaboration/ will ha1e to be omitted
.otes:
2%**3 Biharul Anwar/ 1ol ''/ p C' This hadith is =also>
related b( the Sunni sources
2%*:3 9ook up Surahs ash&Shu'ara: $K+/ an&.aAm: '&K
and at&Takwir: $K&%C Also Biharul Anwar/ 1ol 'D/ p %':/
@Book of the )ea1en and the -orld@/ chs on @The
An,els@ and @Another Chapter on Describin, the
;a1ourable An,els@/ hadith %+ and %C
2%*K3 Surah al&)iAr: K
234
0rie6 (int2 at the O"#e$tive2: Su"#e$t2
an4 Content2 o6 the .!oriou2 9ivine 0oo=
Know that the <lorious 2Di1ine3 Book/ as it declares itself/
is a book of ,uidance/ showin, the wa( to human
conduct/ to educate the souls/ to cure the spiritual
sicknesses and to throw li,ht on the road to Allah
<enerall( speakin,/ Allah/ due to )is All&7mbracin,
merc( upon )is ser1ants/ sent this <lorious Book from
)is Sacred state of pro8imit(/ down/ in proportion to the
descendin, worlds until it reached this world of darkness
and prison of nature and was put in the dress of words
and letters in order to release those imprisoned in this
world's dark dun,eon and to unite those chained b( the
fetters of hopes and desires/ liftin, them from the lowest
le1el of shortcomin,s/ weakness and animalit( to the
peak of perfection/ stren,th and humanit(/ takin, them
awa( from Satan's nei,hbourhood to the compan( of
hea1enl( people/ and to lead them to the state of
@pro8imit(@ so as to let them attain to the sta,e of
meetin, Allah/ which is the hi,hest obAecti1e and the
want of the people of Allah So/ this is the Book of in1itin,
to Allah and happiness/ and e8plainin, how to attain to
that sta,e Its contents/ ,enerall(/ concern this same
Aourne( to Allah/ or help the salik and tra1eller to Allah In
short/ one of its important obAecti1es is to in1ite 2mankind3
to know Allah/ and 2another is3 to e8plain di1ine
knowled,e concernin, the affairs of the 7ssence/
.ames/ Attributes and Acts At the top of this is the Mnit(
235
of 7ssence/ .ames and Acts/ some of which are
e8plicitl( mentioned and some others are onl( hinted at
It should be noted that this comprehensi1e Di1ine Book
deals with the abo1e&mentioned information/ from
knowin, the 7ssence to knowin, the Acts/ in such a wa(
that each class of the people comprehends of it
accordin, to its capacit( The noble a(ahs on tauhid/ and
on the Mnit( of Acts in particular/ are e8plained b( the
literalist scholars/ the traditionalists and the fa4ihs 2ma(
Allah be pleased with them3 in such a wa( that their
e8planations are entirel( contrar( to the e8planations of
the people of knowled,e and the scholars of the latent
meanin, of the ?ur'an The writer belie1es that each of
these e8planations is correct in its own place/ since the
?ur'an cures the internal pains/ and treats each patient in
a certain wa(: See different noble a(ahs/ such as: @ )e is
the ;irst and the 9ast/ and the 5utward and the Inward@
2%:#3/ @Allah is the li,ht of the hea1ens and the earth@
2%:$3/ @And )e it is -ho in the hea1en is <od and in the
earth is <od@ 2%:%3/ @And )e is with (ou@ 2%:+3/
@-here1er (ou turn there is Allah's face@ 2%:C3/ and man(
others on the Mnit( of 7ssence/ and the last a(ahs of the
surah of al&)ashr and other ones on the Mnit( of
Attributes/ and the a(ahs @And (ou threw not when (ou
did throw/ but Allah threw/@ 2%:'3 @All praise is for Allah/
the 9ord of the worlds@/ 2%:D3 and @All that is in the
hea1ens and all that is in the earth ,lorif( Allah/@ 2%:*3
concernin, the Mnit( of Acts
Some of them strictl(/ and some others more strictl(/
ha1e ,nostic indications ;or each class of the e8ternal
and the internal scholars each of them is the remed(/ in a
wa(/ for an illness As/ althou,h it is said in the noble al&
Kafi 2%::3 that the first a(ahs of surah al&)adid and the
blessed surah of Ikhlas 2Tauhid3 were intended for the
deep thinkers of @the 7nd of the Time@/ (et the people of
literalism are also benefited b( them all ri,ht & a fact
which pro1es the miraculousness and the
comprehensi1eness of this noble Book
236
5f its other obAecti1es and topics is its call for purif(in,
the souls and pur,in, the insides from the impurities of
nature/ and attainin, to happiness <enerall(/ it shows
how to tra1el to Allah This noble subAect is di1ided into
two important branches: 5ne is ta4wa in all its sta,es/
includin, bewarin, of other than Allah/ and complete
ne,li,ence of all other than )im The other is faith in all
its sta,es and affairs/ includin, de1otion to/ Allah/ and
return and repentance to )is Sacred 7ssence These are
of the important obAecti1es of this noble Book/ as most of
its subAects/ directl( or indirectl(/ connote them
Another subAect of this Di1ine Book is to relate the stories
of the prophets/ Allah's friends and the wisemen/ and
how )e educated them/ and how the( educated the
people These stories are of ,reat ad1anta,es and co1er
man( instructions
The( include so man( pieces of di1ine information/
teachin,s and di1ine educational instructions/ either
openl( or alle,oricall( that perple8 the mind <lorious is
Allah and praise and ,ratitude are for )im Iust take the
stor( of the creation of Adam =AS>/ the an,els' bein,
ordered to bow down to him/ the teachin, of the names
and the cases of Iblis and Adam =AS> which are
repeatedl( narrated in the Book of Allah The( offer so
man( teachin,s/ educational instructions/ knowled,e and
information for @him who has a heart or ,i1es ear and he
is a witness@ 2%:K3 that bewilder man The stories of the
?ur'an/ such as the stories of Adam/ "oses/ Ibrahim and
other prophets =AS> are repeatedl( stated in order to
show that this Book is neither a book of stories nor of
histor(/ but a book of Aourne(in, to Allah/ a book of
tauhid/ knowled,e/ admonitions and aphorisms In such
matters repetition is re4uired so as to fi8 them in the
hard&hearted souls and to ha1e effects as an admonition
to them In other words/ whoe1er wants to educate/
teach/ warn and brin, ,ood tidin,s/ has to e8press his
intentions in different st(les and di1erse wa(s/ such as
237
narrations and tales/ or historical stories/ and sometimes
in 4uite an e8plicit wa(/ and sometimes b( wa( of
allusion and indirect hints/ s(mbols and e8amples/ so
that different souls and scattered hearts can each be
benefited b( them
As this noble Book is intended for the happiness of all
classes and the human race/ and as the human species
differ in the condition of their hearts/ in their customs/
beha1iors/ time and place/ the( cannot be attracted in the
same wa( "an( of them ma( not be prepared to accept
the instructions and the ori,inal matter in a direct/ clear
and e8plicit lan,ua,e/ or to be affected b( it The( are to
be approached in accordance with the construction of
their brains in order to make them comprehend what is
intended Some others are not interested in stories/ tales
and histories/ as the( are in 4uest of the cores of the
matters and the real aims The( cannot be taken on the
same basis with the former ones "an( hearts are fit for
bein, fri,htened and warned/ other hearts are attracted
b( promises and hopes Conse4uentl(/ this noble Book
uses different methods/ st(les and wa(s for its in1itation
of the people Thus/ such a Book has ine1itabl( to resort
to repetition Attractin, and admonishin,/ without
repetition/ would be far from elo4uence The e8pected
effect in the souls cannot be obtained without repetition
.e1ertheless/ in this noble Book/ the topics are so
sweetl( related that their repetition ne1er bores the
hearers ;urthermore/ each repetition of a subAect brin,s
fresh details and features that ha1e not formerl( been
mentioned/ or rather in each repetition there is an
additional important ,nostic or ethical point around which
the case re1ol1es In order to e8pand upon this/ one has
to carefull( stud( the stories of the ?ur'an/ which cannot
be contained within the summaries of these papers This
weak person 2the writer3 has a fi8ed hope to write/ with
Allah's help/ a book about the stories of the ?ur'an/
decipherin, their puLLles and e8plainin, their teachin,s
and educational 4ualities/ as much as possible/ thou,h
238
carr(in, out this task b( somebod( like the writer is but a
raw desire/ or a false fanc(
At an( rate/ relatin, the stories of the prophets =AS>/
describin, their conducts and beha1iours/ how the(
educated the people/ and rememberin, their ad1ices/
admonitions and ,ood ar,uments are of the lar,est
chapters of knowled,e and philosophies/ and of the
loftiest passa,es to happiness and instructions which
Allah/ the 78alted and "ost <lorified/ opened to )is
ser1ants Althou,h the people of knowled,e/ suluk and
austerit( ha1e their share plentifull(/ other people also
ha1e their boundless portion/ as is stated in the noble
a(ah: @-hen the ni,ht o1er&shadowed him/ he saw a
star )e said: BThis is m( 9ord: But when it set/ he said: BI
do not lo1e the settin, 2ones3@' 2%K#3 The people of
knowled,e well understand the spiritual suluk and the
conduct of lbrahim =AS>
The( also learn how to tra1el to Allah/ and percei1e the
truth of the self's spiritual Aourne( from the farthest
2deepest3 darkness of nature/ e8pressed in @the ni,ht
o1er&shadowed him@/ till absolutel( castin, down the
e,oism and e,otism/ lea1in, I&ness and self&worship/
attainin, to the state of sanctit( and Aoinin, the meetin,
of intimac(/ which is e8pressed in: @I ha1e turned m( face
toward )im -ho created the hea1ens and the earth @
2%K$3 5thers learn from it the outer Aourne( and how
Khalilur&0ahman 2the intimate friend of the Beneficent3
educated his people 9ikewise/ there are other stories
and tales/ such as the stories of Adam/ lbrahim/ "oses/
!usuf 2Ioseph3/ BIsa 2Iesus3 and the meetin, between al&
Khidr 27lias3 and "oses/ b( which the people of
knowled,e/ austerit( and hardship/ and others are
benefited differentl( In this part included/ or in a separate
obAecti1e/ are the aphorisms and the admonitions of )is
Sacred 7ssence/ -ho/ on e1er( suitable occasion/ has
in1ited the people/ with )is ton,ue of Power/ to di1ine
knowled,e/ tauhid and ,lorification/ such as the blessed
surah of Ikhlas/ the last a(ahs of the surah of al&)ashr
239
and the earl( a(ahs of the surah of al&)adid and other
instances in the noble di1ine Book The people of heart
and of ,ood past enAo( a ,ood share of it ;or e8ample/
when the people of knowled,e recite: @And whoe1er
lea1es his house mi,ratin, to Allah and )is "essen,er/
then death o1ertakes him/ his reward is/ indeed / with
Allah @/ 2%K%3 the( understand from it the pro8imit( of
the nafilah 2superero,ator( act3 and faridah 2obli,ator(
act3 / while/ at the same time/ other understand from it a
bodil( mi,ration/ sa(/ to "ecca or to al&"adinah/ or the(
understand it to be an in1itation to purif(in, the soul and
internal austerit(/ as in the noble a(ah: @ )e will/ indeed/
be successful who purifies it/ and he will/ indeed/ be
unsuccessful who seduces it/@ 2%K+3 and the likeJ or it is a
call to ,ood deed/ as it is ob1iousJ or it is a warnin,
a,ainst an(one of these thin,s This part also includes
the aphorisms of 9u4man and of other notables and
belie1ers which are sporadicall( mentioned in this di1ine
Book/ such as the case of @the people of the Ca1e@
Another subAect of this luminous Book concerns the
states of the disbelie1ers/ the deniers and the opposers
of the truth and realit(/ and those who act obstinatel(
towards the prophets and the Imams =AS> It e8plains
their fates and how the( were annihilated/ such as the
episodes of Pharaoh/ Korah/ .imrod/ Shaddad/ the
People of the 7lephant/ and other disbelie1ers and
sinners/ in all of which there are admonitions/ aphorisms
and e1en knowled,e for those who deser1e them This
part includes the cases of the accursed Iblis/ as well as
the e8peditions of the "essen,er of Allah =SA>/ 2or in a
separate part3 from which noble subAects are also learnt/
such as how the Companions of the "essen,er of Allah
=SA> used to fi,ht in order to waken the "uslims from
the sleep of ne,li,ence/ and to incite them to fi,ht for the
sake of Allah to uplift the word of truth and to abolish the
batil 2falsehood3
Another subAect dealt with in the <lorious ?ur'an is
e8plainin, the pure laws of the literal meanin, of the
240
Shari ah and the disciplines and di1ine rules/ which are
stated in this luminous Book/ in a ,eneral wa(/ the most
important of which is introducin, the principal subAects
and disciplines/ such as the chapters of the salat/ Lakat/
khums/ haAA/ saum/ Aihad/ marria,e / inheritance/
penalties/ punishments/ tradin, and the like This section/
which is the science of the appearance of the Shari'ah/ is
a public concern and is for all the classes/ and it is
intended to build up this world and the )ereafter All the
classes of people can benefit from it accordin, to their
indi1idual capacities This is fre4uentl( in1ited to in the
Book of Allah/ as well as in the hadiths and narrati1es/
which freel( e8pand upon the characteristics and details
The works and writin,s of the reli,ious scholars on this
section are more and hi,her than on other sections
Another topic dealt with in the <lorious ?ur'an is the
conditions of the maBad 20esurrection3/ ar,uments
pro1in, it/ its torments/ punishments and rewards/ and
the details of Paradise/ )ell/ punishin, and of puttin, in a
state of comfort and ease This section handles matters
such as the conditions of the people of happiness and
their ranks/ like the people of knowled,e/ the fa1ourites/
the people of austerit(/ the tra1elers to Allah/ the
de1otees/ and the asceticsJ as well as the conditions and
de,rees of the people of wretchedness/ such as the
infidels/ the 1eiled/ the h(pocrites/ the deniers/ the
disobedient and the sinners But that which has more
ad1anta,es to the conditions of the common people is
more e8panded upon and is in a more e8plicit lan,ua,e/
whereas that which is more ad1anta,eous to a particular
class of people is referred to b( wa( of alle,ories and
allusions/ such as: @And an appro1al from Allah is far
,reater@ 2%KC3/ and other a(ahs about meetin, Allah/ and
such as: @.a(/ surel( the( shall on that da( be 1eiled
from their 9ord@ / 2%K'3 in respect to another ,roup In this
section/ ie the section concernin, details about the
0esurrection and the 0eturn to Allah/ countless
information and difficult secrets are stated/ such that/
241
without a demonstrati1e conduct 2suluk3 or a ,nostic li,ht/
their nature cannot be comprehended
Another subAect of this di1ine Book is the proofs and
e1idences which Allah/ the 78alted/ )imself presents to
pro1e the truthful matters and di1ine knowled,e/ like the
ar,ument pro1in, 2the e8istence of3 Allah and )is
5neness/ )is transcendence/ )is Knowled,e/ )is Power
and )is other attributes of perfection
In this section one can sometimes find 1er( refined
proofs from which the people of knowled,e deri1e
complete benefit/ such as: @Allah bears witness that there
is no ,od but )e@ 2%KD3 5ne also finds proofs which are
used b( the scholars and philosophers in one wa(/ and
b( the people of formalism and the common people in
another wa(/ such as the a(ah: @ )ad there been in them
an( ,ods other than Allah/ the( both would ha1e been
corrupted/@ 2%K*3 and the a(ah: @ otherwise each ,od
would ha1e certainl( taken awa( what he had created@
2%K:3 and like the first a(ahs of the surah of al&)adid and
the blessed surah of at&Tauhid and other a(ahs Also
there are ar,uments pro1in, the 0esurrection and the
return of the spirits and ori,inatin, another creation/ and
the ar,uments pro1in, the e8istence of Allah's an,els
and the ,reat prophets/ stated in man( occasions in this
<lorious Book These were the ar,uments of the Sacred
7ssence )imself/ and there are the ar,uments and the
proofs of the prophets and wise men 4uoted b( Allah to
pro1e the di1ine knowled,e/ such as the ar,uments of
Ibrahim/ the intimate friend of Allah =AS>/ and other
ar,uments
These were the important subAects of this Book/ thou,h
there are man( other different subAects/ which re4uire
considerable time to count
.otes:
2%:#3 Surah al&)adid: +
2%:$3 Surah: an&.ur: +'
242
2%:%3 Surah aL&Nukhruf: :C
2%:+3 Surah al&)adid: C
2%:C3 Surah al&Ba4arah: $$'
2%:'3 Surah al&Anfal: $*
2%:D3 Surah al&;atihah: %
2%:*3 Surah al&Iumu'ah: $/ and Surah at&Ta,habun: $
2%::3 Msulul Kafi/ 1ol $/ p $%+/ @Book of at&Tauhid@ ch
on @9inea,e@/ hadith .o +
2%:K3 Surah ?af: +*
2%K#3 Surah al&An'am: *D
2%K$3 Ibid: *K
2%K%3 Surah an&.isa': $##
2%K+3 Surah ash&Shams: K and $#
2%KC3 Surah at&Taubah: *%
2%K'3 Surah al&"utaffifin: $'
2%KD3 Surah Al&i BImran: $:
2%K*3 Surah al&Anbi(a': %%
2%K:3 Surah al&"u'minun: K$
(ow to "e "ene6ite4 "8 the Gur3an
.ow that (ou ha1e ,ot ac4uainted with the subAects and
the obAecti1es of the Di1ine Book 2the ?ur'an3/ (ou will
ha1e to take into consideration an important point/ as b(
doin, so the door of bein, benefited b( it will be opened
to (ou/ and the passa,e to knowled,e and wisdom will
be wide open to (our heart This point is to look at this
<lorious Book as an educational one/ a teachin, book b(
which (ou should be benefited/ re,ardin, it (our dut( to
learn from it B( learnin,/ teachin,/ benefitin, and bein,
benefited we do not mean its different literar( s(ntactical
and morpholo,ical aspects/ nor its elo4uence and
rhetoric and other st(listic points/ nor bein, interested in
its stories/ tales and episodes from the historical point of
1iew in order to ,et information about the past nations
.one of these is included in the obAecti1es of the ?ur'an /
and the( are/ in fact/ far awa( from the main obAecti1e of
this di1ine Book
The fact that our ad1anta,e from this ,reat Book is 4uite
small is because we usuall( do not take it to be a book of
243
teachin, and education -e recite the ?ur'an Aust for its
reward So/ we pa( attention onl( to our intonation when
recitin, it -e want our recitation to be perfect and
correct so as to obtain its reward/ then we stop at that
and feel satisfied with it Thus/ we spend some fort(
(ears recitin, the ?ur'an without bein, benefited b( it/
e8cept the reward for recitin, it If we do look at its
teachin, and educational side/ we concern oursel1es
with its elo4uence and s(nta8 and its miraculous aspects/
or e1en somewhat hi,her/ we en,a,e oursel1es with its
histor(/ the occasions of the re1elation of the a(ahs/ the
times of their re1elation/ which surah or a(ah was
re1ealed in "ecca and which in al&"adinah/ the
differences in recitations and in the e8e,eses of the
Sunnis and the Shiites and other secondar( affairs which
are outside the main obAecti1e and the( themsel1es
cause us to be barred from the ?ur'an and to ne,lect
rememberin, Allah 71en our ,reat commentators of the
?ur'an are 1er( much concerned about one or another of
the said affairs/ without openin, the door of learnin, to
the people
The writer belie1es that so far no @tafsir@ 2e8e,esis3 has
(et been written to the Book of Allah <enerall(/ to write a
@tafsir@ for a book means to e8plain the obAecti1es of the
book and to draw the attentions to what its author wants
to sa( This noble Book/ which Allah/ the 78alted/
testifies to be a book of ,uidance and teachin,/ and the
li,ht of the road of man's Aourne(/ its e8e,ete should find
in each one of its stories/ or e1en in each a(ah/ a
directi1e ,uidin, to the in1isible world/ so as to show to
the learner the road to happiness/ to knowled,e and to
humanit( A @mufassir@ 2commentator or e8e,ete3 is the
one who tells us what was the @obAecti1e@ of the
re1elation/ not the @occasion@ of the re1elation as is
e8plained in the e8e,eses In the 1er( stor( of Adam and
71e and their affairs with Iblis/ from the 1er( moment of
their creation till their descent to the earth/ which stor( is
repeated b( Allah se1eral times in the ?ur'an/ there are
so man( o1ert and co1ert teachin,s 2ma'arif3 and
244
admonitions/ and it reminds us of so man( of spiritual
faults and Satanic characters/ as well as man(
perfections of the soul and human knowled,e which it
introduces to us/ whereas we still disre,ard them
In short/ the Book of Allah is a book of knowled,e and
ethics/ and an in1itation to happiness and perfection So/
its e8e,esis should also be a book of ,nosticism and
ethics/ e8plainin, the ,nostic and ethical points of 1iew/
and other aspects of in1itin, to its happiness 2saBada3
The commentator who ne,lects these points/ disre,ards
them or attaches no importance to them/ is/ actuall(/
ne,lectin, the obAecti1e of the ?ur'an and the main aim
of re1ealin, the 2di1ine3 books and sendin, the
messen,ers This is a ,ra1e mistake which has
pre1ented the ummah/ for man( centuries/ from bein,
benefited b( the <lorious ?ur'an/ and it has blocked the
road of ,uidance in their faces -e ha1e to learn the
obAecti1e of the re1elation of the ?ur'an &disre,ardin, the
intellectual and ar,umentati1e aspects/ which show us
the ,oal b( themsel1es&from the ?ur'an itself The author
of a book knows better his own obAecti1e So/ let us ha1e
a ,lance at what the author of this Book )imself sa(s
concernin, the affairs of the ?ur'an )e sa(s: @ This is
the Book/ wherein is no doubt/ a ,uide for the mutta4in
2those who fear Allah3 @ 2%KK3 )e describes )is Book as
bein, a book of ,uidance In a short surah )e repeats
sa(in,: @ -e ha1e made the ?ur'an eas( for
remembrance/ but is there an( one who will mindH@ 2+##3
)e sa(s: @-e ha1e re1ealed to (ou the 0emembrance
that (ou ma( e8plain to mankind what has been sent
down to them and that hapl( the( will reflect/@ 2+#$3 and
@A Book -e ha1e re1ealed to (ou/ blessed/ that the( ma(
ponder o1er its a(ahs and that men of understandin,
ma( remember/@ 2+#%3 and man( other noble a(ahs/ to
restate which would be len,th(
This opinion of ours is not intended to criticiLe the tafsirs/
as e1er( one of their authors has taken ,reat pains and
stri1en hard in order to write a noble book/ so/ ma( Allah
245
bless them and ,rant them ,ood reward -e intend Aust
to sa( that the door must be open before the people to be
benefited b( this Book/ which is the onl( one leadin, to
Allah and the onl( one for educatin, the souls with the
di1ine disciplines and laws/ the ,reatest means of
connection between the created and Creator/ the stron,
handle and the firm cord of adherin, to the "i,ht of
Di1init( 9et the scholars and commentators write Persian
and Arabic e8e,eses with the aim of e8plainin, the
,nostic and ethical teachin,s and instructions/ showin,
the wa( of connectin, the created to the Creator/ and
e8poundin, the mi,ration from Darul <hurur 2the )ouse
of Conceit E this world3 to the Darus&Surur wal Khulud
2the )ouse of Pleasure and 7ternit(3/ accordin, to what
has been deposited in this noble Book The author of this
Book is not as&Sakkaki or the Sha(kh/ whose obAecti1es
were elo4uence and rhetoric/ nor is )e Sibawa(h or al&
Khalil/ whose obAecti1es were ,rammar and s(nta8/ nor is
)e al&"as'udi or Ibn Khillakan/ whose obAecti1es re1ol1ed
around the histor( of the world This Book is not like the
stick of "oses or his -hite )and/ nor is it like the blow of
Christ who could raise the dead 2b( Allah's permission3/
to ha1e been sent down onl( as a miracle to pro1e the
true prophethood of the )ol( Prophet This di1ine Book
is/ as a matter of fact/ a book of enli1enin, the hearts
with the e1erlastin, life of di1ine knowled,e It is Allah's
Book which in1ites to di1ine affairs So/ the commentator
has to teach these di1ine affairs to the people/ and the
people ha1e to refer to his commentar( to learn those
affairs/ so that the( ma( attain its ad1anta,e: @And -e
re1eal of the ?ur'an that which is a healin, and a merc(
to the belie1ers/ and it adds onl( to the perdition of the
wron,doers@ 2+#+3 -hich perdition is ,ra1er than that we
keep recitin, the Di1ine Book for thirt( or fort( (ears and
refer to the e8e,eses/ and (et we do not ,et its real
obAecti1esH @5ur 9ordG -e ha1e wron,ed oursel1es If
!ou do not for,i1e us and ha1e not merc( upon us/ we
shall certainl( be of the losers@ 2+#C3
.otes:
246
2%KK3 Surah al&Ba4arah: %
2+##3 Surah al&?amar: $*
2+#$3 Surah an&.ahl: CC
2+#%3 Surah Sad: %K
2+#+3 Surah al&Isra': :%
2+#C3 Surah al&A'raf: %+
The o"2ta$!e2 an4 the "arrier2 preventing
"eing "ene6ite4 "8 the Gur3an
.ow that the ,reatness of the Book of Allah has been
understood with considerin, all the re4uired aspects of
,reatness/ and the wa( of bein, benefited b( it has been
opened/ it will be necessar( for the learner of/ and the
benefit&deri1er 2mustafid3 from/ the Book of Allah to appl(
a further important discipline in order to ,et 2the best3
ad1anta,e It is remo1in, the causes which pre1ent the
ad1anta,e/ and which we call @the 1eils@ between the
benefit&deri1er and the ?ur'an These 1eils are man(/ to
some of which we shall refer presentl(
5ne of these thick 1eils is self&conceit/ throu,h which the
learner sees himself/ because of this 1eil/ in no need of
,ettin, an( benefit from the ?ur'an This is one of Satan's
important masterpieces/ b( which he alwa(s tries to
inspire man with ima,inar( perfections/ tellin, him to be
contented with what he has/ and to disre,ard e1er(thin,
247
other than that which he alread( has ;or e8ample/ he
makes the people of taAwid 2recitin, the ?ur'an with
intonation3 contented with this small knowled,e which
the( ha1e/ makin, it 4uite bi, in their e(es/ sli,htin, other
knowled,e to them/ and makin, them compare the
carriers of the ?ur'an with themsel1es/ causin, them to
be depri1ed of understandin, the luminous di1ine Book
and of ,ettin, an( ad1anta,e from it Similarl(/ he causes
the men of letters to be contented with the meanin,less
from/ makin, them belie1e that all the ?ur'anic affairs are
onl( those which the( ha1e )e en,a,es the e8e,etes/
as usual/ with the wa(s of recitation/ the different
opinions of the lin,uistics/ the times of re1elation/ the
occasions of re1elation/ whether the a(ah was re1ealed
in "ecca or in al&"adinah/ the number of the a(ahs/ their
letters and the like The scholars are also kept indul,ed
in onl( learnin, the different aspects of indications/ the
di1erse wa(s of ar,uments and the like 71en the
philosopher/ the wise man and the ,nostic are
imprisoned b( Satan behind the thick 1eil of terminolo,(/
concepts and so on The benefit&deri1er 2mustafid3 must
tear open these 1eils in order to look at the ?ur'an from
behind them/ takin, care not to sta( at an( one of these
1eils/ so as not to be left behind the cara1an of the
tra1elers to Allah/ nor be depri1ed of the sweet di1ine
in1itations The <lorious ?ur'an itself instructs that one
should not remain still and should not be satisfied with a
certain limit
This is fre4uentl( referred to in the stories of the ?ur'an
"oses =AS>/ a ,reat prophet as he was/ was not
contented with that position/ nor was he satisfied with his
hi,h position of knowled,e )e no sooner met that
perfect man/ al&Khidr/ than he addressed him/ 4uite
humbl( and modestl(/ sa(in,: @"a( I follow (ou that (ou
ma( teach me ri,ht knowled,e of what (ou ha1e been
tau,htH@ 2+#'3 )e kept followin, him and ac4uired the
knowled,e he wanted to learn Prophet Ibrahim =AS>
also was not satisfied with the ,reat state of faith and the
special knowled,e of the prophets =AS> )e asked the
248
9ord: @ "( 9ordG Show me how (ou ,i1e life to the dead@
2+#D3 )e wanted to proceed from the state of cordial faith
up to the state of tan,ible confidence )i,her e1en than
that is when Allah/ the 78alted/ told the Seal of the
Prophets/ the most learned person of all Allah's
creatures/ to sa(: @ Sa(: '5 m( 9ordG Increase me in
knowled,e@ 2+#*3 Such instructions of the di1ine Book
and relatin, the stories of the prophets/ are but for us to
learn from them/ and to brin, us to conscience and wake
us from our ne,li,ent sleep
Another one of the 1eils is that of the false ideas/ and the
batil wa(s/ which are sometimes caused b( the inabilities
of the person himself/ and the( are mostl( the outcome of
subordination and imitation This 1eil particularl(
conceals from us the ?ur'anic knowled,e ;or e8ample/
if/ b( listenin, to our fathers/ mothers/ or some i,norant
preacher/ we ,ot a false idea fi8ed in our hearts/ it would
be a 1eil/ a barrier/ between us and the noble di1ine
a(ahs 2of the ?ur'an3 Thus/ e1en if there were thousands
of a(ahs and hadiths def(in, that idea/ we would either
dismiss them on the basis of their e8oteric meanin,s/ or
we would not consider them with the aim of
understandin, 0e,ardin, beliefs and knowled,e there
are numerous e8amples/ but I shall abstain from countin,
them/ as I do know that this 1eil cannot not be torn b( the
sa(in,s of someone/ like me .e1ertheless/ Aust to
present a sample/ I will refer to one of them/ which is
somewhat easier to understand: Despite all the a(ahs
which ha1e been re1ealed in respect of meetin, Allah
and knowin, )im/ all the narrati1es that were related to
the same subAect and all the indications and allusions/
open and hidden/ in the in1ocations and the supplications
of the Imams =AS> / some uninformed and 1ul,ar persons
ha1e spread the belief that the wa( to knowin, Allah was
completel( closed The door of knowin, Allah and
discernin, the Beaut( 2of )im3 is interpreted to be the
same as meditatin, upon the 1er( 7ssence of Allah/
which is prohibited/ or rather impossible The( ma( e1en
refrain from enterin, this field and prefer not to ac4uaint
249
themsel1es with such knowled,e which is the deli,ht of
the e(es of the prophets and hol( men 2auli(a'3
It is much to be re,retted b( the people of Allah to see a
chapter of knowled,e/ which can 1er( aptl( be described
as the ,oal of sendin, the prophets and the most
cherished demand of the hol( men/ should be so
prohibited to the people that a simple mentionin, it would
be re,arded complete disbelief and mere heres( These
people take the knowled,e 2ma Barif3 of the prophets and
the hol( men 2auli(a3 to be the same as the knowled,e
2ma'arif3 of the common people and 2unlettered old3
women about Allah's 7ssence/ .ames and Attributes
Sometimes the( sa( e1en more than that: @So&and&so
has ,ood/ 1ul,ar beliefs -e wish we kept to the same
1ul,ar belief@ This is 4uite correct/ because when this
wretched person utters these words/ he has alread( lost
his 1ul,ar beliefs/ and/ at the same time/ re,ards other
beliefs/ which are the beliefs of the elite and the people of
Allah/ to be false This wish is 4uite similar to the wish of
the disbelie1ers who/ as in the noble a(ah/ sa(: @ and
the disbelie1er shall sa(: B5 would that I were dustG' 2+#:3
should we want to relate in detail the a(ahs and the
narrati1es concernin, the meetin, with Allah/ in order to
e8pose this corrupt belief caused b( i,norance and
Satanic conceit/ we would need to write a separate book
7speciall(/ if we wanted to e8plain the knowled,e which
has been ne,lected due to this thick Satanic 1eil/ it would
be clear that this ne,li,ence is one of the sta,es of
ne,lectin, and discardin, the ?ur'an/ and it is probabl(
the most re,retful sta,e/ as is described in the ?ur'an:
@And the "essen,er said: B5 m( 9ordG "( people ha1e
treated this ?ur'an as a forsaken 2thin,3@ 2+#K3 ;orsakin,
the ?ur'an has man( sta,es and countless de,rees/ and
we ma( possess a ,ood number of them
If we bound this di1ine Book in a nice and 1aluable co1er/
and we kissed it and put it on our e(es whene1er we
wanted to recite it or to take an istikharah 2 consultin, the
250
?ur'an to do/ or not to do/ somethin, 3 with it / would it
mean that we did not forsake itH
If we spent most of our li1es perfectin, our intonation
when recitin, the ?ur'an/ and impro1in, our lin,uistic and
rhetorical knowled,e of it/ would it mean that we brou,ht
the ?ur'an out of bein, forsakenH
If we learnt the different wa(s of recitin, the ?ur'an and
other rele1ant subAects/ would we be declared not ,uilt(
of desertin, itH
If we took in all the aspects of the miraculousness and
the artistic beauties of the ?ur'an/ would we be e8cluded
from the complaint of the "essen,er of AllahH .e1er G
.one of these is intended b( the ?ur'an and its <reat
0e1ealerG The ?ur'an is a di1ine Book/ and it contains
di1ine affairs The ?ur'an is the strin, connectin, the
creatures to their Creator/ and throu,h its instructions
there should be a spiritual and in1isible tie between the
ser1ants of Allah and their 9ord ;rom the ?ur'an there
should emer,e di1ine sciences and intuiti1e knowled,e
The "essen,er of Allah/ accordin, to a narrati1e in the
noble al&Kafi/ said: @Knowled,e is of three kinds: a clear
a(ah/ a fair obli,ation and a current tradition@ 2+$#3
The <lorious ?ur'an is the bearer of these sciences If we
could take them in/ we would not be desertin, the ?ur'an
If we accepted the calls of the ?ur'an/ and learnt from the
stories of the prophets =SA> which are full of
admonishments/ information and philosophies/ and if we
absorbed the admonitions of Allah/ the 78alted/ of the
prophets and of the wisemen/ as stated in the ?ur'an/ we
would not be desertin, it/ as indul,in, in the formal
picture of the ?ur'an is also keepin, to the earth/ and is
of Satan's whisperin,s/ from which one must seek refu,e
with Allah
Another 1eil which pre1ents us from bein, benefited b(
this luminous Book is to belie1e that e8cept what the
251
e8e,etes ha1e written or understood/ no one has the
ri,ht to make use of the noble ?ur'an Contemplatin, and
thinkin, about the noble a(ahs are mistakenl( re,arded
to be interpretation/ as interpretation accordin, to one's
own opinion is not allowed/ and thus/ because of this
false belief and in1alid opinion/ the <lorious ?ur'an was
depri1ed from bein, utiliLed in an( wa( and/
conse4uentl(/ it was completel( deserted/ despite the
fact that to utiliLe it morall(/ faithfull( and ,nosticl( has
nothin, to do with e8e,esis/ be it accordin, to opinion or
else ;or e8ample/ suppose some one could ,et out
some lessons from the dialo,ue between the prophets
"oses and al&Khidr =AS>/ how the( talked to one another/
how se1erel( "oses/ ,reat a prophet as he was/ tra1eled
in order to ac4uire the knowled,e which he lacked/ and
he implored al&Khidr =AS> in the wa( stated in the noble
a(ah: @"a( I follow (ou that (ou ma( teach me ri,ht
knowled,e of what (ou ha1e been tau,htH@ 2+$$3/ then al&
Khidr's repl(/ the e8cuses of "oses =AS>/ the ,reatness
of the station of knowled,e/ and how a student should
beha1e toward his tutor/ in which there ma( be twent(
disciplines -hat connection ha1e all these with
e8e,esis/ or e8e,esis accordin, to opinionH "an(
ad1anta,es of the ?ur'an are of this kind Take/ for
e8ample/ someone/ who/ in respect of Islamic teachin,s/
understands from Allah's sa(in,: @All praise is for Allah/
the 9ord of the worlds@ that all praise and e8tolment are
e8clusi1el( Allah's )e learns from it )is Mnit( of Actions/
and sa(s that from the noble a(ah he ,athers that e1er(
perfection/ beaut(/ mi,ht and maAest( which are in the
world&and which the e(e of the s4uint&e(ed and the heart
of the 1eiled ascribe to the bein,s & are Allah's and no
bein, has itself an( share of them Therefore/ praise and
e8tolment are solel( Allah's/ and nobod( shares them
with )im But has this an(thin, to do with e8e,esis/ be it
accordin, to opinion or notH
There are so man( other affairs from which man( usa,es
can be obtained/ thou,h ha1in, no connection with
e8e,esis whatsoe1er Besides/ to e8e,ete accordin, to
opinion is still ar,uable/ as probabl( it does not concern
252
the a(ahs about knowled,e and the speculati1e
sciences/ which conform with the criteria of intellectual
proofs/ nor the ethical a(ahs which ha1e to do with
intellect/ since such e8e,eses coincide with the stron,
intellectual proofs or with e8plicit rational indications/
such that if an e8terior does not conform with them/ the(
are to be turned awa( from that e8terior ;or e8ample/
the noble a(ahs: @And (our 9ord comes/ and the an,els
rank on rank/@ 2+$%3 or @The Beneficent has settled on the
Throne/@ 2+$+3 in which the con1entional 2Burf3
understandin, contradicts the proof/ to refute the e8terior
and to e8plain them b( proof is not e8plainin, accordin,
to opinion/ and can ne1er be prohibited
Therefore/ it is possible/ or belie1ed/ that e8e,esis
accordin, to opinion concerns the a(ahs of precepts/ of
which the hand of opinion and intellect is short/ and the(
must be de1otionall( and obedientl( taken from the
treasurers of re1elation and the descendin, places of the
an,els of Allah/ as most of the noble hadiths in this
respect def( the Sunni Aurisprudents who wanted to
comprehend Allah's reli,ion b( wa( of their own intellects
and b( comparisons Some noble narrati1e sa(s:
@.othin, is farther awa( from the intellects of men than
the e8e,esis of the ?ur'an@ 2+$C3 Another noble narrati1e
sa(s: @Allah's reli,ion cannot be concei1ed well b(
intellects@ 2+$'3 Such narrati1es pro1e that b( @Allah's
reli,ion@ the( mean de1otional obedience to the reli,ious
precepts/ or else/ pro1in, the "aker/ tauhid/ <lorification/
the 0esurrection Da( and Prophethood/ or rather all sorts
of knowled,e are within the intellect's lawful ri,ht and
field of specialt( That which is in the e8pressions of
some notable narrators who said that pro1in,
monotheism depends on traditional proof/ is stran,e/ or/
more aptl(/ it is one of the disasters from which we must
take refu,e with Allah This speech does not need to be
condemned and dis,raced/ but our complaint is to Allah
Another 1eil which pre1ents understandin, this hea1enl(
Book and bein, benefited b( its knowled,e and
253
admonitions is the 1eil of disobediences 2maBasi3 and the
opacit( caused b( rebellion a,ainst the sanctit( of the
9ord of the worlds B( this 1eil the heart is pre1ented
from understandin, the truths It must be noted that Aust
as there is a correspondin, ima,e for each of the ,ood
and bad deeds in the hea1enl( world/ there is a similar
one inside the soul/ throu,h which the innermost part of
the soul ,ets either luminous and likewise the heart ,ets
purified and luminous/ in which case the soul becomes
clear and polished like a mirror/ prepared to recei1e the
in1isible manifestation and the appearance of the truths
and knowled,e/ or the soul ,ets dark and de1ilish/ in
which case the heart becomes like a rust( and tarnished
mirror/ unable to reflect an( di1ine knowled,e and
in1isible truths A heart in such a condition will ,raduall(
fall under the authorit( of Satan/ and Iblis becomes the
possessor of the kin,dom of the spirit/ and the hearin,
and seein,/ and the other senses and powers/ too/
become at the disposal of that e1il creature The hearin,
becomes completel( blocked a,ainst the di1ine
teachin,s/ and the e(es do not see the splendid di1ine
si,ns and the( become blind to Allah's truth/ si,ns and
a(ahs The heart does not become learned in reli,ion/
and is depri1ed of meditatin, on the clear si,ns of Allah/
)is .ames and )is Attributes/ as Allah/ the 78alted sa(s:
@The( ha1e hearts with which the( do not understand/
and the( ha1e e(es with which the( do not see/ and the(
ha1e ears with which the( do not hear The( are as cattle
& na(/ the( are e1en worse@ 2+$D3 Their look at the world
is like the look of the cattle and the animals at it/ 1oid of
1alue and deliberation Their hearts/ like the hearts of the
animals/ lack meditation and remembrance/ or rather/ the
more the( think of the a(ahs and hear admonitions and
instructions/ the more their ne,li,ence and hau,htiness
increase Thus/ the( are e1en lower than the beasts and
,ra1er in ,oin, astra(
Another one of the thick 1eils/ which is a hea1( curtain
between us and the teachin,s and admonitions of the
?ur'an/ is the 1eil of lo1in, this world/ which causes the
254
heart to completel( be de1oted to it/ and the inclination of
the heart entirel( turns towards mundane matters/
ne,lectin, rememberin, Allah and turnin, awa( from
both remembrance and the 5ne to be remembered The
more the lo1e for this world and its affairs/ the thicker the
1eil and the curtain on the heart Sometimes this lo1e so
o1erwhelms the heart/ and the power 2sultan3 of
endearin, post and position becomes so influential/ that
the li,ht of the di1ine nature 2fitratullah3 in the heart is put
off/ and the doors of happiness are closed to man's face
It is/ howe1er/ possible that the locks of the hearts
mentioned in the noble a(ah: @-ill the(/ then/ not
meditate on the ?ur'an/ or are there locks on the heartsH@
2+$*3 are those locks of mundane attachments The one
who wants to be benefited b( the ?ur'anic knowled,e
and to make use of the di1ine admonitions/ will ha1e to
pur,e the heart from such impurities/ and dri1e awa( the
pollution of cordial sins/ which are bein, en,a,ed with
other than )im/ because the non&purified 2heart3 is no
place for these secrets Allah/ the 78alted/ sa(s: @It is
surel( a noble ?ur'an/ in a protected BookJ none shall
touch it sa1e the purified ones@ 2+$:3 Iust as the
touchin, of the e8ternal bod( of this Book is not allowed
for the one whose e8ternal bod( is not purified/ b( both
le,islation and obli,ation/ similarl( its knowled,e/
admonitions and secrets are prohibited to the one whose
heart is smeared with the filths of the mundane lon,in,s
Allah/ the 78alted/ sa(s: @This is the Book/ wherein is no
doubt/ a ,uide for those who fear Allah@ 2+$K3 The one
who does not fear Allah and is faithless &accordin, to the
<od&fearin,ness and the faith of the common people&is
depri1ed of the formal li,hts of the admonitions of the
?ur'an and of its true beliefs/ while the one who does not
fear Allah and is faithless& accordin, to other de,rees of
fearin, Allah/ which are the fearin, of the elite/ of the
upper elite and of the most upper elite & is depri1ed of the
other de,rees of the ?ur'an )owe1er/ ,oin, into the
details and relatin, other a(ahs to the same effect would
len,then the subAect .e1ertheless/ we are ,oin, to end
this chapter with an honoured a(ah/ which will be
255
sufficient for the wakeful people/ pro1ided that it is well
pondered upon
Allah/ the 78alted/ sa(s: @Indeed there has come to (ou
from Allah a li,ht/ and a clear Book/ with which Allah
,uides him who seeks )is pleasure unto the wa(s of
safet(/ and brin,s them out of darkness into the li,ht b(
)is permission/ and ,uides them unto a strai,ht path@
2+%#3
There are man( specific points in this noble a(ah/ and to
e8plain them we would need to write a separate thesis/
for which there is no opportunit( now
.otes:
2+#'3 Surah al&Kahf: DD
2+#D3 Surah al&Ba4arah: %D#
2+#*3 Surah Ta&)a: $$C
2+#:3 Surah an&.aba': C#
2+#K3 Surah al&;ur4an: +#
2+$#3 Msulul Kafi/ 1ol $/ p +*/ @Book of the "erits of
Knowled,e@/ ch 5n @The Description of Knowled,e and
its "erits@/ hadith $
2+$$3 Surah al&Kahf: DD
2+$%3 Surah al&;aAr: %%
2+$+3 Surah Ta&)a: '
2+$C3 Biharul Anwar/ 1ol :K/ pK'/ @The Book of the
?ur'an@/ ch :/ hadith C: BA((ashi's 78e,esis/ 1ol $/ p
$%
2+$'3 Biharul Anwar/ 1ol %/ p +#+/ @Book of Knowled,e@/
hadith C$ ;rom Ikmalud&din =Completin, the 0eli,ion>
2+$D3 Surah al&An'am: $*K
2+$*3 Surah "uhammad: %C
2+$:3 Surah al&-a4iBah: **&*K
2+$K3 Surah al&Ba4arah: %
2+%#3 Surah al&"a'idah: $'&$D
256
;e4itation
5ne of the disciplines of recitin, the ?ur'an is the
presence of heart/ to which we ha1e alread( referred in
this book/ when we discussed the ,eneral disciplines of
the acts of worshipJ so/ there is no need to repeat it
Another one of its disciplines is meditation/ b( which we
mean that the reciter of the noble a(ahs should look for
the destination and the obAecti1e .ow as the obAecti1e of
the ?ur'an/ as the 1er( luminous Book sa(s/ is ,uidin,
the people to the wa(s of safet(/ brin,in, them out of the
257
sta,es of darkness into the world of li,ht/ and leadin,
them to the strai,ht path/ one must/ b( wa( of meditatin,
on the noble a(ahs/ attain to the sta,es of safet(/ from its
lowest sta,e/ which belon,s to worldl( dominion/ up to its
final sta,e/ which is the realiLation of a sound heart 24alb&
i salim3/ accordin, to the e8planation recei1ed from Ahlul
Ba(t =AS> sa(in, that a sound heart meets Allah when it
is occupied b( none other than )im 2+%$3 The
soundness of the worldl( and hea1enl( powers should be
the 4uest of the reciter of the ?ur'an/ as he will certainl(
find it in this hea1enl( Book if he meditates on it
-hen the human powers become safe from Satan's
intrusion/ and when the wa( to safet( is found and
followed/ man/ in each sta,e of safet(/ will be sa1ed from
a de,ree of darkness/ and the bri,ht li,ht of Allah will
ine1itabl( shine in him If he ,ets rid of all sorts of
darkness/ the first one of which is the darkness of the
world of nature/ with all its affairs/ and the last of which is
the darkness of bein, inclined to multiplicit( with all its
affairs/ the absolute li,ht will shine in his heart/ leadin,
him to the strai,ht path of humanit(/ which is/ in this
instance/ the path of the 9ord: @Surel( m( 9ord is on a
strai,ht path@ 2+%%3
Contemplation is 1er( much in1ited to/ praised and
applauded in the <lorious ?ur'an Allah/ the 78alted/
sa(s : @And -e ha1e re1ealed to (ou the 0emembrance
that (ou ma( e8plain to mankind what has been sent
down to them and that hapl( the( ma( reflect@ 2+%+3 In
this noble a(ah reflection is stron,l( applauded/ because
the aim of sendin, down this ,reat hea1enl( Book/ the
,reat luminous paper/ is that @hapl( the( ma( reflect@
This is 4uite si,nificant that the mere possibilit( of
reflection causes the re1elation of this ,reat ,enerosit(
2karamat3 In another a(ah )e sa(s: @ Therefore/ narrate
the narrati1es 24asas3 that the( ma( reflect @ 2+%C3 There
are so man( a(ahs of this like or almost the like/ as well
as narrati1es 2riwa(at3 which in1ite to reflection The
"essen,er of Allah =SA> is 4uoted to ha1e said/ on the
258
re1elation of the a(ah @Surel( in the creation of the
hea1ens and the earth and the alternation of the ni,ht
and the da( there are si,ns for men of understandin,/@
2+%'3: @-oe to the one who reads it and does not reflect
upon it@ 2+%D3 An important point in this respect is that one
should know what the commended reflection is/ as there
is no doubt in the fact that it is praiseworth( to think about
the ?ur'an and the hadiths The best e8pression for it is
that of the KhaAah BAbdullah al&Ansari 2 ma( Allah sanctif(
his soul3 )e sa(s: @Do know that reflection is the insi,ht's
attempt to understand the purpose@ 2+%*3 That is/
reflection is a seekin, b( the @insi,ht@ 2basirat3/ which is
the e(e of the heart/ wantin, to attain to the aim and the
result/ which are the utmost perfection It is 4uite clear
that the destination 2ma4sad3 and the aim 2ma4sud3 are
the absolute happiness/ attainable throu,h theoretical
and practical perfection
Therefore/ it is man's dut( to obtain the humane obAecti1e
and result/ bein, happiness/ from the noble a(ahs of the
di1ine Book and from its stories and tales And/ since
happiness is to attain to absolute safet(/ the world of li,ht
and the strai,ht path/ man should find throu,h the
honoured ?ur'an the wa(s to safet(/ the source of the
absolute li,ht and the strai,ht path/ as was stated in the
pre1iousl( mentioned noble a(ah -hen the reciter ,ets
the aim/ he becomes clear&si,hted in ,ettin, to it/ and the
door of bein, benefited b( the ?ur'an opens to him/ and
with it the doors of the merc( of Allah open/ too )e/ then/
would not spend his dear and short (ears and his capital
for obtainin, happiness on matters which are not
intended b( the "essa,e/ pre1entin, himself from
indul,in, in useless discussion and talk about such an
important subAect
)a1in, directed his heart's e(e for some time to this
purpose/ ne,lectin, other matters/ the e(e of the heart
,ets sharp in obser1in,/ and meditatin, on the ?ur'an
becomes common to him/ and the wa(s of utiliLation
open to him/ and there open to him such doors that had
259
not alread( been open to him/ and he obtains from the
?ur'an such matters and knowled,e that he had ne1er
obtained before At that time he can understand the
meanin, of the ?ur'an bein, a cure for the spiritual
ailment/ as is confirmed b( the noble a(ah: @And -e
re1eal from the ?ur'an that which is a healin, and a
merc( to the belie1ers/ and it adds onl( to the perdition of
the wron,doers/@ 2+%:3 and the meanin, of the sa(in, of
Imam BAle =AS>: @9earn the ?ur'an/ for it is the sprin,
2rabiB3 of the heartsJ and seek cure with its li,ht/ since it is
the cure for the hearts@ 2+%K3 )e does not seek from the
?ur'an the cure of onl( the ph(sical ailments/ but re,ards
the main aim to be the cure of the spiritual ailments/
which is the 1er( obAecti1e: of the ?ur'an The ?ur'an has
not been sent down to cure the ph(sical ailments/
althou,h such ailments do ,et cured b( it The prophets
=AS>/ too/ did not come to cure ph(sical ailments/
althou,h the( did cure them As a matter of fact/ the(
were the doctors for the souls/ and the curers of the
hearts and the spirits
.otes:
2+%$3 Msulul Kafi/ 1ol +/ p%D/ @The Book of ;aith and
Disbelief@/ ch 5n @Sincerit(@/ hadith '
2+%%3 Surah )ad: 'D
2+%+3 Surah an&.ahl: CC
2+%C3 Surah al&A'raf: $*D
2+%'3 Surah Al&i'Imran: $K#
2+%D3 .uruth&Tha4ala(n/ 1oll/ p+'# =with a sli,ht literal
difference>
2+%*3 "anaLilus&Sa'irin/ section @The Be,innin,s@/ ch on
@0eflection@
2+%:3 Surah al&Isra': :%
2+%K3 .ahAul Bala,hah/ sermon .o $#K =with some
chan,e in the wordin,>
260
7pp!i$ation to one32 own $on4ition
5ne of the important disciplines of recitin, the ?ur'an that
causes one to ,et so man( ,ood results and ad1anta,es/
is @application@ 2tatbi43J that is/ each a(ah which he
recites and thinks about/ he is to appl( its concept to his
own condition/ to make up for his shortcomin,s b(
resortin, to it/ and to cure his ailments with it Take/ for
e8ample/ the honoured stor( of Adam =AS>: See what
caused Satan to be e8pelled from the Sacred Threshold
of Allah/ despite his countless acts of worship and lon,
261
de1oted bowin,s/ so that (ou ma( pur,e (ourself from it/
because the state of Allah's pro8imit( belon,s to the pure
ones/ and with Satanic conducts and character no one
can be admitted to that Sacred Presence ;rom the noble
a(ahs one can learn that the reason behind Iblis's
refusin, to bow down was self&conceit and self&
admiration :@ I am better than he: !ou ha1e created me of
fire while him !ou ha1e created of cla(@ 2++#3 This self&
conceit led him to selfishness and ostentation/ which is
arro,ance This led him to obstinac(/ which is
independence and disobedience/ and hence he was
e8pelled from the Sacred Court -e/ from the be,innin,
of the life/ call Satan as the accursed and the discarded/
and (et we oursel1es possess his 1er( 1ile
characteristics It has not occurred to us that an(one
possessin, the same reasons/ which caused the
dismissal of Satan/ will be dismissed/ too Satan has no
particular specialt(/ whate1er reason e8pelled him from
the threshold of Allah's pro8imit( would ne1er let us into
that pro8imit( I am afraid that the curses which we send
to Iblis are to be shared b( us/ too
-e ma( further think of the same noble stor(/ and what
caused the superiorit( of Adam =AS> o1er Allah's an,els/
so that we oursel1es ma( ac4uire them/ too/ as much as
possible The cause was @teachin, the names@/ as the
?ur'an sa(s: @And )e tau,ht Adam all the names@ 2++$3
The hi,h de,ree of teachin, the names is realiLin,
2taha44u43 the state of Allah's .ames/ such as the hi,h
de,ree of countin, the .ames as in the noble hadith: @
Allah has nint(&nine namesJ whoe1er reckons them
enters Paradise@ 2++%3 which means realiLin, 2taha44u43
their truth/ b( which man obtains the Paradise of the
.ames
"an/ b( wa( of cordial austerities/ can be the
manifestation 2maLhar3 of Allah's .ames and the ,reat
di1ine si,n/ and his e8istence becomes a di1ine one/ and
the hand of the di1ine Beaut( and "aAest( mana,es his
kin,dom In another hadith it is also said that: @The
262
connection of a belie1er's soul to Allah/ the 78alted/ is
stron,er than the connection of the sun's ra( to it or to its
li,ht@ 2+++3
In another correct hadith it is said: @-hen the ser1ant
approaches "e throu,h his superero,ator( acts/ I lo1e
him/ and when I lo1e him I become his ears with which
he hears/ and I become his e(es with which he sees/ and
I become his ton,ue with which he speaks/ and I become
his hand with which he takes@ 2++C3
In a hadith it is said: @'Ali is Allah's e(e and hand@ 2++'3
and similar ones/ as in a hadith: @ -e are )is "ost
Beautiful .ames @ 2++D3 In this respect/ rational and
traditional proofs and plent(
<enerall( speakin,/ whoe1er wants to ,et a ,ood share
and ad1anta,e from the ?ur'an/ will ha1e to appl( each
of the noble a(ahs to his own condition so that he ma(
,et its complete benefit ;or e8ample/ the noble a(ah of
the surah al&Anfal sa(s: @The belie1ers are those whose
hearts feel fear when Allah is mentioned/ and when )is
a(ahs are recited to them the( increase them in faith/ and
in their 9ord do the( put their confidence@ 2++*3 A salik
must see whether he falls in line with these three
attributes or not: Does mentionin, Allah make his heart
collapse and fear fall upon himH -hen the noble di1ine
a(ahs are recited to him/ will the li,ht of faith increase in
his heartH Are his confidence and trust in Allah/ the
78altedH 5r is he 1oid of an( one of these sta,es and
de1oid of these attributesH If he wants to know whether
he fears Allah and that his heart falls down because of
that/ let him look at his deeds The one who fears Allah/
would not dare to do an act of pertness/ or to 1iolate an(
di1ine law in the Presence of )is Sacred "aAest( If his
faith increase b( the di1ine a(ahs/ the li,ht of faith flows
to his e8ternal kin,dom/ too It is impossible for the heart
to be luminous while the ton,ue/ the speech/ the e(e/ the
si,ht/ the ear and the hearin, remain in the dark A
luminous person is the one whose entire world( and
263
hea1enl( powers are radiant/ diffusin, li,ht/ and/ besides
,uidin, him to happiness and the strai,ht path/ the(
throw li,ht on the road for others and ,uide them alon,
the road to humanit(
9ikewise is the one who depends upon Allah and puts his
trust in )im/ in which case he cuts his e(e of
co1etousness off others/ and puts down his burden of
need and po1ert( at the threshold of the Absolute Self&
sufficient/ and re,ards others as poor and helpless as
himself
So/ the dut( of the tra1eller to Allah is to e8pose himself
to the <lorious ?ur'an/ and/ as the criterion to tell a true
and 1alid hadith from a false and in1alid one is to e8pose
it to the Book of Allah/ and the one which is not in
harmon( with it is to be Aud,ed as false and nonsense/
similarl(/ the criterion for tellin, strai,htness from
crookedness/ and happiness from wretchedness/ is that it
is to turn out in the Book of Allah to be strai,ht and
correct And/ as the character of the "essen,er of Allah
is the ?ur'an / he 2the salik3 should make his character
coincide with the ?ur'an/ so that it corresponds to that of
the perfect friend of Allah The character which is
contrar( to the Book of Allah is nonsense and false
9ikewise/ he is to conform all his 2other3 knowled,e/
2maBarif3/ condition of heart/ internal and e8ternal deeds
with the Book of Allah/ so as to be in harmon( with it/ and
the ?ur'an becomes the ima,e of his inside:
!ou are the clear Book that
B( its letters the hidden is e8posed 2++:3
There are other disciplines in this field/ some of which
ha1e alread( been mentioned earl( in this book under the
title @the ,eneral discipline of worship@/ and some others
are mentioned here <oin, on e8plainin, further
disciplines will len,then our discourse/ therefore we
relin4uish them/ and Allah is the Knowin,
Conclusion
264
)ereunder the translation of some noble narrati1es are
related to complete the ad1anta,e and to ha1e the
blessin,s of the sa(in,s of the 2Prophet's3 pure pro,en(:
The noble al&Kafi/ on the authorit( of Sa'd/ 4uotes Imam
al&Ba4ir =AS> to ha1e said: @ 5 SaBd/ learn the ?ur'an/ for
it comes on the 0esurrection Da( in the best of forms/ @
then he added to the same effect/ sa(in, that it would
pass throu,h each rank of the masses of the belie1ers/
the mart(rs/ the prophets and the ranks of the an,els/
and all of them sa(: BThis is bri,hter than us'/ until the
"essen,er of Allah =SA> introduces it as the hadith
,oes 2++K3
Imam as&Sadi4 =AS> is 4uoted to ha1e said: @-hen Allah/
the 78alted/ ,athers all the first and the last peoples/ the(
suddenl( see a person proceedin,/ ha1in, an ima,e the
better of which has ne1er been seen before@ 2+C#3
There are man( other hadiths of similar content which
pro1e the sa(in,s of the people of knowled,e to the
effect that for each bein, in this world there is a matchin,
ima,e in the )ereafter
;rom the hadiths of this chapter it is ,athered that the
deeds also ha1e their ima,es in that world The noble al&
Kafi/ on the authorit( of Imam al&Ba4ir =AS>/ sa(s: @The
"essen,er of Allah =SA> said: BI/ the Book of Allah and
m( pro,en( will be the first to come to the Almi,ht(/ the
5mnipotent/ then m( ummah will come after us Then I
ask: -hat did (ou do with the Book of Allah and m( Ahlul
Ba(tH@' 2+C$3
In another hadith/ the Almi,ht(/ the <lorified/ sa(s to the
?ur'an: @B( "( 5mnipotence and "aAest(/ and b( "(
)i,h State/ I will surel( honour him who has honoured
(ou/ and I will disdain him who has disdained (ou@ 2+C%3
265
-e must know that if we did not re1i1e the precepts and
the teachin,s of the ?ur'an b( puttin, them to practice
and understandin, their truth/ we would not be able to
repl( the 4uestion of Allah's "essen,er on that da(
-hich disdain is worse than discardin, its obAecti1es and
ne,lectin, its callsH
)onourin, the ?ur'an and its people/ who are the
infallible Ahlul Ba(t/ is not done onl( b( kissin, its co1er
or their hol( shrines This is a weak si,n of honourin,
and respectin,/ which will onl( be acceptable if done
accordin, to its instructions and their teachin,s
5therwise the( would be more like scornin, and sportin,
.oble hadiths stron,l( warn those who recite the ?ur'an
and then do not practicall( follow its teachin,s In BI4abul
ABmal/ b( Sha(kh as&Sadu4 2ma( Allah be pleased with
him3/ 4uotin, the "essen,er of Allah =SA>/ it is stated
that he said in a hadith: @The one who teaches the ?ur'an
and does not act accordin, to it/ and lo1es this world and
prefers worldl( pleasures to it/ is worth( of Allah's wrath
and is placed on the same le1el with the Iews and the
Christians who threw the Book of Allah behind their
backs The one who recites the ?ur'an with the intention
of obtainin, reputation 2sumBah3 and mundane ,ains/ will
meet Allah with a bon(/ fleshless face/ and the ?ur'an will
slap his nape to push him into the fire and let him Aoin
those before him And the one who recites the ?ur'an
without followin, its instructions/ will be raised blind on
the 0esurrection Da( )e will ask: '5 m( 9ord/ wh( ha1e
!ou raised me blind whereas I was a seein, oneH' )e will
repl(: BIt is so because 5ur si,ns came to (ou but (ou
for,ot them/ and so (ou are for,otten this da(' 2+C+3
Then he is ordered to be thrown into the ;ire But the one
who recites the ?ur'an for the pleasure of Allah and for
learnin, the features of the reli,ion/ his will be a reward/
the e4ual of the reward ,i1en to all the an,els and the
prophets and "essen,ers =AS>@
@The one who learns the ?ur'an to show off/ seekin,
reputation b( wa( of ar,uin, with the fools/ take pride in
266
his knowled,e a,ainst the scholars and seek with it
mundane matters/ Allah/ on the 0esurrection Da(/ will
separate all his bones from one another/ and there will be
no torture in the ;ire se1erer than his/ and there will be
no sort of torment unless he is subAected to it/ owin, to
Allah's stron, an,er and displeasure@
@If the one who learns the ?ur'an is humble with his
knowled,e/ teaches the ser1ants of Allah and asks Allah
for whate1er reward there is with )im/ there will be in
Paradise no one whose reward is more than his/ and
there will be in Paradise no hi,h rank and loft( state
unless his share of the rank is hi,her and of the state is
loftier 2+CC3
Concernin, meditatin, on the meanin, of the ?ur'an/
learnin, lessons from it and bein, affected b( it there are
man( narrati1es/ such as the hadith in the noble al&Kafi/
on the authorit( of Imam as&Sadi4 =AS>/ that he said: @It is
in this ?ur'an the stand of the ,uidin, li,ht and the
torches for tae dark ni,hts So/ let the scrutiniLer roam
with his wide open e(es to see clearl(/ because thinkin,
is the life of the discernin, heart/ like the enli,htened one
who walks with li,ht in the dark@ 2+C'3 The Imam means
that as man needs common li,ht to see his wa( in the
dark so as not to fall o1er in a precipice/ with the ?ur'an/
which is the li,ht that ,uides and the torch which li,hts
the road of ,nosticism and faith/ he is to ad1ance on the
dark road to the )ereafter and to Allah so as not to
tumble down into de1astatin, precipices
In "aBani(ul Akhbar there is a hadith from Imam 'Ali =AS>
sa(in, that: @The true Aurisprudent is the one who would
not lea1e the ?ur'an reluctantl( and turnin, to somethin,
else Beware that there is no ,ood in a knowled,e
without understandin,/ there is no ,ood in the recitin,
without contemplation and there is no ,ood in a worship
without deep knowled,e of it@ 2+CD3
267
In al&Khisal and "a' ani(ul Akhbar/ the "essen,er of
Allah =SA> is 4uoted to ha1e said: @The bearers of the
?ur'an are the informed ones 2Burafa3 amon, the people
of Paradise@ 2+C*3 It is ob1ious what is meant b( @the
bearers@ of the ?ur'an It means the bearers of the
?ur'anic knowled,e and teachin,s/ the result of which in
the )ereafter is to re,ard them amon, the learned and
the people of heart To merel( bear the e8ternal form of
the ?ur'an/ without ,ettin, its lessons and bein,
benefited b( its teachin,s/ and con1e( its knowled,e and
admonitions/ without puttin, its precepts and laws into
application/ would be like that which is said b( Allah/ the
78alted: @The likeness of those who are entrusted with
the Torah/ (et the( appl( it not/ is as the likeness of the
ass carr(in, books @ 2D%:'3
.oble hadiths on the <lorious ?ur'an/ its affairs and
disciplines are too man( to be contained in this small
book Peace be upon "uhammad and his pro,en(
.otes:
2++#3 Surah al&ABraf: $%
2++$3 Surah al&Ba4arah: +$
2++%3 Biharul Anwar/ 1ol C/ pp $:D & *
2+++3 Msulul Kafi/ 1ol +/ p %C%/ @The Book of ;aith and
Disbelief' ch on @The Belie1ers' Brotherhood to 5ne
Another@/ hadith .o C
2++C3 Msulul Kafi 1ol C/ p'+/ @The Book of ;aith and
Disbelief'/ ch on @The 5ne -ho )urts the "uslims and
Sli,hts Them@/ hadith .o *
2++'3 In a sermon b( Imam 'Ali =AS>/ it is said: @I am
Allah's e(e and )is truthful ton,ue and )is hand@
"aBani(ul Akhbar/ p $*/ hadith $C At&Tauhid/ p D'/ ch
%%/ hadith %
2++D3 Msulul Kafi/ 1ol $/ p $KD/ @The Book of at&Tauhid@/
ch on @-onders@/ hadith C
2++*3 Surah al&Anfal: %
268
2++:3 This is a line of a poem which be,ins with: !ou
think (ou are a small matter -hile in (ou is contained the
bi,,est world The poem is ascribed to Imam 'Ali =AS>
2++K3 Msulul Kafi /1ol C/p +KC/ @Book of the "erits of the
?ur'an@/ ch $/ hadith $
2+C#3 Ibid
2+C$3 Msulul Kafi/ 1ol C/ p C##/ @Book of the ?ur'an's
"erits@/ ch $/ hadith C
2+C%3 Ibid/ hadith $C
2+C+3 Surah Ta&)a: $%'&D
2+CC3 'I4abul A'mal/ pp ++%/ ++* and +DD
2+C'3 Msulul Kafi/ 1ol C/ pC##/ @Book on the "erits of the
?ur'an@/ ch $/ hadith '
2+CD3 "a'ani(ul Akhbar/ p %%D/ ch on @The "eanin, of
the True Iurisprudent@/ hadith $
2+C*3 "a Bani(ul Akhbar/ p +%+/ ch on @The "eanin, of
the Informed 5nes of the People of Paradise@/ hadith $
AI&Khisal/ 1o$$/ p %:/ ch on @The 5ne@/ hadith $##
Tor$h Two
/n Some ,is!i%lines o" -e!itation in the Salat
9egree2 o6 re$itation an4 the group2 o6 the re$iter2
269
Know that for the recitation durin, this spiritual Aourne(
and di1ine ascension there are de,rees and sta,es/ and
here we shall suffice oursel1es with some of them
;irst/ the reciter is one who pa(s no attention to other
than impro1in, the recitation and betterin, the
e8pression )is onl( care is for the ,ood utterance of
these words and correct pronunciation of the letters from
their correct outlets so that a dut( can be performed and
an order be fulfilled It is well known that the task for such
persons is hea1( and difficultJ their hearts are unwillin,
and their insides are de1iated These ha1e no share of
worship/ thou,h the( are not punished with the
punishment of the deserter 2of the salat3/ unless from the
in1isible treasure a ,race appears and the said chatterin,
recei1es a beneficence and a fa1our It sometimes
happens that this ,roup/ while their ton,ues are bus(
rememberin, Allah/ their hearts are completel( awa(
from that/ en,a,ed in the mundane multiplicit( and
worldl( matters As a matter of fact/ the people in this
,roup are outwardl( in the salat/ while inwardl( and
actuall( the( are bus( with this world and worldl( desires
and whims Sometimes it also happens that their hearts
bus( themsel1es thinkin, about correctin, the formal
shape of the salat In this case the( are bus(/ b( both the
ton,ue and the heart/ with the form of the salat/ and it is
acceptable and a,reeable from them
The second ,roup are those who would not be contented
with that limit and take the salat to be a means of
rememberin, Allah/ and the recitin, to be praisin, and
,lorif(in, )im This ,roup is of man( ranks and de,rees/
the mentionin, of which would be len,th( Probabl( it is
this ,roup to which the followin, Di1ine )adith refers:
@I ha1e di1ided the salat between "e and "( ser1ant/
half of it for "e and half of it for "( ser1ant -hen he
sa(s: BIn the name of Allah/ the Beneficent/ The "erciful'/
Allah will sa(: '"( ser1ant has remembered "e'/ and
when he sa(s: BAll praise is for Allah'/ Allah sa(s: B"(
ser1ant has praised and ,lorified "e/' and this is the
270
meanin, of BAllah hears from the one who praises )im'
And when he sa(s: BThe Beneficent/ the "erciful'/ Allah
sa(s: '"( ser1ant a,,randiLed "e And when he sa(s:
B"aster of the Da( of Iud,ement'/ Allah sa(s: B"(
ser1ant ,lorified "e' 2In another 1ersion: B"( ser1ant has
entrusted himself to "e'3 And when he sa(s: B!ou do we
worship and !ou do we seek help from'/ Allah sa(s: BThis
is between "e and "( ser1ant' And when he sa(s:
B<uide us to the strai,ht path'/ Allah sa(s: B"( ser1ant
has this ri,ht/ and it is ,ranted to him@' 2+CK3
.ow as the salat/ accordin, to this noble hadith/ is
di1ided between Allah and the ser1ant/ the ser1ant has to
completel( pa( what is due to )im/ accordin, to the
discipline of ser1itude stated in this noble hadith/ so that
Allah/ the 78alted/ ma( treat him as is becomin, of )is
9ordl( ,races/ since )e sa(s: @And fulfil "( co1enant/ I
shall fulfil (our co1enant@ 2+'#3
Allah/ the 78alted/ confined the disciplines of ser1itude in
recitation to four pillars:
The first one is @remembrance@ 2tadhakkur3 which is to
happen b( @ In the .ame of Allah / the Beneficent / the
"erciful @ / and the salik ser1ant should look at the entire
@)ouse of 0ealiLation@ 2dar&i taha44u43 as a name
perished in the .amed 2musamma3 )e should teach his
heart to be seekin, the )a44 and wantin, the )a44 in
e1er( particle of @the possibles@ 2mumkinat3/ and brin, the
natural disposition of learnin, the names&which is fi8ed in
the nature of his essence accordin, to the re4uirement of
the uni1ersalit( of the ,rowth 2nash'ah3 and its bein, the
manifestation of the <reat .ame of Allah/ to which Allah
refers b( sa(in,: @And )e tau,ht Adam all the names/@
2+'$3 & to the state of actualit( and manifestation Such a
state is the result of ha1in, pri1ac( with Allah and of deep
remembrance and contemplatin, the di1ine affairs
2shu'un3/ to the e8tent that the heart becomes a complete
di1ine ser1ant such that there can be found in e1er( nook
of it no name e8cept that of Allah/ the 78alted
271
This is a sta,e of perishin, in di1init( that 2e1en3 the
relapsed and hard hearts of the deniers cannot den(
what of it we ha1e Aust said/ unless their denial be
Satanic/ for such hearts feel repulsion/ b( nature/ on
hearin, Allah's name or )is remembrance/ ma( <od
sa1e us from thatG If a word of di1ine knowled,e or one of
Allah's .ames was mentioned/ the( would feel
distressed The( would not open the e(es of their hearts
e8cept at the desires of the appetites of the stomach and
se8 There are amon, these people those who admit for
the prophets and hol( men 2auli(a3 =AS> nothin, other
than corporeal states and bodil( Paradise/ ie satisf(in,
the animal desire The( take the ,reatness of the states
of the other world to be similar to the ,reatness of this
world/ with 1ast orchards/ runnin, ri1ers and a multitude
of houris and (ouths and palaces -hen there is a talk
about lo1e/ affection and di1ine attraction/ the( assault
the speaker with 1ul,ar lan,ua,e and u,l( words/ as if
the( themsel1es ha1e been insulted and the( were
retaliatin, These people block the wa( of humanit( and
the( are the thorns of the road to knowin, Allah/ and the
Satans who decei1e men/ hinderin, ,roups upon ,roups
of the ser1ants of Allah from Allah/ )is names/ )is
attributes/ )is remembrance and rememberin,/ and
directin, their attentions to the animal stomach and
se8ual desires The( are Satanic a,ents who sit in
ambush on the strai,ht path of Allah accordin, to the
a(ah: @I shall surel( lurk in ambush for them on !our
strai,ht path/@ 2+'%3 in order to pre1ent the ser1ants of
Allah from ,ettin, familiar with their 9ord and from riddin,
themsel1es from the darkness of animal desires/
includin, inclination towards houris and palaces These
people ma( resort to e1idences from the in1ocations of
the prophets and the infallible Ahlul Ba(t =AS> in which
the( also demand houris and palaces But this is due to
the shortcomin,s of this ,roup who reco,niLe no
difference between lo1in, Allah's ,race/ which is lo1ed
because it is the ,ift of the Belo1ed/ in itself bein, a si,n
of affection and care/ and merel( lo1in, the houris and
272
palaces independentl(/ which is within the nature of the
animal desire 9o1in, Allah's ,ifts is 9o1in, Allah/ which
conse4uentl( co1ers the fa1ours of Allah and )is ,races:
I lo1e the whole world/ for the whole world is of )im 2+'+3
The lo1e of the abode did not infatuate me/
But the lo1e of the one who resides therein 2+'C3
5therwise/ what would/ 'Ali ibn Abi Talib =AS> do with
houris and palacesH )ow could that ,reat man be
associated with the appetites of the self and the animal
desiresH The one whose worship is that of a free man/
his reward cannot be that of traders The rein of the pen
snapped and I wandered awa( from the main subAect
In ,eneral/ the one who is accustomed to recitin, di1ine
a(ahs and names from the Book of di1ine ,enesis and
record/ his heart will ,raduall( take the form of
remembrance and of an a(ah/ and the interior of his
essence will turn out to be Allah's remembrance/ )is
name and )is a(ah/ as the( interpret @remembrance@ to
be the noble Prophet and 'Ali ibn Abi Talib =AS>/ and @The
Beautiful .ames@ to be the Imams of ,uidance =AS>
A(atullah is also interpreted to be those ,reat men and it
is conformed to them The( are the di1ine a(ahs/ the
Beautiful .ames of Allah and the ,reat remembrance of
Allah The state of @remembrance@ is such a hi,h one
that it is be(ond the patience of e8planation and the limits
of writin, and re,isterin, It suffices for the people of
knowled,e and di1ine attraction/ and the people of
affection and lo1e/ as in the a(ah @Therefore remember
"e/ I shall remember (ou@ 2+''3
Allah/ the 78alted/ tells "oses =SA>: @I am the companion
of whoe1er remembers "e@ 2+'D3 A narrati1e in al&Kafi
sa(s that the "essen,er of Allah =SA> said: @-hoe1er
remembers Allah fre4uentl(/ )e will like him@ 2+'*3
273
In -asa'ilush&ShiBah/ Imam Ia'far as&Sadi4 is 4uoted to
ha1e said that Allah/ the 78alted/ said: @5 son of Adam/
remember "e in (ourself/ I will remember (ou in "(self
5 son of Adam/ remember "e in pri1ac(/ I will remember
(ou in pri1ac( 5 son of Adam/ remember "e in public/ I
will remember (ou in a public better than (ours@ )e also
said: @.o ser1ant remembers Allah in the presence of the
people unless Allah remembers him in the presence of
the an,els@ 2+':3
The second pillar is @ praisin, @ Allah 2tahmid3/ as is the
musalli's sa(in,: @All praise is for Allah/ the 9ord of the
-orlds@
Know that when the musalli attains the state of
@remembrance@/ and re,ards all the particles of the
bein,s/ and the hi,h and low creatures/ to be di1ine
names/ and when he dismisses from his heart the idea of
bein, self&sufficient/ and looks at the bein,s of the 1isible
and in1isible worlds with the e(e of dependence/ he will
be in the sta,e of @praisin,@/ and his heart will confess
that all kinds of praisin, e8clusi1el( belon, to the Di1ine
7ssence/ and the others ha1e no share of it/ because
the( ha1e no personal perfection re4uirin, an( sort of
praisin, and ,lorif(in, -e shall e8plain in detail this
di1ine ,race/ in our interpretation of this blessed surah/
insha'allah 2 Allah willin, 3
The third pillar is @ma,nif(in,@ 2ta'Lim3/ which is
established b( @The beneficent/ the "erciful@ -hen the
ser1ant tra1elin, to Allah has/ under the pillar of
@praisin,@/ confined all praise to Allah/ e8cludin, the
e8istential multiplicities from perfection and praise/ he will
,et nearer to the horiLon of 5neness/ his e(e of pluralit(
will ,raduall( ,et blind to multiplicit(/ and the form of
Beneficence 2rahmani(at3&which is the e8pansion of the
e8istence&and the form of "ercifulness 2rahimi(at3 &which
is the e8pansion of the perfection of the e8istence/ will be
manifested to his heart/ and he will call Allah b( the two
names/ which are all&embracin, and comprehensi1e/ and
274
in which multiplicities are 1anished So/ the manifestation
of perfection causes the heart to feel awe from the
Beaut(/ and thus/ Allah's ,reatness is implanted in his
heart
As this condition is fi8ed/ he will mo1e to the fourth pillar/
which is the state of @sanctif(in,@ 2ta4dis3/ and it is
actuall( @ ,lorif(in, @ 2tamhid3 In other words/ it is
entrustin, the affairs to Allah/ that is/ discernin, the
position of 5wnership and 5mnipotence of Allah/ and the
fallin, down of the dust of pluralit( 2kathrat3 and the
breakin, of the idols of the heart and the appearance of
the owner of the house of the heart/ and possessin, it
with no Satanic intrudin, In this condition he reaches the
sta,e of pri1ac(/ and there will be no 1eil between the
ser1ant and Allah/ and @!ou do we worship and (ou do
we seek help from@/ takes place in that particular pri1ac(
and the meetin, of familiarit( ;or this reason )e said:
@This is between "e and "( ser1ant@ And when the
e1erlastin, fa1our encompasses him and awakens him/
he will demand consistenc( of this sta,e and
establishment 2tamkin3 of )is Presence/ b( re4uestin,:
@<uide us to the strai,ht path@/ in which/ @<uide us@ is
interpreted to mean: @"ake us firm/ consistent and
stead(@ This is for those who ha1e slipped out of the 1eil
and attained to @the 7ternall( -anted@ 2matlub&i aLal3 As
to us/ the people of the 1eil/ we will ha1e to ask Allah/ the
78alted/ for ,uidance with its ordinar( concept This ma(
further be e8plained in the e8e,esis of the blessed surah
of al&)amd /insha'allah 2Allah willin,3
Completion:
;rom the noble Di1ine hadith 2+'K3 2hadith&i 4udsi3 it
appears that the salat is completel( di1ided between
Allah and the ser1ant/ and onl( the surah of al&)amd was
,i1en as an e8ample So/ we ma( add/ for e8ample/ that
the takbirs of the salat/ whether the openin, takbirs or the
other ones which are said durin, chan,in, states in the
salat/ are the share of Di1init(/ the portion of the Sacred
275
7ssence If the ser1ant tra1elin, to Allah performed this
dut( of ser1itude and carried out what was due to Di1init(
as his capacit( was capable of/ Allah/ the 78alted/ with
)is e1erlastin, special fa1ours/ would also ,rant )is
ser1ant his due share/ which is the openin, of the door of
intimac( and re1elation/ as is referred to in the noble
hadith in "ishahush&ShanBah : @ As (ou utter the takbir /
re,ard small all creatures in relation to the ,reatness of
Allah@/ and it adds: @78amine (our heart durin, the salat
If (ou tasted the sweetness of the salat/ and if in (our
soul (ou felt pleased and ,a( b( it/ and (our heart
enAo(ed the supplication to Allah and con1ersin, with
)im/ 'stow that Allah has appro1ed (our takbirs
5therwise/ without feelin, pleasure in supplication/ and
bein, depri1ed of tastin, the sweetness of worship/ (ou
should know that Allah has denied (ou and dismissed
(ou from )is Threshold@ 2+D#3
Conse4uentl(/ in each one of the acts and states of the
salat/ there is a share for Allah/ and the ser1ant is to
perform it/ bein, the disciplines of ser1itude at that sta,e
The ser1ant also has his share/ which/ after performin,
what the discipline of ser1itude re4uires/ Allah/ out of )is
co1ert ,race and o1ert merc(/ will bestow upon him )is
fa1our If in these di1ine times he found himself be
depri1ed of )is special fa1ours/ he must know that he did
not act accordin, to the disciplines of ser1itude The
rele1ant si,n for the common people is that the heart
does not taste the sweetness of supplication and the
delicac( of worship/ and he is depri1ed of the
cheerfulness/ pleasure and de1otion to Allah The
worship which is 1oid of deli,ht and pleasure is spiritless/
and it will not be useful for the heart
So/ dear/ make (our heart familiar with the disciplines of
ser1itude/ and let (our soul 2ruh3 taste the sweetness of
rememberin, Allah This di1ine ,race/ at the be,innin,/
takes place throu,h intense remembrance and intimac(
Durin, remembrance the heart must not be dead or
o1ercome b( ne,li,ence )a1in, tau,ht (our heart to be
276
familiar with remembrance/ the di1ine fa1ours will
,raduall( be bestowed upon (ou/ and the hea1enl( doors
will be opened to (ou/ and this is marked b( repulsion
from this world/ b( inclination towards the world of
eternit(/ and b( preparedness for death before its arri1al
5 AllahG <rant us to ha1e a share of tastin, the pleasure
of supplicatin, to (ou and the sweetness of con1ersin,
with (ou Place us amon, the rememberin, ,roup and in
the circle of those who are de1oted to !our <lorified
Sanctit(/ and bestow upon our dead hearts an
e1erlastin, life/ and make us break off the others and
inclined to be de1oted to !ou/ surel( !ou are the <i1er of
fa1our and ,race
.otes:
2+C:3 Surah al&Iumu'ah: '
2+CK3 Al&"ahaAAatul Ba(da'/ 1ol / p +:: Biharul Anwar/
1ol K%/ p %%D "uslim's Sahih/ 1ol %/ p K%/ with
differences in e8pression
2+'#3 Surah al&Ba4arah: C#
2+'$3 Ibid/ +$
2+'%3 Surah al&A'raf: $D
2+'+3 This is the second hemistich of a line from SaBdi's
poetr(/ as below:
B( the world I am cheerful as the world is cheerful b(
)im/
I lo1e the whole world as the whole world is of )im
2+'C3 A line from the poetr( of "aAnun BAmiri =?a(s ibn
al&"ulawwah al&BAmiri> IamiBush&Shawahid/ p %%#/ ch
@- -ith "@
2+''3 Surah al&Ba4arah: $'%
2+'D Msulul Kafi/ 1ol C/ p %''/ @Book of In1ocation@/ ch
on @That -hich is 5bli,ator( of 0ememberin, Allah/@
hadith C
2+'*3 Ibid/ hadith +
2+':3 -asa'ilush&Shi Bah/ 1ol C/ p $$:'/ @Book of the
Salat@ chs on @0emembrance@/ ch */ hadith C
2+'K3 0efer to footnote .o +CK
277
2+D#3 "isbahush&Shar&iah/ ch $+/ @At 7ndin, the Salat@
Al&"ahaAAatul Ba(da'/ printed b( as&Sadu4 librar(/ 1ol $/
p +:'/ "ustadrakul -asa'il/ @The Book of as&Salat/@ chs
on @The Acts of the Salat@/ ch%/ hadith K
278
So5e 9i2$ip!ine2 o6 &2tiHa4hah
Allah/ the 78alted/ sa(s: @And when (ou recite the ?ur'an
take refu,e in Allah from the outcast Satan )e has no
authorit( o1er those who belie1e and on their 9ord rel(
)is authorit( is onl( o1er those who befriend him and
those who associate partner with )im@ 2+D$3 Amon, the
important disciplines of recitation/ especiall( the recitation
in the salat/ which is a spiritual Aourne( to Allah/ the real
ascension and the ladder to reach the people of Allah/ is
the istiBadhah/ seekin, refu,e in Allah/ from the outcast
Satan/ who is the thorn of the road to knowled,e/ and
blocks the wa( of the salik's tra1el to Allah/ as Allah/ the
78alted/ sa(s throu,h him/ in the blessed surah of al&
BAraf: @)e said: BAs !ou ha1e led me astra(/ I shall lurk in
ambush for them on !our strai,ht path@ 2+D%3 )e has
sworn to lurk for the sons of Adam on the strai,ht path to
pre1ent them from enterin, it So/ the salat/ which is the
strai,ht path of humanit( and the ascension for reachin,
Allah/ cannot take place without istiBadhah from this
bri,and/ and without takin, refu,e in the fortified fort of
Di1init( from his e1il/ there can be no securit( This
isti'adhah/ this takin, refu,e/ cannot be implemented with
empt( utterances/ a lifeless form or a world with no
)ereafter It is obser1ed that there were people who did
utter these words for fort( or fift( (ears/ (et the( were not
sa1ed from the e1il of this bandit/ and/ actuall(/ in their
conducts and acts/ and e1en in their beliefs the( followed
Satan and imitated him )ad we reall( taken refu,e from
the e1ils of this wicked one/ the Sacred 7ssence of Allah/
the 78alted/ -ho is the Absolute <racious/ the
5mnipotent/ the All&"erciful/ the All&knowin, and
<enerous/ would ha1e ,ranted us )is protection/ and our
faith/ moralities and deeds would ha1e been amended
So/ we must know that our bein, left behind the tra1elers
on the road to Allah is due to Satan's temptations and
because we ha1e fallen under his control owin, to our
own shortcomin,s and inefficienc( in appl(in, the
spiritual disciplines and ac4uirin, the re4uired conditions
of the heart So/ it is because of this that we ,et nothin,
279
of the spiritual results and the e8ternal and internal
effects of our in1ocations / supplications and worships
;rom the noble a(ahs of the ?ur'an and the noble
hadiths of the infallible Imams =SA> man( disciplines can
be disco1ered But to count them all would need a
complete scrutiniLin, research/ which prolon,s the
discussion It suffices us to mention onl( a few of them
5ne of the important disciplines of istiBadhah is
@sincerit(@/ as Allah the 78alted/ 4uotes Satan to ha1e
said: @B( (our "i,ht I will tempt them all/ e8cept !our
sincere ser1ants from amon, them@ 2+D+3 This @sincerit(@/
as is clear from this noble a(ah/ is somethin, hi,her than
the practical sincerit(/ whether b( the heart or b( the
limbs/ because/ it is in the obAecti1e case 2in its Arabic
form E mukhlasin3 )ad it been for sincerit( in action/ it
should ha1e been in the nominati1e case Therefore/ this
sincerit( is intended to denote the purification of the
human personalit( with all the 1isible and in1isible affairs/
of whose emissions is the practical sincerit(/ althou,h/ at
the be,innin, of the suluk/ this fact and di1ine ,race
would not easil( take place e8cept b( difficult practical
austerities/ especiall( the cordial ones/ which are its
ori,in/ as is referred to in the well&known hadith: @ The
one who keeps bein, sincere to Allah for fort( mornin,s/
fountains of wisdom will flow from his heart to his
ton,ue@ 2+DC3 So/ whoe1er could sincerel( de1ote
himself to Allah for fort( mornin,s&which is the period of
fermentin, 2takhmir3 the cla( 2tinat3 of which Adam was
created/ and the connection between these two is well&
known to the people of knowled,e and of heart&and
dedicate his cordial and formal acts sincerel( to Allah/ his
heart will become ,odl(/ and the ,odl( heart produces
nothin, other than fountains of wisdom Then/ his ton,ue/
which is the ,reatest interpreter of the heart/ will speak
wisdom So/ at the be,innin,/ sincerit( of the act leads to
the purification of the heart/ and when the heart becomes
purified/ the li,hts of "aAest( and Beaut(&which are
deposited b( di1ine fermentation 2takhmir3 in the human
cla(&are reflected in the mirror of the heart and become
280
manifest there/ and from the inmost of the heart the(
appear on the e8ternal bod(
In short/ the sincerit(/ which frees one from the Satanic
authorit( is de1otin, the identit( of the soul 2ruh3 and the
innermost of the heart to Allah/ the 78alted It is a
reference to this that Imam 'Ali =AS>/ in his ShaBbani(ah
Supplication/ sa(s: @5 Allah/ ,rant me complete de1otion
to (ou@ 2+D'3 -hen the heart reaches this sta,e of
sincerit( and it is cut off other than Allah/ and in the
kin,dom of his e8istence there is no admission to other
than Allah/ Satan&who approaches man b( other than
Allah's wa(&will ha1e no power o1er him/ and Allah will
admit him into )is shelter/ and he will be placed in the
fortified fortress of di1init(/ as )e sa(s: @The word of
Bthere is no ,od but Allah' is "( fort/ so whoe1er enters
"( fort is safe from "( torture@ 2+DD3 7nterin, the fort of
@there is no ,od but Allah@ is of se1eral de,rees
9ikewise/ bein, safe from the torture is also of se1eral
de,rees So/ the one who/ e8ternall(/ internall(/ cordiall(
and formall(/ is admitted to Allah's fortress and under )is
protection/ will be safe from all de,rees of torture/
includin, bein, 1eiled off Allah's Beaut( and bein,
separated from meetin, the Belo1ed/ the "ost )i,h and
Almi,ht(&which 1eiledness and separation are at the top
of the tortures Imam 'Ali =AS>/ in the @Kumail In1ocation@/
sa(s: @Suppose that I can patientl( bear !our torment/
how can I patientl( bear separation from !ouH@ 5ur hand
is short of that The one who could reach that sta,e
would be a real ser1ant of Allah/ under the 1aults 2domes3
of di1init(/ and Allah/ the 78alted/ would mana,e his
kin,dom/ ,ettin, him out of the Ta,hut's patrona,e This
is the dearest state for the men of Allah and the most
special de,ree for the pure/ and the others ha1e no share
of it It is most likel( that the owners of hard hearts
amon, the deniers and of stiff souls amon, the obstinate/
who are far awa( from such a state/ den( it alto,ether
and re,ard an( talk about it to be false and in 1ain 5r
the( rather take such affairs/ which are the deli,ht of the
hol( men 2auli(a'3/ and which are fre4uentl( mentioned b(
the Book and the Sunnah/ to be & <od forbidG & of the
281
fabrications of the sufists and false rumours of the
literalists -e/ b( referrin, to these states/ which are/ in
fact/ the states of the perfect ones/ do not claim to ha1e a
share of them or look at them co1etousl(/ but we do so
because to den( them is not a,reeable to us/ and we
belie1e that mentionin, the hol( men 2auli(a'3 and their
positions is effecti1e in pur,in,/ sa1in, and reformin, the
hearts/ because ,ood mention of the people of
,uardianship and knowled,e causes affection/ familiarit(
and close connection Such connection leads to mutual
attraction 2taAadhub3/ which/ in its turn leads to co&
intercession 2tashafu3 / whose outward is ,ettin, out of
the darkness of i,norance to the li,hts of ,uidance and
knowled,e/ and its inward is the intercession in the
)ereafter/ because the intercession of the intercessors
would not happen without close connection and inward
co&attraction 2taAadhub3/ since it would not be based on
,uess and batil 2falsehood3
)owe1er/ despite the fact that this sta,e is not but for the
perfect ones amon, the hol( men 2auli(a3 and the chosen
ones 2asfi(a'3 =AS>/ and that the perfect state of this sta,e
is/ in the ori,in 2bil'isalah3/ e8clusi1el( for the Seal of the
Prophets =SA>/ the luminous and pure Ahmadian sin,le
2ahadi&i ahmadi3/ "uhammadan collecti1e 2Aam &i
muhammadi3 heart/ and subordinati1el( 2bittaba i(ah3/ it
is for the perfect and pure ones of the Ahlul Ba(t/ (et the
belie1ers and the sincere ones are not to ,i1e up hopin,
for some of its de,rees/ and to be satisfied with formal
and practical sincerit(/ and the e8ternal and Auristic purit(/
because stoppin, in the stations/ is one of the
masterpieces of Iblis who is sittin, at the entrance of the
path of man and humanit(/ tr(in, e1er( possible means
to pre1ent him from ascendin, to perfections and
reachin, hi,her sta,es So/ one has to double his
1i,ilance and stren,then his will/ so that this di1ine li,ht
and ,race ma( mo1e from the outside to the inside/ and
from the 1isible to the in1isible The more sta,es of
sincerit( one passes/ the better he will be stationed under
Allah's protection/ and the truth of isti'adhah will be
282
implemented/ and the hands of the de1ilish Satan will be
short of reachin, him
)ence/ if (ou de1oted the 1isible human form e8clusi1el(
to Allah/ and if (ou placed the e8ternal mundane armies
of the soul/ which are the powers dispersed in the
kin,dom of the bod(/ under the shelter of Allah/ and if
(ou purified the se1en earthl( realms/ which are: the e(e/
the ear/ the ton,ue/ the stomach/ the se8/ the hand and
the le,/ from the impurities of disobedience and placed
them at the disposal of Allah's an,els/ who are the di1ine
armies/ these realms would ,raduall( become di1ine and
under the command of Allah/ until the( also become
Allah's an,els/ or ,et like Allah's an,els @-ho do not
disobe( Allah in what )e commands them/ and do as
the( are commanded@ 2+D*3 )ence/ the first de,ree of
isti'adhah takes place/ and Satan and his soldiers lea1e
the e8ternal kin,dom and turn to the inside/ assaultin,
the in1isible powers of the soul Thus/ the salik's task
becomes harder and his suluk stricter So/ his steps
should be stron,er/ and his watchfulness more perfect
)e is to take refu,e in Allah/ the 78alted/ from the
spiritual destructions/ such as self&conceit/ h(pocris(/
arro,ance/ pride and the like/ and to ,raduall( start
purif(in, his inside from the moral opacities and internal
impurities
In this sta,e/ or rather in all sta,es/ he is to be attenti1e
to Allah's Mnit( of Acts/ and to remind his heart of this
di1ine ,race and hea1enl( table 2ma'idah3/ which are of
the important matters of suluk and of the pillars of BuruA
)e is also to make his heart taste the fact that Allah/ the
78alted/ is the owner of the hea1ens/ the earth/ the
inside/ the outside/ the 1isible and the in1isible/ so that
the heart ma( ,et accustomed to )is Mnit( in diet( and
den( an( association in mana,ement 2tasarruf3 and be
di1inel( concocted and theisticall( educated In this state
the heart will find no as(lum/ refu,e/ sanctuar( and help
e8cept with Allah alone/ and/ conse4uentl( and actuall(/
283
he will seek refu,e with Allah/ the Sanctified State of
Di1init(
Mnless he cuts off his heart from the others'
mana,ement/ and closes his e(e of ,reed to other
creatures/ he cannot truthfull( turn to ,et his refu,e with
Allah/ and his claim will be a false one/ and accordin, to
the method of he people of knowled,e he will be
re,arded amon, the h(pocrites/ and ascribed to deceit
and treason
In this fearful 1alle( 2wadi3 and dan,erous deep ocean/ if
one takes ad1anta,e of the sa(in,s of a ,odl( wiseman
or a luminous ,nostic/ whose strin, of knowled,e is
connected to the perfect friends of Allah/ concernin, the
Three Mnities/ it will be a ,ood help to the inner heart But
the condition for takin, that ad1anta,e is that he should
do it re,ardin, it as an a(ah/ a si,n and suluk to Allah/ for
otherwise it would become a thorn on the road and a 1eil
co1erin, the face of the Belo1ed The "essen,er of Allah
=SA>/ as it is stated in the noble al&Kafi/ calls this
knowled,e an @ indisputable a(ah@ 2a(at&imuhkam 3 2+D:3
<enerall( speakin,/ when the root of Allah's Mnit( of Acts
is stron,l( implanted in the heart/ and irri,ated with the
water of knowled,e accompanied with nice deeds/ which
knock at the heart's door/ its fruit will be rememberin, the
state of di1init(/ and the heart will ,raduall( become pure
and read( for recei1in, actual manifestation -hen the
house is free from the traitor/ and the nest from the alien/
the 5wner of the house controls it and Allah's ,uardin,
hand brin,s the in1isible and 1isible powers of the
kin,dom of the inside and the heart and of the outside
kin,dom of the bod( under its rule and authorit(/ and the
Satans are completel( e8pelled from this sta,e/ too/ and
the internal kin,dom returns to its independence/ which is
bein, under Allah's shelter This is the second de,ree of
the di1ine ,race/ the isti'adhah After this sta,e come
other sta,es/ such as/ the istiBadhah of the spirit and the
isti'adhah of the secret/ which are out of the scope of
these pa,es 71en what was said was of the o1erflowin,
284
of this ser1ant's pen/ or it was written at the command of
the pen of the 9ord/ "ost )i,h and Almi,ht(/ and to )im
is the refu,e
Another discipline and condition of isti'adhah is that which
is referred to in the a(ah stated at the be,innin, of this
chapter/ ie @faith@ 2iman3/ which is other than knowled,e/
e1en thou,h it is pro1ed b( means of philosophic proofs:
@The le,s of the ar,umentati1es are of wood@ 2+DK3
;aith is a matter of the heart/ and happens throu,h
intense remembrance/ contemplation/ intimac( and
pri1ac( with Allah
Despite the fact that Satan had knowled,e about the
Be,innin, and the 0eturn/ as the ?ur'an sa(s/ he is
counted with the disbelie1ers If faith was this
ar,umentati1e knowled,e/ those who possess this
knowled,e must be awa( from the intrusion of Satan/ and
the li,ht of ,uidance of the ?ur'an would illuminate their
inside/ whereas we notice that/ despite such marks/ there
is no si,n of faith So/ if we want to be out of Satan's
control/ and be under the protection of Allah/ the 78alted/
we must/ b( intense cordial austerit( and continual/ or
fre4uent/ pro8imit( and pri1ac(/ brin, the facts of faith to
the heart in order to let it be di1ine Then/ ha1in, been
so/ it will be free from Satan's control/ as Allah/ the
78alted/ sa(s: @Allah is the <uardian of those who
belie1e )e brin,s them out of darkness into the li,ht@
2+*#3 So/ the belie1ers/ whom Allah/ the 78alted is the
mana,er/ the ,uardian of their inside and outside/ their
secret and their publicit(/ are free from Satan's control
and enter into the Beneficent's kin,dom )e brin,s them
out of all de,rees of darkness to the absolute li,ht: from
the darkness of disobedience and insolence/ the
darkness of the dirt( moral impurities/ the darkness of
i,norance/ disbelief/ pol(theism/ self&deceit/ selfishness
and self&admiration/ to the li,ht of obedience and
worship/ the li,ht of 1irtuous characters/ the li,ht of
knowled,e/ perfection/ faith/ monotheism/ ,odliness/
piet( and friendship with Allah
285
Another one of its disciplines is @reliance@ 2tawakkul3 on
Allah/ which is also part of faith and of the real li,hts of
the ,race of faith It means entrustin, the affairs to Allah/
which results from the heart's belief in the Mnit( of Acts/
whose details are out of the capacit( of this book
-hen the salik ser1ant finds no refu,e and no shelter
other than Allah/ and belie1es that the mana,ement of
the affairs is e8clusi1el( confined to )is Sacred 7ssence/
a certain condition of de1otion/ refu,e and trust show up
in his heart/ and his istiadhah becomes real So/ as he
truthfull( takes refu,e in the stron, fortress of the
9ordship and di1init(/ )e shall certainl( protect him with
)is most spacious and ,enerous merc(/ for )e is the
possessor of ,reat fa1ourG
Completion and Conclusion
-e noted in this chapter that the truth of the istiadhah is
a mood or state of mind which is created b( a complete
e1ident knowled,e of Allah's Mnit( of Acts/ and b(
belie1in, in that Mnit( That is/ after he understood/ b(
wa( of e8plicit and stron, intellectual proofs and
traditional e1idences/ 4uoted from the ?ur'anic te8ts/ and
throu,h the si,ns and the wonders of the Di1ine Book
and noble hadiths/ that the Power of Creation and
independence of effecti1eness/ or rather/ the 1er( ori,in
of effect/ is e8clusi1el( confined to the Sacred Di1ine
7ssence/ and other bein,s ha1e no share of it/ as is
pro1ed in its stance/ he should con1ince his heart of it/
and/ with the pen of intellect/ he should write on the pa,e
of his heart the truth of @There is no ,od but Allah/ and
there is no effecter 2mu'aththir3 in the 2world of3 e8istence
e8cept Allah@ -hen the heart takes in this ,race of faith
and pro1ed fact/ there appears in it a state of de1otion
and e8clusi1it( 2to Allah3
Belie1in, that Satan is the hi,hwa( robber of humanit(
and its stron, enem(/ there appears in his heart an
apprehensi1eness/ which is the realit( of the istiBadhah
286
And/ as the ton,ue is the spokesman of the heart/ it
translates that state of apprehensi1eness/ with complete
need and necessit( in words: @I take refu,e in Allah from
the accursed Satan/@ which it utters truthfull( If there
were no effects of these facts in the heart/ and it was
under the control of Satan/ as well as the other parts of
one's e8istin, kin,dom/ the isti'adhah also takes place/
but with the mana,ement of Satan/ and 1erball( he does
sa(@ @I take refu,e in Allah from Satan@/ but in fact/ as it is
an act of Satan himself/ it is actuall( takin, refu,e in
Satan from Allah/ and the isti'adhah performs its counter
function/ and Satan mocks at the one who utters the
isti'adhah & a mocker( whose result is known onl( after
remo1in, the co1er and pushin, aside the curtain of
nature Such a person/ whose isti'adhah is merel( 1erbal/
is like the one who wants to take refu,e from an endless
hostile arm( in a stron, fortress/ but instead/ he heads to
the enem( turnin, awa( from the fortress/ while he
continues sa(in,: @I take refu,e in this fortress from the
e1il of the enem(@ Such a person/ besides bein, inflicted
with the e1il of the enem(/ becomes subAect to the
enem('s mocker(/ too
.otes:
2+D$3 Surah an&.ahl: K:&$##
2+D%3 Surah al&A'raf: $D
2+D+3 Surah Sad: :%&:+
2+DC3 Biharul Anwar/ 1ol D*/ p %C%/ @Book of ;aith and
Disbelief'/ ch on @Sincerit(@/ hadith $#/ 4uoted from
BM(unu Akhbarir&0ida/ 1ol %/ p DK =with a sli,ht
difference> The same subAect is referred to in the latter
book/ p %CK/ hadith %'
2+D'3 Biharul Anwar/ 1ol K$/ p KK
2+DD3 At&Tauhid p %' Biharul Anwar/ 1ol +/ p $+/ and
1ol K#/ p $K%
2+D*3 Surah at&Tahrim: D
2+D:3 @Knowled,e is of three kinds: an indisputable a(ah/
a fair obli,ation and a current tradition@ Msulul Kafi/ 1ol
287
$/ p +*/ @Book of the "erit of Knowled,e@/ ch on @The
Description of Knowled,e and its "erits@/ hadith $
2+DK3 The le,s of the ar,umentati1es are of wood/
-ooden le,s are 4uite shak( =B( "aulawi>
2+*#3 Surah al&Ba4arah: %'*
On the Four @i!!ar2 o6 &2ti3a4hah
OneI al&must'idh 2the one who seeks refu,e3
TwoI al&mustaBadhu minhu 2that from which refu,e is
sou,ht3
ThreeI al&mustaBadhu bihi 2the one with whom refu,e is
sou,ht3
FourI al&mustaBadhu lahu 2that for which refu,e is sou,ht3
Do know that there are so much detailed e8planations for
these pillars which are out of our intention !et/ we are
satisfied to mention a summar( of them:
The first pillar is concernin, al&musta idh It is a
humanistic truth from the 1er( first sta,e of the suluk to
Allah till the final end of self&annihilation 2fans'&i dhati3
@-hen the absolute annihilation was complete/ the Satan
would perish and the istiBadhah would take place@
To e8pand on this summar( we ma( sa( that as lon, as
man is dwellin, in the abode of the self and nature/ and
288
has not (et started his spiritual Aourne( and suluk to
Allah/ and is still under Satan's control in all de,rees and
affairs/ he has not (et understood the truth of istiBadhah/
and the mere utterances of his ton,ue are useless/ or
rather the( fi8 and stren,then the Satanic authorit(/
unless Allah/ the 78alted/ ,rants him )is fa1our -hen
he ,ets en,a,ed in his Aourne( and suluk to Allah and
starts his spiritual tra1el/ what hinders him on the road
and thorns his wa(/ as lon, as he is continuin, his
Aourne( and suluk/ is his own Satan/ whether of the
Satanic spiritual forces/ or of the Ainn or ins/ for when the
Ainn and ins become thorns of the road/ the( will/ actuall(/
be the assistants of Satan and act to his command Allah/
the 78alted/ refers to this in the blessed surah of an&.as:
@ from the e1il of the slinkin, whisperer/ who whispers
in the breasts of men/ from amon, the Ainn and men@ If
the Satan is from the Ainn/ it is understood from the noble
a(ah that the slinkin, whisperer/ ie Satan/ is ori,inall(
2bil'isalah3 a Ainn and subordinati1el( 2bittaba'i(ah3 an ins
But if Satan is another realit( resemblin, the Ainn/ it
appears from the noble a(ah that these two species/ ie
the Ainn and the ins/ are also Satanic similitudes
2tamaththulat3 and his manifestations In another a(ah it
is said: @ the Satans of ins and Ainn@ 2+*$3 In this
blessed Surah the pillars of isti'adhah are mentioned/ as
we stated before and as it is clear
In a word/ before startin, the Aourne( to Allah/ man is not
a mustaBidh -hen the ,nostic 2Barif3 comes to the end of
the Aourne(/ and there remains no trace/ at all/ of the
remnants of ser1itude/ and he reaches the sta,e of the
absolute personal annihilation 2fana'&i dhati3/ there will
remain no trace of the isti'adhah/ mustaBadhun minhu
and mustaidh/ and in his heart there will be nothin,
e8cept Allah and )is Di1ine So1erei,nt(/ and he will be
unaware of himself and his heart/ and @I take refu,e in
!ou from !ou@ 2+*%3 is also out of this state -hen there
is a state of wakefulness 2sahw3/ intimac( and return/
there still is a trace of isti'adhah/ but not the istiBadhah of
a salik ;or this reason/ the ;inal "essen,er of Allah
289
=SA> is also ordered to do the isti'adhah/ as Allah/ the
78alted/ sa(s:
@Sa(: I take refu,e in the 9ord of da(break@ 2+*+3/ and
@Sa(: I take refu,e in the 9ord of men/@ 2+*C3 and @Sa(:
"( 9ordG I take refu,e in !ou from the e1il su,,estions of
the Satans/ and I take refu,e in !ou/ 5 m( 9ordG from
their presence@ 2+*'3 So/ man in two states is not
mustaBidh: 5ne is before startin, the suluk/ which is the
state of bein, completel( 1eiled/ at the Satan's disposal
and under his control The other is when the suluk comes
to the end/ which is the absolute annihilation/ in which
there is no trace of the musta Bidh/ musta Badhun minhu/
musta Badhun lahu or istiBadhah
In two states he is a mustaBidh: 5ne is in his suluk to
Allah/ in which he takes refu,e from the thorns of the
road of attainment 2wusul3 that are sittin, on the strai,ht
path/ as Satan sa(s in the ?ur'an: @As !ou ha1e led me
astra(/ I shall lurk in ambush for them on !our strai,ht
path@ 2+*D3 The other is when he is wakeful and returnin,
from the absolute annihilation/ in which he does the
istiBadhah 2takes refu,e3 from the colourin, seclusions
2ihtiAabat3 and others
The second pillar is concernin, al&musta Badhu minhu/
which is the accursed Iblis/ the outcast Satan/ who
pre1ents man from attainin, to his ,oal and implementin,
his obAecti1e/ b( means of his di1erse snares Some
,reat men of the people of knowled,e sa( that Satan/ in
his realit(/ is the entire world in its aspect of bein, other
than Allah The writer does not a,ree with this/ because
this aspect of bein, other than Allah/ which is a fancied
form that has no truth and is 1oid of an( sort of realiLation
2taha44u43 and realit(/ is but one of Iblis's snares in
which he ,ets man en,a,ed It ma( be a reference to the
point which is said in the a(ah: @0i1alr( in world(
increase distracts (ou/ until (ou come to the ,ra1es@
2+**3 5r else/ Iblis himself is a realit( with an abstract
ideal/ and the realit( of uni1ersal Iblis/ the head of all
290
Iblises/ is the uni1ersal fanc( 2wahmul kul3/ as the
uni1ersal abstract intellectual fact/ the first man 2Adam3/
is the uni1ersal intellect 2Ba4lul kul3 The indi1idual worldl(
fancies are of the affairs 2shu'un3 and manifestations
2maLahir3 of the uni1ersal Iblis/ as the indi1idual intellects
are of the affairs 2shu'un3 and manifestations 2maLahir3 of
the uni1ersal intellect 2Ba4l&i kulli3 A detailed e8planation
of this subAect is out of the capacit( of this thesis
In a word/ what becomes a hindrance and a thorn on the
road of the di1ine suluk to Allah is Satan or his
manifestations/ whose acts are also of Satan's And
what/ of the states of the in1isible and 1isible worlds and
of the happenin,s 2Bawarid3 that happen to the soul/ and
of its different states/ becomes a 1eil on the face of the
Belo1ed 2Aanan3/ whether of the mundane terrestrial
worlds/ such as po1ert(/ and richness/ soundness and
illness/ abilit( and disabilit(/ knowled,e and i,norance/
pla,ues and defects/ etc/ or of the in1isible/ abstract and
ideal worlds/ such as paradise and hell/ and rele1ant
knowled,e/ e1en the ar,umentati1e intellectual sciences
which belon, to tauhid and ,lorif(in, Allah / all of them
are of Iblis's snares b( which he di1erts man from Allah
and from ha1in, intimac( and pri1ac( with )im 71en
di1ersion throu,h moral 2maBnawi3 states and standin,
2wu4uf3 in spiritual sta,es/ whose outside is to stand at
the path of humanit(/ and whose inside is to stand at the
path of Allah&which is the spiritual brid,e of the hell of
separation and partin,/ and which ends in the paradise of
meetin,/ the brid,e which is especiall( for a small ,roup
of the people of knowled,e and of heart&are also of the
bi, snares of the chief Iblis/ from which one must seek
refu,e in the Sacred 7ssence of Allah/ the 78alted
In short/ whate1er di1erts (ou from Allah and secludes
(ou from the Beautiful Beaut( of the Belo1ed/ the
<lorified/ is (our Satan/ be it in the form of an ins or a
Ainn And whate1er is used to pre1ent (ou from that ,oal
is of Satan's snares/ be it of the kinds of positions and
ranks or of the t(pes of sciences and perfections/ or
291
professions and industries/ or lu8ur( and comfort/ or
hardship and humilit(/ or an(thin, else These are of the
dispraised worldl( matters In other words/ when the
heart lo1es somethin, other than Allah/ that will be its
world/ and that is disappro1ed It is a Satanic snare from
which one should take refu,e in Allah It is 4uite likel( the
point to which the "essen,er of Allah =SA> referred b(
his in1ocation: @I take refu,e with Allah's ,enerous face/
and with )is words/ which no pious or impious can pass/
from the e1il of what descends from the hea1en and
ascends to it/ from the e1il of what enters into the earth
and what comes out of it/ from the e1il of the troubles of
the ni,ht and the da(/ and from the e1il of the knockers at
the ni,ht and da(/ e8cept the knocker who brin,s ,ood@
2+*:3 Takin, refu,e with Allah's face and Allah's words
means bein, drowned in the sea of Beaut( and "aAest(/
and whate1er keeps man off it is of the e1ils and belon,s
to the world of Satan and his tricks/ from which one must
take refu,e with Allah's face/ be it of the perfect hea1enl(
truths or of the earthl( imperfect ones/ unless it is the
knocker that brin,s ,ood&the di1ine knocker who in1ites
to Absolute <ood/ that is/ Allah/ the 78alted
The third pillar is concernin, al&musta Badhu bihi Know
that the truth of isti'adhah is implemented in the salik to
Allah/ and attained to throu,h the tra1el and suluk to
Allah That is/ istiBadhah belon,s to the salik durin, the
sta,es of the suluk Therefore/ the truths of istiBadhah/
mustaidh/ mustaBadhun minhu and mustaBadhun bihi
differ accordin, to the de,rees and the sta,es of the
tra1elers to Allah A reference to this is probabl( in the
noble surah of an&.as: @Sa(: I seek refu,e in the 9ord of
men/ the Kin, of men/ the <od of men@ ;rom the
be,innin, of the suluk till the limits of the state of the
heart/ the salik takes refu,e with the state of the
9ordship: It is possible that this 9ordship is the 9ordship
of Act/ so as to conform to @I take refu,e with the
complete words of Allah@ 2+$K3 And when the Aourne( of
the salik ends in the state of the heart/ the state of the
di1ine so1erei,nt( appears in the heart/ in which case he
292
takes refu,e in the state of @The Kin, of men@ from the
e1ils of Iblis's cordial intrusion and his despotic inner
authorit(/ as he took refu,e/ in the first state/ from the
e1ils of Satan's breast intrusion/ as it is said: @ who
whispers in the breasts of men@ althou,h the @whisperin,@
in the hearts and the spirits is also b( the @slinkin,@
Satan Perhaps this is because it is in the instance of a
,eneral introduction and on the basis of an apparent
attribute that suits e1er( bod( -hen the salik passes the
state of the heart to the state of the spirit/ which is of the
di1ine @blowin,@/ and whose connection to Allah is closer
than that of the sunli,ht to the sun/ in this sta,e an8iet(/
passion/ attraction/ ardent lo1e/ and ea,erness/ be,in to
appear/ and in it he takes refu,e in the @<od of men@
And when he ad1ances hi,her than this sta,e and has
before his e(es the 7ssence without a mirror for the
affairs 2shu'un3/ in other words/ when he reaches the
state of the secret/ he will be suited to sa(: @I take refu,e
from !ou in !ou@ 2+:#3 There are/ in this respect/ other
details which do not suit this essa(
)owe1er/ (ou ma( know that to take refu,e in Allah's
.ame suits all sta,es because of its comprehensi1eness/
as/ in fact/ it is an absolute isti'adhah/ while other
isti'adhahs are limited ones
The fourth pillar is concernin, al&musta Badhu lahu/ ie
the aim of the istiBadhah !ou ma( know that what is
re4uired essentiall( 2bidhdhat3 b( the mustaBidh person is
of the kinds of perfection/ happiness and ,ood/ which
differ in accordance with the de,rees and ranks of the
saliks As lon, as the salik is still within the frame of the
soul and the 1eil of nature/ the aim of his Aourne( is to
attain to self&perfections and the low natural kinds of
happiness This belon,s to the earl( sta,es of the suluk
<ettin, out of the soul's confinement/ and ha1in,
ac4uired a taste of spiritual states and abstract
perfections/ his ,oal will be hi,her and his aim more
perfect/ ne,lectin, all personal positionsJ and his
obAecti1e will be attainin, to cordial perfections and
293
internal happiness Then/ turnin, the rein of the tra1el
awa( from this state/ and reachin, at the door of the
house of the spiritual secret/ the be,innin,s of the di1ine
manifestations start appearin, in his inside/ and the
ton,ue of his inside/ at the be,innin, sa(s: @I direct m(
face towards Allah's face@/ and later on: @I direct m( face
towards Allah's .ames or towards Allah/@ and after that:
@I direct m( face to )im@ Perhaps @I direct m( face to the
5ne -ho created the hea1ens and the earth@ 2+:$3 is
related to the first sta,e because of the creatorship
2fatiri(at3
In a word/ whiche1er the salik's sta,e/ his real obAecti1e
is to attain to essential perfection and happiness But as
with happiness and perfection/ in an( ,i1en sta,e/ there
is a Satan with a snare of his snares to pre1ent him from
reachin, his obAecti1e/ the salik will ha1e to take refu,e in
Allah from that Satan and his e1ils and tricks/ in order to
,et to his ori,inal aim and essential obAecti1e So/ the
salik's obAecti1e of the istiBadhah is/ in fact/ obtainin, the
looked&for perfection and wanted happiness The aim of
the aims/ and the final want/ is Allah/ the <lorified/ the
Almi,ht( In this sta,e/ or after it/ e1er(thin, 1anishes
e8cept Allah/ the 78alted/ and the istiBadhah 2takin,
refu,e3 from Satan will be a conse4uent and done in full
wakefulness Praise is Allah's at the be,innin, and at the
end
.otes:
2+*$3 Surah al&AnBam: $$%
2+*%3 An e8tract from an in1ocation of the prophet =SA>
durin, his Salat ;uru Bul KafL/ 1ol +/ p +%C "isbahul
"utahaAAid wa Silahul "uta Babbid/ p +#:
2+*+3 Surah al&;ala4: $
2+*C3 Surah an&.as: $
2+*'3 Surah al&"u'minun: K* and K:
294
On So5e 9i2$ip!ine2 o6 Na5ing Bta25i8ahC
In At&Tauhid/ 4uotin, Imam ar&0ida =AS>/ it is stated that
when he was asked to e8plain the bismillah / he said: @
-hen one sa(s @bismillah@ 2in the name of Allah3/ he
means: I put on m(self a simah 2mark3 of Allah's simahs/
which is worship@ Asked: @-hat is simahH@ )e said: @It is
the mark@ 2+:%3
Do know & ma( Allah make (ou and me of those who
bear Allah's marks & that to enter in the sta,e of tasmi(ah
2namin, or markin,3 is not eas( for the salik before
enterin, first the sta,e of istiBadhah and completin, the
steps of this sta,e As lon, as man is under the control of
Satan and his authorit(/ he is marked with Satanic marks
If man's inside and outside were completel( o1ercome b(
Satan/ he would in all his sta,es be a si,n or a mark of
Satan If/ in this instance/ man uttered the tasmi(ah/ he
would be utterin, it b( Satan's will/ power and ton,ue/
295
and from his tasmi(ah and istiBadhah there would be no
result e8cept confirmin, the Satanic authorit( If/ with
Allah's help/ he woke up from his ne,li,ence/ and came
to conscience/ and understood the necessit( of
continuin, the Aourne( to Allah within the station 2manLil3&
of wakefulness throu,h the di1ine disposition and the
li,hts of the ?ur'anic teachin,s and the traditions of the
,uides alon, the road of tauhid/ and his heart reco,niLed
the obstacles on the road/ there would appear in him a
state 2hal3 of isti'adhah/ and then/ with the support of
Allah/ he would enter the station 2manLil3 of isti'adhah
-hen he ,ot purified from the Satanic filths/ the di1ine
li,hts would be manifested in the mirror of the salik in
proportion to the e8tent of his purif(in, his inside and
outside
At first/ the li,hts would be mi8ed with darkness/ or the
darkness would be o1erwhelmin,: @ the( ha1e min,led
a ,ood deed and an e1il one @ 2+:+3 As the suluk ,ets
steadier/ the li,ht o1ercomes the darkness/ and the
marks of the 9ord appear in the salik/ and his tasmi(ah
appears somewhat real/ and ,raduall( the Satanic
marks&which/ outwardl(/ contradict the 6irtuous Cit(
2madina&i fadilah3/ and/ inwardl(/ are conceit/ arro,ance
and the like/ and in the inmost part of the inward/ are
e,otism/ selfishness and the like &lea1e the kin,dom of
the inside and the outside/ and/ in their place come the
marks of Allah&which/ outwardl(/ obser1e the re,ime
2niLam3 of the 6irtuous Cit(/ and/ inwardl(/ are ser1itude
and humilit( of the soul/ and in the inmost part of the
inside/ wantin, Allah and re,ardin, for )im
Then when the kin,dom becomes ,odl( and ,ets rid of
the Satans of Ainn and ins/ and the di1ine marks appear in
it/ the salik ,ets to the state of ismi(at 2nameness/
nomination/ namin,3
So/ first/ salik's tasmi(ah 2namin,3 is to be distin,uished
b( the di1ine marks and si,ns/ then he is promoted and
attains to the state of ismi(at/ which is a state in the
296
be,innin,s of the pro8imit( of the nafilah
2superero,ation3/ and when this pro8imit( of nafilah takes
place/ he will enAo( full state of ismi(at/ and there
remains nothin, of ser1ant and ser1itude The one who
reaches this sta,e/ his complete salat will be uttered b(
Allah's ton,ue/ a state which can happen onl( to a few of
Allah's friends
As re,ards the common people and the imperfect ones
like us/ the discipline is to brand our heart with the mark
of ser1itude durin, utterin, the tasmi(ah/ and to inform
the heart about Allah's marks/ si,ns and a(ahs/ not
satisf(in, oursel1es with unintentional wordin,s/ hapl(
we ma( be co1ered b( the eternal fa1our and make up
for the past/ and there opens before our hearts a door of
learnin, the .ames and of attainin, to the obAecti1e
It is further possible to sa( that in the said noble hadith/
b( a simah of @the simahs of Allah@/ it is meant the mark
or si,n of the merc( of the @Beneficent@ and the merc( of
the @"erciful@
These two noble .ames are of the all&embracin, ones/
under whose blessin, shadow the entire world of
realiLation has reached/ and does reach/ the e8istence
itself and its perfection/ and the mercies of the
Beneficence 2rahmani(ah3 and "ercifulness 2rahimi(ah3
co1er the whole house of e8istence 2dar&i wuAud3 71en
the merc( of "ercifulness/ of whose manifestations is the
,uidance of all ,uides on the road of tauhid/ co1ers all/
e8cept those who were di1erted from the disposition of
rectitude/ and/ owin, to their own ill&selection/ pre1ented
themsel1es from bein, benefited b( it/ not that the
"ercifulness did not co1er them 71en in the )ereafter
world/ which is the da( of har1estin, the bad and ,ood
culti1ations/ those who ha1e bad culti1ations are
ine1itabl( short of bein, benefited b( the merc( of the
"erciful
297
To be short/ the salik who wants his tasmi(ah to be
implemented/ will ha1e to con1e( Allah's mercies to his
heart to ha1e it belie1e in the fa1ours of the Beneficent
and the "erciful/ which is marked out on the heart b( his
lookin, with kindness and lenienc( at the ser1ants of
Allah/ desirin, ,oodness and ri,hteousness to all of
them This look is that of the ,reat prophets and the
perfect hol( men 2auli(a3 =AS>/ althou,h the( had two
looks: one for welfare and the happiness of the
communit(/ the s(stem of the famil( and the re,ime of
the 6irtuous Cit(/ and the second for the happiness of the
indi1idual The( were 1er( much concerned about the
happiness of these two The di1ine laws/ which are
established/ disclosed/ enforced and carried out b( them/
take complete care of the happiness of those two 71en
in carr(in, out penalties and punishments and the like/
which seem to ha1e been coined in conformit( with the
laws of the 6irtuous Cit(/ the happiness of both are taken
into consideration/ because these affairs are mostl( for
educatin, the soul and brin,in, it to happiness 71en
those who had no li,ht of faith and happiness/ and were
killed b( the fi,hters in Aihad and the like/ such as the
Iews of Banu ?ura(Lah/ this killin, 2bein, killed3 was for
their ,oodness and reformation It can be said that killin,
them was of the complete merc( of the Seal of the
Prophets =SA>/ because b( their sur1i1al in this world
the( would prepare e1er( da( di1erse punishments for
themsel1es/ while the whole life in this world cannot be
compared with the tortures and the hardships of a sin,le
da( in the )ereafter This is 4uite ob1ious to those who
ha1e knowled,e about the e8tent of the tortures and
punishments in the )ereafter and their reasons and
causes So/ the sword which was put to the necks of the
Iews of Banu ?ura(Lah and their like/ was nearer to the
horiLon of merc( than to the horiLon of an,er and wrath
The chapter of al&amru bil maBrufi wan&nah(u Band
munkar 2Biddin, unto honor and forbiddin, dishonor3
belon,s to the merc( of the "erciful So/ the one who
bids unto honor and forbids dishonor must make his
heart taste the merc( of the "erciful/ and his aim of
298
biddin, and forbiddin, should not be showin, off/
ostentation/ and imposition of the biddin, and forbiddin,
Should one ha1e such aims in his mind/ the obAecti1e of
biddin, unto honor and forbiddin, dishonor&which is the
happiness of the people and the enactin, of Allah's
precepts in the land&would not be implemented
Sometimes it ma( happen that the result of an i,norant's
biddin, unto honor turns out to be contrar( to what was
intended/ and man( bad thin,s happen because of a
sin,le i,norant biddin, and forbiddin,/ prompted b( a
selfish desire and Satanic conduct But if the sense of
merc(/ pit( and the ri,ht of manhood and brotherhood
dri1e man to ,uide the i,norant and awaken the
ne,li,ent/ the 4ualit( of the e8planation and ,uidance/
which is the s(mptom of a kind heart/ appears in such a
wa( that its effect in the deser1in, materials will be 4uite
ob1ious and will soften the hard&hearted and brin, them
down from their arro,ance and denial It is much to be
re,retted that we do not learn from the ?ur'an -e do not
look with an e(e of contemplation and learnin, at this
Di1ine Book/ and our benefit from this -ise 0eminder is
almost nothin,
Contemplatin, the honoured a(ah: @<o/ both of (ou/ to
Pharaoh/ for he has become insolent/ and speak to him
in a ,entle speech/ hapl( he ma( remember or fear/@2+:C3
would open wa(s of knowled,e and doors of hope and
e8pectation to man's heart
Pharaoh/ whose insolence reached the e8tent of sa(in,:
@I am (our most hi,h 9ord/@ 2+:'3 and his hau,htiness
and corruption were so much that he be,an to @slau,hter
their sons and let their women li1e @/ 2+:D3 after his
dream/ which the soothsa(ers and the ma,icians
interpreted to be about the appearance of "oses the son
of BImran =AS>/ he immediatel( separated the women
from the men/ ordered the innocent bo(s to be killed and
did so much mischief 2fasad3 Allah/ the Beneficent/
throu,h )is "ercifulness/ cast )is look at all the earth
and chose the humblest and most perfect person/ ie/
299
the ,reat prophet/ the hi,hl( ,enerous messen,er/
"oses the son of BImran 2peace be upon our Prophet and
his pro,en( and upon him3/ and educated and tau,ht him
with his educatin, hand/ as )e sa(s: @And when he
attained his maturit( and became full&,rown/ -e ,ranted
him wisdom and knowled,eJ and thus do -e reward the
,ood&doers@/ 2+:*3 and backed him b( his honourable
brother/ Aaron =AS> These two honourables/ who were
the prime of humanit(/ had been chosen b( Allah/ as )e
said: @And I ha1e chosen (ou @ 2+::3 or: @ and that (ou
mi,ht be formed 2brou,ht up3 before "( e(e 2in "(
si,ht3/@ 2+:K3 or: @ and I ha1e brou,ht (ou up for "(self
<o (ou and (our brother with "( si,ns and do not
slacken in rememberin, "e/@ 2+K#3 and other noble a(ahs
which refer to this subAect and we do not need to relate
them/ and the heart of the ,nostic enAo(s them in such a
wa( that it cannot be talked about/ especiall( the two
honourable phrases: @and that (ou mi,ht be formed
2brou,ht up3 before "( e(e@ 2in "( si,ht3 and @I ha1e
brou,ht (ou up for "(self@ !ou/ too/ if (ou open the e(e
of (our heart/ (ou will hear such a nice spiritual melod(
that all the hearin,s of (our heart and corners of (our
bein, will become full of the secret of tauhid
To be short/ Allah/ the 78alted/ with a lot of ceremonies
and preparations/ educated "oses/ )is interlocutor/ b(
spiritual education/ as )e sa(s: @and -e tried (ou with
man( trials@ 2+K$3 )e sent him to the old man/ Shu'a(b
2Iethro3/ to accompan( for (ears that sa,e man of
,uidance and the elect of the world of humanit( )e/ the
78alted/ sa(s: @Then (ou sta(ed for (ears amon, the
people of "ad(an/ then (ou came hither as ordained/ 5
"oses@ 2+K%3 Afterwards/ for hi,her 2hea1ier3 tr(in, and
e8aminin,/ )e sent him into the sahara on the road to
ash&Sham 2S(ria3/ where )e caused him to lose his wa(/
put him under hea1( rains in the deep darkness/ and
caused his wife to start ha1in, a hard labour Thus/ all
the doors of nature were closed to him Then/ as his
noble heart ached of multiplicit(/ and/ throu,h the pure
natural disposition/ he submitted himself to Allah/ and as
300
his di1ine and spiritual Aourne( in that boundless desert
came to an end/ @)e percei1ed on the side of the
mountain a fire and when he came to it/ he was called
from the ri,ht side of the 1alle( in the blessed field/ from
the tree: 5 "osesG 6eril( I am Allah/ the 9ord of the
worlds@ 2+K+3 After all those e8aminations and spiritual
education/ what for did Allah prepare himH It was in order
to in1ite/ ,uide/ preach and sa1e a sin,le disobedient
sla1e 2Pharaoh3 who used to shout: @I am (our most hi,h
9ord@/ causin, so much mischief in the land Allah could
ha1e burned him down with the flash of a li,htnin, of )is
an,er/ but the merc( of )is "ercifulness sent him two
,reat prophets and still ad1ised them to talk to him with
kindness and lenienc(/ such that he mi,ht remember
Allah and be afraid of his own deeds and their aftermath
This is the instruction for how to conduct al&amru
bilma'rufi wan nah(u 'anil munkar It is the wa( of how to
,uide someone like Pharaoh/ the ta,hut 2the t(rant3
.ow/ as (ou/ too/ want to bid unto honor and forbid
dishonor/ and to ,uide the creatures of Allah/ remember
these noble and di1ine a(ahs and learn from them/ since
the( ha1e been re1ealed for remembrance and learnin,
;ace the ser1ants of Allah with a heart full of affection
and lo1e/ cherishin, in the bottom of (our heart their
,ood )a1in, found (our heart beneficent and merciful/
(ou ma( then bid unto honor and forbid dishonor/ and
,uide the people/ so that the hard hearts ma( become
soft with the flash of (our emotional heart/ and the iron of
the hearts turn supple with the admonitions warm with
the fire of (our lo1e
This 1alle(/ howe1er/ is other than the 1alle( of :)ate on
Allah's behalf/ and lo1e on Allah's behalf/@ which means
that one should bear enmit( for the enemies of the
reli,ion/ as is stated in the noble hadiths and the <lorious
?ur'an That is true in its rele1ant place/ and this is also
true in its rele1ant place/ for which there is no space to
e8plain now
.otes:
301
2+:%3 At& Tauhid/ p %%K/ ch +$/ hadith $ "a Bani(ul
Akhbar/ p +
2+:+3 Surah at&Taubah: $#%
2+:C3 Surah Ta&)a: C+ and CC
2+:'3 Surah an&.aLiBat: %C
2+:D3 Surah al&?asas: C
2+:*3 Ibid: $C
2+::3 Surah Ta&)a: $+
2+:K3 Ibid: +K
2+K#3 Ibid: C$ and C%
2+K$3 Ibid: C#
2+K%3 Ibid
2+K+3 Surah al&?asas: %K and +#
7 0rie6 Exege2i2 o6 the 0!e22e4 Surah o6 a!-(a54
an4 So5e 9i2$ip!ine2 o6 @rai2ing an4 )e$itation
Scholars differ about the relation of @B@ 2ba3 in the
Bismillahir 0ahmanir&0ahim 7ach one of them sa(s
somethin, about it accordin, to his wa( of thinkin,/
knowled,e and ,nosticism ;or e8ample/ men of letters
relate it to the entr( @be,innin,@ 2ibtida3 or @seekin, help@
2istiBanat3 As to some narrati1es to the effect that
Bismillah means: @I seek help 2from Allah3@/ it is either in
accordance with the common taste/ as is 1er( much
current in the hadiths/ and the difference of man( hadiths
is ascribed to this predicate/ and it is thus that Imam ar&
302
0ida =AS> e8plained Bismillah to mean: @I put on m(self a
simah 2mark3 of Allah's@/ 2+KC3 or @seekin, help@ denotes
too delicate a meanin, to be understood b( the common
people/ as it includes the secret of tauhid in a subtler
wa(
Some people of knowled,e sa( that it refers to
@appeared@ 2Lahara3/ that is: @78istence appeared b(
Bismillah@ 2+K'3 This is in accordance with the people of
knowled,e/ suluk and ,nosticism/ who sa( that all
bein,s/ the atoms of e8istence and the in1isible and
1isible worlds are the manifestations of the all&embracin,
.ame of Allah/ ie @The <reatest .ame@
Conse4uentl(/ @name@/ which means a si,n/ a mark/ or
hei,ht and ele1ation/ is Allah's effusi1e and actual
manifestation/ which is called @7ffusi1e 7manation@ 2faid&i
munbasit3 and @illuminous anne8ation@ 2idafa&i ishra4i3/
because/ accordin, to this conduct/ the whole of the
)ouse of 0ealiLation/ as from the abstract intellects down
to the lowest de,rees of e8istence/ are the
phenomenaliLations 2ta'a((unat3 of this emanation 2faid3
and the descents 2tanaLLulat3 of this ,race 2latifah3 This
conduct is supportable b( man( noble di1ine a(ahs and
honourable hadiths of the infallible and purified Ahlul Ba(t
=AS>/ such as the noble hadith in al&Kafi which sa(s:
@Allah created the -ill 2mashi(at3 throu,h the -ill itself/
then )e created all the thin,s throu,h -ill@ 2+KD3 This
honourable hadith is interpreted accordin, to the opinion
of each interpreter's creed The most ob1ious one is that
which is in conformit( with the creed sa(in, that @-ill@
means/ here/ the -ill in Action/ which is the @7ffusi1e
7manation@/ and the @thin,s@ are the sta,es of e8istence/
and which are the phenomena 2ta Ba((unat3 and the
descents 2tanaLLulat3 of this ,race So/ the hadith will
thus mean that Allah/ the 78alted/ has created the -ill of
Act&which is the shadow 2Lill3 of the 5ld 7ssential -ill &
throu,h the -ill itself/ without intermediation/ and the
other creatures of the in1isible and 1isible worlds ha1e
been created in the wake of that !et/ Sa((id "uha44i4
303
Damad 2ma( his ,ra1e be sanctified3/ a ,reat scholar and
strict researcher as he was/ interpreted this noble hadith
2+K*3 in a stran,e wa( Similarl(/ the e8planation of the
late ;a(d2ma( Allah ha1e merc( upon him3 is also far
from bein, correct 2+K:3
)owe1er/ @.ame@ is the 1er( manifestation of Act/ with
which this )ouse of 0ealiLation is realiLed 2actualiLed3
The term @.ame@/ referrin, to real thin,s/ is fre4uentl(
noticed to be used b( Allah/ )is "essen,er and the
infallible Ahlul Ba(t/ who said@ @-e are the Beautiful
.ames@ 2+KK3 In the noble in1ocations one fre4uentl(
recites: @B( !our .ame in which !ou manifested to so
and so@ 2C##3
It is possible that the Bismillah at the openin, of each
Surah belon,s to the same surah ;or e8ample/ the
Bismillah of the blessed surah of @al&)amd@ belon,s to
the surah itself This opinion coincides with the ,nostic
taste and the wa( of the people of knowled,e/ as it is to
sa( that the praise of the praisers and the eulo,( of the
eulo,ists point to the self&subsistence of the .ame
@Allah@ Therefore/ the tasmi(ah comes as a preliminar(
to all words and acts&which is an act of reli,ious
superero,ation &and it is to remind that whate1er word or
act done b( man is b( the self&subsistence of the di1ine
.ame/ since all the particles of e8istence are the
phenomena of @Allah's .ame@/ and/ in a wa(/ the(
themsel1es are @Allah's names@ 5n this basis/ the
meanin, of the Basmalah/ accordin, to the maAorit(/ is
different in each surah/ each word and each act The
Aurisprudents sa( that the Basmalah must be defined for
each surah/ that is/ if for a surah a Basmalah was recited/
the ne8t surah cannot be commenced with that same
Basmalah ;rom the Auristic point of 1iew/ this is not
without reason/ as/ actuall(/ it is reasonable within the
scope of this research But/ considerin, the 1anishin, of
multiplicities in the <reatest .ame of Allah/ all Bismillahs
ha1e a sin,le meanin,
304
These two opinions are also applied to the sta,es of
e8istence and the stations of in1isibilit( and 1isibilit(: In
the 1iew of multiplicit( and seein, the phenomena/ all the
multiplied bein,s/ the sta,es of e8istence and the
phenomena of the world are the different names of the
Beneficent/ the "erciful/ the Powerful and the <racious
In the 1iew of the 1anishin, of multiplicities and the
effacement of the li,hts of e8istence in the eternal li,ht of
the Sacred 7manation 2faid&i mu4addas3/ there is nothin,
e8cept the )ol( 7manation 2faid&i mu4addas3 and the All&
embracin, .ame of Allah Both of these two opinions are
also present in the Di1ine .ames and Attributes
Accordin, to the first opinion/ the state of Mnit(
2wahidi(at3 is the state of multiple .ames and Attributes/
as all multiplicities are from )im Accordin, to the second
opinion/ there is no name and form 2ism a rasm3 e8cept
the <reatest .ame of Allah These two opinions are wise
and throu,h the step of thinkin, But if the 1iew became
,nostic throu,h openin, the doors of the heart/ and
throu,h the steps of conduct and cordial austerit(/ Allah/
the 78alted/ will appear in the hearts of its possessors
throu,h )is manifestations in Act/ .ame and 7ssence/
sometimes in the Attribute of multiplicit( and sometimes
in the Attribute of Mnit( The <lorious ?ur'an refers to
these manifestations/ both o1ertl( / as in )is sa(in,: @And
when his 9ord manifested 2)is li,ht3 to the mountain/ )e
made it crumble to dust/ and "oses fell down senseless/
@ 2C#$3 and co1ertl(/ as in the scenes witnessed b(
Ibrahim =AS> and the "essen,er of Allah =SA>/ which are
referred to in the surahs @al&An'am@ and @an&.aAm@/ as
well as in the narrati1es and the in1ocations of the
infallibles =AS> which fre4uentl( refer to the same/
especiall( in the ,reat dua 2in1ocation3 called @as&Simat@/
whose authenticit( and te8t cannot be denied b( the
deniers/ and it is accepted b( both the Sunnis and the
ShiBahs/ and b( both ,nostics and common people In
this noble in1ocation there are man( hi,h meanin,s and
teachin,s smellin, which raptures the ,nostic's heart/
and its breeLe blows di1ine breath into the salik's spirit It
sa(s@ @B( the li,ht of !our ;ace with which !ou appeared
305
to the mountain and made it crumble to dust/ and "oses
fell down senselessJ b( !our <lor( which appeared at the
mount of Tur of Sina / with which !ou talked to !our
ser1ant and messen,er/ "oses the son of BImran =AS>J
and b( !our rise in Sair and !our appearance on the
mount ;aran 2C#%3
In short/ the salik to Allah has to inform his heart/ when
recitin, the Basmalah/ that all the outward and inward
bein,s and all the 1isible and in1isible worlds/ are under
the education of the .ames of Allah/ or rather/ the( are
manifest b( the manifestation of the .ames of Allah/ and
all his motions and stillness/ and all the world's/ are
based on the self&e8istence of the <reatest .ame of
Allah So/ his praises are for Allah/ and his worship/
obedience/ monotheism and sincerit( are all because of
the self&e8istence of the .ame of Allah It is b( intense
remembrance/ which is the aim of worship/ that this state/
this di1ine ,race/ is established and fi8ed in his heart/ as
Allah/ the 78alted/ in )is intimate meetin, and sacred
assembl(/ with )is interlocutor/ said: @6eril( I am AllahJ
there is no ,od but $J so worship "e and perform the
salat for "( remembrance@ 2C#+3 The obAecti1e of
performin, the salat is/ )e said/ to remember )im After
intense remembrance/ another wa( of knowled,e will be
opened to the heart of the ,nostic and he will be attracted
to the world of Mnit( until the ton,ue of his heart recites:
@Praise is for Allah b( Allah@/ and @!ou are as !ou
praised !ourself/@ 2C#+a3 and @I take refu,e in !ou from
!ou@ 2C#+b3
That was a summar( of the relation of the @B@ 2ba'3 in
Bismillah/ and some information obtained from it As to
the secrets of the @B@ 2ba'3/ and the dot under the @B@ 2ba'3
of Bismillah/ which/ in its innermost/ refers to the
BAlawian position of ,uardianship/ and the state of the
?ur'anic Collecti1e Mnion 2am'ul Aam'3/ the( need a wider
scope to e8plain
306
As re,ards the truth of the .ame/ it has an in1isible
station/ an in1isible of the in1isible/ and it has a secret/ a
secret of the secret/ a state of manifestation and a
manifestation of the manifestation The .ame is the mark
2Balamat3 of Allah and is 1anished in )is Sacred 7ssence
So/ an( name which is nearer to the horiLon of the Mnit(/
and farther from the world of multiplicit(/ is more
complete in nomination 2nameness E ismi(at3J and the
most complete name is that which is innocent from
multiplicities/ e1en the multiplicit( of knowled,e/ and that
is the in1isible manifestation of @Ahmadian oneness@
2ahadi&i ahmadi3 in the 7ssence 2hadrati&i dhat3 b( the
state of the @)oliest 7manation@ 2faid&i a4das3/ which ma(
be what was referred to b( the noble a(ah: @ or closer
still@ 2C#C3 Then there is the manifestation b( the
<reatest .ame of Allah in the Mnit( 2hadrat&i wahidi(at3J
then there is the manifestation b( the @)ol( 7manation@
2faid&i mu4addas3J then there are the manifestations b(
the attributes of multiplicit( in the essences 2hadarat&i
a(an3/ etc till the last sta,e of the )ouse of 0ealiLation
The writer has alread( e8plained this brief in "isbahul
)ida(ah 2C#'3 and in the e8e,esis of DuBa' us&Sahar
2C#D3
@Allah@ is the state 2ma4am3 of appearance in the @)ol(
7manation@ if b( @.ame@ the e8istential indi1iduations
2taBa((unat&i wuAudi(ah3 are meant/ in which case
appl(in, @Allah@ to it as a union between the manifest and
the manifestation/ and the 1anishin, of the .ame in the
.amed/ is not obAectionable Perhaps/ the a(ahs @Allah is
the li,ht of the hea1ens and the earth / 2C#*3 and @And )e
it is -ho in the hea1en is <od/ and in the earth is
<od/@2C#:3 are a reference to this state/ and an e1idence
pro1in, the said application It is the state of Mnit(
2wahidi(at3 and the Mnion 2Aam'3 of the .ames In other
words/ it is the state of the <reatest .ame if b( @.ame@
the state of manifestation b( the @)ol( 7manation@ is
intended This is probabl( more ob1ious than the other
possibilities 5r it is the state of the 7ssence or the state
of the @)oliest 7manation@ if b( @.ame@ the @<reatest
307
.ame@ is intended Conse4uentl(/ the states of
@Beneficent@ 2rahman3 and @"erciful@ 2rahim3 are different/
accordin, to these possibilities/ as is clear
It is possible that @Beneficent@ and @"erciful@ are
adAecti1es for @.ame@/ or the( ma( b( adAecti1es for
@Allah@/ but the( are more suitable to be adAecti1es for
@.ame@/ because in praisin, the( are adAecti1es for
@Allah@/ and thus/ it will be immune from repetition/
althou,h their bein, adAecti1es for @Allah@ is also
Austifiable In repetition there is/ howe1er/ a point of
elo4uence If we take them to be adAecti1es for @.ame@/ it
supports the idea that b( @.ame@ the 7ssential .ames
2alma'&i Baini(ah3 are intended/ because onl( the
7ssential .ames can bear the adAecti1es of @Beneficent@
and @"erciful@ So/ if b( @.ame@ the 7ssential .ame and
the manifestation in the state of Collecti1it( are intended/
@Beneficent@ and @"erciful@ will be attributes of the
7ssence/ which/ in the manifestations b( the state of
Mnit(/ are confirmed for @the .ame of Allah@/ and the
merc( of the Beneficent and the "erciful in Act is of their
demotions 2tanaLLulat3 and appearances And if b( the
@.ame@ the collecti1e manifestation in Act 2taAalli&i Aam'i&i
fi'li3 is intended/ which is the state of -ill/ the
@Beneficence@ and @"ercifulness@ are attributes of Act
So/ the merc( of the @Beneficence@ 2rahmani(at3 is the
e8panse of the ori,in of the e8istence/ which is ,eneral
and for all bein,s/ but it is of the particular attributes of
Allah/ because in e8pandin, the ori,in of the e8istence/
Allah/ the 78alted/ has no partner/ and the hands of other
bein,s are short of ha1in, the merc( of creatin,: There is
no effecter in the 2world of3 e8istence e8cept Allah/ and
there is no <od in the )ouse of 0ealiLation but Allah@
0e,ardin, the merc( of @"ercifulness@ 2rahimi(at3/ of
whose e8udations 2rashahat3 is the ,uidance of the
,uides on the road/ it is especiall( for the fortunate and
the hi,h dispositions/ but it is of the ,eneral attributes/ of
which other bein,s ha1e their share/ too/ as it has
alread( been e8plained that the merc( of "ercifulness is
308
of the ,eneral mercies/ and that the wicked 2ash4i(a3
ha1e no share of it is because of their own e1ils/ not
because of an( limitation Therefore/ ,uidance and
in1itation are for the entire human famil(/ as is confirmed
b( the <lorious ?ur'an )owe1er/ another opinion sa(s
that the merc( of the @"ercifulness@ belon,s onl( to
Allah/ and no one else has an( share of it The noble
narrati1es/ takin, into consideration the different opinions
and estimations/ also differ in e8plainin, the merc( of
"ercifulness Sometimes it is said: @The BBeneficent' is a
particular .ame for a ,eneral Attribute/ and the B"erciful'
is a ,eneral .ame for a particular Attribute@ 2C#K3 In
another instance it is said: @2)e is3 Beneficent to all )is
creatures/ and "erciful to the belie1ers in particular@
2C$#3 It is also said: @5 Beneficent of this world/ and
"erciful of the )ereafter@/ 2C$$3 or @5 Beneficent and
"erciful of this world and the )ereafter@
A <nostic 0esearch
"en of letters sa( that 0ahman 2Beneficent3 and 0ahim
2"erciful3 are deri1ed from rahmah 2merc(3 and that both
denote h(perbole/ but in 0ahman the e8a,,eration is
more than it is 0ahim Analo,( re4uires that 0ahim
should ha1e preceded 0ahman/ but since 0ahman is as
a personal proper name and cannot be ascribed to other
bein,s/ it/ thus/ came first Some sa( that both ha1e the
same meanin,/ and the repetition is for mere
confirmation The ,nostic taste&accordin, to the hi,hest
le1els of which the ?ur'an has been re1ealed &re4uires
that 0ahman should precede 0ahim / because the
?ur'an/ accordin, to the people of heart/ is the
descendant of the di1ine manifestations/ and the written
form bearin, the di1ine Beautiful .ames/ and/ as ar&
0ahman is the most all&embracin, of the di1ine .ames
ne8t to the <reatest .ame/ and as the people of
knowled,e are certain that the manifestations b( the
embracin, .ames 2asma'&i muhitah3 are prior to the
manifestations b( he embraced .ames 2asma'&i
muhatah3/ and as e1er( .ame that is more embracin,/ its
309
manifestation is prior/ too/ therefore/ the first
manifestation in the Mnit( 2hadrat&i wahidi(at3 is the
manifestation in the <reatest .ame of Allah Then comes
the manifestation in the state of the Beneficence and
after that comes the manifestation in the state of
"ercifulness 2rahimi(at3 Similarl(/ in the manifestation of
the appearance in Act/ it is the manifestation in the state
of @-ill@/ which is the <reatest .ame in this scene
2mashhad3 and the appearance of the <reatest .ame of
the 7ssence/ that has priorit( o1er all manifestations The
manifestation in the state of Beneficence&which
embraces all the bein,s of the in1isible and 1isible
worlds/ and to which the a(ah: @"( merc( encompasses
all thin,s@ 2C$%3 refers & is to precede other
manifestations/ as the sa(in, @)is merc( precedes )is
an,er@ 2C$+3 refers to that in some aspects
<enerall( speakin,/ as the Basmalah/ accordin, to the
inside and the spirit/ is the form of the manifestations in
Act/ and accordin, to the secret and the secret of the
secret/ it is the form of the manifestations of .ames/ or
rather of 7ssence/ and these manifestations appear first
in the state of @Allah@/ then in the state of the
@Beneficent@/ and then in the state of the @"erciful@/ the
pronounced and written forms should also be like that so
as to be in conformit( with the di1ine s(stem
0e,ardin, the @Beneficent@ and the @"erciful@ in the
noble Surah of al&)amd/ which come later than @The 9ord
of the worlds@/ it ma( be because in the Basmalah the
attention is directed to the appearance of the e8istence
from the hidden and in1isible places of e8istence In the
noble surah the attention is paid to the return and the
inside )owe1er/ in this possibilit( there is a problem
"a(be it refers to the comprehensi1eness of the merc( of
@Beneficence@ and @"ercifulness@/ or there ma( be
another point In an( case/ the said point concernin, the
Basmalah deser1es to be belie1ed in/ and probabl( this
is out of the blessin,s of the "erc( of the "ercifulness
310
bestowed upon the heart of this humble person Praise
be to )im for what )e has fa1oured
A Discussion and an Ac4uisition
The formalist scholars sa( that ar&0ahman and ar&0ahim
are deri1ed from ar&rahmah/ impl(in, compassion and
kindness Ibn 'Abbas 2ma( Allah be pleased with him3 is
4uoted to ha1e said: @The( are two compassionate
words/ one of which is more compassionate than the
other: ar&0ahman/ the compassionate/ and ar&0ahim/ the
kind to )is ser1ants pro1idin, them with li1elihood and
fa1ours@ 2C$C3 As kindness and compassion re4uire an
emotion 2infi'al3/ certain interpretation is ,i1en for
ascribin, them to the Sacred 7ssence/ and thus that is
re,arded alle,orical 2maAaLi3
Some others/ concernin, such attributes in ,eneral/ sa(:
@Take the results and lea1e the preliminaries@ 2C$'3
0e,ardin, ascribin, them to Allah/ the 78alted/ it is
based on the effects and acts/ not on the be,innin,s and
attributes So/ the meanin, of ar&0ahim and ar&0ahman
as ascribed to Allah/ is the 5ne -ho treats )is ser1ants
mercifull( The Schismatics 2muBtaLilah3 re,ard all Allah's
attributes as said abo1e/ or somethin, like it/ and/
conse4uentl(/ attributin, them to Allah is also alle,orical
But it is/ howe1er/ unlikel( to be alle,orical/ especiall( in
respect of ar&0ahman/ which/ if admitted to be
alle,orical/ would entail acceptin, somethin, 4uite
stran,e That is/ this word is coined for a meanin, which
is not allowed to be used alle,oricall( and could not be
In fact/ it will be an alle,or( with no realit( Think of it
People of research/ in repl( to such obAections/ sa( that
words are coined for ,eneral meanin,s and absolute
facts So/ to be confined to compassion and kindness is
not included in what the word @merc(@ was coined for/ but
the common mind has fabricated this attachment/ as
otherwise it has nothin, to do with the coinin, 2wad3
This/ as it seems/ is far from research/ because the one
who coined it was/ ob1iousl(/ one of these common
311
people/ and the abstract meanin,s and the absolute facts
ha1e not been considered !es/ if the coiner 2wadi3 was
Allah/ the 78alted/ or the prophets/ accordin, to di1ine
re1elation and inspiration/ that would be a Austification
This/ howe1er/ is not confirmed/ and the e8ternal form of
this speech is 4uestionable/ (et/ it is not clear whether
this e8ternal form was what the men of research
intended It is e1en possible to sa( that althou,h the
coiner 2wadi'3 of the words ma( not ha1e considered/
durin, the coinin,/ the ,eneral abstract meanin,s/ (et
what had actuall( been intended for the words were the
1er( ,eneral abstract meanin,s ;or e8ample/ the coiner
of the word @li,ht@ had naturall( in mind all kinds of
accidental 2Baradi(ah3 and sensible li,hts/ as he knew
nothin, about what is behind these li,hts But that which
the word @li,ht@ denotes is the luminosit(/ not the mi8ture
of li,ht and darkness If he was informed that those
accidental and limited li,hts are not pure/ but mi8ed with
darkness and torpidit(/ and if he was asked whether he
had intended the word to denote the luminosit( or the
mi8ture of li,ht and darkness/ he would certainl( sa( that
he had intended its luminosit(/ and the darkness ne1er
occurred to him in this respect -e likewise know that the
person who coined the word @fire@ he thou,ht of nothin,
other than the worldl( fires/ and that what made it to
occur to him was those fires of this world/ and he knew
nothin, about @The fire kindled b( Allah which rises
abo1e the hearts@/ 2C$D3 more so if the coiner did not
belie1e in the other world .e1ertheless/ this occurrence
cannot be a means of limitin, the fact/ as @fire@ refers to
the 4ualit( of the fire/ not that the coiner tried to abstract
the meanin,s/ such that it appears stran,e and far&
fetched But/ actuall(/ we sa( that the words denote the
meanin,s for which the( were coined/ without an(
particular limit Therefore/ there is no e8ception in the
case/ and the freer the meanin, from the aliens and
stran,ers/ the nearer it will be to the truth/ and farther
from the shortcomin,s of alle,or( Take/ for e8ample/ the
word @li,ht@ which was coined for bein, manifest b( itself
and for manifestatin, the other/ despite the fact that
312
usin, it for the accidental and mundane li,hts is not far
from the truth/ because b( usin, it for them/ the limits and
the mi8in, with darkness are not intended/ onl( the self&
manifestation and the manifestati1eness are intended
But usin, it for the hea1enl( li,hts&whose appearances
are more perfect/ nearer to the horiLon of the
intrinsicness 2dhati(at3 and stron,er in manifestati1eness
in 4uantit( and 4ualit(/ and whose mi8in, with darkness
and blemishes is less&is nearer to the truthJ and usin, it
for the 9i,hts of "aAest( 2anwar&i Aabaruti(ah3 is/ for the
said reason/ closer to the truthJ and also usin, it for the
Sacred 7ssence of Allah/ the "ost )i,h/ -ho is the 9i,ht
of the 9i,hts and free from all aspects of darkness/ and is
mere Pure 9i,ht/ is the 1er( pure and absolute truth It
can e1en be said that if @9i,ht@ has been coined for @the
apparent b( itself and manifestin, the other@/ usin, it for
other than Allah/ the 78alted/ is a realit( to the partial
intellects/ but to the intellects supported 2b( Allah3/ and to
the people of knowled,e/ it is alle,orical/ and it is real
onl( when used for Allah/ the 78alted 9ikewise the words
which are coined for concepts of perfection/ such as
meanin,s like e8istence and perfection
Conse4uentl(/ we sa( that in @Beneficent@/ @"erciful@/
@Compassionate@/ @Kind@ and the like/ there is an aspect
of perfection and completeness/ and an aspect of
emotion and shortcomin,/ and these words ha1e been
put for that aspect of perfection/ which is the ori,in of that
truth As re,ards the emotional aspects/ which are of the
re4uisites of the ,rowth 2nash'ah3 and of the stran,e and
alien thin,s of the truth/ which/ after the descent of these
truths in the places of possibilit( and the low mundane
worlds/ are concomitant and tan,led with them &like the
darkness which min,les with the li,ht in the descendin,
,rowth 2nash'ah3 & ha1e nothin, to do with the meanin, of
the obAect So/ usin, it for a Bein, -ho possesses the
Absolute Perfection/ and -ho is innocent of all aspects
of emotion and shortcomin,/ is the mere pure truth This
e8planation/ in addition to its bein, close to the taste of
313
the people of knowled,e/ suits the conscience of the
people of literalism/ too
)ence/ it has become clear that such attributes of
perfection/ which ha1e b( descendin, in some ,rowths
2nasha'at3/ been mi8ed and interrelated with another
matter&of which the Sacred 7ssence of Allah is innocent&
are not alle,orical when ascribed to Allah/ the 78alted/ in
their absolute concept And Allah is the <uide
-hen )e sa(s: @Alhamdu lillah@ 2All praise is for Allah3/ it
means that all forms of praise are e8clusi1el( for the
Di1ine Sacred 7ssence So/ do know/ dear/ that under
this noble word is the secret of the particular tauhid/ or
rather the most particular one The fact that all forms of
praise/ that the praisers offer/ e8clusi1el( belon, to Allah/
the 78alted/ is 4uite ob1ious/ b( e1idence/ to the people
of wisdom and the well&1ersed in hi,h philosoph(/
because it is pro1ed that the entire )ouse of 0ealiLation
is the 78panded Shadow 2Lill&i munbasit3 of Allah and )is
;lowin, 7manation 2faid&i mabsul3/ and that all the
apparent and hidden fa1ours/ whoe1er the donor ma( be/
as it appears and as the common people think/ are
Allah's/ and no bein, participates with )im 71en the
preparator( participation in this respect is the opinion of
the people of the common philosoph(/ not the hi,h
philosoph( So/ as praise is offered for fa1ours/ ,ifts and
beneficence/ and as there is no benefactor in the )ouse
of 0ealiLation e8cept Allah/ all praises belon, to )im
And also as there are no Beaut( and no Beautiful sa1e
)is Beaut( and )im/ all praises return to )im
In other words/ e1er( praise and e8tolment b( an( praiser
or e8toller is because of a fa1our and a perfection on the
other side As to the place and the occasion of the fa1our
and the perfection/ that diminish and limit these/ the(
ha1e no participation in the praise and e8tolment/ rather
the( are incompatible and contradictor( So/ all praises
and e8tolments return to the part 2haLL3 of Di1init(/ which
314
is perfection and beaut(/ not to that of the creature/ which
is deficienc( and limitation
In other words still/ eulo,iLin, the Perfect and thankin,
and praisin, the Benefactor 2munBim3 are of the <od&
,i1en dispositions/ which are in the innermost of all
bein,s Amon, other di1ine dispositions is the feelin, of
dis,ust with the shortcomin,s/ imperfections and what
decreases the fa1our The absolute fa1our which is free
from all fault/ and the complete Beaut( and Perfection
which are innocent of all kinds of deficienc(/ e8clusi1el(
belon, to Allah/ while the other bein,s decrease the
absolute fa1ours and the absolute beaut( and limit them/
not that the( increase and support them Thus/ all
peoples are disposed to thank and praise the Sacred
7ssence of Allah/ and disre,ard the other bein,s/ e8cept
those bein,s who/ accordin, to their Aourne( throu,h the
kin,doms of perfection and the towns of lo1e/ ha1e been
annihilated in the <lorious 7ssence of Allah/ since lo1in,
them and praisin, them are the 1er( lo1in, of Allah and
praisin, )im @9o1in, Allah's fa1ourites is lo1in, Allah@
Mp to here we ha1e been e8plainin, the positions of the
ordinar( people who are still within the 1eils of multiplicit(
and ha1e not (et ,ot rid of all sorts of hidden/ and deepl(
hidden/ pol(theism/ nor ha1e the( reached the perfect
de,ree of sincerit( and purit(
But/ accordin, to the knowled,e 2Birfan3 of those whose
hearts ha1e been annihilated in certain states/ all the
fa1ours and all perfection/ beaut( and maAest( are the
form of the manifestation of the 7ssence/ and all praises
and thanks belon, to the Sacred 7ssence of Allah/ or
rather praise and thanks are from )imself to )imself
2C$*3 / as is referred to b( the connection of Bismillah 2In
the .ame of Allah3 to al&hamdu lillah 2all praise is for
Allah3
Know that the salik to Allah/ the stri1er in the wa( of
Allah/ should not be satisfied with the scientific limit of
315
this knowled,e 2ma'arif3/ spendin, his whole life on
induction 2istidlal3/ which is 1eil/ or rather the ,reatest 1eil/
for to co1er this distance with @wooden le,s@ 2C$:3/ or
e1en b( the @bird of Solomon@ 2C$K3/ is not possible It is
the 1alle( of the hol( men and the sta,e of the humble
2warasta,an3 -ithout @ takin, off the shoes @ 2C%#3 of
lo1in, rank/ honour/ women/ children/ and/ unless he
,i1es up dependence and inclination towards other than
Allah/ he will not be able to step into the sacred 1alle(/
which is the place of the sincere ones and the ,odl( men
If the salik set his foot in this 1alle( with the truths of
sincerit(/ kickin, off multiplicit( and this world&which are
fanc( upon fanc(&should there be in him an( remnants of
selfishness/ a hand from the in1isible world would assist
him/ and his mountain of I&ness would be shattered b(
the di1ine manifestation/ and he would under,o a state of
@senselessness@ and @annihilation@ These states in the
hard hearts &which ha1e no share and no information
e8cept concernin, this world/ and which know nothin,
but the Satanic conceit&seem irre,ular and abnormal/ and
the( ascribe them to fantasies/ despite the fact that the
annihilation which we now ha1e in nature and in this
world is stran,er and more wonderous than the
annihilation which the people of ,nosticism and suluk
claim -e are ne,li,ent of all the in1isible worlds/ which/
from all aspects/ are more apparent than this world/ or
rather of the 7ssence and Attributes of the Sacred
7ssence to -hom appearance e8clusi1el( belon,s/ while
to pro1e those worlds and the Sacred 7ssence of Allah/
the "ost )i,h/ we clin, to e1idences and induction
Bewilderment upon bewilderment come from this stor(/
The swoon of the elite is the meanest 2or the most
special3 2C%$3
If the word akhass is written with the letter sad 2s3 there
can be not so much bewilderment/ because the
annihilation of the imperfect in the perfect is natural and
is in accordance with the di1ine law But the
bewilderment is when the word akhass is written with the
316
letter sin 2s3/ as this swoon and the annihilation are
happenin, to us all 5ur ears and e(es are so absorbed
and annihilated in nature that we are completel( unaware
of the uproars of the in1isible world
A Tradition and a 0esearch
Be informed that men of letters and the formalists sa(
that @praisin,@ 2hamd3 is thankin, 2thana3 b( the ton,ue
for a 1oluntar( fa1our 2Aamil3/ and/ as the( are unaware of
all ton,ues e8cept this flesh( ton,ue/ the( re,ard all
praisin, and ,lorif(in, Allah/ or rather all the talks of the
Sacred 7ssence/ to be a sort of fi,urati1e speech The(
likewise take the talkin,/ the praisin, and ,lorif(in, Allah
b( all bein,s to be alle,orical So/ the( re,ard Allah's
talkin, to be creatin, talkin,/ while in the other bein,s
the( re,ard praisin, and ,lorif(in, to be ,enetic 2takwini3
and intrinsic 2dhati3 The( think that speakin, is/ in fact/
e8clusi1el( confined to their own species/ thinkin, that
the Sacred 7ssence of Allah/ the "ost )i,h/ and other
bein,s/ are unable to speak/ or rather the( are &<od
forbidG &dumb The( take this to be declarin, the
innocence of the Sacred 7ssence/ whereas this is a
limitation 2tahdid3/ or e1en a disruption 2taBtil3/ and Allah is
innocent of such innocence/ as most of the ,lorifications
of the common people are limitation and assimilation
2tashbih3 -e ha1e alread( e8plained how the words
were coined for the ,eneral and absolute meanin,s
.ow we add: -e are not/ howe1er/ 1er( keen on
confirmin, that the di1ine facts should necessaril( come
true under lin,uistic terminolo,ical facts/ as it is the
correctness of the application 2itla43 and the intellectual
truth that are the criterion in such discussions/ e1en if the
lin,uistic fact is also pro1ed/ accordin, to the former
discussion Therefore/ we sa( that lan,ua,e/ speakin,/
speech/ writin,/ book/ praisin, and thankin, are of
di1erse de,rees in proportion to the e8istential ,rowths
2nasha'at&i wuAudi(ah3/ as each one corresponds to its
own ,rowth 2nash'ah3 and de,ree And praisin, 2hamd3/
317
in each instance/ is for a fa1our 2Aamil3 and ,lorif(in,
2madh3 is for a beaut( and a perfection So/ when Allah/
the "ost )i,h/ accordin, to )is Self&knowled,e 2Bilm&i
dhati3/ saw/ in the In1isible ipseit( 2huwi(at3/ )is Beautiful
Beaut(/ in the most complete de,ree of knowin, and
seein,/ )e was deli,hted 2mubtahiA3 at )is Beautiful
7ssence at the hi,hest de,ree of deli,ht 2ibtihaA3 So / )e
manifested in the eternal manifestation and at the hi,hest
de,ree of manifestation in the 7ssence 2hadrat&i dhat3 for
the 7ssence This manifestation and disclosin, the
hidden secret and the @Self&ar,ument@ 2mu4ari'a&i
dhati(ah3 is a @Self&speech@ 2kalam&i dhati3 which takes
place with the ton,ue of the 7ssence in the Mnseen
2hadrat&i ,haib3
-itnessin, this spoken manifestation is hearin, the
7ssence This praisin, of the 7ssence for the 7ssence of
Allah/ is Allah's praise which the other bein,s are
incapable of understandin,/ such that the sacred person
of the Sealin, Prophet/ the most honourable and the
nearest to Allah/ confesses his incapabilit( and sa(s: @I
cannot count the praises for !ou/ !ou are as !ou ha1e
praised !ourself@ 2C%%3 It is known that countin, the
praises is a branch of knowin, the Perfection and
Beaut(/ but as the complete knowled,e of the absolute
Beaut( is not possible/ similarl( the real praise cannot be
performed The utmost knowled,e 2ma'rifat3 of the people
of knowled,e and ,nosticism is to confess incapabilit(
The people of knowled,e sa( that Allah/ the 78alted/
praises and ,lorifies )imself with fi1e ton,ues/ which are:
the ton,ue of the 7ssence as such/ the ton,ue of the
Mnseen 5neness 2ahadi(at&i ,haib3/ the ton,ue of the
Collecti1e Mnit( 2wahidi(at&i AamBi(ah3/ the ton,ue of the
Distinct .ames 2asma'&i tafsili(ah3 and the ton,ue of the
entities 2a'(an3 These are other than the ton,ue of
manifestness/ the first of which is the ton,ue of 6olition
2mashi(at3/ down to the end of the ranks of the
indi1iduations/ which are the ton,ue of the e8istential
multiplicities
318
Know that all the bein,s ha1e a share/ or e1en shares/ of
the in1isible world/ which is mere life runnin, throu,hout
the entire )ouse of 78istence This subAect is pro1ed to
the people of hi,h philosoph( b( proofs/ and to the
people of heart and knowled,e b( witnessin, and e(ein,
The noble di1ine a(ahs and the hadiths of the ,uardians
of the re1elation =AS> refer to it 4uite e8plicitl( The 1eiled
people of the common philosoph( and literalism/ who
could not reco,niLe the speech of the bein,s/ resort to
interpretation and Austification It is 4uite stran,e that the
people of literalism/ who in1alidate the people of
philosoph( for interpretin, the Book of Allah accordin, to
their own understandin,/ the( themsel1es resort/ in this
respect/ to interpretin, so man( of the plain a(ahs and
the outri,ht correct hadiths/ Aust because the( could not
reco,niLe the talkin, of the bein,s/ e1en without ha1in, a
proof at their disposal So/ the( interpret the ?ur'an
without an( proof and onl( because of improbabilit(
2istibBad3 At an( rate/ the )ouse of 78istence is the ori,in
of life and the truth of understandin, and consciousness
The ,lorification of the bein,s is pronunciational/
conscious and 1olitional/ not ,enetic/ innate/ as the 1eiled
claim All bein,s are ac4uainted with the state 2ma4am3
of Allah/ the "ost )i,h in proportion to their share of
bein, .ow/ as there is no bein, busier with nature and
more indul,ent in multiplicit( than man/ he/ thus/ is more
wrapped in 1eils than other bein,s/ unless he takes off
his ,arment of bein, a human/ and pierces the 1eils of
multiplicit( and otherness/ so as to be able to witness/
un1eiled/ the Beaut( of the Beautiful/ in which case/ his
praise and ,lorification would be more comprehensi1e
than all praises and ,lorifications/ and he would be
worshippin, Allah with all )is di1ine affairs and all )is
.ames and Attributes
Completion
Know that the noble sa(in, 2kalimah3: @All praise is for
Allah@/ accordin, to what had alread( been said/ is of the
319
all&inclusi1e sa(in,s 2kalimat3/ and/ if with its delicacies
and truths one praises Allah/ he will be performin, the
most that is in the capacit( of a human bein, to perform
)ence the noble hadiths refer to it It is narrated that
Imam al&Ba4ir =AS> once came out of a house and found
that his mount had ,one )e said: @If I find the mount/ I
will praise Allah as praisin, deser1es@ -hen his mount
was found/ he mounted/ tidied his clothes and said: All
praise is for Allah@2C%+3 The "essen,er of Allah =SA> is
4uoted to ha1e said: @BThere is no ,od but Allah' is half of
a scale/ and BAll praise is for Allah' fills the other half of
the scale@2C%C3 This is because of what we ha1e said
that @All praise is for Allah@ includes monotheism/ too
The "essen,er of Allah =SA> is also 4uoted to ha1e said:
@The ser1ant's sa(in,: BAll praise is for Allah' is hea1ier/
in )is scales/ than se1en hea1ens and se1en
earths@2C%'3 )e =SA> is also 4uoted to ha1e said: @If Allah
,a1e to one of )is ser1ants the entire world/ and then
that ser1ant said: BAll praise is for Allah'/ that sa(in,
would be better than what he had been ,i1en@2C%D3
;urther 4uotation from him =SA> sa(s: @.othin, is more
lo1ed b( Allah than one's sa(in,: BAll praise is for Allah'/
as Allah )imself has so praised )imself / 2C%*3 There are
man( similar hadiths
Allah/ the 78alted/ said: @0abbil BAlamin@ 2the 9ord of the
worlds3 If @rabb@ means: @the "ost )i,h@ 2mutaBali3/ @the
Constant@ 2thabit3 and @the "aster@ 2sa((id3/ then it is of
the .ames of the 7ssence If it means: @the Possessor@
2malik3/ @the 5wner@ 2sahib3/ @the 6ictorious@ 2,halib3 and
@the 5mnipotent@ 24ahir3/ then it is of the attributi1e
.ames If it means: @the 7ducator@ 2murabbi3/ @the
Benefactor@ 2munim3/ and @the Completer@ 2mutammim3/
then it is of the .ames of Acts
@All&Alamin@ 2the worlds3/ if it means: @71er(thin, other
than Allah@/ which co1ers all the sta,es of e8istence and
the stations 2manaLil3 of the in1isible and 1isible/ then we
ha1e to take @rabb@ to be of the .ames of Attributes If
@world@ is @the 1isible world@ 2Balam&i mulk3/ which
320
,raduall( takes place and reaches its perfection/ then
@rabb@ means a .ame of Act At an( rate/ here it does not
mean a .ame of 7ssence "a(be/ in a wa(/ @Alamin@
refers to the 1isible worlds/ which attain to their suitable
perfection under the di1ine education 2tarbi(at3 and
mana,ement 2instruction E tamshi(at3 In this case the
word @rabb@ means educator/ bein, one of the .ames of
Acts
Do know that in this paper we refrain from e8plainin, the
lin,uistic/ literar( and structural aspects of the a(ahs /
because others ha1e mostl( handled them Certain
points which ha1e not been handled at all/ or inaccuratel(
handled/ we shall properl( deal with them
It must be noted that the .ames of 7ssence/ Attributes
and Acts/ which ha1e been referred to/ are accordin, to
the terms of the people of knowled,e A learned man of
the people of knowled,e/ in Insha'ud&Dawa'ir has di1ided
the .ames into:
The .ames of 7ssence/ the .ames of Attributes and the
.ames of Acts )e has said:
@The .ames of 7ssence are: Allah/ ar&0abb 2the 9ord3/
al&"alik 2the Kin,3/ al&?uddus 2the )ol(3/ as&Salam 2the
Peace3/ al&"u'min 2the ;aithful3/ al&"uha(min 2the
Protector3/ al&ALiL 2the Almi,ht(3/ al&Iabbar 2the
5mnipotent3/ al&"utakabbir 2the )au,ht(3/ al&All 2the
78alted3/ al&ALim 2the Tremendous3/ aL&Nahir 2the
5utward3/ al&Batin 2the Inward3/ al Awwal 2the ;irst3/ al
Akhir 2the 9ast3/ al&Kabir 2the <reat3/ al&Ialil 2the
"aAestic3/ al& "aAid 2The <lorious3/ al&)a44 2the Truth3/ al&
"ubin 2the "anifest3/ al&-aAid 2the ;inder3/ al&"aAid 2the
.oble3/ as&Samad 2the 71erlastin, 0efu,e3/ al&"utaBali
2the "ost )i,h3 al&<hani 2the Independent3/ an&.ur 2the
9i,ht3/ al&-a'rith 2the Inheritor3/ Dhul&Ialal 2the 5wner of
"aAest(3/ and ar&0a4ib 2the -atcher3
The .ames of Attributes are: al&)ai( 2the 9i1in,3/ ash&
Shakir 2the <rateful3/ al&?ahhar 2the Con4uerer3/ al&?ahir
321
2the Subduer3/ al&"u4tadir 2the All&Powerful3/ al&?awi(
2the Stron,3/ al&?adir 2the Able3/ ar&0ahman 2the
Beneficent3/ ar&0ahim 2the "erciful3/ al&Karim 2the
<enerous3/ al&<hafir 2the ;or,i1er3/ al&<hafur 2the
;or,i1in,3/ al&-adud 2the Affectionate3/ ar&0a'uf 2the
Compassionate3/ al&)alim 2the Clement3/ as&Sabur 2the
Patient3/ al&Barr 2the 0i,hteous3/ al&Alim 2the 5mniscient3/
al&Khabeer 2the Aware3/ al&"uhsi 2the Counter3/ al&)akim
2the -ise3/ ash&Shahid 2the -itness3/ as&SamiB 2the
)earer3 and al&Basir 2the Seer3
The .ames of Acts are: al&"ubdi' 2the Be,inner3/ al&-akil
2the <uardian3/ al&BaBith 2the 0esurrector3/ al&"uAib 2the
0esponsi1e3/ al&-asi' 2the 78pansi1e3/ al&)asib 2the
0eckoner3/ al&"u4it 2the .ourisher3/ al&)afiL 2the
Protector3/ al&Khali4 2the Creator3/ al&Bari' 2the "aker3/ al&
"usawwir 2the Shaper3/ al&-ahhab 2the <i1er3/ ar&
0aLLa4 2the Pro1ider3/ al&;attah 2the 5pener3/ al&?abid
2the 0estrainer3/ al&Basit 2the Spreader3/ al&Khafid 2the
Abaser3/ ar&0afi 2the 78alter3/ al&"uiLL 2the )onourer3/ al&
"udhill 2the )umiliater3/ al&)akim 2the -ise3/ al&'Aadil 2the
Iust3/ al&9atif 2the Subtle3/ al&"uid 2the 0estorer3/ al&
"uh(i 2the 9ife&,i1er3/ al&"umit 2the Death&,i1er3/ al&-ali
2the Patron3/ at&Tawwab 2the 0elentin,/ the Accepter of
0epentence3/ al&"unta4im 2the A1en,er3/ al&"u4sit 2the
74uitable3/ al&IamiB 2the Comprehensi1e3/ al&"u,hni 2the
7nricher3/ al&"aniB 2the Deterrent3/ ad&Darr 2the )armful3/
an&.afiB 2the Beneficial3/ al&)adi 2the <uide3/ al&BadiB 2the
"a,nificent3 and ar&0ashid 2the Prudent3 2C%:3
Concernin, these di1isions it is said that althou,h the(
are all .ames of 7ssence/ (et considerin, the
appearance of the 7ssence/ the( are called the .ames of
7ssence/ and/ considerin, the appearance of the
Attributes or the Acts the( are called the .ames of
Attributes or of Acts That is/ whiche1er of these is more
apparent/ the( are named after it Conse4uentl(/
sometimes in a .ame two or three aspects appear at the
same time/ in which case it is re,arded a .ame of
7ssence/ Attribute and Acts/ or of two of these three/ like
@ar&0abb@/ as has been said But this 4uestion does not
322
come to suit the writer's taste/ nor does it suit the ,nostic
taste -hat is apparent in this sortin, is that the criterion
for these .ames is that when the salik with the steps of
knowled,e reached the sta,e of complete annihilation in
Acts/ Allah/ the 78alted/ appears to his heart throu,h the
manifestations of .ames of Acts After the annihilation in
Attributes/ the manifestations will be in the .ames of
Attributes/ and after the annihilation in 7ssence/ the
manifestations will be in the .ames of 7ssence Should
his heart ha1e the abilit( of preser1ation after comin, to
sobriet(/ whate1er he tells of his seein,s of Acts would
be .ames of Acts Similarl(/ whate1er he tells of his
seein, of Attributes would be .ames of Attributes/ and
likewise the .ames of 7ssence There are/ in this
connection/ details which do not suit these pa,es That
which is stated in the insha'ud Dawa'ir is not correct
accordin, to its own criterion/ as is ob1ious on ha1in, a
look at the .ames
It can be said that these di1isions of @the three .ames@
are referred to in the <lorious ?ur'an/ in the last noble
a(ahs of the surah of @al&)ashr@ Allah/ the 78alted/ sa(s:
@)e is Allah/ other than -hom there is no ,od/ the
Knower of the in1isible and the 1isible )e is the
Beneficent/ the "erciful/@ 2C%K3 up to the end of the noble
a(ahs
Perhaps the first of these noble a(ahs refers to the
.ames of 7ssence/ the second refers to the .ames of
Attributes and the third refers to the .ames of Acts
<i1in, precedence to the .ames of 7ssence o1er those
of Attributes/ and these o1er those of Acts/ is accordin,
to the order of the facts of e8istence and of the di1ine
manifestations/ not accordin, to the witnessin,s
2mushahadat3 of the people of witnessin, 2ashab&i
mushahadah3 and the manifestations in the hearts of the
people of heart It should be realiLed that the noble a(ahs
ha1e other secrets/ but to mention them does not suit the
situation That the second a(ah is the .ames of
Attributes/ and the third is the .ames of Actions/ is 4uite
323
clear That @the Knower of the in1isible and the 1isible@/
@the Beneficent@ and @the "erciful@ are of the .ames of
7ssence/ is based on the fact that @the in1isible@ and
@1isible@ are of the internal and e8ternal .ames/ and
@Beneficence@ 2rahmani(at3 and @"ercifulness@ 2rahimi(at3
are of the manifestations of @the "ost )ol( 7manation@
2fail&i a4das3/ not of @the )ol( 7manation 2faid&i
mu4addas3
Confinin, these .ames to the remembrance of Allah/
whereas @9i1in,@ 2ha((3/ @Constant@ 2thabit3 and @9ord@
2rabb3 seem nearer to the .ames of 7ssence / is
probabl( because of their comprehensi1eness/ as the(
are of the mothers of .ames And Allah knows better
A 0emark
There is a ,reat contro1ers( about the word/ the
deri1ation and meanin, of @al&Blamin@/ 2the worlds3
Some sa( that @al&Blamin@ is plural/ co1erin, all kinds of
creation/ material and abstract/ and each kind is a world
in itself It is a plural which has no sin,ular of its root
This is a well&known opinion
Some others sa( that @Blam@ is passi1e participle and
@Blim@ is acti1e participle So/ @Blamin@ means
@ma'lumin@ 2the known3 But this opinion / besides ha1in,
no pro1in, e1idence and bein, unlikel(/ it is 4uite sill(
and irrele1ant to sa( @rabbul maBlumin@ 2the 9ord of the
known3
Some sa( that @Blamin@ is deri1ed from @Balmah@ 2si,n3
which co1ers all bein,s/ since e1er(thin, is a si,n and an
a(ah of the Sacred 7ssence The letters @w@ 2waw3 and
@n@ 2nun3 refer to the rational bein,s/ ,i1in, them priorit(
to the other bein,s
5thers sa( that it is deri1ed from @Bilm@ 2knowled,e3 At
an( rate/ re,ardin, it to embrace all creation is correct/
324
as it is Austified to take it to co1er the rational bein,s But
@Blam@ is used for e1er(thin, other than Allah/ and is
also used for e1er( indi1idual or cate,or( If the one who
uses it for e1er( indi1idual and cate,or( is of the people
of tradition and lan,ua,e/ he considers e1er( thin, to be
a si,n of the Creator:
@In e1er( thin, )e has a si,n@ 2C+#3 And if he is a di1ine
,nostic/ he considers e1er( bein, to be the appearance
of the all&embracin, .ame co1erin, all the truths/ b( wa(
of the appearance of the Collecti1e 5neness 2ahadi(at&i
AamB3 and the Secret of the 78istence Accordin, to this
consideration/ the entire world and e1er( part of it/ can be
re,arded as the <reatest .ame in the state of the
Collecti1e 5neness @The .ames are all in all/ and such
are the si,ns@
Conse4uentl(/ the obAection of the ,reat philosopher/
Sadrul "illat&i wad&Din 2Sadrul "uta'allihin3 2ma( his spirit
be sanctified3/ to those like al&Ba(dawi is applicable/
because the( ha1e not tasted of this drink 2school E
mashrab3 But to the wa(s of the people of ,nosticism it
is inapplicable )owe1er/ as the ar,ument of al&Ba(dawi
and that of the philosopher/ on this topic are too len,th(/
we refrain from mentionin, them The interested readers
ma( refer to the e8e,esis of the said late philosopher of
Surah al&;atihah
If @ar&rabb@ is of the .ames of Attributes/ meanin,
@"aster@ or @5wner@ and the like/ the meanin, of @al&
Blamin@ ma( be @e1er(thin, other than Allah@/ whether
the owned were the bein,s of the kin,dom of the world/
or the abstract in1isible bein,s If it is of the .ames of
Acts&as it apparentl( is & the meanin, of @al&Blamin@ will
onl( be the kin,dom of the 1isible world/ as/ in which
case/ @ar&rabb@ will mean @the 7ducator@ &a meanin,
which is of ,radual effecti1eness/ while the abstract
worlds are innocent of ,radualness/ thou,h/ to the writer/
the spirit of @,raduation@ in the world of @dahr@ 2eternit(/
perpetual duration3 is/ in a wa(/ certainJ and/ in the same
325
wa(/ we ha1e also pro1ed the temporal contin,enc(
2huduth&i Lamani3/ meanin, the spirit of time and the
eternit( of ,raduation 2dahri(at&i tadriA3 in the abstract
worlds In the ,nostic wa(/ the temporal contin,enc( is
also pro1ed for all worlds/ but not in the same wa( as
referred to b( the theolo,ians and the people of hadith
Another 0emark
Do know that @praisin,@ 2hamd3 is for a @fa1our@ 2Aamil3
;rom the noble a(ah it is ,athered that praisin, and
e8tolment are confirmed for the state of the <reatest
.ame as the all&embracin, .ame 2ism&i Aami3/ which has
the state of bein, the 9ord of the worlds/ @the
Beneficent@/ @the "erciful@ and @the "aster of the Da( of
Iud,ement@ So/ these noble .ames/ ie @0abb@/
@0ahmnn@/ @0ahim@ and @"alik@ should ha1e an effecti1e
role in the praisin, 9ater on/ we shall e8plain in details
Allah's sa(in,: @"aliki (aumiddin@ 2The "aster of the Da(
of Iud,ement3 .ow/ we shall talk about the
proportionateness of the state of Di1init( to @praisin,@ It
is so from two aspects:
The first is that as the 1er( praiser is a part of the
@worlds@/ or he ma( e1en be @a world@ b( himself/ and
from the point of 1iew of the people of knowled,e/ each
one of the bein,s is a world b( itself/ he praises Allah/ for
)e/ with the hand of di1ine education/ has taken him out
of weakness/ deficienc(/ fear and the darkness of the
mass of non&e8istence to stren,th/ perfection/ securit(
and the luminous world of humanit( )e has also taken
him past the corporeal/ elemental/ mineral/ 1e,etable/
and animal stations/ under a s(stem arran,ed accordin,
to self&and&substantial mo1ements/ and the dispositional
and natural inclinations/ to the station of humanit(/ which
is the most honourable station of bein,s ;urthermore/
)e continues to educate him until he becomes what (ou
can ne1er ima,ine in (our fanc(
326
@Then I become non&e8istent/ such non&e8istence that
the or,an
Sa(s to me: @5ur return is to )im 2C+$3
The second is that educatin, 2rearin, E tarbi(at3 the
s(stem of the kin,dom of the world/ such as the celestial
spheres/ elements/ substances and accidentals/ is
preliminar( to the e8istence of the perfect man/ who is/ in
fact/ the product of the Auice 2Busarah3 of the world of
realiLation and the ultimate end of the bein,s of the
world/ and he is/ as such/ the last product And/ since the
1isible world mo1es accordin, to the substantial self&
mo1ement/ and this is a self&completin, mo1ement/ to
where1er it ends/ it would be the obAecti1e of creation and
the end of the Aourne( If we look in a uni1ersal wa( at the
uni1ersal bod(/ 2Aism&i kull3/ uni1ersal nature/ uni1ersal
1e,etable/ uni1ersal animal and uni1ersal man 2insan&i
kull3/ we notice that man is the last product who has been
created after the substantial self&mo1ements of the world
and the( ha1e ended in him So/ the educatin, 2rearin,3
hand of Allah/ the 78alted/ has been educatin, 2rearin,3
man in all the world of realiLation/ and man is the first
and the last
That which has been said was about the minor Acts and
accordin, to the sta,es of e8istence/ as otherwise/ if
taken accordin, to the absolute Act/ the Act of Allah/ the
78alted/ can ha1e no obAecti1e e8cept )is own Sacred
7ssence/ as is pro1ed in its rele1ant instances Should
we look at the minor Acts/ we would realiLe that the
obAecti1e of creatin, "an is the absolute in1isible world/
as is stated in the Di1ine Sa(in,s 24udsi(at3: @ 5 son of
AdamG I created all thin,s for (ou/ and I created (ou for
"(self@ 2C+%3 Allah in the <lorious ?ur'an/ addressin,
"oses/ son of BImran 2peace be upon him and upon our
Prophet and his pro,en( 3/ sa(s: @I ha1e made (ou for
"(self@ 2C++3 )e also sa(s: @And I chose (ou@ 2C+C3 So/
man is created for Allah and made for )is Sacred
7ssence ;rom amon, all the bein,s man is the chosen
327
and the elect The destination of his Aourne( is attainin,
to the door of Allah/ annihilation in the 7ssence of Allah/
and stickin, to the Court of Allah )is return 2ma'ad3 is to
Allah/ from Allah/ in Allah and b( Allah In the ?ur'an )e
sa(s: @Surel( to Ms is their return@ 2C+'3 5ther creatures
return to Allah throu,h "an/ or rather their return is to
"an/ as it is stated in the IamiBah in1ocation/ in which
some aspects of the states of ,uardianship are
e8plained It sa(s: @The return of the creatures is to (ou
and their reckonin, is upon (ou@ It also sa(s: @-ith (ou
Allah opened and with (ou )e closes/@ 2C+D3 and also in
the noble a(ah@ @Surel( to Ms is their return/ and surel(
upon Ms is their reckonin,@ 2C+*3 In the said in1ocation:
@The return of the creatures is to (ou and their reckonin,
is upon (ou@/ is one of tauhid's secrets/ referrin, to the
fact that to return to the Perfect "an is to return to Allah/
as the Perfect "an is absolutel( annihilated and lasts b(
Allah's e1erlastin,/ ha1in, no indi1idualit(/ I&ness and
selfishness of his own/ rather he is of the Beautiful
.ames and the <reatest .ame/ to which the ?ur'an and
the hadiths fre4uentl( refer
The ?ur'an contains such delicate points/ facts/ secrets
and subtleties about tauhid that the minds of the people
of knowled,e are bewildered/ and this is the ,reat
inimitabilit( of this hea1enl( and luminous Book/ besides
its e8cellent s(nta8/ ,raceful e8pression/ wonderful
ele,ance/ miraculous st(le/ the wa( of in1itin, and
foretellin, the unseen/ perfectin, the precepts/ controllin,
and mana,in, the famil( and the like/ each one of which
is independentl( e8traordinar( and be(ond man's power
It can e1en be said that the <lorious ?ur'an's bein,
distin,uished for its elo4uence as one of its inimitabilities
well&known all o1er the world/ was because the earl(
Arabs were famous for their elo4uence/ and/ thus/ the(
could understand onl( that aspect of the ?ur'an's
inimitabilit( The Arabs of that time could not comprehend
its other more important dimensions which needed a
hi,her de,ree of understandin,
328
.owada(s/ too/ those who ha1e a similar le1el of
thinkin,/ can comprehend nothin, of this di1ine ,race/
e8cept its literal ele,ance/ beautiful rhetorics and
elo4uent e8pressions As re,ards those who are well
1ersed in the secrets of knowled,e and the ,races of
tauhid and abstraction/ know that what attracts them/ and
what is the ,oal of their hopes/ in this di1ine Book and
hea1enl( re1elation is onl( its knowled,e 2maBarif3/ and
the( are not so much interested in its other aspects
-hoe1er casts a ,lance at the ?ur'an's ,nosticism/ and
at the ,nostics of Islam who ac4uired their knowled,e
from it/ and then makes a comparison between them and
the scholars of other reli,ions/ concernin, their works
and knowled,e/ will 1er( well reco,niLe the hi,her
standard of the knowled,e of Islam and the ?ur'an/ which
is the base of the foundation of reli,ion and faith/ and the
final obAecti1e of sendin, the "essen,ers and re1ealin,
the Books To belie1e that this Book is a di1ine re1elation
and that its knowled,e is di1ine/ does not cost him an(
difficult(
A ;aithful Awakenin,
Do know that the So1erei,nt( 2rububi(at3 of Allah/ the
78alted/ o1er the worlds is of two kinds:
The first is the @<eneral So1erei,nt(@/ which co1ers all
the bein,s of the world/ and it is the ,enetic up&brin,in,
2education3 which takes e1er( bein, out of the limits of its
shortcomin,s to its suitable perfection/ under the control
of the Di1ine So1erei,nt( All the natural and substantial
de1elopments and the essential and accidental
mo1ements and impro1ements are under the control of
the 9ord In short/ from the sta,e of the primar( matter till
the sta,e of animalit( and the ,ainin, of the corporeal
and spiritual powers of animalit(/ and the ,enetic
329
e1olution/ each one of them testifies that: @"( 9ord is
Allah/ <lor( and "aAest( to )im@
The second is the @9e,islati1e So1erei,nt(@/ which
e8clusi1el( belon,s to the human species/ and the other
bein,s ha1e no share of it This education is ,uidin, to
the roads of sal1ation/ showin, the wa(s to happiness
and humanit(/ and warnin, a,ainst what contradicts
them/ as e8plained b( the prophets =AS> If somebod(
1oluntaril( placed himself at the disposal and education
of the 9ord of the worlds/ and was brou,ht up b( )im/
such that the actions of his or,ans and powers/ e8ternal
and internal/ would not be prompted b( his self/ but to be
di1ine/ in that case he would attain to the human
perfection/ which e8clusi1el( belon,s to the human
species
Mp to the sta,e of animalit(/ man ,oes side b( side with
the other animals To step out of this sta,e he will ha1e
to choose/ on his own free will/ one of the onl( two wa(s
before him: 5ne is the wa( to the sta,e 2abode3 of
happiness/ which is the Strai,ht Path of the 9ord of the
worlds: @"( 9ord is on the Strai,ht Path@/ 2C+:3 The other
is the wa( of wretchedness/ which is the crooked path of
the accursed Satan Therefore/ if he puts the powers and
or,ans of his kin,dom at the disposal of the 9ord of the
worlds to be educated b( )im/ his heart/ which is the
sultan of this kin,dom/ would ,raduall( submit to )im
-hen the heart becomes a subAect to the 9ord of the
worlds/ other soldiers 2Aunud3 would follow it/ and the
whole kin,dom would be under )is education Then his
in1isible ton,ue/ which is the shadow 2Lill3 of the heart/
would be able to sa(: @"( 9ord is Allah <lor( and
"aAest( to )im/@ in repl( to the an,els of the world of the
,ra1e/ who ask him: @-ho is (our 9ordH@ And/ as such a
man has obe(ed the "essen,er of Allah/ imitated the
Imams of ,uidance and acted accordin, to the Di1ine
Book/ his ton,ue would be e8pressi1e in sa(in,:
@"uhammad =SA> is m( Prophet/ 'Ali and his infallible
sons are m( Imams and the ?ur'an is m( Book@ But if he
330
did not turn his heart to di1init(/ and the ima,e of 9a ilaha
illallah/ "uhammadun rasulullah/ Ali(un wali(ullah 2There
is no ,od e8cept Allah/ "uhammad is the "essen,er of
Allah and BAli is the friend of Allah3 was not en,ra1ed on
the pa,e of his heart such that to become the portrait of
the inside of the soul/ and if there was no reciprocal
spiritual and moral connection between him and the
?ur'an as to act accordin, to it/ thinkin, about it/
rememberin, and contemplatin, it/ all his knowled,e
2maBarif3 would be effaced from his memor( when
sufferin, from the a,onies of death/ his death&sickness/
and in the death itself & that monstrous calamit(
"( dearG "an/ under a t(phoid fe1er and the
deterioration of his mental faculties/ for,ets all his
knowled,e/ e8cept thin,s which ha1e become a second
part of his constitution/ owin, to continual rememberance
and close intimac( with them Should he be inflicted with
a serious incident or a dreadful accident/ he would be
ne,lectin, a lot of his affairs/ and the line of for,etfulness
would underline his ac4uired information So/ how about
the a,onies/ sufferin,s and difficulties of deathH -hat
would happen to him thenH If the hearin, and the heart
were not opened/ if the heart was not hearin,/ to instruct
him with the necessar( beliefs at the time of d(in, and
after it would be of no a1ail Tal4in 2remindin, the dead of
his beliefs3 can be useful onl( to those whose hearts
ha1e ac4uired the true beliefs and whose hearts' ears are
usuall( open/ but at the 1er( moments of death a,onies
the( ma( under,o a fit of for,etfulness/ and thus/ the
tal4in will be a means for the an,els of Allah to con1e( it
to their ears But if man is deaf/ with no hearin, ears
suitable for the worlds of barLakh and the ,ra1e/ he can
ne1er hear the tal4in and it can benefit him nothin,
There is a hint at some of these in the noble hadiths
Ar&0ahmanir&0ahim 2The Beneficent/ the "erciful3: Do
know that for all the .ames and Attributes of Allah/ the
"ost )i,h/ there are/ ,enerall(/ two states 2ma4am3 and
two ranks 2martabah3:
331
5ne is the state of the .ames and Attributes of 7ssence/
which are constant in )is Mnit( 2hadrat&i wahidi(at3/ such
as the 7ssential Knowled,e/ which is of the 7ssential
affairs and manifestations/ and the 7ssential Power and
-ill/ and other 7ssential affairs 2shu'un&i dhati(ah3
The other is the state of the .ames and Attributes of
Acts/ which are confirmed for Allah throu,h the
manifestation b( the )ol( 7manation/ such as the @Acti1e
Knowled,e@ 2Bilm&fiBli3/ which the Illuminists re,ard as
confirmed/ and on it depends the @Detailed Knowled,e@
2Bilm&i tafsili3 The most merited of the wise men/ KhaAah
.asiruddin 2ma( Allah make his face bri,ht3/ has pro1ed
this/ followin, the opinion of the Illuminists who sa( that
the criterion for the @Detailed Knowled,e@ is the @Acti1e
Knowled,e@ 2C+K3 )owe1er/ althou,h this subAect is
contrar( to research&because the @Detailed Knowled,e@
is confirmed for the 7ssence/ and that the e8posure and
the details of the 7ssential Knowled,e are hi,her than
the @Acti1e knowled,e@ and more e8tensi1e/ as is pro1ed
and confirmed/ in its rele1ant place/ b( an illuminous
proof&(et/ the ori,inal 4uestion/ that the s(stem of the
e8istence is within Allah's Acti1e and Detailed
Knowled,e/ is pro1ed and confirmed accordin, to the
tradition of pro1in, and the method of ,nosticism/ despite
the fact that the hi,her method and the sweeter ,nostic
taste ha1e/ beside such wa(s/ another wa(:
@The lo1er's reli,ion is other than that of the others@ 2CC#3
<enerall( speakin,/ for the merc( of @Beneficence@ and
@"ercifulness@/ there are two ranks and two
manifestations: one is in the appearance of the 7ssence
in )is Mnit( 2hadrat&i wahidi(at3 throu,h the manifestation
of the )oliest 7manation The other is in the appearance
of the cosmic entities 2a(an&i kauni(ah3 throu,h the )ol(
7manation If the ar&0ahman and ar&0ahim/ in the
blessed Surah/ are of the 7ssential Attributes&as is more
ob1ious & it will be possible to re,ard them/ in Bismillahir&
332
0ahmanir&0ahim/ to be related to @ism@ 2.ame3/ rather
than Attributes of Act Conse4uentl(/ there is no
repetition at all that one ma( claim them to be
confirmator( repetition/ or e8a,,eration Based on this/
the meanin, of the noble a(ah will be: -ith )is
Beneficent and "erciful will/ praise be to )is Beneficent
and "erciful 7ssence&Allah knows better And/ as the
state of Di1ine -ill is the manifestation of the Sacred
7ssence/ the state of @Beneficence@ and @"ercifulness@/
which is of the determinations 2taBa((unat3 of the state of
Di1ine -ill/ is the displa( 2Ailwah3 of the 7ssential
Beneficence and "ercifulness There are/ howe1er/ other
possibilities which we ha1e left out/ as the said one is
more ob1ious
"aliki (aumiddin 2The "aster of the Da( of Iud,ement3:
"an( of the reciters ha1e read: maliki/ and there are
man( literar( Austifications for both 1ersions/ such that
e1en a ,reat scholar 2ma( Allah ha1e merc( upon him3
has written a thesis on preferrin, malik to mlik But the
ar,uments of both parties are not 4uite con1incin,
That which comes to the writer's notion is that mlik is
preferable/ or rather/ particularl( assi,ned/ because this
blessed surah and the blessed surah of at&Tauhid/ are
unlike the other surahs of the ?ur'an/ since these two
surahs are recited b( the people in their obli,ator( and
non&obli,ator( salats/ and in e1er( era hundreds of
millions of the "uslims ha1e heard them from hundreds
of millions of other "uslims/ and these from former
hundreds of millions/ and so on/ b( hearin, these two
noble surahs from one another/ recited/ e8actl( the
same/ with no letter ad1anced and no letter retarded/ no
letter increased and no letter decreased/ b( the Imams of
,uidance and the "essen,er of Allah =SA> Althou,h
most of the reciters read it malik/ and man( of the
scholars prefer malik/ (et none of those thin,s dama,ed
this certain/ necessar( and successi1el( pro1ed fact/ and
no bod( imitated them And althou,h the scholars
333
allowed imitatin, an(one of the reciters/ no one&e8cept
the abnormal 2shdhdh3 whose opinion is ne,li,ible&
necessaril( recited malik in his salats/ or if somebod( did
recite malik/ it was as a precaution 2ihti(at3/ besides
sa(in, malik/ too/ such as m( learned teacher of the
traditional science/ )aA Sha(kh Abdul Karim !aLdi 2ma(
his ,ra1e be sanctified3/ who used/ at the re4uest of
some of his contemporar( scholars/ to recite malik/ too
.e1ertheless/ this is too weak a precaution/ or/ as the
writer belie1es/ it is out of 4uestion
The weakness of the said 4uestion becomes clear under
the sa(in, that in Kufi penmanship malik and mlik are
mistaken for each other This claim can be uttered in
respect of the surahs which are not fre4uentl( recited/
thou,h still with difficult(/ but not in respect of this surah
which has been confirmed throu,h hearin, and recitin,/
as is 4uite clear Such a claim is an empt( and incredible
one
This 1er( ar,ument is also true in respect of kufuwan/ as
its recitation with @w@ 2maftuhah3 and @f' 2madmumah3
&which is BAsim's recitation alone&is also confirmed b(
wa( of hearin, and rehearin,/ and other recitations do
not necessaril( contradict that/ thou,h some think that
the( practice precaution b( recitin, the 1ersion of the
maAorit( with @hamLah@ instead of the @w@&an irrele1ant
precaution
If there can be an( ar,ument in respect of the narrati1es
in which we are ordered to recite like the people recite
2CC$3&which actuall( deser1es ar,uin,/ as it is belie1ed
that these narrati1es wanted to sa(: recite as the people/
in ,eneral/ do/ not that (ou are free to choose an( one of
the @se1en recitations@/ for e8ample & in that case/ to
recite @malik@ and @kufuwan@ other than the wa(
commonl( recited b( the "uslims and written in the
?ur'an/ is incorrect At an( rate/ the precaution is their
recitation as current amon, the people and written in the
334
?ur'an/ because that wa( of recitation is correct to e1er(
creed Allah knows better 2CC%3
A Philosophic 0esearch
Do know that Allah's ownership is not the same as the
ownership of the ser1ants/ nor is it like the kin,s'
ownership of their kin,dom/ as these are con1entional
anne8ations/ while anne8in, the creatures to Allah is not
of that kind/ althou,h to the Aurisprudents this sort of
ownership of Allah is lon,itudinall( 2tulan3 confirmed This
/ howe1er/ does not contradict what has been obser1ed
in this respect .or does it resemble man's ownin, his
own or,ans and limbs/ nor his internal and e8ternal
powers/ althou,h this latter ownership is nearer to Allah's
ownership than the aforementioned ones It is also not
like the soul's ownin, its own self&action/ which is of the
soul's affairs/ such as creatin, mental ima,es/ whose
contractions and e8pansions arc somewhat under the
control of the soul's will/ nor is it like the ownership of the
intellectual worlds of what is of lower ranks/ e1en if the(
were effecti1e in those worlds throu,h annihilatin, 2iBdam3
and creatin, 2iAad3/ for all the bein,s of the world of
possible realiLation/ on whose foreheads the humilit( of
po1ert( is marked/ are bound b( limits and restricted b(
measures/ e1en to the e8tent of the essence And
whatsoe1er is bound b( a limit is isolated from its act/ in
proportion to its limitedness/ and it enAo(s not a true
e8istential inclusi1eness 2ihata&i 4a((umi3 Therefore/ all
thin,s/ accordin, to the de,ree of their own essence/
oppose and contradict their passi1e elements
2munfa'dat3/ and because of this the( do not enAo( self&
e8istential inclusi1eness 2ihata&i dhati(a&i 4a((umi(ah3
But concernin, the ownership of Allah/ the 78alted/ which
is b( illuminati1e anne8ation and self&e8istential
inclusi1eness/ it is the true real self&ownership 2maliki(at&i
dhati(ah3/ in which there is not the least of an( defecti1e
contradictin, isolation in )is 7ssence and Attributes with
an( one of the bein,s The ownership of the Sacred
7ssence of all the worlds is the same/ without treatin, the
335
bein,s with discrimination at all/ or bein, nearer to/ and
more inclusi1e of/ the abstracts and the in1isible worlds/
than of the other worlds/ as otherwise it would re4uire
limitation and isolatin, disunit(/ accompanied b( need
and potentialit(J )i,h 78alted is Allah/ the <reat/ abo1e
all thatG A reference to this is perhaps in the sa(in, of
Allah/ the 78alted: @And -e are nearer to him than (ou@
2CC+3 @And -e are nearer to him than his Au,ular 1ein@/
2CCC3 @Allah is the li,ht of the hea1ens and the earth/@
2CC'3 @And )e it is -ho is <od in the hea1en and <od in
the earth/@2CCD3 and @Allah's is the kin,dom of the
hea1ens and the earth@2CC*3 The "essen,er of Allah
=SA> is 4uoted to ha1e said: @If (ou are lowered down
with a rope to the lowest of the earth/ (ou will come down
onto Allah @ 2CC:3 Imam as&Sadi4 =AS> is also 4uoted to
ha1e said/ as in al&Kafi: @.o space can confine )im and
no space can accommodate )im/ and )e is no nearer to
a place than to another@ 2CC:a3 Imam 'Ali an&.a4i is
4uoted to ha1e said: @!ou must know that when Allah is
in the lowest hea1en )e is/ at the same time/ on the
Throne All thin,s are e4uall( known/ controlled/ owned
and encompassed b( )im@ 2CCK3
.e1ertheless/ althou,h the ownership of )is Sacred
7ssence co1ers all thin,s and all worlds e4uall(/ the
noble a(ah sa(s@ @The 5wner of the Da( of Iud,ement@
This specification is probabl( because the Da( of
Iud,ement is the da( of ,atherin, So/ the 5wner of @The
Da( of Iud,ement@/ which is the da( of ,atherin,/ is
2also3 the 5wner of the other da(s which are dispersed/
and @the dispersed in the 1isible world are ,athered
2collected3 in the in1isible world@ 5r ma(be it is because
of the appearance of the 5wnership and 5mnipotence of
Allah/ <lorified be )is "aAest(/ on the @Da( of
<atherin,@/ which is the da( of the return of the possibles
to the threshold of Allah/ and the ascension of the bein,s
to the Court of Allah
78pandin, on this brief so as to suit this paper is that as
lon, as the li,ht of e8istence and the sun of the truth is
336
descendin, down from the hidden places of in1isibilit(
towards the world of 1isibilit(/ it tends to occultation and
bein, 1eiled In other words/ in e1er( descent there is a
specification 2taBa((un3/ and in e1er( specification and
limitation there is a 1eil And as man is the composite
2maAma3 of all specifications and limitations/ he is 1eiled
with all the se1en dark 1eils and the se1en 1eils of li,ht/
which are the se1en earths and se1en hea1ens/
accordin, to interpretations Perhaps returnin, to the
@lowest of the low@ means bein, wrapped in all kinds of
1eils This occultation of the sun of e8istence/ and the
mere li,ht in the horiLon of specifications 2tBa((unat3 can
be described to be the @ni,ht@ and @The .i,ht of the
?adr@ And as lon, as man is wrapped in these 1eils/ he
is depri1ed of seein, the Beaut( of the 7ternit( and of
e(ein, the prime li,ht -hen all bein,s/ in their
ascendin, march from the low stations of the world of
nature/ with the natural mo1ements&which are deposited
in their innate constitution from the li,ht of the attraction
of the di1ine disposition/ accordin, to the determination
2ta4dir3 of the )oliest 7manation in )is Knowled,e &return
to the ori,inal homeland and the real place of promise
2miBad3 & as is fre4uentl( referred to b( the noble a(ahs &
the( once a,ain ,et rid of the luminous and dark 1eils/
and the ownership and the so1erei,nt( of Allah/ the
78alted/ are manifested/ and )e appears in Mnit( and
So1erei,nt( )ere/ where the 9ast returns to the ;irst/
and the 5utside connects to the Inside/ and where the
rule of the appearance falls and the ,o1ernment of the
inside is manifested/ the absolute owner addresses & and
there is no addressed e8cept )is Sacred 7ssence &
@-hose is the So1erei,nt( this Da(H/ and as there is no
answer/ )e sa(s: 2It is3 Allah's/ the 5ne/ the Almi,ht(
2C'#3
This absolute da(/ the da( when the sun of the truth rises
from behind the 1eil of the horiLon of the indi1iduations/ is
@the Da( of Iud,ement@ in a wa(/ since e1er( bein,/
under the shadow 2Lill3 of its suitable name/ 1anishes in
Allah -hen The Trumpet is blown/ it appears from that
337
name and accompanies the followers of that name: @A
,roup in Paradise and a ,roup in ;lamin, ;ire@ 2C'$3
The perfect man in this world ,ets out of these 1eils
accordin, to his Aourne( to Allah and mi,ration to )im/
and the re,ulations of the 0esurrection/ the )our and the
Da( of Iud,ement appear before him and are pro1ed to
him So/ Allah/ with )is So1erei,nt(/ appears to his heart
throu,h this salat ascension/ and his ton,ue becomes
the interpreter of his heart/ and his appearance becomes
the ton,ue of his internal seein,s This is one of the
secrets of confinin, the 5wnership 2malik'i(at3 to the Da(
of Iud,ement
An Inspiration Concernin, the BArsh
Do know that concernin, the Arsh and its carriers there
are different opinions Similarl( the noble narrati1es
outwardl( differ/ too/ althou,h inwardl( there is no
difference/ since/ accordin, to the ,nostic 1iew and
demonstrati1e wa(/ the Arsh co1ers so man( meanin,s
5ne of its meanin,s&which I did not see in the lan,ua,e
of @the people@ 24aum3 & is the Mnit( 2hadrat&i wahidi(at3/
which is on the le1el of the )oliest 7manation@/ and its
carriers are four names/ of the <reat .ames: The ;irst/
the 9ast/ the 5utward and the Inward
Another&which also I did not see in the lan,ua,e of @the
people@ 24aum3 & is the @)ol( 7manation@/ which is on the
le1el of the <reatest .ame/ and its carriers are: al&
0ahman/ ar&0ahim/ ar&0abb and al&"alik
Another one of its concepts is the phrase @all that is other
than Allah@ 2ma siwallah3 and its carriers are the four
an,els: Seraphiel/ <abriel/ "ichael and ILrael
Another is the @Mni1ersal Bod(@ 2Aism&i kull3/ which is
carried b( four an,els who are the ima,es of the
Archet(pes 2arbab&i anwa'3/ as is referred to in al&Kafi
2C'%3
338
Sometimes it is re,arded to be the @Knowled,e@/ which
ma( be Allah's Acti1e Knowled,e 2ilm&i fiBli3 which is the
state of the ,reat ,uardianship 2wila(at&i kubra3 and its
carriers are four of Allah's perfect friends from the ancient
nations: .oah/ Abraham/ "oses and Iesus 2peace be
upon our Prophet/ his pro,en( and upon them3/ and four
persons of the perfect ones of this nation: the Seal of the
Prophets/ Amirul "u'mimn 'Ali/ al&)asan and al&)usa(n
=AS>
.ow/ as this introduction has been understood/ do know
that in the noble surah of al&)amd 2the 5penin,3/ after
the name @Allah@ that refers to )is 7ssence/ the four
noble names: ar&0abb/ ar&0ahman/ ar&0ahim and "alik/
are particularl( mentioned/ ma(be because these four
noble names are the carriers of the Arsh of )is Mnit(
2wahdani(at3 in respect of the inside/ while their outer
appearances are Allah's four fa1ourite an,els who are
the carriers of the Arsh of @0ealiLation' 2taha44u43 So/
the blessed name of ar&0abb is the inside 2batin3 of
"ichael/ who/ as ar&0abb's manifestation/ is in char,e of
the pro1isions and the education in the world of
e8istence The noble name of ar&0ahman is the inside
2batin3 of Seraphiel/ who is the caretaker 2munshi3 of the
spirits/ the blower of the Trumpet and the spreader 2basit3
of the spirits and the ima,es/ as the spread 2bast3 of
e8istence is also in the name of ar&0ahman The noble
name of ar&0ahim is the inside of <abriel/ who is in
char,e of teachin, and perfectin, the bein,s The noble
name of "alik is the inside of ILrael/ who is in char,e of
takin, 24abd3 the spirits and ima,es/ and of returnin, the
outside 2Lahir3 to the inside 2batin3 So/ the blessed surah/
up to @The 5wner of the Da( of Iud,ement@/ includes the
Arsh of Mnit( and the BArsh of 0ealiLation/ with reference
to its carriers Thus/ the entire circle of e8istence and the
manifestations of the in1isible and the 1isible/ which are
translated b( the <lorious ?ur'an/ are mentioned up to
this part of this surah This 1er( concept is also entirel(
co1ered b( the Bismillah/ which is the <reatest .ame It
339
is also in the @B@ 2ba'3/ which is in the position of causalit(/
and in the dot of bism/ which is the secret of the
causalit( And/ as 'Ali =AS> is the secret of ,uardianship
2wila(at3 and causalit(/ therefore/ it is he who is the dot
under the @B@ 2C'+3 That is/ the dot under the @B@ is the
translator of the secret of ,uardianship Contemplate
The reason for contemplation is the difficult( which is in
the hadith And Allah know betterG
A <nostic .otice
Perhaps ,i1in, priorit( to ar&0abb before statin, ar&
0ahman and ar&0ahim and then "alik at the end / is a
delicate reference to the wa( of man's Aourne( 2suluk3
from the material mundane creation up to the complete
annihilation/ or up to the state of the presence before the
"aster of the kin,s So/ as the salik is still at the
be,innin, of the Aourne(/ he is ,raduall( bein, brou,ht up
b( 0abbul 'lamin 2the 9ord of the worlds3/ for he is of the
world and his conduct 2suluk3 is under the control of time
and ,raduation After lea1in, the transitor( world of
nature b( the steps of his conduct/ the sta,e of the
inclusi1e names/ which do not belon, onl( to the world &
in which the aspect of @differentiation@ is predominant&is
established in his heart And/ as the noble name of ar&
0ahman is more particular than the other inclusi1e
names/ it is stated then/ and/ as it is the manifestation of
merc( and the sta,e of absolute spreadin,/ it precedes
ar&0ahim/ which is nearer to the horiLon of the interiorit(
)ence/ in the ,nostic conduct/ the e8ternal names
appear first/ then after that/ the internal names/ because
the salik's march is from multiplicit( 2kathrat3 to
sin,leness 2wahdat3/ until he ends up to the purel(
internal names/ includin, the name of "alik Thus/ with
the manifestation of 5wnership/ the multiplicit( of the
in1isible and 1isible worlds will 1anish/ and the complete
annihilation and Absolute Presence will take place As he
frees himself from the 1eils of multiplicit( with the
appearance of unit( and Di1ine So1erei,nt(/ and attains
340
to the 1isual witnessin,/ he con1erses in presence 2with
Allah3 and sa(s: @!ou do we worship@
)ence/ the whole circle of the tra1elers' Aourne( is also
contained in the noble surah/ from the last 1eils of the
world of nature up to the remo1in, of all the dark and
luminous 1eils and attainin, to the Absolute Presence
This Presence is the salik's ,reat resurrection and the
risin, of his )our In the noble a(ah: and all who are in
the hea1ens and the earth swoon awa(/ e8cept him
whom Allah wills @/ 2C'C3 the e8ception ma( be this
,roup of the people of suluk who would swoon awa( and
be annihilated before the Trumpet is blown B( sa(in,: @I
and the )our are like these two@ 2C'Ca3 when Aoinin, his
two forefin,ers/ the "essen,er of Allah =SA> ma( ha1e
referred to this concept
A 9iterar( .otice
In the current e8e,eses which we ha1e seen/ or which
are 4uoted from/ the word @din@ is said to mean
Aud,ement and reckonin, The le8icons ,i1e these
meanin,s/ too The Arab poets ha1e also used it so/ such
as the poet who sa(s: @Beware that (ou will be Aud,ed as
(ou Aud,e/@ and there is a sa(in, ascribed to Sahl ibn
0abi'ah statin,:
@There remained but hostilit( -e so Aud,ed them as the(
did@ 2C''3 It is said that @da((an@/ which is one of the
Di1ine .ames/ denotes this 1er( meanin, Perhaps b(
@din@ the true reli,ion is intended And as on the Da( of
0esurrection the results of the reli,ion appear and the
reli,ious facts come out from behind the curtain/ for this
reason it is& called (aumuddin 2the Da( of Iud,ement3/
the same as @toda(@ is called (aumud dun(a 2the da( of
this world or the mundane da(3 on which appear the
results of this world/ while the true ima,e of the reli,ion is
not apparent This bears a similar concept of Allah's
sa(in,: @ and remind them of the da(s of Allah@/ 2C'D3
which are the da(s in which Allah treats a nation with
341
force and so1erei,nt( The Da( of 0esurrection is a @da(
of Allah@ as well as the @da( of reli,ion@/ since it is the da(
of the appearance of the Di1ine So1erei,nt( and the da(
of the emer,ence of the truth of Allah's reli,ion
I((aka na Bbudu wa 'i((aka nasta'in 2!ou do we worshipJ
!ou do we seek help from3: Do know/ dear/ that when the
ser1ant/ the salik on the road of knowled,e/ understood
that all thanks and praises e8clusi1el( belon, to Allah's
Sacred 7ssence/ and attributed to )im contraction 24abd3
and e8pansion 2bast3 of the e8istence/ and re,arded the
rei,ns of the affairs/ at first and at last/ the be,innin, and
the end/ to be in the ,rasp of )is 5wnership/ and the
Mnit( of 7ssence and of Acts manifested in his heart/ he
would e8clusi1el( confine worship and seekin, help to
Allah/ re,ard the entire world of realiLation submittin,/
willin,l( or unwillin,l(/ to the Sacred 7ssence/ and
reco,niLe no able one/ in the world of realiLation/ so as
to ascribe to him an( help That which is claimed b(
some of the people of formalism that to confine worship
2to Allah3 is real/ but to confine seekin, help onl( to )im
is not real & b( ar,uin, that the help of other than Allah
can also be sou,ht/ and it is in the <lorious ?ur'an: @and
help one another in ,oodness and piet( / 2C'*3 and also:
@and seek help throu,h patience and salat/@ 2C':3 and it is
known that the conduct of the noble Prophet/ the Imams
of ,uidance =AS>/ their companions and the "uslims was
based on seekin, help from other than Allah in lawful
matters/ such as ,ettin, the help of the beast of mount/
the ser1ant/ the wife/ the friend/ the messen,er/ the
worker and the like&is but a talk suitable to the formalists
But the one who has knowled,e about the Mnit( of Acts
of Allah/ the 78alted/ and re,ards the s(stem of the
e8istence to be a form of the acti1it( of Allah/ the 78alted/
seein,/ either plainl( or b( rational proof/ that there is no
effecter in the 2world of3 e8istence sa1e Allah/ re,ards/
with the e(e of insi,ht and luminous heart/ confinin,
@seekin, help@ to be a real confinement/ and takes the
help of the other bein,s to be a form of Allah's help
Accordin, to what these people sa(/ there is no reason
342
for confinin, the praises to Allah/ the 78alted/ since/
accordin, to this opinion/ other bein,s also ha1e their
beha1iours/ options/ beaut( and perfection which
deser1e praisin, and thankin, The( e1en sa( that ,i1in,
life and death/ and pro1idin, and creatin, are some other
affairs which are common between Allah and the
creatures The people of Allah re,ard such matters to be
pol(theism/ and in the narrati1es the( are re,arded
hidden pol(theism/ as it is said that 2resortin, to3 turnin,
the rin, in the fin,er to remember somethin, is re,arded
a hidden pol(theism 2C'K3
In short/ @!ou do we worship and !ou do we seek help
from@ is a part of praisin, Allah/ and it is a reference to
real monotheism The one in whose heart the truth of
monotheism has not (et appeared/ and he has not
pur,ed it from pol(theism absolutel(/ his sa(in, @!ou do
we worship@ would not be real/ and he cannot confine his
worship and seekin, help to Allah/ and he would not be a
,odl( man and a theist -hen monotheism manifests in
his heart/ he will/ in proportion to the de,ree of this
manifestation/ ,i1e up all bein,s and clin, to the "i,ht of
the Sanctit( of Allah to the e8tent he sees that @!ou do
we worship and !ou do we seek help from@ takes place
b( the name of AllahJ and some facts of @!ou are as !ou
praised !ourself'2C'Ka3 manifest in his heart
An Illuminati1e .otice
The point of chan,in, from the +rd person to the %nd has
become clear from the statements of this thesis Althou,h
in itself it is one of the ornaments of speech and the
characteristics of rhetorics/ fre4uentl( seen in the
speeches of the elo4uent orators/ and is a decoration to
the speeches/ and/ at the same time/ b( chan,in, from
one mood to another/ one remo1es the addressee's
boredom and ,i1es a fresh 1i1idit( to his spirit/ (et/ as the
salat is the ascension for reachin, the presence of
)oliness/ and the ladder to the state of intimac(/ this
noble surah ,i1es the order to start the spiritual
343
ascension and the ,nostic Aourne( The ser1ant/ at the
be,innin, of the tra1el to Allah/ is imprisoned and
wrapped in the dark 1eils of the world of nature and in the
luminous ones of the in1isible world/ while the tra1el to
Allah is ,ettin, out of these 1eils b( the steps of spiritual
conduct Actuall(/ mi,ration to Allah is turnin, awa( from
the house of self and from the house of creation to Allah/
lea1in, multiplicities/ reAectin, the dust of otherness and
attainin, to the Mnities 2tauhidat3 It is absence from
creation and presence before the 9ord -hen in the
noble a(ah @5wner of the Da( of Iud,ement@ he finds
that multiplicit( disappears under the shinin, li,ht of the
5wnership and 5mnipotence/ he e8periences a state of
effacement from multiplicit( and bein, present before
Allah/ the 78alted/ and/ b( personall( con1ersin, and
witnessin, the Beaut( and "aAest(/ he offers himself to
ser1itude/ and presents his 4uest for Allah and his piet(
to the Sacred Presence and the meetin, of intimac(
The fact that the pronoun i((aka is used for this purpose
is because this pronoun returns to the 7ssence in which
multiplicit( is 1anished So/ the salik in this situation ma(
ha1e a mood of Mnit( of 7ssence/ turnin, awa( from the
multiplicit( of names and attributes/ and the heart turns
towards the 7ssence that is free from the 1eils of
multiplicit( This is the perfect monotheism which was
referred to b( the Imam of the monotheists/ the head of
the ,nostics/ the leader of the lo1ers/ the pioneer of the
attracted and the belo1ed/ Amirul "u'minin 2'Ali3/ ma(
Allah bless him and his infallible offsprin,/ who said: @The
perfect monotheism is the ne,ation of ascribin, attribute
to )im/@ 2CD#3 as an attribute denotes otherness
2,hairi(at3 and pluralit( 2kathrat3/ while this inclination/
thou,h to the pluralit( of .ames/ is far from the secrets of
monotheism and the facts of abstraction Thus/ probabl(/
the secret of Adam's sin was inclination towards the
pluralit( of .ames/ which was the spirit of the forbidden
tree
A <nostic In4uir(
344
Be informed that the literalists show some opinions in
respect of @naBbudu@ 2we worship3 and @nastain@ 2we seek
help3/ concernin, their bein, in the first person plural
number/ whereas the speaker is actuall( a sin,le person
The( sa( that/ in this connection/ a lawful trick has
occurred to the worshipper in order to ha1e his worship
accepted b( Allah/ the 78alted B( usin, a plural pronoun
he places his worship amon, the worshippin, of other
creatures/ amon, whom/ of course/ are the perfect ones
of Allah's friends whose worship is accepted b( Allah/ the
78alted/ and presents it to the threshold of )oliness and
the Court of "erc(/ makin, sure that his worship will/
implicitl(/ be accepted/ since it is not of the custom of the
<enerous to discriminate in the deal
The( also sa( that as the salat was imposed first in
con,re,ation / so it came in the plural
Talkin, about the ,eneral secret of the adhan and the
i4amah we stated a point from which this secret can be
reco,niLed to some e8tent That is/ the adhan is
proclaimin, that the 1isible and in1isible powers of the
salik are read( to be present in )is Presence/ and the
i4amah is to ha1e them stand upri,ht before )im -hen
the salikJ prepared his 1isible and in1isible powers to be
present in the Presence/ and the heart/ which is their
leader/ stood upri,ht as their Imam/ then the salat has
been started and @The belie1er alone is a con,re,ation@
2CD$3 So/ @na'budu/ nasta'in and ihdina@ 2@-e worship@/
@we seek help@ and @,uide us@3/ all would be performed
b( this con,re,ation in the )ol( Presence In the
narrations and the in1ocations of the pure infallible Ahlul
Ba(t =AS>/ who are the source of ,nosticism and di1ine
1ision/ there is a reference to this concept
Another opinion which occurs to the writer is that the salik
re,ards all the praises and thanks from e1er( praiser and
thanker/ in the 1isible and in1isible worlds/ to be
345
e8clusi1el( confined to the )ol( 7ssence of Allah It is
also clearl( pro1ed in the proofs of the Imams of proofs/
and in the hearts of the ,nostics that all the bein,s in the
circle of the e8istence&worldl( and hea1enl(/ bi, and
small & ha1e the life of sensibilit( and understandin, of
animalit(/ or rather of humanit(/ and the( praise and
,lorif( Allah/ the 78alted/ rationall( and consciousl(
It is fi8ed in the nature 2fitrat3 of all bein,s/ the human
species in particular/ to submit to the )ol( Presence of
the Perfect and the Absolute Beautiful/ and their
foreheads are on the dust of )is )ol( Threshold/ as is
stated in the <lorious ?ur'an: @ and there is not a sin,le
thin, but ,lorifies )im/ but (ou do not understand their
,lorification@2CD%3 5ther noble a(ahs/ and narrati1es of
the infallibles/ which are full of this di1ine ,race/ support
this fi8ed Aud,in, proof So/ if the tra1eler to Allah could
find this truth throu,h ar,umentati1e reasonin,/ faithful
taste or ,nostic 1ision/ he would realiLe/ whate1er
position he is in/ that all the particles of the e8istence ad
the dwellers of the in1isible and 1isible worlds/ worship
the Absolute -orshipped and seek their Creator Thus/
the plural form 2of the pronoun3 is used because all
bein,s/ in all their mo1ements and stillness/ worship the
Sacred 7ssence of Allah/ the 78alted/ and seek )is help
A .otice and a Point
Know that the reason for ,i1in, priorit( to i((aka nabudu
o1er i((aka nasta'in & despite the usual custom that
seekin, help for worship comes before worship & is that
@worship@ is prior to @seekin, help@/ not to @helpin,@
Sometimes @helpin,@ happens without @seekin, help@
Also the( sa( that/ as these two are related to each
other/ ad1ancin, or retardin, can make no difference/ as
it is said: @!ou did obser1e m( due/ so/ (ou did me
,ood@ or @!ou did me ,ood/ so (ou did obser1e m( due@
;urthermore/ seekin, help is for future worship/ not for
present worship The dullness of these opinions is not
concealed from the people of taste 2ahl&i dhau43
346
"a(be the point is that confinin, @seekin, help@ to Allah/
the 78alted/ comes/ accordin, to the state of the tra1el to
Allah/ later than confinin, @worship@ to )im It is 4uite
ob1ious that a ,ood number of the monotheists in
worship/ who confine @worship@ to Allah/ are pol(theists in
@seekin, help@ and do not confine it to Allah/ as we ha1e
alread( 4uoted some e8e,etes who belie1e that confinin,
@seekin, help@ to Allah is not real So/ confinin, @worship@
to Allah/ in its con1entional concept/ is of the first states
of the monotheists/ and confinin, @seekin, help@ is an
absolute reAection of other than Allah
It should not be hidden/ howe1er/ that @seekin, help@
does not mean to @seek help@ onl( in worshippin,/ but in
all affairs/ and this is after reAectin, the means and
ne,lectin, multiplicities/ and completel( turnin, to Allah
In other words/ confinin, @worship@ is seekin, Allah/
wantin, )im and ,i1in, up turnin, to other than )im And
confinin, @seekin, help@ is seein, )im/ and ,i1in, up
seein, other than )im This @,i1in, up seein, other than
)im@ comes/ accordin, to the stations of the ,nostics and
the sta,es of the saliks/ later than @,i1in, up seekin,
other than )im@
A <nostic Ad1anta,e
5 tra1elin, ser1ant/ know that confinin, @worship@ and
@seekin, help@ to Allah is also not of the states of the
monotheists and perfect sta,es of the saliks/ because it
implies a claim contrar( to monotheism and abstraction
The( e1en belie1e that seein, worship/ worshipper/
worshipped/ help&seeker/ and the one whose help is
sou,ht/ and seekin, help are contrar( to monotheism In
the real monotheism/ which appears in the heart of the
salik/ such multiplicities 1anish/ and seein, such affairs is
effaced !es/ those who ha1e come to themsel1es from
the in1isible attraction and ha1e attained to sobriet(/
multiplicit( does not form a 1eil for them/ because people
are of man( ,roups:
347
A ,roup consists of the 1eiled/ such as we/ the helpless/
who are wrapped in the dark 1eils of nature
Another ,roup consists of the saliks/ the tra1elers to
Allah/ the emi,rants to the Court of )oliness
A third ,roup consists of the united 2wsiln3/ who ha1e
come out of the 1eils of multiplicit( and ha1e been
en,a,ed with Allah/ ne,lectin, all creatures and 1eiled
a,ainst them/ as the( ha1e under,one a complete swoon
and an absolute annihilation
Another ,roup consists of those who ha1e come back to
the creatures/ and who ha1e the post of completers and
,uides/ such as the ,reat prophets and their successors
=AS> Althou,h the( are amon, multiplicit( and in char,e
of ,uidin, the people/ multiplicit( does not 1eil them/ but
it forms an isthmus&like state for them
Conse4uentl(/ @i((aka na'budu wa i((aka nasta'in@ has
different implications in respect of the different ,roups
mentioned abo1e To us/ the 1eiled/ it is a mere
alle,ation and an ima,e But if we become aware of our
1eil and reco,niLe our shortcomin,/ our worship
becomes more luminous in proportion to the de,ree of
our awareness of our shortcomin,/ and becomes/
accordin,l(/ accepted b( Allah/ the 78alted To the
saliks/ it is nearer to the truth in proportion to the tra1elin,
step To the united 2wsiln3/ in respect of seein, Allah/ it
is the truth/ and/ in respect of seein, multiplicit(/ it is a
mere ima,e and a customar( act To the perfect ones/ it
is mere truth/ and so/ the( ha1e 1eil neither a,ainst Allah
nor a,ainst the creatures
A ;aithful Awakenin,
Do know/ dear/ that as lon, as we are in this hea1( 1eil
of the world of nature/ spendin, our life on coloniLin, the
world and its pleasures/ and bein, ne,li,ent of Allah/ the
348
78alted/ of rememberin, )im and of thinkin, about )im/
all our worshippin,s/ in1ocations and recitations will
contain no truth & neither in al&hamdu lillah 2praise is for
Allah3 we can confine praises to Allah/ nor in i((aka na
budu wa i((aka nasta'in can we find a wa( to the truth
-ith these empt( claims in the presence of Allah/ the
78alted/ the fa1orite an,els/ the messen,er prophets and
the infallible ,uardians/ we will be dis,raced and
humiliated The one whose ton,ue of state and speech
ne1er stops praisin, the people of this world/ how can he
sa( @All praise is for Allah@H The one whose heart is
inclined to nature/ and is empt( of an( di1ine scent/ and
whose dependence is on the people/ with which ton,ue
can he utter:
@!ou do we worship and !ou do we seek help from@H So/
if (ou are the man for this field/ then tuck up the skirt of
determination/ and/ with intense remembrance and
contemplation of Allah's <reatness/ and of the creatures'
humiliation/ inabilit( and po1ert(/ tr( first to con1e( the
facts and the delicate matters mentioned in this thesis/ to
(our heart/ and enli1en (our heart b( rememberin, Allah/
the 78alted/ so as to brin, to (our heart's sense of smell
a scent of monotheism/ and/ with the help of the Mnseen/
to find a passa,e to the salat of the people of knowled,e
If (ou are not the man for this field/ at least (ou are to
continuall( remember (our faults/ pa( attention to (our
humilit( and inabilit(/ perform (our duties out of shame
and dis,race/ and a1oid claimin, ser1itude And these
noble a(ahs / with whose ,races (ou are not ac4uainted/
recite them either throu,h the ton,ues of the perfect
ones/ or consider (ourself merel( recitin, the form of the
?ur'an/ so that/ at least/ (ou ma( not claim a false
alle,ation
A Iuristic Branch
Some Iurisprudents see that it is not allowed to intend
composition 2insha3 in sentences like i((aka naBbudu wa
i((aka nastain/ thinkin, that it would be a contradiction to
349
the ?ur'an and recitin, it/ since recitation is relatin, the
words of someone else This talk has no Austification/
because as one can praise someone with his own words/
he can use somebod( else's words for the purpose ;or
e8ample/ if we praised somebod( usin, )afiL's poetr( / it
would be true that we ha1e praised the intended person/
and it would also be true that we ha1e recited )afiL's
poetr( So/ if we/ b( sa(in, @All praise is for Allah/ the
9ord of the worlds@/ actuall( compose all the praises for
Allah/ and b( sa(in, @!ou do we worship@ we compose
the confinement of worship to Allah/ it will come true that
with Allah's words we ha1e praised )im/ and with Allah's
words we ha1e confined worship to )im But if somebod(
emptied the words from their compositional meanin,/ he
would be actin, contrar( to precaution/ if not to sa( his
recitin, would be batil 2in1alid3 )owe1er/ if someone did
not know it/ it would not be necessar( for him to learn it/
as the formal recitin, with its own meanin, would do
Some of the noble narrati1es refer to the fact that the
reciter composes/ as is in the )ol( )adith: @-hen he 2the
ser1ant3 sa(s in his salat: BIn the .ame of Allah/ the
Beneficent/ the "erciful'/ Allah sa(s: B"( ser1ant
remembered "e'/ and when he sa(s: BAll praise is for
Allah'/ Allah sa(s: B"( ser1ant praised "e' 2CD+3 etc If
the @bismillah@ and @praisin,@ were not composed b( the
ser1ant/ @remembered "e@ and @praised "e@ would ha1e
no meanin, In the hadiths of "iBraA it is said: @.ow that
(ou ha1e arri1ed/ recite "( .ame@ 2CDC3 2ie sa( the
bismillah3 ;rom the moods of the Imams of ,uidance
=AS> on recitin, @The 5wner of the Da( of Iud,ement@/
and @!ou do we worship@/ and from their repeatin, these
a(ahs/ it is clear that the( were composin,/ not merel(
recitin,/ like: @Isma'il testifies that there is no ,od but
Allah 2CD'3
5ne of the important differences of the ranks of the salat
of ,odl( people is due to this 1er( difference in their
recitation/ as we ha1e alread( referred to some of it This/
howe1er/ would not come about unless the reciter was
350
intendin, the composition in his recitations and
remembrances 71idences pro1in, this are much more
than this In short/ composin, these concepts b( the
di1ine words is not obAectionable
An Ad1anta,e
The lin,uists sa( that @worship@ means utmost
submission and humbleness The( also sa( that since
worshippin, is the hi,hest de,ree of submission/ it does
not befit e8cept the one who is at the hi,hest de,ree of
e8istence and perfection/ and the ,reatest of the de,rees
of ,race and bene1olence/ and as such/ worshippin,
other than Allah is pol(theism Probabl(/ @worshippin,@&
which in the Persian lan,ua,e means @adoration@ and
@ser1itude@&actuall( implies more than that which has
been said/ ie it is submission to the Creator and the
9ord It follows that such a submission is inseparable
from takin, the worshipped to be the Diet( and 9ord/ or
for e8ample/ )is semblance and manifestation
Conse4uentl(/ worshippin, other than Allah is pol(theism
and disbelief )owe1er/ absolute submission/ without this
belief or decidin, this meanin,/ e1en reluctantl(/ and
e1en if it reached the utmost submission/ would not be a
reason for disbelief and pol(theism/ althou,h some kinds
of it are re,arded to be haram such as placin, the
forehead on the dust b( wa( of submissionJ thou,h this is
not worshippin,/ but it is apparentl( reli,iousl( prohibited
Therefore/ the homa,e paid b( the followers of a reli,ion
to their reli,ious leaders/ belie1in, that the(/ too/ are
ser1ants in need of Allah/ the 78alted/ for e1er(thin,&for
the e8istence itself and for its perfection&and that the( are
,ood ser1ants who/ althou,h can ha1e no ad1anta,e/
harm/ life and death for themsel1es/ are/ throu,h their
ser1itude/ in the pro8imit( of the Court of Allah/ the
78alted/ and subAect to )is care/ and a means of )is
,rants/ cannot be mi8ed with an( blemish of pol(theism
351
and disbelief To respect the fa1orites of Allah is to
respect )im/ and @To lo1e Allah's elects is to 9o1e Allah@
Amon, the ,roups of @I call Allah to witness/ and Allah is
sufficient as a witness/@ the ,roup that is&b( the blessin,
of Ahlul Ba(t of re1elation and infallibilit(/ the resources
of knowled,e and wisdom&more e8cellent in unif(in,/
,lorif(in, and e8altin, Allah/ the "ost )i,h/ than all other
,roups of humanit(/ is the ,roup of the $%&Imam Shi
Bahs Their books of the principles of belief&such as the
honourable book of al&Kafi/ and the honourable book of
at&Tauhid b( ash&Sha(kh as&Sadu4 2ma( Allah be
pleased with him3&and speeches and in1ocations of their
infallible Imams/ which/ in unif(in, and ,lorif(in, Allah/
the "ost )i,h/ are the issues of the said resources of
re1elation and inspiration/ testif( that such sciences were
unprecedented amon, humanit(/ and that no one has
,lorified and e8alted Allah/ the "ost )i,h/ like them/ after
the hol( re1elation of the Di1ine Sacred Book/ the
<lorious ?ur'an/ which is written b( the hand of the
5mnipotent
Despite the fact that the Shi'ahs/ in all countries and
times ha1e been followin, those infallible/ pure and
monotheist Imams of ,uidance/ and throu,h their e8plicit
reasonin, and proofs the( ha1e known Allah/ ,lorified
and unified )im/ (et/ some ,roups/ whose heres( is 4uite
clear in their beliefs and books/ opened the door of
contestation and abuse a,ainst them/ and/ owin, to the
inner hostilit( which the( had/ accused the followers of
the infallible Ahlul Ba(t of pol(theism and disbelief
Althou,h/ in the market of knowled,e and philosoph(/
this is worthless/ (et its corruptin, effect is that the
incomplete people and the i,norant and the common/
ma( be dri1en awa( from the sources of knowled,e
towards i,norance and wretchedness This is a ,ra1e
crime a,ainst humanit( which is ne1er retrie1able
Concernin, this subAect/ and accordin, to rational and
reli,ious criteria/ the responsibilit( of the crime and the
sin of this defecti1e/ i,norant and helpless ,roup is to be
352
upon the conscience of the unfair who/ for their ima,ined
transitor( interests pre1ented the spread of the di1ine
knowled,e and precepts/ and were the cause of the
wretchedness and the ad1ersit( of the human species/
and rendered all the painful efforts of @the Best of men@
2khairul bashar3 lost and nill/ closin, the door of the
)ouse of 0e1elation and the ?ur'an in the face of the
people @5 Allah/ curse them an intense cursin, and
torture them a painful torment@
@<uide us to the strai,ht path@/ etc
Do know/ dear/ that there is a reference in the noble
surah of al&)amd 2the 5penin,3 to the conduct of the
people of knowled,e and austerit(/ and up to @!ou do we
worship@ it co1ers the complete Aourne( from creation up
to Allah -hen the salik proceeds from the
"anifestations of Acts to the "anifestations of Attributes/
and thence to the "anifestations of 7ssence/ and comes
out from the luminous and dark 1eils/ and attends the
state of presence and witnessin,/ there happens
complete annihilation and full consumption 2istihlak&i
kulli3 -hen the Aourne( to Allah ends b( the settin, of the
horiLon of ser1itude and the rise of the so1erei,nt( of
ownership in the @5wner of the Da( of Iud,ement@/ at the
end of this suluk there takes place a state of
establishment and stabilit(/ and the salik comes to
himself/ and becomes sober and attenti1e to his own
state/ but as a result of bein, attenti1e to Allah This is
contrar( to the state of returnin, 2ruAu3 to Allah/ for
attendin, to Allah was a result of attendin, to the
creatures In other words/ durin, the Aourne( to Allah he
used to see Allah in the 1eil of creation/ and after
returnin, from the state of complete annihilation/ which
takes place in the @5wner of the Da( of Iud,ement@/ he
sees the creation in the li,ht of Allah/ and thus/ he sa(s:
@!ou do we worship@ ,i1in, priorit( to the obAect/ the
addressee/ o1er himself and his worship And/ as in this
position there ma( be no stabilit(/ and slippin, can be
ima,ined/ he demands his stabilit( and firmness from
Allah/ the 78alted/ and sa(s: @<uide us@ which means:
make us firm/ as was e8plained
353
It must be noted that the said position and the said
e8planation are for the perfect ones of the people of
knowled,e Their first state is that in the state of returnin,
from the Aourne( to Allah/ )e/ the 78alted/ becomes their
1eil a,ainst the creation And their state of perfection is
the state of ,reat barLakh 2isthmus3/ in which neither the
creation becomes the 1eil a,ainst Allah/ such as we/ the
1eiled/ nor Allah becomes the 1eil a,ainst creation/ such
as the ea,er united/ and the attracted annihilated So/
their @Strai,ht path@ is this isthmus situation/ in the middle
between the two creations 2worlds3 2nash'ata(n3/ and it is
the path of Allah Therefore/ @those upon whom !ou ha1e
bestowed fa1ors@ are the ones whose aptitude 2isti'dad3
has been established b( Allah/ the 78alted/ throu,h the
manifestation of the @)oliest 7manation@ in )is
knowled,e 2hadrat&iBilmi(ah3/ and/ after complete
annihilation/ )e has returned them to their kin,dom
@Those inflicted b( wrath@/ accordin, to this e8e,esis/ are
those who are 1eiled before the union 2wusul3/ and
@Those who ha1e ,one astra(@ are those who ha1e
1anished in the Presence 2hadrat3
As re,ards the imperfect ones/ if the( ha1e not (et
started their suluk/ these matters will not come true in
their respect/ and their @path@ is the apparent reli,ious
form ;or this reason @the strai,ht path@ is interpreted to
mean @reli,ion@/ @Islam@ and the like If the( are of the
people of suluk/ b( @,uidance@ the( mean @showin, the
wa(@/ and b( @the strai,ht path@ the( mean the shortest
wa( of reachin, Allah/ which is the wa( of the "essen,er
of Allah =SA> and Ahlul Ba(t =SA>/ as the e8e,etes sa(
that it means the "essen,er of Allah/ the Imams of
,uidance and Amirul "u'mimn 2'Ali3 =AS> In a hadith it is
said that the "essen,er of Allah =SA> once drew a
strai,ht line in the middle and other lines at its sides and
said: @This middle strai,ht line is from me@ 2CDD3 The
e8pression @a middle nation@ in the noble a(ah @-e ha1e
made (ou a middle nation@/ 2CD*3 probabl( means an
absolute middle co1erin, all meanin,s/ includin, the
354
middle in knowled,e and spiritual perfections/ which is an
isthmus bi, position and a ,reat middle ;or this reason
this station belon,s to the perfect ones of Allah's friends
That is wh( it is in the narrati1e that b( this the Imams of
,uidance =AS> are intended/ as Imam al&Ba4ir =AS> sa(s
to !aLid ibn "u'awi(ah al&BIAli: @-e are the middle nation
and we are the witnesses of Allah o1er mankind@2CD:3 In
another narrati1e/ he also sa(s: @To us returns the
e8tra1a,ant 2,hali3 and to us refers the ne,li,ent
2mu4assir3/@ 2CDK3 in which hadith there is a reference to
what has been said
An Illuminati1e .otice and A <nostic Illumination
Do know/ (ou who are in 4uest of Allah and truth/ that
when Allah/ the 78alted/ created the s(stem of the
e8istence and the demonstrations 2maLahir3 of the
in1isible and the 1isible/ owin, to )is 7ssential lo1e to be
known in the .ames and Attributes/ accordin, to the
noble hadith: @I was a )idden Treasure/ then I liked to be
known/ so I created the creatures to become known/
2CDKa3 )e put a natural lo1e and inno1ated an inborn
lon,in, in the dispositions of all bein,s/ so that b( that
di1ine attraction and ,odl( fire of lo1e the( ma( be dri1en
to ,o in 4uest of the Absolute Perfection and to lon, for
the Absolute Beautiful ;or each one of them )e
assi,ned a di1ine inborn li,ht with which the( ma( find
the wa( to the destination and the obAecti1e These fire
and li,ht/ the one is the rafraf of arri1al 2wusul3/ and the
other the bura4 of ascension & both were the hea1enl(
mounts of the "essen,er of Allah =SA>
Perhaps the @bura4 and the @rafraf@ of the "essen,er of
Allah =SA> were the means 2ra4i4ah3 of this ,race 2latifah3
and the correspondin, worldl( ima,e 2surat&i
mutamaththila&i mulki(ah3 of this truth/ and that is wh(
the( were sent down from Paradise/ which is the batin
2interior/ core3 of this world
355
As the bein,s ha1e descended in ranks of indi1iduations
and ha1e been 1eiled from the Beautiful Beaut( of the
Belo1ed/ <lorified )is <reatness/ Allah/ the 78alted/
takes them out of the dark 1eils of indi1iduations and the
luminous $&nesses/ b( the said fire and li,ht and b( the
blessed name of @the <uide@/ which is the realit( of these
means 2ra4a(i43/ so that the( ma( reach the pro8imit( of
their Belo1ed/ their 0eal 5bAecti1e/ throu,h the shortest
wa( Thus/ that li,ht is @the ,uidance@ of Allah/ the
78alted/ and that fire is the di1ine @assistance@ and the
Aourne( is on the shortest path which is the @strai,ht
path@/ since Allah/ the 78alted/ is on that @strai,ht path@ It
is probabl( a reference to this ,uidance/ Aourne( and
destination that the a(ah sa(s : @There is no li1in,
creature but )e holds it b( its forelock/ surel( m( 9ord is
on the strai,ht path/@ 2C*#3 as it is clear to the people of
knowled,e
It must be noted that e1er( bein, has its own path/ li,ht
and ,uidance: @The wa(s to Allah are as man( as the
breaths of the creatures@ 2C*$3 And/ as in e1er(
indi1iduation 2ta'a((un3 there is a 1eil of darkness/ and in
e1er( bein, and I&ness there is a luminous 1eil/ and as
"an is the meetin, place 2maAma3 of the phenomena
2taBa((unat3 and the collector of entities 2Aami B&i wuAudat3/
he is the most 1eiled of the bein,s from Allah/ the
78alted The noble a(ah: @ Then -e reduced him to the
lowest of the low @ 2C*%3 is probabl( a reference to this
point ;or this reason/ the path of mankind is the lon,est
and darkest of all paths And/ as "an's @9ord@ is the
<reatest .ame of Allah/ to -hom the e8ternal/ the
internal/ the first/ the last/ merc(/ mi,ht/ and ,enerall(/
the counter names/ all are the same/ "an/ himself/ has to
,o throu,h the bi, isthmus sta,e at the end of his
Aourne(/ and this is the reason wh( his @path@ is the most
delicate of all paths
A ;aithful .otice
As has been said and is known/ there are sta,es and
de,rees for ,uidance in respect of the kinds of the
356
Aourne(s of the tra1elers to Allah and the sta,es of the
suluks of the saliks -e shall briefl( refer to some of
those sta,es/ so that/ meanwhile/ the @strai,ht path@/ the
@path of the immoderates@ 2sirat&i mufritin3 and the @path
of the e8tra1a,ants@ 2sirat&i mufarritin3/ who are those
who ha1e been @inflicted b( wrath@ and those who ha1e
@,one astra(@/ can be distin,uished accordin, to each
one of the sta,es
;irst is that the li,ht of ,uidance is inherent/ as has
alread( been said in the former @notice@ In this sta,e of
,uidance/ the @strai,ht path@ is the suluk to Allah without
there bein, an( 1isible or in1isible 1eil/ or it is the suluk to
Allah without bein, 1eiled with bod( or heart sins/ or it is
the suluk to Allah without e8tra1a,ance 2,huluww3 or
ne,li,ence 2ta4sir3/ or it is the suluk to Allah without bein,
1eiled with luminous or dark 1eils/ or it is the suluk to
Allah without the 1eils of unit( or multiplicit( Probabl( the
a(ah@ @)e causes whom )e wills to ,o astra(/ and
,uides whom )e wills@ 2C*+3 is a hint at this sta,e of
,uidance and 1eilin,s ordained in the ;ate 2hadrat&i
4adar3/ which/ to us/ is the sta,e of Mnit( 2wahidi(at3
manifested in the immutable essences 2hadarat&i a(an&i
thabitah3 !et/ to e8pand upon this subAect is out of the
scope of this paper/ or it is e1en be(ond the limits of
writin, it down: @It is one of Allah's secrets and one of
Allah's co1ers@ 2C*C3
Second is ,uidance b( the li,ht of the ?ur'an/ and on its
counter side is e8tra1a,ance or ne,li,ence in knowin, it/
or stoppin, at its e8terior or its interior / as some of the
formalists belie1e that the ?ur'anic Sciences are the 1er(
con1entional and common meanin,s and the 1ul,ar and
positi1e concepts/ and/ on he basis of this belief/ the( do
not meditate upon the ?ur'an or contemplate it Their
ad1anta,e from this luminous Book&which undertakes
man's spiritual/ bodil(/ heart and formal happinesses & is
confined onl( to its formal and e8ternal instructions The(
disre,ard all those a(ahs which enAoin/ or recommend/
contemplatin, and rememberin, the ?ur'an and makin,
357
use of the li,ht of it/ b( which man( doors of knowled,e
can be opened It seems as if the ?ur'an has been
re1ealed onl( to in1ite to the worldl( pleasures and
animal needs/ and Aust to confirm the station of bestial
desires
Some of the 7soterics 2ahl&i batin3 think that the( should
turn awa( from the e8ternal meanin, of the ?ur'an and its
formal calls&which are the instructions of obser1in, the
disciplines of bein, in the di1ine presence and how to
tra1el to Allah/ of which the( are unaware The( de1iate
from the e8terior of the ?ur'an/ decei1ed b( the tricks of
the accursed Iblis and the e1il&commandin, soul/
belie1in, themsel1es to be adherent to its internal
sciences/ despite the fact that the wa( to the internal
passes throu,h obser1in, the disciplines of the e8ternal
These two ,roups are/ at an( rate/ out of moderation and
are depri1ed from the li,ht of ,uidance to the ?ur'anic
strai,ht path/ and are ascribed to e8tremism on both
sides The researchin, scholars and the learned
scrutiniLers should consider both the e8terior and the
interior and obser1e the formal and the spiritual
disciplines/ li,htin, the e8ternal with the li,ht of the
?ur'an/ and the internal with the li,hts of knowled,e/
monotheism and abstraction
9et the people of literalism 2ahl&i Lahir3 know that to
confine the ?ur'an to the disciplines of the e8ternal forms
and a handful of practical moral instructions and common
beliefs about tauhid/ .ames and Attributes/ is
unobser1in, the ?ur'an's due respect/ and re,ardin, the
ShariBah of the Seal of the Prophets =SA> as imperfect/
whereas no ShariBah should be thou,ht to be more
perfect than that/ as otherwise bein, the @Seal@ would be
impossible accordin, to the criterion of Austice
So/ as the Islamic 9aw is the Seal of the di1ine 9aws/ and
as the ?ur'an is the Seal of the re1ealed Books/ and the
last connection between the Creator and the creatures/
358
the facts of tauhid/ abstraction and di1ine knowled,e/
which are the ori,inal obAecti1e and the essential aim of
the di1ine reli,ions/ laws and the re1ealed Books/ should
represent the last of the sta,es and the utmost peak of
perfection/ or else/ there must necessaril( be a
shortcomin, in the 9aw/ in which case/ it would be
contrar( to the di1ine Austness and the 9ord's kindness/
which/ in itself/ is a dishonorable impossibilit( and an u,l(
dis,race/ which cannot be washed off the true reli,ions
b( the se1en seas&we take refu,e in Allah from thatG
9et the 7soterics 2ahl&i batin3 know that to reach the
ori,inal obAecti1e/ the real end/ is nothin, but purif(in,
the outside and the inside/ and without holdin, to the
outer form and the outside one cannot ,et to the inside
-ithout wearin, the apparel of the outer form of the Shari
ah/ the wa( to the inside cannot be found So/ ne,lectin,
the outside means in1alidatin, both the outside and the
inside of the di1ine 9aw This is one of the tricks of the
Satan of the Iinn and Ins -e ha1e e8plained some
aspects of this point in our book @78planations of ;ort(
)adiths@/ as said before
Third is ,uidance b( the li,ht of the Shar'iah
;ourth is ,uidance b( the li,ht of Islam
;ifth is ,uidance b( the li,ht of faith
Si8th is ,uidance b( the li,ht of certaint(
Se1enth is ,uidance b( the li,ht of knowled,e 2'irfan3
7i,hth is ,uidance b( the li,ht of lo1e 2muhabbat3
.inth is ,uidance b( the li,ht of ,uardianship
Tenth is ,uidance b( the li,ht of abstraction and
monotheism
7ach one of these has the e8tremes of e8cessi1eness
2ifrat3 and shortcomin,s 2tafrit3/ e8a,,eration 2,huluww3
and ne,li,ence 2ta4sir3
To ,o into details would make it len,th( The noble
hadith in al&Kafi ma( be a hint at a part/ or all/ of it It
sa(s: @ -e/ the offsprin, of "uhammad/ are the
moderate t(pe The e8termist 2,hali3 would not percei1e
359
us/ and the follower 2tali3 would not outstrip us@ 2C*'3 In a
hadith from the Prophet =SA>/ it is said: The best of this
Mmmah is the moderate t(pe/ with whom the followers
catch up/ and to whom the e8tremists return 2C*D3
A <nostic .otice
Know that for e1er( bein, of the in1isible and 1isible
worlds/ and of this world and the )ereafter/ there is a
be,innin, 2mabda3 and a destination 2ma'ad3 Althou,h
the di1ine Ipseit( 2huwi(at3 is the be,innin, and the
destination 2marAa3 of all 2bein,s3/ the )ol( 7ssence of
Allah/ the "ost )i,h/ as )e is/ would not manifest to the
hi,h and low bein,s without the 1eil of .ames Accordin,
to this state/ which is a no&state 2lama4ami3 that has no
name and no form/ and is not 4ualified with the .ames of
7ssence/ of Attributes and of Acts/ no creature has an(
relation with )im/ nor an( connection and mi8in,: @)ow
can there be an( comparison between dust and the 9ord
of the 9ordsG@ 2C*Da3 The details of this ha1e been
mentioned in our "isbahul )ida(ah So/ the firstness
2mabdai(at3 and the ori,inalit( 2masdari(at3 of )is Sacred
7ssence are in the 1eils of .ames/ and as the .ame is
the 1er( .amed itself /it is /at the same time/ its 1eil/ too
Therefore/ manifestation in the in1isible and 1isible
worlds is accordin, to the .ames and is 1eiled b( them
;or this reason/ )is Sacred 7ssence has/ in the displa(
2Ailwah3 of the .ames and Attributes/ manifestations in
)is Knowled,e 2hadrat&i Bilmi(ah3/ whose indi1iduals the
people of knowled,e call @the fi8ed entities@ 2fi,ures
emblematic of the .ames of Allah E a(an&i thabitah3
Conse4uentl(/ each nominal manifestation 2taAalli3 in )is
Knowled,e re4uires a fi8ed entit(/ and each .ame has/
b( the determination 2taBa((un3 of )is Knowled,e/ in the
outer world/ an appearance 2maLhar3 whose ori,in and
end are the same .ame which is suitable for itJ and the
return of e1er( bein, from the world of multiplicit( to the
in1isibilit( of the .ame which is its ori,in and be,innin,/
is its @strai,ht path@ So/ e1er( one 2of the bein,s3 has a
special Aourne( and a special path/ as well as a
360
predestined be,innin, and end/ in )is Knowled,e/
willin,l( or unwillin,l( The difference of the appearances
2maLahir3 and paths is due to the difference of the
apparent 2Lahir3 and the .ames
It must be noted that man's @stature@ 2ta4wim3 in the
hi,hest of the hi,h 2a'ala Billi(in3 is the collection of
.ames 2Aam'&i asma'i3 ;or this reason he is reduced to
the lowest of the low 2asfal&i safiin3/ and his @path@ starts
from the lowest of the low and ends up in the hi,hest of
the hi,h It is the path of those who are fa1oured b( Allah
with an absolute fa1our 2ni'mat3/ the fa1our of the perfect
collection of the .ames/ which is the hi,hest of the di1ine
fa1ours 5ther paths/ whether the paths of the happ(
2su'ada3 and the @fa1oured ones@ 2mun'amun Balaihim3/ or
the paths of the wretched 2ash4i(a3/ stand at either end
of@ e8tra1a,ance or ne,li,ence 2tafrit3/ in proportion to
how much the( lack of the emanation of the Absolute
;a1our So/ the path of the perfect man alone is that of
those who ha1e been absolutel( fa1oured This path
ori,inall( is assi,ned to the hol( person of the Seal of the
Prophets =SA>/ and/ concomitantl( 2bittabai(ah3/ it is
confirmed for other hol( men 2auli(a3 and prophets To
understand this talk/ and 2its connection with3 the fact that
the ,enerous Prophet is the 9ast Prophet/ one needs the
understandin, of the @.ames@ and the @7ntities@ 2a'(an3/
e8plained in the book "isbahul )ida(ah Allah is the
,uide to the wa( of upri,htness
?uotin,s for ;urther Information
The di,nified Sha(kh Baha'i 2ma( Allah sanctif( his spirit3/
in his al&BMrwatul -uth4a/ sa(s: @Althou,h the fa1ours of
Allah are too numerous to be numbered b( countin,/ as
Allah sa(s: BAnd if (ou count Allah's fa1ours/ (ou will not
be able to number them/@ 2C**3 (et/ the( are of two kinds:
the mundane fa1ours and the fa1ours of the )ereafter
7ach one of them is either natural or ac4uired/ and each
one of them is either spiritual or corporeal So/ the( are/
all in all/ ei,ht kinds:
361
;irst: mundane/ natural and spiritual/ such as: the
blowin, of the spirit and the emanation of the intellect
and comprehension
Second: mundane / natural and corporeal / such as :the
creation of the or,ans and their powers
Third: mundane/ ac4uired and spiritual/ such as:
empt(in, the self from low affairs/ and adornin, it with
pure morals and hi,h faculties
;ourth: mundane/ ac4uired and corporeal/ such as:
decoratin, 2the bod(3 with laudable forms and ,ood
ornaments
;ifth: of the )ereafter/ natural and spiritual/ such as: )is
for,i1in, the sins of us/ and )is bein, pleased with those
of us who ha1e alread( repented@ This is the e8act te8t
of the Sha(kh in this e8ample It seems that it is a
mistake on the part of the copier Probabl( he meant to
sa( that Allah/ the 78alted/ ma( for,i1e us without first
repentin, 9ook it up
@Si8th :of the )ereafter/ natural and corporeal / such as:
ri1ers of milk and hone(
Se1enth: of the )ereafter/ ac4uired and spiritual/ such
as: for,i1eness and pleasure 2of Allah3 preceded b(
repentance/ and as the spiritual pleasure which is
concomitant to acts of worship
7i,hth: of the )ereafter/ ac4uired and corporeal/ such as:
the bodil( pleasures which are obtained b( the acts of
worship
The intended fa1our here is the last four kinds/ and the
thin,s which are the means of attainin, to these kinds
from the first four kinds@ 2C*:3 2The end of the Sha(kh's
talk/ ma( Allah sanctif( his spirit3
362
.ice as these di1isions of the Sha(kh are/ the most
important one of the di1ine fa1ours/ the ,reatest obAecti1e
of the noble di1ine Book/ has slipped off the Sha(kh's
pen )e has satisfied himself with the fa1ours of the
imperfect or the medium class Althou,h in his talk he
refers to @spiritual pleasure@/ (et the spiritual pleasure of
the )ereafter which is obtained b( the acts of worship is
the share of the middle class/ if not the share of the
imperfect
<enerall(/ apart from what the Sha(kh has said
concernin, the animal pleasures and the shares of the
soul/ there are other fa1ours of which three are important:
5ne is the fa1our of knowin, the 7ssence and the Mnit(
of 7ssence/ whose principle is the suluk to Allah/ and its
result is the paradise of meetin, 2Allah3 But if the salik's
attention is directed to the result/ there can be a default in
his suluk because this is the state of abandonin, oneself
and its pleasures/ whereas carin, for the result is carin,
for oneself/ and this is worshippin, oneself/ not Allah It is
multiplication 2takthir3/ not unification 2tauhid3 It is a
2Satanic3 dis,uise/ not abstraction
Another one is the fa1our of knowin, the .ames & a
fa1our which is ramified in as man( branches as the
multiplicit( of the .ames If its items are indi1iduall(
counted/ the( will amount to a thousand/ and if it is taken
in its two&name or multi&name compounds/ it will be
uncountable @And if (ou count Allah's fa1ours/ (ou will
not be able to number them@ 2C*K3 The unification of
.ames/ in this state/ is the fa1our of knowin, the
<reatest .ame/ which is the state of the @ Collecti1e
5neness of the .ames @2ahadi(at&i Aam Biasma3 The
result of knowin, the .ames is the paradise of .ames/
2for3 each person in proportion to knowin, a sin,le .ame
or man( .ames/ indi1iduall( or collecti1el(
The third is the fa1our of knowin, the Acts/ which also
has infinitel( man( branches The state of tauhid in this
363
sta,e is the Collecti1e 5neness of the manifestation of
Acts/ which is the state of the @)ol( 7manation@ and the
state of the @Absolute <uardianship@ And its result is the
paradise of the Acts/ which is the manifestations of
Allah's Acts in the heart of the salik The manifestation
that happened to "oses/ the son of BImran/ when he
said: @I see a fire@/ 2C:#3 was probabl( a "anifestation of
Acts/ and the sa(in, of Allah/ the 78alted: @And when his
9ord manifested )is ,lor( to the mountain/ )e made it
crumble to dust/ and "oses fell down in a swoon/@ 2C:$3
was a "anifestation of .ames or of 7ssence
Therefore/ the path of those @upon whom fa1our is
bestowed@/ is/ in the first place/ @the path@ of the Aourne(
to the 7ssence of Allah/ and the @fa1our@ in that instance
is the "anifestation of the 7ssence And/ in the second
place/ @the path@ is the suluk to the .ames of Allah/ and
the @fa1our@ in that instance is the "anifestation of the
.ames And in the third place/ the Aourne( is to the Act of
Allah/ and its @fa1our@ is the "anifestation of the Acts
The people of these states do not seek the common
paradises and pleasures/ whether spiritual or corporeal
These states/ accordin, to some narrati1es/ are
confirmed for some belie1ers 2C:%3
Conclusion
Know that the blessed Surah of al&)amd 2the 5penin,3/
as it contains all the sta,es of e8istence/ it also contains
all the sta,es of suluk and/ further/ it contains/ b( wa( of
allusion 2isharah3/ all the obAecti1es of the ?ur'an
Plun,in, deep into these matters/ thou,h it needs a
complete e8pansion and a lo,ic other than this one/ (et
to refer to each one of them is not profitless/ or rather it
has man( ad1anta,es for the people of knowled,e and
certitude
364
So/ in the first place we sa( that it is possible that @In the
.ame of Allah/ the Beneficent/ the "erciful@ is a hint at
the entire circle of e8istence and at the two bows of
descension and ascension So/ @.ame of Allah@ is the
state of the 5neness of @contraction and e8pansion@
24abd u bast3 @The Beneficent@ is the state of @e8pansion
and appearance@/ which is the bow of the descension/
and @The "erciful@ is the state of @contraction and
co1ertness@/ which is the bow of the ascension @All
praise is for Allah@ is possibl( a reference to the world of
"i,ht 2Balam&i Aabarut3 and the )i,her kin,dom/ whose
realities are the absolute praisin,s @The 9ord of the
worlds@ that concerns @education@ and @worlds@/ which is
the state of differentiation 2sawa'i(at3/ is probabl( a
reference to the worlds of nature/ which/ b( the
substance of essence/ mo1e/ passin,/ and are under
education @The 5wner of the Da( of Iud,ement@ refers
to the state of Mnit(/ 5mnipotence 24ahhari(at3 and the
return of the circle of e8istence Mp to here the entire
circle of e8istence/ descendin, and ascendin,/ has been
co1ered
In the second place we sa( that the istiBadhah/ which is
an act of superero,ation/ can be a reference to forsakin,
other than Allah/ and runnin, awa( from the Satanic
domain And/ as this is a preliminar( 2sta,e3 to the other
states/ not a part of them&since abandonin, is the
preliminar( to be adorned 2with 1irtues3/ and in itself it is
not of the states of perfection &therefore/ the isti'adhah is
not a part of the surah/ but a prelude to enter into it The
tasmi(ah 2the bismillah3 ma( point to the state of the
Mnit( of Acts and of 7ssence/ and Aoinin, both to,ether
@All praise is for Allah@ up to @The 9ord of the worlds@ ma(
be a reference to the Mnit( of Acts Perhaps @The 5wner
of the Da( of Iud,ement@ is a hint at complete
annihilation and Mnit( of 7ssence/ and from @!ou do we
worship@ the state of sobriet( and return starts In other
words/ istiBadhah is a Aourne( from the creatures to Allah/
a comin, out of the house of the soul @Tasmi(ah@ is a
reference to @realiLin, the lo1e of Allah@ 2taha44u4 ba
365
ha44ani(at3 after takin, off creation and multiplicit( @All
praise is for Allah@ up to @The 9ord of the worlds@ is a
reference to the Aourne( from Ailah/ b( Allah and in Allah
This Aourne( terminates b( @'The 5wner of the Da( of
Iud,ement@ In @!ou do we worship@ the Aourne( from
Allah to the creatures be,ins with the attainment of
sobriet( and return This Aourne( ends with @<uide us to
the strai,ht path@
In the third place we sa( that this noble surah contains
the main di1ine obAecti1es in the ?ur'an/ since the
principal obAecti1es of the ?ur'an are: the completion of
knowin, Allah and ac4uirin, the three Mnities/ the
connection between Allah and the creatures/ how to
tra1el to Allah/ the return of the ra4a'i4 2the di1ine means3
to the @Truth of the truths@ 2ha4i4atul ha4a'i43/ introducin,
the di1ine manifestations/ collecti1el( 2Aam B&an3 and
distinctl( 2tafsil&an3/ in sin,le 2fard&an3 and in compound
2tarkib&an3/ directin, the creatures/ in suluk and in
realiLation 2taha44u4&an3/ and teachin, the ser1ants/ in
knowled,e/ practice/ ,nosticism and 1ision All these
facts are contained in this noble surah/ much brief and
short as it is
Therefore/ this noble surah is @The 5penin, of the Book@/
@The "other of the Book@ and the ,eneral form of the
obAecti1es of the ?ur'an And/ as all the obAecti1es of the
Di1ine Book return to a sin,le obAecti1e/ ie the truth of
monotheism/ which is the ,oal of all prophethood and the
ultimate aim of all the ,reat prophets =AS>/ and the truths
and the secrets of monotheism are contained in the noble
a(ah of bismillah/ so/ this noble a(ah is the ,reatest of
the di1ine a(ahs and contains all the obAecti1es of the
Di1ine Book/ as is confirmed b( the noble hadith 2C:+3 As
the @ba@ is the appearance of tauhid/ and the dot 2C:C3
under it is its secret/ the/ whole Book/ its o1ert and
co1ert/ is in that @ba@' And the perfect man/ that is/ the
blessed person of 'Ali =AS>/ is the 1er( dot of the secret of
tauhid 2C:'3 There is no a(ah in the world ,reater than
366
that blessed person after the Seal of the "essen,ers
=SA>/ as is stated in the noble hadith 2C:D3
Completion
Some noble narrati1es related about the merit 2fadl3 of
this blessed Surah:
The "essen,er of Allah =SA> has been 4uoted to ha1e
said to Iabir ibn BAbdullah al&Ansari 2ma( Allah be
pleased with him3: @5 Iabir/ don't (ou want me to teach
(ou the most merited surah re1ealed b( Allah in )is
BookH@ Iabir said: @5 (es/ ma( m( father and mother be
(our ransom/ "essen,er of Allah/ teach me@ )e/ thus/
tau,ht him 2surah3 @al&)amd@/ the "other of the Book
Then he said: @5 Iabir/ don't (ou want me to tell (ou
about itH@ @!es/ ma( m( father and mother be (our
ransom/ "essen,er of Allah/ tell me@/ said Iabir @It is a
cure for e1er( ailment e8cept death@/ he said 2C:*3
Ibn 'Abbas related that the "essen,er =SA> once said:
@;or e1er(thin, there is a foundation The foundation of
the ?ur'an is Bthe 5penin,' 2surah3 and the foundation of
the B5penin,' is bismillahir&0ahmanir&0ahim 2In the
.ame of Allah/ the Beneficent/ the "erciful3 2C::3
)e is also 4uoted to ha1e said: @The 5penin, 2surah3 of
the Book is the cure for e1er( illness@ 2C:K3
Imam Ia'far as&Sadi4 =AS> is 4uoted to ha1e said that if
the surah of the 5penin, did not cure a person/ nothin,
else would cure him 2CK#3
Imam 'Ali =AS> is 4uoted to ha1e said that the "essen,er
of Allah =SA> said: @Allah/ the 78alted/ told me: B5
"uhammad/ -e ha1e ,i1en (ou sab Bul mathani 2another
name of the surah of the 5penin,3 and the ,reat ?ur'an'
2CK$3 I am ,raced with a separate fa1our b( the 5penin,
of the Book/ which is put on the same le1el as the ?ur'an
Indeed/ the 5penin, of the Book is the most honoured
thin, in the treasures of the Arsh/ and Allah/ the 78alted/
367
has bestowed its honour upon "uhammad =SA>/ sharin,
no one of the prophets in it/ e8cept Solomon/ to whom
Allah ,a1e the basmalah of the 5penin, surah/ ie
Bismillahir&0ahmanir&0ahim/ as Bil4is sa(s: @An
honourable letter has been thrown to me It is from
Solomon/ and it is: In the .ame of Allah/ the Beneficent/
the "erciful@ 2CK%3 So/ whoe1er recites it/ belie1in, in
lo1in, "uhammad and his offsprin,/ obe(in, its
command and belie1in, in its outside and inside/ Allah/
the 78alted/ will ,rant him/ for each of its letters a fa1our/
which is/ in fact/ preferred to the whole world and
whate1er is in it of different kinds of properties and ,ood
thin,s -hoe1er listens to it bein, recited will ,et one&
third of that which is ,i1en to its reciter So/ let e1er(one
of (ou increase his share of this blessin, offered to him/
as it is a chance that (ou must not be late in takin, it/
otherwise (our hearts will re,ret it much / 2CK+3
Imam as&Sadi4 =AS> is 4uoted to ha1e said: @It is no
wonder if 2the surah of3 al&)amd is recited se1ent( times
o1er a dead and it comes back to life@2CKC3
The "essen,er of Allah =SA> is 4uoted to ha1e said:
@-hoe1er recites the surah of BThe 5penin, of the Book'
will ,et the reward of recitin, two&thirds of the ?ur'an
2CK'3 Another narration sa(s: @It will be like recitin, the
whole ?ur'an@ 2CKD3
Mba( ibn KaBb narrated that: @I recited to the "essen,er
of Allah =SA> the surah of the 5penin, )e said: @B( the
5ne in -hose )and is m( soul/ Allah did not re1eal in
the Torah/ nor in the <ospel/ the Psalm or the ?ur'an a
surah like The 5penin, of the Book/ It is ummul kitab
2The "other of the Book3 and as&sab'ul mathani 2the
repeated se1en 2a(ahs33 It is di1ided between Allah and
)is ser1ant/ and it is for )is ser1ant to demand whate1er
he wants / 2CK*3
)udha(fah ibn al&!aman 2ma( Allah be pleased with him3
is 4uoted to ha1e said that the "essen,er of Allah =SA>
said: @Allah/ the 78alted/ ma( send an ine1itable
368
punishment upon a nation Then one of their children
recites: BAll praise is for Allah/ the 9ord of the worlds'/ in
the Book of Allah 5n hearin, this/ Allah/ The "ost )i,h/
postpones torturin, them for fort( (ears@ 2CK:3
Ibn 'Abbas said that once the( were sittin, with the
"essen,er of Allah =SA> when an an,el came and said:
@<ood tidin,s to (ou for the two li,hts which ha1e been
,i1en to (ou/ and ne1er ,i1en to the prophets before (ou
The( are BThe 5penin, of the Book' and the seals of the
surah of al&Ba4arah .o one recites a sin,le word of
them unless his demand is ,ranted@ 2CKK3 This narrati1e
is also related in al&"aAma B/ with nearl( the same
content 2'##3
.otes:
2+KC3 0efer to footnote .o +:%
2+K'3 This aspect of the meanin, of the Bismillah is
stated b( "ub(iddin ibn al&BArabi in his al&;utuhatul
"akki(ah/ 1ol $/ p $#%
2+KD3 Msulul Kafi/ 1ol $/ p $CK/ @Book of at&Tauhid@/ ch
on @The -ill Is Amon, the Attributes of Action@/ hadith
C Biharul Anwar/ 1ol C/ p $C'
2+K*3 "ir'atul BM4ul/ 1ol %/ p $K Al&-a&fi/ 1ol $/ p $##
2+K:3 Al&-afi/ 1ol $/ p $##/ chs on @Knowin, )is
Attributes and .ames/ the <lorified/@ ch on @The
Attributes of the Act/@ e8planation of hadith .o C
2+KK3 Msulul Kafi 1ol $/ p $KD @Book of at&Tauhid@/ ch
@0arities@/ hadith C
2C##3 ;rom the noble in1ocation called DuBa'us&Simat/
"isbahul "utahaAAid/ p +*D
2C#$3 Surah al&A'raf: $C+
2C#%3 78tracted from the dud' of as&Simat/ "isbahul
"utahaAAid/ p +*D
2C#+3 Surah Ta&)a: $C
2C#+a3 0efer to footnote .o %$K
2C#+b3 0efer to footnote .o %%#
2C#C3 @So he was at the measure of two bows or closer
still@ Surah an&.aAm: K
369
2C#'3 0efer to footnote .o $KK
2C#D3 The e8e,esis of Du a'us&Sahar is of the e8udations
of the pen of Imam Khomeini =ma( Allah be pleased with
him> in Arabic The aim of writin, it/ as the e8e,ete
himself sa(s/ was to e8plain some aspects of the noble
in1ocation called @mubahilah@ =The in1ocation of Sahar
has been narrated from the pure Imams 2AS3> The
writin, of this noble book was completed in $+CK/ 9)
2C#*3 Surah an&.ur: +'
2C#:3 Surah aL&Nukhruf: :C
2C#K3 "aAma'ul Ba(an/ 1ol $/ p %$/ 4uotin, Imam Ia'far
as&Sadi4 =AS>/ with a sli,ht difference
2C$#3 "a'ani(ul Akhbar/ p + BiBtarul Anwar/ 1ol :K/ p
%%K
2C$$3 Msulul Kafi/ 1ol C/ p +C#/ the @Book of the
In1ocation@/ ch on @In1okin, on Calamities@/ hadith D As&
Sahifah as&SaAAadi(ah/ In1ocation .o 'C
2C$%3 Surah al&A'raf: $'D
2C$+3 BIlmul !a4in/ 1ol $/ p '*
2C$C3 Ad&Durrul "anthur fi&Tafsir Bilmaa'thur/ b(
Ialaluddin as&Su(uti/ 1ol $/ p K/ 4uoted from al&Asna'
was&Sifait/ b( al&Ba(ha4i
2C$'3 A current pro1erb Asrarul )ikam/ b( SabLawari/
p'%
2C$D3 Surah al&)umaLah: D and *
2C$*3 In the .ame of Allah It must be noted that
confinin, all praisin,s/ or the 4ualit( 2Ains3 of praisin,/ to
the two possibilities in the @a@ 2alif3 and @l@ 2lam3 is contrar(
to the philosophic causalit(/ e1en if the causalit( is taken
b( its strict meanin,/ and it cannot be /Austified e8cept b(
the ton,ue of the ?ur'an and the ,nosticism of the hol(
men 2auli(a'3 =AS>
2C$:3 This is a reference to a line of poetr( b( "aulawi/
which has pre1iousl( been e8plained
2C$K3 This refers to a line of poetr( b( )afiL/ in which he
sa(s: @I did not reach the far&awa( palace of the phoeni8
=of truth> b( m(selfJ I could co1er it onl( b( the help of
Solomon's bird =the hoope>@ i e the ,uide of wisdom
2C%#3 A reference to a(ah $% of the surah Ta&)a: @ put
off (our shoes/ (ou are in the sacred 1alle(@
370
2C%$3 In some copies we find the word akhass =whose
7n,lish e4ui1alent is @most special@> In some other
copies it is akhass =which means @the meanest@> The
line is b( "aulawi
2C%%3 "isbahush&ShariBah/ ch ' Awal(ul 9a'ali/ 1ol $/ p
+:K
2C%+3 Msulul Kafi/ 1ol +/ p $'%/ @Book of ;aith and
Disbelief'/ ch on @Thankin,@/ hadith .o $:
2C%C3 Biharul Anwar/ 1ol K#/ p %$#/ 4uoted from al&
Amali b( at&Tusi/ 1ol $/ p $:
2C%'3 "ustadrakul -asa'il/ printed b( Alul Ba(t
7stablishment/ 1ol '/ p +$C
2C%D3 "akarimul Akhla4/ p +#*/ section $#/ ch + on
praisin, Allah =with a sli,ht difference>
2C%*3 0eference untraceable
2C%:3 Insha'ud&Dawa'ir/ p %:
2C%K3 Surah al&)ashr: %%
2C+#3 @In e1er( thin, )e has a si,n Pro1in, that )e is
5ne@ Kashful Asrar/ b( "a(budi/ 1ol $/ p C+D Some
ascribe this 1erse to the Arab poet/ Abul BAtahi(ah
2C+$3 Poetr( b( "aulawi
2C+%3 BIlmul !a4in/ 1ol $/ p +:$
2C++3 Surah Ta&)a: C$
2C+C3 Ibid: $+
2C+'3 Surah al&<hashi(ah: %'
2C+D3 BM(unu Akhbarir&0ida/ 1ol %/ p %*% al&IamiBah al&
Kabirah in1ocation
2C+*3 Surah al&<hashi(ah: %' and %D
2C+:3 Surah )ud: 'D
2C+K3 "asari'ul "asari'/ b( KhaAah .asiruddin/ edited b(
"u'iLLi/ p $C$
2CC#3 The lo1er's reli,ion is other than that of the others/
The lo1ers' reli,ion and creed is Allah ="aulawi>
2CC$3 Such as: @0ecite as the people recite@ or @0ecite as
(ou ha1e learnt@ -asa'ilush&Shi'ah/ 1ol C/ p :%$/ @The
Book of as&Salat@/ ch on @0ecitation in the Salat@ ch *C/
hadiths $&+
2CC%3 Apparentl(/ recitation accordin, to an( one of the
wa(s of the recitations is unanimousl( a,reed upon
2CC+3 Surah al&-a4i'ah: :'
371
2CCC3 Surah ?af: $D
2CC'3 Surah .ur: +'
2CCD3 Surah Nukhruf: :C
2CC*3 Surah al&Ba4arah: $#*
2CC:3 BIlmul !a4in/ 1ol $/ p 'C
2CC:a3 Msulul Kafi/ 1ol/ p $*#/ @Book of at&Tauhid@/ ch
on @"o1ement and "obilit(@/ hadith +
2CCK3 Ibid/ hadith C
2C'#3 Surah al&<hafir: $D
2C'$3 Surah ash&Shora: *
2C'%3 Msulul KafL/ 1ol $/ pp $+$ and $+%
2C'+3 Al AsAaarul Arba Bah/ 1ol */ p +% Asrarul )ikam/
p''K
2C'C3 Surah aL&Numar: D:
2C'Ca3 Al&Asha Batht(at/ p %$%/ ch on @-hat
.ecessitates Patience@ Biharul Anwar/ 1ol %/ p +K/
@Book of Knowled,e@/ hadith *% ;rom Mseful Assemblies
2C''3 @-hen e1il appeared/ in the mornin, and in the
e1enin,/ naked/ And there remaind but hostilit(/ -e so
Aud,ed them as the( did@ Poetr( b( Sahl ibn Sha(ban/
IamiBush&Shawahid/ ch on @; and 9@/ p$:'
2C'D3 Surah Ibrahim: '
2C'*3 Surah al&"a'idah: %
2C':3 Surah al&Ba4arah: C'
2C'K3 Abu BAbdullah as&Sadi4 =AS> said: @The =hidden>
pol(theism is stealthier than the crawlin, of the ants@ )e
also said: @ of it is =resortin, to> turnin, the rin, to
remember a thin,/ and the like@ "a'ani(ul Akhbar/ p
+*K/ ch on @0are "eanin,s@/ hadith $ Biharul Anwar/
1ol DK/ p KD
2C'Ka3 0efer to note .o %$K
2CD#3 Msulul Kafi/ 1ol $/ p $K$/ @Book of "onotheism@
ch on @<eneral )adiths on "onotheism@/ hadith D
2CD$3 -asa'ilush&ShiBah/ 1ol '/ p +*K/ @Book of as&
Salat@/ chs on @Con,re,ational Salat@/ ch C/ hadiths %
and '
2CD%3 Surah al&Isra': CC
2CD+3 Biharul Anwar/ 1ol K%/ p %%D "uslim's Sahih/ 1ol
%/ p K%/ with a sli,ht difference in words
372
2CDC3 BIlalush&Shara'iB/ p +$'/ of the hadith @The Salat of
al&"iBraA
2CD'3 This is a sentence which/ accordin, to narration/
Imam as&Sadi4 =AS> wrote on the shroud of his deceased
son It is said that a ,roup of the "uslims/ called the
Akhbaris/ who used to literall( appl( the te8ts of the
akhbar 2hadiths3/ used to write this 1er( sentence on the
shrouds of their deceased -asa'ilush&Shi ah/ @Book of
Purit(@/ chs on @Shroudin,@ ch %K/ hadith %
2CDD3 A nearl( similar narrati1e is related in Ilmul !a4in/
1ol %/ p KD*
2CD*3 Surah al&Ba4arah: $C+
2CD:3 Msulul Kafi/ 1ol $/ p %*#/ @The Book of Di1ine
Proof'/ ch @The Imams are the -itnesses of Allah o1er
)is Creatures@/ hadith %
2CDK3 Al&A((ashi's 78e,esis/ 1ol $/ p D+/ hadith $$$
2CDKa3 Asrarul )ikam/ p %#
2C*#3 Surah )ud: 'D
2C*$3 A hadith ascribed to the "essen,er of Allah =SA>
Iami'ul Asrar wa "anba'ul Anwar/ b( Sa((id )a(dar
Amuli/ pp:/ K' and $%$ 9ahiAi's Commentar( on
<ulshan&i 0aL/ p $'+ .a4dun&.usus/ p $:' "inhaAut&
Talibin/ p %%$ Al&Msulul Asharah/ p +$
2C*%3 Surah at&Tin: '
2C*+3 Surah an&.ahl: %+/ and Surah al&;atir: :
2C*C3 Ascribed to Amirul mu'minin 2'Ali3 =AS> At&Tauhid/
p +:+/ ch on @;atalism@/ hadith +%
2C*'3 Msulul Kafi/ 1ol $/ p $+D/ @Book of "onotheism@/
ch on @;orbiddin, an( Attribute@/ hadith +
2C*D3 9isanul Arab/ entr( namat =t(pe>/ 1ol */ p C$*/
4uotin, Imam 'Ali =AS>
2C*Da3 BAfif 'Asa(ran/ the editor of the book/
@Preliminaries@ of BA(nul ?udat/ on pa,e %*D of that
book/ has put it as a hadith Asrarul )ikam b( SabLawari/
p %+
2C**3 Surah Ibrahim: +C Surah an&.ahl: $:
2C*:3 Al&'Mrwatul wuth4a/ p +:
2C*K3 Surah Ibrahim: +C
2C:#3 Surah Ta&)a: $# Surah an&.aml: * Surah al&
?asas: %K
373
2C:$3 Surah al&A'raf: $C+
2C:%3 Biharul Anwar/ 1ol **/ p %+
2C:+3 Ibid/ 1ol K%/ p %+: Three hadithes are narrated in
this respect
2C:C3 There ma( be an obAection to our sa(in,: the dot
under the 2ba'3/ that in the Kufi penmenship which was
common when the ?ur'an was re1ealed/ there were no
dots =in the alphabet> To this/ one ma( sa( that this fact
and realit( will make no difference/ althou,h its role
appeared late/ which/ in fact/ had no effect on the facts
0ather/ there is not a decisi1e e1idence in support of the
said claim "ere con1ention is not a proof of absolute
non&e8istence So/ think it o1erG
2C:'3 @I am the dot under the bal@/ Asrarul )ikam/ p ''K
2C:D3 As&Safi's 78e,esis/ 1ol %/ p **K/ commentin, on
the noble a(ah: @About the ,reat e1ent@ =Surah an&.aba':
%3
2C:*3 Al&A((ashi's 78e,esis/ 1ol $/ p %#/ hadith K
2C::3 "aAma'ul Ba(an/ 1ol $/ p $*
2C:K3 Ibid
2CK#3 Al& A((ashi's 78e,esis/ 1ol $/ p %#/ Biharul Anwar/
1ol :K/ p %+*/ hadith +C
2CK$3 Surah al&)iAr: :*
2CK%3 Surah an&.aml: %K and +#
2CK+3 BM(unu Akhbarir&0ida/ 1ol $/ p +#$/ under the title:
@Concernin, the Different .arrati1es ?uoted from Imam
'Ali ibn "usa@/ hadith D# Biharul Anwar/ 1ol :K/ p %%*/
hadith '
2CKC3 .uruth&Tha4ala(n 78e,esis/ 1ol $/ p C/
commentin, on the surah of al&)amd/ hadith :
2CK'3 Biharul Anwar/ 1ol :K/ p %'K "aAma Bul Ba(an/
1ol $/ p $*
2CKD3 Ibid
2CK*3 "aAma Bul Ba(an/ 1ol $/ p $*
2CK:3 At&Tafsirul Kabir/ 1ol $/ p $*:
2CKK3 "ustadrakul wasa'il/ @Book of as&Salat@/ chs on
@0ecitation@/ ch .o CC/ hadith +
2'##3 "aAma'ul Ba(an/ 1ol $/ p $:
374
So5e Exege2i2 on the 0!e22e4 Surah o6 at-Tauhi4
Know that this noble surah is the linea,e 2nasab3 of Allah/
the 78alted/ accordin, to the noble hadiths/ one of which
is in the noble al&Kafi/ on the authorit( of Imam as&Sadi4
=SA> who said: @The Iews in4uired of the "essen,er of
Allah =SA> and said: BTell us (our 9ord's linea,e 2nasab3'
The Prophet remained three da(s ,i1in, no repl( Then it
was re1ealed to him: BSa(: )e is Allah/ the 5ne/' till the
end@ 2'#$3 Conse4uentl(/ the human mind is incapable
of understandin, its facts/ subtleties and secrets !et/
thou,h it is so/ the share which the people of knowled,e
ha1e of it/ and what the hearts of the people of Allah
know/ cannot be understood b( mere reasonin,
B( the Belo1ed/ this noble surah is one of the trusts
which the hea1ens of the spirits/ the lands of ,hosts and
the mountains of I&nesses/ are incapable of carr(in, it
.o one is fit to carr( it other than the Perfect "an who
has crossed the boundar( of @the possible@ and entered
the realm of ecstas( .e1ertheless/ there is the ,ood
news that would please the people of the 7nd of the Time
and offer safet( to the people of knowled,e There is a
hadith in the noble al&Kafi/ which sa(s that/ asked about
at&Tauhid/ Imam 'Ali ibn )usa(n =AS> said: @Allah/ the
Almi,ht( and 78alted/ knew that in the 7nd of the Time
there would be people of deep knowled,e Therefore/
Allah/ the 78alted/ re1ealed the surah: BSa(: )e is Allah/
the 5ne/ :and some a(ahs of the surah al&)adid up to
B)e knows what is in the breasts' -hoe1er wanted other
than that would perish@ 2'#%3 ;rom this noble hadith one
,athers that to comprehend these noble a(ahs and this
blessed surah is for the scrutiniLers and the owners of
deep insi,ht The( contain the minute secrets of at&
Tauhid and knowled,e The delicate di1ine knowled,e is
descended b( Allah upon the worth( Those who ha1e no
share of the secrets of at&Tauhid and di1ine knowled,e/
ha1e no ri,ht to look into these a(ahs The( ha1e no ri,ht
to interpret these a(ahs accordin, to the common and
1ul,ar meanin,s which the( know/ and to which the(
confine them
375
In the first noble a(ahs of the blessed surah of al&)adid
there are delicate thin,s of at&tauhid / and ,reat
information of the secrets of di1init( and abstraction/ the
like of which is unseen in the di1ine re1elations/ and the
books of the people of knowled,e and the owners of
heart )ad there been nothin, but these a(ahs to confirm
the truthfulness of the prophethood and the perfection of
the reli,ion of the Seal of the Prophets/ the( would ha1e
been sufficient for the people of insi,ht and knowled,e
The hi,hest e1idence pro1in, that this knowled,e is
be(ond the capacit( of man and out of the limits of
human thou,ht is that till the re1elation of these noble
a(ahs and the like/ of the knowled,e contained in the
?ur'an/ such knowled,e had not been precedented
amon, mankind/ and there was no wa( to those secrets
.owada(s/ there are the books and the writin,s of the
,reat philosophers of the world/ who took their
knowled,e from the source of di1ine inspiration & the
hi,hest and best of them ma( be the noble book called
7tholo,( 2Theolo,ia3/ 2'#+3 b( the ,reat philosopher and
celebrated wise man/ Aristotle/ to whom ,reat
philosophers/ such as the "aster A1icenna/ the rare
wonder of the time/ humbl( bowed 5f the emanations of
his mind was the lo,ic and its rules/ on which basis he
was named @The ;irst Teacher@ A1icenna sa(s that e1er
since this ,reat scholar composed the rules of lo,ic/ no
one has been able to obAect to e1en a sin,le one of his
rules or add to them Despite what has been said/ and
althou,h he had written that honourable book in order to
pro1e the state of di1init(/ (et/ could the whole of that
noble book pro1e it as the noble a(ah at the be,innin, of
the surah al&)adid could do/ or e1en somethin, near it
with a scent of the ,reat secret of monotheismH )as it
an(thin, like the sa(in, of Allah/ the 78alted: @)e is the
;irst and the 9ast and the 5utward and the Inward/@ 2'#C3
or the noble sa(in,: @And )e is with (ou where so e1er
(ou ma( be@H 2'#'3
.owada(s the deep thinkers and the people of insi,ht
and knowled,e do know what secrets there are in these
a(ahs/ and with what noble words and a ,reat secret
376
Allah/ the 78alted/ has honoured and fa1oured the
people of the 7nd of the TimeG -hoe1er refers to the
knowled,e of the reli,ions of the world and to the
knowled,e common amon, the ,reat philosophers of
each reli,ion/ and compares them/ in respect of the
Be,innin, and the 0eturn/ with the knowled,e of the
upri,ht reli,ion of Islam and of the ,reat philosophers of
Islam and of the well&1ersed ,nostic teachers of this
ummah/ will certainl( admit that the source of the Islamic
knowled,e is the li,ht of the ?ur'an and the hadiths of the
Seal of the Prophets and his Ahlul Ba(t =AS>/ all of whom
recei1e their knowled,e from the li,ht of the ?ur'an 5nl(
then will he realiLe that the philosoph( and ,nosticism of
Islam are not taken from the <reek/ rather/ the( ha1e no
resemblance to theirs !es/ some of the philosophers of
Islam did imitate the method of the <reek philosophers/
such as the "aster Sha(kh A1icenna !et/ the Sha(kh's
philosoph( is not so prosperous in the market of the
people of knowled,e/ and it has little 1alue with them/ as
far as the knowled,e about Di1init(/ the Be,innin,/ and
the 0eturn is concerned
In short/ ascribin, toda('s philosoph( of the Islamic
philosophers/ and the ,reat knowled,e of the people of
knowled,e to the <reek philosoph( denotes the
ascribers' lack of information about the Islamic writin,s/
such as the writin,s of the ,reat Islamic philosopher/
Sadrul "uta'allihin 2ma( his spirit be sanctified3 and his
,reat tutor/ "uha44i4 Damad 2ma( his spirit be
sanctified3/ and his ,reat student/ ;a(d Kashani 2ma( his
spirit be sanctified3/ and the ,reat student of ;a(d/ the
,reat ,nostic faithful/ ?adi Said ?ummi 2ma( his spirit be
sanctified3 It also shows their i,norance of the
knowled,e of the Di1ine Book and the hadiths of the
infallibles =AS>/ and that is wh( the( ascribed e1er(
philosoph( to the <reek/ and re,arded the Islamic
philosophers as the followers of the <reek philosoph(
-e ha1e related a part of the delicate points of the noble
surah of at&Tauhid and some hints about those noble
377
a(ahs in our book on e8plainin, The ;ort( )adiths
;urthermore/ we also ,a1e a brief e8planation of this
noble surah in our book The Secret of The Salat 0el(in,
on Allah/ we ,i1e here another short e8planation/ and so
we sa(:
If the bismillah of this surah belon,s to this surah&as we
supposed it so when e8plainin, the blessed surah of al&
)amd & it ma( be a hint at the fact that to e8plain the
linea,e 2nasah3 of Allah and the secrets of at&tauhid
throu,h our selfishness and our own lan,ua,e is not
possible Actuall(/ unless the salik steps out of his 1eil /
realiLes the state of the Absolute -ill and of the )ol(
7manation and perishes in the Absolute ipseit( 2huwi(at3/
he will not be able to comprehend the secrets of at&
tauhid
@Sa(@ is a command from the Collecti1e 5neness
2hadrat&i ahadi(at&i AamB3 to the state of the bi, isthmus
2barLakhi(at&i kubra3 and the mirror of Collecti1it( 2Aam'3
and distinctness 2tafsil3 That is/ @Sa(/ 5 "uhammad/
mirror of the appearance of the Collecti1e 5neness/ in
the state of essential pro8imit( 2tadalli&i dhati3/ or the
sacred state of @e1en nearer@ &which can be a reference
to the state of the "ost )ol( 7manation&with a ton,ue
self&perishin,/ and subsistin, b( Allah's subsistence: @)e
is Allah/ the 5ne@
Do know/ 5 tra1eller on the road of knowled,e and
tauhid/ and ascender to the hei,hts of transcendence
and abstraction/ that Allah's Sacred 7ssence/ in itself/ is
innocent of e8ternal and internal manifestations/ and of
mark/ form/ attribute and name The hands of the hopes
of the people of knowled,e are short of )is "aAest('s
skirt/ and the tra1elin, le,s of the people of heart are too
slow to reach the threshold of )is )oliness The ultimate
knowled,e of the Perfect ;riends is @-e knew !ou not@/
and the end of the Aourne( of the people of secrets is @-e
worshipped !ou not@2'#D3 The head of the circle of the
people of knowled,e/ the prince of the people of at&
378
Tauhid/ Imam 'Ali =AS>/ in this loft( stance sa(s: @ the
perfection of sincerit( is to den( )im attributes@ 2'#*3
And the leader of the people of suluk/ the master of the
worshippers and the ,nostics/ at )is mi,ht( threshold
sa(s: @The attributes lost their wa( to !ou/ and the
descriptions fell into contradiction about !ou@ 2'#:3
The people of the scholarl( suluk and terms/ call )is )ol(
7ssence @The Immune <ha(b@ 2,ha(b&i masun3/ @The
)idden Secret@/ @The -onderful Mnknown@ 2an4a'&i
mu,hrib3 and @The Absolute Mnknown@ 2maAhul&i mutla43
The( sa( that )is 7ssence would appear in no mirror
without the 1eil of .ames and Attributes/ and would be
manifested in no one of the creations nor in an( one of
the in1isible and 1isible worlds But accordin, to @71er(
da( )e is in a state/@ 2'#K3 there are/ for )is )ol(
7ssence/ .ames/ Attributes and states 2affairs Eshu'un3
of @Beaut(@ and @"aAest(@ There are for )im 7ssential
.ames in the state of 5neness 2ahadi(at3/ which is the
unseen state The( are to be called @the 7ssential
.ames@/ and/ b( the indi1iduation 2taBa((un3 of the
7ssential .ames/ )e would be manifested throu,h the
)ol( 7manation ;rom this manifestation in the apparel of
the 7ssential .ames/ there would be the indi1iduation
2taBa((un3 and the appearance 2Luhur3 of the state of @
Mnit( @ 2wahidi(at3 and @.ames and Attributes@/ and the
state of @Di1init(@
So/ it has become known that after the )ol( 7ssence/ as
such/ there are other three states and scenes: the state
of the Mnseen @5neness@J the state of the manifestation
of the @)oliest 7manation@/ which ma( be referred to b(
the word Bama' in the noble Prophetic hadiths to the state
of @Mnit(@ 2wahidi(at3/ which/ accordin, to the Collecti1e
5neness 2ahadi(at&i AamB3/ is the state of the <reatest
.ame/ and/ accordin, to the @distinct multiplicit(@
2kathrat&i tafsili3/ is the state of .ames and Attributes To
,o into the details of these states re4uires an e8pansion
which is out of the capacit( of these papers
379
)a1in, understood this preliminar(/ we sa( that @)e@
2huwa3 ma( be a reference to the state of the @"ost )ol(
7manation@/ which is the manifestation of the 7ssence in
the indi1iduation of the @7ssential .ames@ @Allah@ points
to the state of the Collecti1e 5neness 2ahadr(at&i Aam3 of
the .ames/ which is the <reatest .ame @Ahad@ 2the
5ne3 is a reference to the state of the @5neness@
2ahadi(at3 Therefore/ the noble a(ah intends to pro1e
that these three states which/ in the instance 2ma4am3 of
nominal multiplication/ possess pluralit( 2kathrat3/ actuall(
possess utmost unit( at the same time The
manifestation in the @"ost )ol( 7manation@/ accordin, to
the state of appearance/ is @Allah@/ and accordin, to the
state of interiorit( 2butun3/ is the @5ne@ 2Ahad3
Perhaps @)e@ 2huwa3 points to the state of the 7ssence
And/ as it is an in1isible reference/ it is actuall( a
reference to the unknown @Allah@ and @Ahad@ are
references to the state of @Mnit(@ 2wahida(at3 and
@5neness@ 2ahadi(at3 So/ )e introduces the 7ssence&
which is the Absolute Mnknown&throu,h the .ames of
7ssence/ and the .ames of the Mnitar( Attributes In fact/
it points to the fact that the 7ssence is in1isible and the
hands of hopes are short of reachin, it/ and that
spendin, the life in thinkin, about Allah's 7ssence leads
to ,oin, astra(/ and that what is known to the people of
Allah and to the knowled,e of those who know Allah/ is
related to the states of @Mnit(@ 2wahidi(at3 and @5neness@
2ahadi(at3/ the @Mnit(@ bein, for the common people of
Allah/ whereas @5neness@ is for the special people of
Allah
A Philosophic .ote:
Do know that there are for Allah @Positi1e Attributes@
2sifat&i thubuti(ah3 and @.e,ati1e Attributes@ 2sifat&i
salbi(ah3/ as the philosophers belie1e B( the @.e,ati1e
Attribute@ the( mean the ne,ation of the ne,ati1e/ ie
ne,ation of imperfection Some sa( that the @Positi1e
Attributes@ are the Attributes of @Beaut(@ 2Aamal3 and the
380
@.e,ati1e Attributes@ are the Attributes of @"aAest(@ 2Aalal3/
and that @The 5wner of "aAest( and <enerosit(@ includes
all the .e,ati1e and the Positi1e Attributes But this talk/
in both sta,es/ is contrar( to certaint( 2tah4i43
.ow the first sta,e: The @.e,ati1e Attributes@ are
certainl( not of the attributes/ since concernin, the
7ssence of Allah/ there can be neither an( ne,ati1e nor
ne,ation of the ne,ati1e Allah/ the 78alted/ is not
attributed with ne,ati1e attributes/ because attributin,
with ne,ati1e attributes is a pri1ati1e proposition 24adr(a&i
ma dulah3/ and formin, a pri1ati1e proposition is not
allowed in respect of Allah/ the 78alted/ since it is
modification of the possible aspects and it re4uires
admission of composition 2tarkib3 in the )ol( 7ssence
0ather/ the ne,ati1e attributes are throu,h the simple
absolute ne,ation/ which is a ne,ation of the attribute/
not a confirmation of the attribute of ne,atin, the
ne,ation In other words/ Allah/ the 78alted/ is depri1ed
of all imperfections in a simple ne,ation/ not that the
ne,ation of imperfections be confirmed for )im b( wa( of
affirmation of pri1ation 2iAab&i uduli3 So/ as a matter of
fact/ the attributes of purification 2tanLih3 are not
@attributes@ Allah/ the 78alted/ is onl( attributed with the
positi1e attributes
As re,ards the second sta,e/ the people of knowled,e
re,ard the @Attributes of Beaut(@ to be those which brin,
intimac( and affection The @Attributes of "aAest(@ are
those which brin, fear/ bewilderment and an8iet( So/
whate1er is affiliated to kindness and merc( is of the
@Attributes of Beaut(@/ such as @Compassionate@/
@"erciful@/ @Tender@/ @Affectionate@/ @9ord@ and the like
And that which belon,s to so1erei,nt( and ,randeur is of
the @Attributes of "aAest(@/ such as @5wner@/ @Kin,@/
@;orceful@/ @A1en,er@ and the like/ althou,h in the inside
of e1er( Beaut( there is a "aAest(/ too/ because e1er(
beaut( has/ in the inside/ bewilderment and an8iet(/
appearin, in the heart with the secret of ,reatness and
power/ and/ e1er( maAest( has/ in the inside/ merc(/ and
the heart feels/ with it/ intimac( inside That is wh( as the
381
heart naturall( is attracted to beaut( and the beautiful/ it/
at the same time/ is attracted to power/ ,reatness/ the
powerful and the ,reat Therefore/ both of these kinds of
attributes are positi1e/ not ne,ati1e/ attributes
.ow/ as this subAect has been understood/ do know that
althou,h @Allah@ is @The <reatest .ame@ and that the
attributes of @Beaut(@ and @"aAest(@ are of its
manifestations and are under its custod( 2hitah3/ (et
sometimes it is used for the attributes of @Beaut(@ 2Aamal3
in opposition to the attributes of @ "aAest( @ 2Aalal3/ such
that @ di1init( @ 2ilahi(at3 and @ ,odhead @ 2uluhi(at3
cate,oricall( belon, to the attributes of @Beaut(@/
particularl( if the( are thou,ht to oppose the attribute of
@"aAest(@ In the noble a(ah of: @Sa(: )e is Allah/ the
5ne@/ @The 5ne@ ma( be a reference to one of the
important attributes of @"aAest(@/ which is the state
2ma4am3 of the perfect simplicit( of the )ol( 7ssence/
while @Allah@ is a reference to the .ame of @Beaut(@
Thus/ the linea,e 2nasab3 of Allah/ the 78alted/ has been
e8plained in this noble a(ah/ in respect of the states of
@5neness@ 2ahadi(at3/ @Mnit(@ 2wahidi(at3 and
manifestation throu,h @The )oliest 7manation@ & the
three of which are 2co1erin,3 all the di1ine affairs 2shu'un3&
accordin, to the first possibilit( which has alread( been
referred to in the pre1ious @.ote@ In accordance with the
possibilit( stated in this @.ote@/ the linea,e 2nasab3 of
Allah/ the 78alted/ is e8plained in accordance with the
states of the .ames of Beaut( and "aAest(/ which
encircle all the .ames And Allah is the Knower
A <nostic .ote
Know that the talk of e1er( speaker is a demonstration of
his self in accordance with the state of appearance It is
the emer,ence of his inner faculties on the mirror of
words/ in proportion to the capacit( of the composition of
words If a heart becomes luminous and pur,ed from the
pollutions and e1ils of the world of nature/ its talk will also
become luminous/ or/ rather/ it becomes li,ht itself/ and
the 1er( luminosit( of the heart is manifested in the
clothin, of words Concernin, the Imams of ,uidance it is
382
said: @!our talk is li,ht@@' It is also said: @)e manifested in
)is talk to )is ser1ants@ 2'$%3 In .ahAul Bala,hah it is
said: @)is talk is but )is act@ 2'$+3 Action is the
appearance of the doer's self 2dhat3 without @talk@ If a
heart becomes dark and polluted/ its act and talk will
become dark and polluted/ too: @A ,ood word is like a
,ood tree @ 2'$C3 J @And the likeness of a bad word is as
a bad tree@ 2'$Ca3
The )ol( 7ssence of Allah/ the "ost )i,h/ accordin, to
@71er( da( )e is in a state 2sha'n3/@ 2'$'3 appears to the
hearts of the prophets and the ,uardians 2auli(a'3 in the
clothin, of the .ames and Attributes/ and )is
manifestations differ in accordance with the differences of
their hearts Similarl(/ the hea1enl( Books/ which
descended upon their hearts b( re1elation throu,h the
0e1elation An,el/ <abriel/ are different accordin, to the
differences of these manifestations and of the .ames
which are the ori,ins of them &as the difference of the
prophets and their Shariahs is accordin, to the kin,doms
of the .ames So/ the more the .ame is comprehensi1e
and embracin,/ the more comprehensi1e and embracin,
its kin,dom/ its rele1ant prophethood and its re1ealed
Book/ and the more comprehensi1e and permanent its
Shariah And/ as the Seal of Prophethood/ the <lorious
?ur'an and the Islamic ShariBah are of the phenomena/
or of the manifestations and appearances of the
Collecti1e State of the 5ne and of the <reatest .ame of
Allah/ conse4uentl(/ the( are the most comprehensi1e
prophethood/ Book and Shari Bah/ and the most all&
inclusi1e ones/ and nothin, can be ima,ined more
perfect and more honourable than them/ and from the
world of the unseen a knowled,e loftier than that/ or like
it/ would no lon,er come down to the e8panse of nature
That is/ the last appearance of a scientific perfection/
concernin, reli,ions/ is this/ and there is no possibilit( of
the descension of a better one to this world )ence/ the
1er( person of the Seal of the "essen,ers =SA> is the
most honoured one of the bein,s and is the complete
manifestation of the <reatest .ame/ and his prophethood
is also the most possible complete one/ and is the ima,e
383
of the Kin,dom of the <reatest .ame/ which is
e1erlastin, and eternal/ and the Book re1ealed to him is
also from the sta,e of the unseen throu,h the
manifestation of the <reatest .ame ;or this reason/ this
noble Book has its @oneness of collecti1it( and
distinctness@ 2ahadi(at&i AamBu tafsil3/ and it is of @The
Collecti1e -ords@ 2Aawami'ul kalim3 2'$D3 The words of
the Prophet himself were of the Collecti1e -ords/ too
B( sa(in, that the ?ur'an/ or the Prophet's words/ are
Collecti1e -ords we do not mean to refer to their ,eneral
instructions and collecti1e principles &althou,h
considerin, this/ his hadiths are also collecti1e and of the
principles/ as is known to the science of Aurisprudence
The ?ur'an is collecti1e because it is re1ealed for all the
human classes/ durin, all the sta,es of the human life/
and it meets all the needs of the human race The realit(
of this race is the same as the realit( of the societ(/ with
all its stations/ from the lowest earthl( ones up to the
hi,hest spiritual/ hea1enl( and mi,ht( ones
Therefore/ the indi1iduals of this species in this low/
mundane world are so different/ and the( are so di1erse
that the like of it is not seen in an( other species It is this
species that includes the completel( wretched and the
completel( happ( It is this species in which there are
some indi1iduals who are lower than all kinds of animals/
while there are some others who are more honoured than
all the fa1oured an,els In short/ as the indi1iduals of this
species are different in respect of their understandin,
and knowled,e/ the ?ur'an has been re1ealed in such a
wa( as to be benefited b( e1er(bod( in accordance with
the de,ree of the perfection or weakness of his
understandin, and knowled,e ;or e8ample/ the noble
a(ah: @)ad there been in them 2the hea1ens and the
earth3 an( ,ods e8cept Allah/ the( would ha1e surel(
been in 2a state of3 disorder@ 2'$*3 As the common
people/ the people of letters/ and the le8ico,raphers
understand/ each a certain concept/ the theolo,ians
understand somethin, else/ similarl( the philosophers/
384
men of wisdom understand a different meanin,/ as well
as the ,nostics and the ,odl( men who benefit from it
differentl( The common people take it to be a speech
addressed to them accordin, to their own tastes The(
sa(/ for e8ample/ two kin,s cannot rule a sin,le kin,dom/
or two chieftains in a tribe cause corruption/ or two
headmen in a 1illa,e would lead to disputes and 4uarrels
So/ had there been two ,ods in the world there would
ha1e been corruption/ disputes and liti,ation But as
there is one <od/ this difference of the hea1ens and the
earth and their s(stematic order are preser1ed So/ the
"ana,er of the world is 5ne The theolo,ians use this as
mutual anta,onistic demonstration/ while the
philosophers and the wise men use it for establishin, a
decisi1e reasonin, ar,ument based on: @The one does
not issue but the one/ and the one is not issued but b(
the one@ 2'$:3 The people of knowled,e 2ahl&i marifat3
,et to reco,niLe Mnit(/ in a different wa( throu,h it/ b(
wa( of knowin, that the world is the mirror of appearance
2Luhur3 and the place of manifestation of the )a44 2Allah3J
and so on/ which makes it too len,th( to e8pand on each
of those wa(s
.ow that this introduction is understood/ (ou ma( know
that the noble surah of @Sa(: )e/ Allah/ is 5ne@ is/ like the
other parts of the ?ur'an/ of @Collecti1e -ords@/ and/
bein, so/ e1er( one makes use of it in a wa( The men of
letters and of form take @)e@ to be a pronoun of state/
and @Allah@ to be a proper noun/ and @ahad@ to mean @the
5ne@/ or an e8a,,eration of @5neness@/ ie Allah is 5ne/
or )e has no partner in Di1init(/ or @There is nothin, like
)im@ 2'$K3/ or in the di1init( and 7ssential 7ternit( )e has
no partner/ or )is Acts are 5ne/ that is/ all of them are
based on practicalit( and bene1olence/ with no benefit for
)imself Allah is as&Samad/ ie )e is the <reat "aster
who is sou,ht b( the people for their wants to be fulfilled/
or )e is as&Samad / meanin, that )e has no inside/ and/
bein, such/ nothin, can be born of )im/ nor can )e be
born of an(thin,/ and no one is like )im or comparable to
)im This is a statement on the part of the common
385
people intended to counter the disbelie1ers who had
man( ,ods/ all of which had possible attributes The
"essen,er of Allah =SA> was ordered to tell them that his
<od was different from theirs/ and )is attributes are
those which ha1e been mentioned
That was the e8planation of this surah in a traditional and
common wa(/ and suitable for one ,roup/ and it is not
incompatible with this fact that there ma( be another
meanin, or other scrupulous meanin,s/ as we ha1e
alread( mentioned some of them
A Philosophic 78planation
It is possible that for the blessed surah of @at&Tauhid@
&which was re1ealed for the deep thinkers of the end of
the Time &there ma( be a wise e8planation based on
theolo,ical criteria and philosophic proofs This
e8planation has been re1ealed to me b( the ,reat ,nostic
Sha(kh Shahabadi 2ma( his shadow be len,thened3:
2'%#3
So/ @)e@ 2huwa3 is a reference to mere e8istence and
absolute ipseit( 2huwi(at3 & a fact which pro1es/ in the
blessed surah/ si8 loft( philosophic subAects:
;irst: The state of @Di1init(@ 2uluhi(at3/ which is the state
of containin, all perfections/ and the @Collecti1e
5neness@ 2ahadi(at&i Aam3 of @Beaut(@ and @"aAest(@/ as
in the rele1ant states of philosophic findin,s it has been
pro1ed that pure e8istence and absolute ipseit( are pure
perfection/ otherwise it would not be pure e8istence/
either As e8plainin, these subAects re4uire len,th(
e8pansion and further preliminar( steps I suffice m(self
with the abo1e&mentioned hints
Second: The state of @5neness@ 2ahadr(at3/ which is a
reference to complete intellectual/ e8ternal and e8istential
essential simplicit(/ and to bein, abo1e all intellectual
compositions/ whether ,enus and differentia/ or matter
386
and mental ima,e/ or e8ternal/ whether matter and
e8ternal ima,e or measured parts The e1idence pro1in,
this subAect is the same proof of pure e8istence and
absolute ipseit(/ because if the @pure@ 2sirf3 is not one in
itself/ it will b( necessit( 4uit its bein, pure and part with
its identit( 2dhati(at3
Third: The state of @bein, the 5ne sou,ht for help@
2samadi(at3 which points to ne,ation of 4uiddit(
2mahi(at3 )a1in, no inside and bein, not empt( also
point to ha1in, no 4uiddit( and no possible imperfection/
for in all the possible bein,s/ their essential de,ree
&which is their inside & is empt( But as the )ol( 7ssence
is the pure e8istence and absolute ipseit(/ )e has no
possible shortcomin,/ whose ori,in is 4uiddit(/ since
4uiddit( is e8tracted from the e8istential limit/ and its
con1entional status is deri1ed from the e8istential
indi1iduation/ whereas the pure e8istent is free from limit
and indi1iduation 2ta'a((un3/ because e1er( limited is a
fi8ed 2mu4a((ad3 identit( 2huwi(at3 and a mi8ed
e8istence It is not absolute nor pure
;ourth: .othin, separates from )im/ because the
separation of somethin, form somethin, denotes
materialit(/ or e1en measured parts/ which is contrar( to
absolute identit( 2huwi(at3 and pure e8istence The
e8istence of the caused from the cause does not happen/
howe1er/ b( wa( of separation/ but b( wa( of
manifestation/ appearance/ conse4uence and issue And
it happens in such a wa( that nothin, is reduced from the
cause/ and nothin, is added to the cause b( its return to
it
;ifth: )e 2Allah3 has separated from nothin,/ which/
besides the formerl( stated depra1it(/ is contrar( to pure
e8istence and absolute identit(/ as otherwise it would
necessitate that there should be somethin, prior to the
pure e8istence/ while hi,h philosoph( has alread( pro1ed
that @purit(@ 2sirf3 is the most ancient/ and that
indi1iduation comes later than the absolute
387
Si8th: )a1in, no match and no e4ual/ and ne,atin, )is
resemblance and like/ which is pro1ed b( the proof that
the pure e8istence has no repetition So/ no dual
absolute identit( can be ima,ined/ and the absolute and
the limited are neither e4uals nor matches
To each of these subAects there are preliminaries and
principles which cannot be e8plained in these few
papers
An Illuminati1e -isdom
Know that this blessed surah/ so brief as it is/ includes all
the Di1ine Affairs 2shu'un3 and the sta,es of praisin, and
,lorification In fact/ it is the correlation between Allah/
the 78alted/ and whate1er can be put into the mould of
words and the construction of e8pressions/ such as: @)e/
Allah/ is 5ne@ which co1ers all the Attributes of
Perfection/ as well as the Positi1e Attributes And from
the word @as&Samad@ up to the end of the surah/ the
words co1er the @Attributes of purit(@ and denote
ne,ation of shortcomin,s ;urthermore/ the surah pro1es
bein, out of @the two limits@: ta'til 2de1estin, Allah of all
Attributes3/ and tashbih 2assimilation3/ both of which are
,oin, be(ond the limit of moderation and the realit( of at&
tauhid The first noble a(ah refers to the ne,ation of taBtil/
and other parts of the surah refer to the ne,ation of
tashbih It also includes the 7ssence as it is/ and the
state of @5neness@ 2ahadi(at3/ which is the manifestation
b( the .ames of 7ssence/ and the state of @Mnit(@
2wahidi(at3/ which is the manifestation b( the .ames of
Attributes/ a suitable e8planation of which has alread(
been related
Completion
Sha(kh as&Sadu4 2ma( Allah be pleased with him3
4uotes Abul&Bukhtari/ -ahab ibn -ahab al&?arashi/
4uotin, Imam as&Sadi4 =AS>/ 4uotin, his ,reat father/
388
Imam al&Ba4ir =AS>/ that in Allah's sa(in,: @Sa(: )e/
Allah/ is 5ne@/ @Sa(@ means: @"ake known what -e
re1ealed to (ou and informed (ou about it b( the
constructed letters recited to (ou/ so that he ma( be
,uided b( them whoe1er lends his ears and sees
@)uwa@ 2)e3 is a pronoun of indication referrin, to the
third person/ in which @)@ 2ha3 denotes an affirmed
concept/ and the @-@ 2waw3 refers to what is absent from
the senses/ unlike @)adha@ 2this3 which refers to what is
present before the senses This pointin, to the absent is
because the disbelie1ers pointed to their ,ods b( the
pronoun indicatin, a thin, present and percei1able The(
said: @These are our ,ods/ who are tan,ible and
percei1able b( the e(es So/ (ou too/ "uhammad/ point
out to (our ,od that we ma( see him and understand
him/ so that we ma( not feel bewilderment about him@
)ence/ Allah sent down that: @Sa(/ )e@/ in which the @)@
2ha3 confirms what is affirmed/ and the @-@ 2waw3 points
out to what is absent from si,ht and other senses/ for
Allah is the "ost )i,h/ or rather/ )e is the Concei1er of
the e(es and the Creator of the senses@ 2'%$3
Imam al&Ba4ir =AS> said: @Allah is a -orshipped Diet(
about -hom the creatures are perple8ed as unable to
understand )is truth and how )e is The Arabs/ when are
confused about someone and lack concrete knowled,e
about him/ sa(: Aliha&r&raAul 2The man became a deit(3
The( also sa(: -alaha when the( tr( to take a refu,e
with somethin, from a fri,htenin, thin,/ while al&ilah
denotes that which is co1ered from the human senses@
)e also said: @Ahad means the 5ne/ and Ahad and
wahid both ha1e the same meanin,/ which is the 5ne
-ho is uni4ue and has no match At&tauhid means the
acknowled,ement of monotheism/ that is/ uni4ueness
5ne is a hetero,eneous 2mutaba(in3 which does not
issue from an(thin, and does not unite with an(thin,
Thus/ it is said that the number is formed of the one/
while the one is not a number/ as it is not called a
number/ but two is a number So/ the meanin, of Allah's
389
sa(in,: Allahu ahad is that the -orshipped/ -hom the
human bein,s are confusedl( incapable of understandin,
and of ,ettin, comprehensi1e knowled,e about )im/ is
Mni4ue in di1init( and far abo1e the creatures' attributes@
2'%%3
Imam al&Ba4ir =AS> has also said: @ "( father Na(nul
BAbidin =AS> told me/ 4uotin, his father al&)usa(n ibn 'Ali
=AS>/ that as&Samad is that which has no inside/ and as&
Samad is the one whose master( has reached its
ma8imum/ and as&Samad is the one who neither eats nor
drinks/ and as&Samad is the one who does not sleep/ and
as&Samad is a permanent that has alwa(s been and
would alwa(s be@
Imam al&Ba4ir =AS> said that "uhammad ibn al&
)anafi(ah used to sa(: @As&Samad is that which is self&
e8istent and self&sufficient@ Someone else said: 'As&
Samad is abo1e becomin, and deca(in, As&Samad is
that which does not chan,e@
Imam al&Ba4ir =AS> further said : As&Samad is the
commandin, chief abo1e whom there is no commander
to bid and forbid@ )e said: @'Ali ibn al&)usa(n/ Na(nul
BAbidin =AS>/ asked about as&Samad/ said: BAs&Samad is
the 5ne who has no partner/ and preser1in, of nothin, is
difficult or hea1( for )im/ and nothin, is concealed from
)im 2'%+3
-ahab ibn -ahab al&?arashi sa(s that Na(d ibn 'Ali said:
@As&Samad is the 5ne -ho when desires a thin,/ )e
sa(s to it BBe'/ and there it is As&Samad is the 5ne -ho
inno1ates the thin,s/ then creates them in forms unlike
each other/ or similar to each other/ and in pairs/ while
)e alone is the 5ne -ho has no anton(m/ no shape/ no
e4ual and no like@ 2'%C3
-ahab ibn -ahab further 4uotes 'Ali ibn al&)usa(n =AS>
e8plainin, as&Samad )e also reports Imam al&Ba4ir's
e8planations concernin, the secrets of the letters of as&
Samad )e sa(s that Imam al&Ba4ir =AS> said: @)ad I
390
found bearers for the knowled,e which Allah has
bestowed upon me/ I would ha1e spread knowled,e
about at&tauhid/ Islam/ faith/ reli,ion and the laws out of
as&Samad But how can I find bearers of such
knowled,e/ while m( ,rand father/ Amirul "u'minin/ could
find none to carr( his knowled,e/ such that he used to
painful( si,h and tell his followers/ on the minbar 2pulpit3:
BAsk me before (ou miss me Behind the ribs of m(
bosom is ,reat knowled,e 5hG 5hG that I can find no
carriers for it@ 2'%'3
Conclusion
In concludin, this chapter/ we relate some noble hadiths
concernin, the merits of this blessed surah/ as the( are
too man( to be all contained in these few pa,es
The noble al&Kafi 4uotin, Imam al&Ba4ir/ sa(s: @ -hoe1er
recites BSa(: )e/ Allah/ is 5ne' once/ will be blessed
-hoe1er recites it twice/ he and his famil( will be
blessed -hoe1er recites it thrice/ he/ his famil( and his
nei,hbours will be blessed -hoe1er recites it twel1e
times/ Allah will build for him twel1e palaces in Paradise/
such that the keepers 2hafaLah3 sa(: BTake us to the
palaces of our brother so&and&so to see them' -hoe1er
recites it a hundred times/ Allah will for,i1e his sins for
twent(&fi1e (ears/ e8cept 2sins concernin,3 blood and
propert( -hoe1er recites it four hundred times/ his will
be the rewards of four hundred mart(rs/ the horses of all
of whom were killed and their blood shed -hoe1er
recites it a thousand times in a da( and a ni,ht/ will not
die unless he sees his seat in Paradise/ or it is shown to
him@ 2'%D3
In the same noble al&Kafi/ on the authorit( of Imam al&
Ba4ir =AS> it is said that the "essen,er of Allah =SA>
said: @-hoe1er recites BSa(: )e/ Allah/ is 5ne' a hundred
times on his ,oin, to bed/ Allah will for,i1e his sins of fift(
(ears@/ 2'%*3
391
Imam as&Sadi4 =AS> is 4uoted to ha1e said that his father
said: @2The surah of3 BSa(: )e/ Allah/ is 5ne' is one&third
of the ?ur'an/ and 2the surah of3 BSa(: 5 (ou/
disbelie1ers' is a 4uarter of the ?ur'an@ 2'%:3
)e also is 4uoted to ha1e said that the "essen,er of
Allah =SA> performed the salat o1er 2the bod( of3 Sa'd ibn
"a'adh/ then said: @Se1ent( thousand an,els/ includin,
<abriel/ came down and performed the salat o1er Sa'd's
bod( I asked <abriel: B-hat for did Sa'd deser1e that
(ou performed the salat o1er himH' )e said: BBecause he
used to recite: BSa(: )e/ Allah/ is 5ne'/ standin,/ sittin,/
ridin,/ walkin, on foot/ in comin, and ,oin,@ 2'%K3
-asa'ilush&Shi ah / 4uotin, al&"aAalis wa "a'ani(ul&
Akhbar/ on the authorit( of Imam as&Sadi4 =AS> / sa(s
that the Imam has 4uoted his ,reat fathers on the
authorit( of Salman 2al&;arsi & ma( Allah be pleased with
him3 that he heard the "essen,er of Allah =SA> sa(:
@-hoe1er recites 2the surah of3 BSa(: )e/ Allah/ is 5ne'
once/ he will be as if he has recited one&third of the
?ur'an -hoe1er recites it twice/ he will be as if he has
recited two&thirds of the ?ur'an And -hoe1er recites it
three times/ he will be as if he has completed recitin, the
?ur'an@ 2'+#3
In Thawabul ABmal it is said that: @If a ;rida( 2a week3
passes o1er somebod( without his recitin, 2the surah of3
BSa(: )e/ Allah/ is 5ne'/ and he dies/ he dies on the
reli,ion of Abu 9ahab@ 2'+$3
In al&"ustadrak there are man( len,th( hadiths relatin,
the merits of this noble surah ;or further information
refer to it and to the -asa'il/ 2'+%3 And praise is for Allah
.otes:
2'#$3 Msulul Kafi/ 1ol $/ p $%%/ @Book of at&Tauhid@/ ch
on @9inea,e@/ hadith $
392
2'#%3 Msulul Kafi/ 1ol $/ p $%'/ @Book of at&Tauhid@/ ch
on @Prohibition of Talkin, on the ?ualit(@/ hadith C
2'#+3 Dehkhuda's 9e8icon/ under the entr( Aristotle/
takes Theolo,ia to be amon, the books written b(
Aristotle/ and sa(s: Theolo,ia is a discourse about
Di1init(/ e8plained b( Porph(rius =Proph(r(> of T(re/ and
translated into Arabic b( 'Abdul "asih ibn BAbdullah the
.aBimi of )ims Then Abu !usuf/ !a'4ub ibn Isha4 al&
Kindi corrected it for Ahmad ibn al&"u'tasim It was
printed in Berlin in the (ear $::% AD It was also printed
in Iran in the mar,in of al&?abasat b( "irdamad/ in the
(ear $+$C ) =9unar (ear> And under the entr( Theolo,ia
it sa(s: Theolo,ia is taken from the <reek/ meanin,
@theolo,(@ "a(amir is a book b( Plotinus/ who is known
b( the "uslims as ash&Sha(kh al&!unani =the <reek
5ldman> This book co1ers the Cth to Dth book of @the
7nneads@ Some of the ancients mistakenl( ascribed this
book to Aristotle In the (ear of $+$C ) the book of
Theolo,ia/ was printed in the mar,in of al&?abasat/ b(
Abut ?asim ibn Akhund "ulla 0ida Kamarbuni The date
of composin, the book is mistakenl( stated in
Dehkhuda's 9e8icon to be the date of its printin,
2'#C3 Surah al&)adid: +
2'#'3 Ibid: C
2'#D3 This refers to a narrati1e 4uoted from the
"essen,er of Allah =SA>/ sa(in,: @-e knew !ou not as
!ou should be known/ and we worshipped !ou not as
!ou should be worshipped@ "ir'atul M4ul/ 1ol :/ p $CD/
@Book of ;aith and Disbelief'/ ch on @Thankin,@
2'#*3 .ahAul Bala,hah/ edited b( ;a(dul Islam/ Sermon
$
2'#:3 As&Sahifatus&SaAAadr(ah/ In1ocation +%
2'#K3 Surah ar&0ahman: %K
2'$#3 -hen the Prophet =SA> was asked: @-here was
our 9ord before creatin, the hea1ens and the earthH@/ he
said: @)e was in the 'am @' 2hi,h3 Awali al&9a'ali/ 1ol $/
p 'C/ ch C/ hadith *K
2'$$3 BM(unu Akhbarir&0ida/ 1o$%/ p %**/ 4uoted from
the in1ocation of @Al&Iami'ah al&Kabirah@
2'$%3 Biharul Anwar/ 1ol :K/ p $#*
393
2'$+3 .ahAul Bala,hah/ edited b( ;a(dul Islam/ p *+*/
sermon %%:
2'$C3 Deri1ed from Surah Ibrahim: %C
2'$Ca3 Surah Ibrahim: %D
2'$'3 Surah ar&0ahman: %K
2'$D3 It is a reference to a Prophetic hadith/ sa(in,: @I
ha1e been ,i1en the Collecti1e -ords@ Al&Khisal/ ch '/
hadith 'D
2'$*3 Surah al&Anbi(a': %%
2'$:3 A philosophic principle Al&Isharat wat&Tanbihat/
=e8plained b( KhaAah .asir>/ 1ol +/ p $%% Al&AsfBar al&
ArbaBah/ 1ol %/ p %#C/ ch $+
2'$K3 Surah ash&Shura: $$
2'%#3 0efer to footnote .o K*
2'%$3 At&Tauhid/ p ::/ ch on @Commentar( on: Sa(/ )e/
Allah/ is 5ne@/ hadith $
2'%%3 Ibid/ hadith %
2'%+3 Ibid/ hadith +
2'%C3 Ibid/ hadith C
2'%'3 Ibid/ hadith D
2'%D3 Msulul Kafi/ 1ol C/ p C%'/ @Book of the "erit of the
?ur'an@/ ch on @The "erit of the ?ur'an@/ hadith $
2'%*3 Ibid/ hadith C
2'%:3 Ibid/ hadith *
2'%K3 Ibid/ hadith $+
2'+#3 -asa'ilush&Shi'ah/ 1ol C/ p :D:/ @Book of the
Salat@/ chs on @0ecitin, the ?ur'an@/ ch +$/ hadith '
"aBani(ul Akhbar/ p %+C/ ch on @The "eanin, of
Salman's Sa(in,@
2'+$3 Thawabul ABmal/ p $'D/ @The 0eward of 0ecitin,
BSa(: )e/ Allah/ is 5ne'/ hadith %
2'+%3 -asa'ilush&Shi Bah/ 1ol C/ pp :DD and :*#/ @Book
of the Salat@/ chs on @0ecitin, the ?ur'an@/ chs +$ and
++ "ustadrakul -asa'il/ @Book of the Salat@/ chs on
@0ecitin, the ?ur'an@/ chs %C and %D
394
So5e Co55ent2 on the 0!e22e4 Surah o6 a!-Ga4r
a2 ;u$h a2 Suit2 the2e @aper2
)e/ the 78alted/ sa(s : @ -e re1ealed it on the ni,ht al&
?adr@ 9oft( matters are there in this noble a(ah/ to refer
to some of which is not without ad1anta,e
The first matter is that this a(ah and man( of noble a(ahs
ascribe the re1elation of the ?ur'an to the Sacred
7ssence of Allah )imself/ as )e sa(s: @-e ha1e
re1ealed it in a blessed ni,ht/ @ 2'++3 @-e ha1e re1ealed
the 0eminder and -e will be its ,uardian/@ 2'+C3 and
similar noble a(ahs In some other a(ahs it is ascribed to
<abriel/ the ;aithful Spirit/ as )e sa(s: @The ;aithful
Spirit descended with it@ 2'+'3
The literalist scholars in these instances sa( that this is
metaphorical/ similar to: @5 )amanG build for me a
tower@/ 2'+D3 Ascribin, the re1elation/ for e8ample/ to
Allah is because )is Sacred 7ssence was the cause and
the one who commanded it to be re1ealed/ or the
ascription of the re1elation to Allah is real/ and as the
395
;aithful Spirit is the means/ it is metaphoricall( ascribed
to him This is because the( re,ard ascribin, Allah's act
to the creatures to be like ascribin, a creature's act to
another creature Thus/ the tasks of ILrael and <abriel
are ascribed to Allah/ the 78alted/ as the task of )aman
is ascribed to Pharaoh/ and the tasks of the builders and
the constructors to )aman But this is an analo,( which
is completel( false and differential Comprehendin,
ascribin, =a creature's> creation to Allah/ and the act of a
creature to the Creator is amon, the important branches
of theolo,( and philosoph(/ throu,h which a lot of
problems are sol1ed/ includin, fatalism and free will/ of
which this matter is a branch
It must be noted that it has been pro1ed and confirmed in
the hi,h sciences that all the )ouse of 0ealiLation and
phases of e8istence are the ima,e 2surat3 of the )ol(
7manation/ which is the luminous manifestation of Allah
As the 9uminous 0elation 2idafa&i ishra4i(ah3 is mere
relation and pure dependence 2fa4r3 its indi1iduations and
ima,es are mere relations/ too/ ha1in, neither identit(
2haithi(at3 nor independence of their own In another
e8pression/ the whole )ouse of 0ealiLation is/
essentiall(/ attributi1el( and actuall(/ 1anished in Allah/
because if a bein, was independent in a personal affair
of his/ whether in the e8istential identit( or in an( of its
other affairs/ he would be out of the limits of possibilit(/
and would be chan,ed into essential necessit(/ which is
an ob1ious falsit( If this di1ine ,race is implanted in the
heart and the heart tastes it as it deser1es/ a secret of
?adar 24adr3 =fate/ predestination> will be e8posed to him/
and a delicate aspect of the truth of @a matter between
two matters@ =amr&un ba(nal amra(n> will be disclosed to
him
So/ the effects and the acts of perfection can be
attributed to the creature as the( similarl( can be
attributed to Allah/ without resortin, to metaphor on either
side/ and this is realiLed in the 1iew of Mnit( 2wahdat3 and
multiplicit( 2kathrat3 and Aoinin, between the two matters
But/ the one who is in mere multiplicit( 2kathrat3 and
396
1eiled off Mnit(/ ascribes the act to the creature/ heedless
of Allah/ as we/ the 1eiled/ are The one in whose heart
Mnit( 2wahdat3 is manifested/ will be 1eiled a,ainst the
creatures/ and will ascribe all acts to Allah/ while the
,nostic researcher Aoins between @Mnit(@ and
@multiplicit(@: At the same time of attributin, the act to
Allah/ without resortin, to the blemish of metaphor/ he
also attributes it to the creature/ without the blemish of
metaphor/ too The noble a(ah: @ And (ou threw not
when (ou did throw/ but Allah threw/@ 2'+*3 in which/
while confirmin, the throwin,/ ne,ates it/ and while
ne,atin, the throwin,/ confirms it/ is a reference to the
wa( of the ,reat ,nostics and their strict faithful method
5ur referrin, to the acts and effects of perfection/
e8cludin, the shortcomin,s/ was because the
shortcomin,s' recourse is to the pri1ations/ which are of
the indi1iduations 2taBa((unat3 of e8istence/ and are not
attributed to Allah/ e8cept accidentall( 2bil'arad3 <oin,
into the details of this subAect is not possible in these
papers
.ow that this introduction has been understood/ the
attribution of @re1elation@ 2tanLil3 to Allah and <abriel/ and
the @brin,in, to life@ 2ih(a3 to Seraphiel and Allah/ and the
@brin,in, death@ 2imatah3 to ILrael and the an,els in
char,e of the souls and to Allah/ can also be easil(
understood There are man( references to this matter in
the noble ?ur'an It is one of the ?ur'an's Knowled,e
2maBarif3 of which there was no trace in the books of the
wise men and the philosophers before this <lorious
Book/ and the human famil( is indebted to the ,ift of this
Di1ine Book in this respect/ like other di1ine/ ?ur'anic
Knowled,e 2maBarif3
The second matter is the use of the plural pronoun: @-e
re1ealed@ The point here is to a,,randiLe the state of
Allah/ the 78alted/ as the re1ealer of this noble Book It
ma( be that this pluralit( refers to a nominal pluralit(
denotin, that Allah/ the 78alted/ with all the affairs of )is
.ames and Attributes/ is the ori,inator of this noble
397
Book ;or this reason/ this noble Book is the ima,e of the
Collecti1e 5neness of all the .ames and Attributes/ and
is the introducer of the )ol( state 2ma4am3 of Allah in all
affairs 2shu'un3 and manifestations In other words/ this
luminous Book is the ima,e of the <reatest .ame/ as is
the Perfect "an/ or rather/ the truth of these two/ in the
Mnseen 2hadrat&i ,haib3/ is the same/ while in the world of
separation the( separate in respect of the ima,e/
althou,h in respect of concept the( do not separate This
is a meanin, of: @The( would not separate until the(
come to me at the Pool@ 2'+:3 As Allah/ with the hands of
"aAest( and Beaut( fermented the cla( of the ;irst "an/
the Perfect "an/ )e/ with the hands of Beaut( and
"aAest(/ re1ealed the Complete Book/ the
Comprehensi1e ?ur'an Probabl( it is for this reason that
it was called the ?ur'an/ because the state of 5neness
2ahadi(at3 is the Mnion of Mnit( and multiplicit(/ 2AamB&i
wahdat u kathrat3/ and it is for this reason that this Book
can neither be abro,ated nor ruptured/ because the
<reatest .ame and its manifestations are eternal and
e1erlastin,/ and all ShariBahs call to this "uhammadan
ShariBah and ,uardianship 2wila(ah3
It is probable that as it is said: @-e re1ealed@/ on the
same basis: @-e offered the trust @ 2'+K3 is said in the
first person plural/ since @the trust@/ accordin, to its
inside/ is the truth of ,uardianship/ and/ accordin, to its
outside/ is the ShariBah/ Islam ?ur'an or the salat
The third matter is a brief about the re1elation of the
?ur'an It is of the delicacies 2lata(if3 of di1ine sciences
2ma'arif3 and of the secrets of reli,ious facts that onl( few
can scientificall( ,et some information about them/
e8cept the perfect ,odl( men/ at the head of whom is the
1er( person of the Seal of the Prophets =SA>/ and then/
with his assistance/ the others of the ,odl( men and the
people of knowled,e .o other one can/ b( wa( of
intellectual intuition/ know this di1ine delicac( 2latifa3/
because this truth cannot be discerned e8cept b(
attainin, to the world of inspiration and ,ettin, out of the
limits of the worlds of possibilit( -e shall/ in this sta,e/
398
refer to this truth b( wa( of hints and e8pressi1e
alle,ories
It must be noted that the hearts which tra1el to Allah b(
wa( of spiritual suluk and internal Aourne(/ and mi,rate
from the dark station of the self and from the house of $&
ness and selfishness/ are/ ,enerall(/ di1ided into two
,roups
;irst/ those who/ after finishin, their tra1el to Allah/ death
o1ertakes them/ and the( remain in the state of
attraction/ annihilation and death The reward of this
,roup is with Allah/ and it is Allah The( are the belo1ed
who perish under the @domes 24ibab3 of Allah@ .o one
knows them/ and the( ha1e connection to nobod( The(
know none but Allah: @"( friends are under "( domes/
no one knows them other than "e@ 2'C#3
The second ,roup are those who/ ha1in, completed their
Aourne( to Allah and in Allah/ became fit to return to
themsel1es and be subAect to a state of sobriet( and
intelli,ence The( are those whose aptitude/ accordin, to
the manifestation b( the )oliest 7manation/ which is the
secret of 4adr/ has been predetermined/ and the( ha1e
been chosen for perfectin, the ser1ants and en,enderin,
prosperit( in the re,ions )a1in, communicated with )is
knowled,e 2hadrat&i Bilmi(ah3 and returned to real entities/
the( disclosed the Aourne( of the entities and their
communication 2ittisal3 with )is )oliness 2hadrat&i 4uds3/
and their tra1el to Allah and to happiness/ recei1in, the
honorable robe 2khal'at3 of prophethood This disclosure
2kashf3 is a di1ine re1elation 2wah(3/ before descendin, to
the world of <abrielic re1elation After turnin, from this
world towards the descendin, worlds/ the( disclose what
is in the )i,h Pens and )ol( Tablets/ in proportion to
their comprehension of knowled,e and ,rowth of
perfection/ which belon, to the .ames 2hadarat&i
asmai(ah3 The difference of Shari'ahs and
prophethoods/ or rather all differences/ stem from there
399
In this sta,e it sometimes happens that the Mnseen Truth
and the )ol( Secret/ pro1ed in )is Knowled,e 2hadrat&i
Bilmi(ah3 and the )i,h Pens and Tablets/ descend/ b(
wa( of the unseen of their souls and the secret of their
honourable spirits/ b( means of the An,el of 0e1elation/
<abriel/ into their blessed hearts Sometimes <abriel
appears in an @ideal ima,e@ 2tamaththul&i mithali3 in the
@Ideal@ 2hadrat&i mithal3 to them/ and sometimes he takes
a @worldl( ima,e@/ appearin, from the hidden place
2makan3 of the Mnseen/ b( that truth to the scene of the
world of 1isibilit(/ brin,in, down that di1ine delicac(
2latifah3 The recei1er 2sahib3 of the re1elation/ in each of
the emer,ences 2nasha'at3/ understands and discerns in
a certain wa(: in a wa( in )is Knowled,e 2hadrat&i
Bilmi(ah3/ and in different wa(s in the entities 2hadrat&i
a('an3/ in the Pens 2hadarat&i a4lam3 in the Tablets
2hadrat&i alwah3 in the @Ideal@ 2hadrat&i mithal3/ in the
Common Sense and in the absolute 1isibilities
2shahadat3 These are the se1en sta,es of descension/
which ma( be related to the hadith that the ?ur'an has
descended on @se1en letters@/ 2'C$3 which does not
contradict the hadith: @The ?ur'an is one/ re1ealed from
the 5ne@/ 2'C%3 as is known This state/ howe1er/
re4uires to be e8panded upon/ but not here
The fourth matter concerns the secret of the third person
sin,ular pronoun @it@ 2ha3 in @we re1ealed it@ As is known/
the ?ur'an has passed/ before bein, descended to this
emer,ence 2nash'ah3 throu,h sta,es and entities
2kainunat3 Its first sta,e was its entit( in the Knowled,e
2kainunat&i Bilmi(ah3 in the Mnseen b( the speakin, of )is
7ssence and b( )is Self&ar,uin, 2mu4ariBa&i dhati(ah3 b(
wa( of the @Collecti1e 5neness@ 2ahadi(at&i Aam'3 And the
said pronoun ma( be a reference to that state/ as/ in
order to show that percept/ )e used the third person
pronoun/ as if to sa( that this 1er( ?ur'an which was
re1ealed on @the ni,ht of 4adr@ is the same scholarl(
?ur'an/ in the unseen secret hidden in the emer,ence of
Knowled,e 2nash'a&i Bilmi(ah3/ and which was descended
from those sta,es/ in one of which it was united with the
7ssence and was of the manifestations of the .ames
400
This apparent truth is that di1ine secret/ and this Book/
which has appeared in the uniform of words and
e8pressions/ in the sta,e of 7ssence is in the ima,e of
the 7ssential manifestations/ and/ in the sta,e of Action/
is the 1er( manifestation of Act/ as the Commander of the
Belie1ers ='Ali> =AS> said: @)is talk is )is act 2'C+3
The fifth matter concerns @the ni,ht of 4adr@/ about which
there are man( discussions and uncountable pieces of
information/ which ha1e been e8panded upon b( the
,reat scholars =ma( Allah be pleased with them>
accordin, to their di1erse wa(s and methods In these
pa,es we shall briefl( relate some of them As to the
matters which the( did not mention/ we shall refer to
them within our relatin, other matters
As re,ards the namin, of @the ni,ht of 4adr@/ the scholars
ha1e different opinions Some sa( that as it is honourable
and ,reat/ and as the ?ur'an is ,reat/ brou,ht down =in it>
b( a ,reat an,el/ to a ,reat "essen,er/ for a ,reat
ummah/ it was called @la(latul ?adr@ =the ni,ht of
,reatness>
Some sa( that it is called @the ni,ht of measure@ because
the affairs/ the life&terms and the pro1isions of the people
are @measured@ in that 1er( ni,ht Some sa( that as the
an,els on that ni,ht are so numerous =in the earth> that
as if the earth is strictl( @measured@ for them/ it is called
al&4adr/ and that is like: @and he whose pro1ision is
measured@ 2'CC3
These are some of the opinions concernin, this subAect
About each of them there ha1e been researches/ a hint
at which is not without ad1anta,e
As to the first opinion/ ie that ni,ht bein, honourable
and ,reat/ know that man( thin,s are said in this respect/
to the effect that/ as re,ards time and place in ,eneral/
some are honourable and some are not/ some are luck(
and some are unluck( But is this a natural and intrinsic
401
characteristic of time and place/ or is it because happ(
and unhapp( e1ents happen in them/ and/ conse4uentl(
the( are so describedH Althou,h this is not a noble and
important topic/ and to e8pand upon it is not
ad1anta,eous/ (et/ we shall briefl( refer to it
-hat ,i1es priorit( to the first possibilit( is that some
narrati1es and a(ahs which apparentl( re,ard time and
place either honourable or unluck(/ confirm this to be
intrinsic/ not a characteristic belon,in, to the particular
condition So/ as there is no rational obAection/ the( can
be taken accordin, to their apparent meanin,s
-hat ,i1es priorit( to the second possibilit( is that the
truth of time and place is a sin,le one/ or e1en their entit(
=personalit(> is one/ too Such bein, the case/ it will not
be possible that a sin,le person can be di1ided and be
different in status 2hukm3 Therefore/ it is ine1itable to
take what is said about time and place as luck( or
unluck( as caused b( the e1ents and happenin,s takin,
place in them But this is not pro1e&able/ because
althou,h time is a sin,le entit(/ (et/ as it ,raduall(
e8pands and is measurable/ there can be no obAection
that some part of it be different in status and effect from
another part There is no e1idence that a person/
whoe1er he ma( be/ cannot enAo( two status and two
effects/ rather the contrar( is apparent ;or e8ample/ the
human bein,s/ althou,h e1er( one of them is a sin,le
person/ (et/ there are man( differences in their corporeal
features/ like the skin/ the brain and the heart/ as these
are more delicate and honoured than the other or,ans
Similarl(/ some of the internal and e8ternal powers are
more honourable than others This is because man/ in
this world/ is not apparentl( known as to ha1e a complete
unit(/ thou,h sin,le in person But as apparentl( he is
known of multiplicit(/ he can ha1e different status
The priorit( of the first possibilit( is not/ howe1er/ an
a,reeabl( correct one/ because this opinion is based/ for
e8ample/ on @the ori,inalit( of appearance@ 2isalatuL&
402
Luhur3 and @the ori,inalit( of the truth@/ 2isalatul ha4i4ah3/
whereas methodicall( it is known that @the ori,inalit( of
the truth@ and @the ori,inalit( of appearance@ are used
when there is a doubt in the obAecti1e for the purpose of
makin, sure of the obAecti1e/ not that the( should confirm
the obAecti1e after that it had alread( been known So/
consider 2'C'3
Therefore/ both aspects are possible/ but the second
aspect seems preferable Conse4uentl(/ @the ni,ht of
4adr@ was described as @the honoured ni,ht@ because it
was the ni,ht of the meetin, of the Sealin, Prophet/ the
ni,ht on which the real lo1er reached his Belo1ed In the
former discussions it was noted that the descension of
the an,els and the re1elation was after the annihilation
and the real pro8imit( ;rom man( narrati1es and noble
a(ahs it can be ,athered that the luckiness and
unluckiness of times and places are because of the
e1ents which take place in them This can be realiLed b(
referrin, to them/ althou,h some of them also denote
their intrinsic honour
The other possibilit( for namin, @the ni,ht of 4adr@ is
because the affairs of the da(s of the (ear are measured
on that ni,ht So/ know that the truth of @;ate@ 24ada3 and
@Destin(@ =Di1ine Decree E 4adar>/ its 4ualit( and its
sta,es of appearance/ are of the ,reatest and noblest
di1ine knowled,e/ and it is because of their e8treme
e8actness and nicet( that deepl( thinkin, about them is
not allowed for the human race as it causes
bewilderment and stra(in, Therefore/ this truth is to be
re,arded of the reli,ious secrets and the deposits of
Prophethood/ and one is to refrain from conductin,
scrutiniLin, research about it -e refer here onl( to a
subAect suitin, this sta,e That is/ althou,h the
measurement of the affairs has been estimated from the
1er( be,innin, in the knowled,e of Allah/ the 78alted/
and it is not of the ,radual matters in respect of the pure
state of the di1ine knowled,e/ then/ what does @ta4dir@ in
e1er( (ear and in a particular ni,ht meanH
403
Know that @;ate@ and @Di1ine Decree@ are of de,rees/
and accordin, to those de,rees and emer,ences
2nasha'at3 the( differ in their status The first de,ree is the
facts which are Aud,ed =e1aluated> and measured in )is
knowled,e b( the manifestation in @The )oliest
7manation@ in the wake of the appearance of the .ames
and Attributes Afterwards/ b( the )i,h Pens and in the
)i,h Tablets/ accordin, to the appearance/ and b( the
manifestation of the Act/ the( are ordained and
confirmed .o chan,es and alterations ma( happen in
these de,rees The ine1itable and unchan,eable decrees
24ada3 are the abstract facts happenin, in the entities
2hadarat&i a(an3 and in the emer,ence 2nash'ah3 of )is
Knowled,e and descendin, to the abstract Pens and
Tablets
Afterwards / the facts appear in isthmus 2barLakhi(ah3
and ideal 2mithali(ah3 ima,es in other Tablets and in a
lower world/ which is the world of @the distinct
ima,ination@ 2kh'i(al&i munfasil3 and @the uni1ersal
ima,ination@ 2kh(alul kull3 & the world which/ accordin, to
the method of the illuminationist philosophers/ is called @
The -orld of the Suspended Ideas @ 2Balam&i muthul&i
mu'alla4ah3 In such a world chan,es and differences are
possible to happen/ or actuall( the( do happen
After that/ the e1aluations 2ta4dirat3 and measurin,s take
place b( means of the an,els in char,e of the world of
nature In this Tablet of ;ate there are continual chan,es
and alterations/ or rather it is/ in itself/ a flowin, form and
a passin,/ ,radual fact In this lauh =Tablet> the facts can
be stron, or weak/ and the mo1ements ma( be swift/
slow/ accelerated or decreased .e1ertheless/ the @near&
to&Allah@ 2(alillahi3 aspect/ the unseen aspect/ of these
1er( thin,s/&which is the aspect of tadalli =suspension> to
Allah/ and it is the form of the appearance of the @Spread
7manation@ 2faid&i munbasit3 and the @78tended Shade@
2Lill&i mamdud3/ and the truth of Allah's @Acti1e
404
knowled,e@ & there can occur in it no chan,e or
alteration
In short/ all the chan,es/ alterations/ additions to the
li1es/ and measurin, =the peoples'> pro1isions are/ as the
philosophers belie1e/ in the lauh of @the 4adr of
knowled,e@ 24adr&i Bilmi3/ which is @the world of ideas@&
while to the writer/ the( are in the lauh of @the 4adr of
obAecti1it(@ 24adr&i Ba(ni3/ which is the 1er( place of the
measurements&done b( the an,els in char,e of it
Therefore/ there is no obAection 2maniB3 that/ as @the ni,ht
of 4adr@ is the ni,ht of full attention of the @perfect
,uardian@ 2wali&i kamil3 and of the appearance of his
hea1enl( so1erei,nt(/ chan,es and alterations ma(
happen/ in it/ in the world of nature throu,h the
honourable person of the @perfect ,uardian@ and the
Imam of each era and the pole 24utb3 of the time&who/ in
our time/ is @Allah's 0emainder@ 2ba4i(atullah3 in the
worlds =earths/ lands E aradin>/ our "aster/ Patron/ Imam
and <uide/ the Proof/ the son of al&)asan al&BAskari/ ma(
our souls be ransom for his comin, So/ he ma(
accelerate or slow an( indi1idual part of nature that he
desires/ and enlar,e or straiten an( pro1ision he wills
And this will is that of the )a44/ and is the shadow and
the ra(s of the 7ternal -ill and follows the Di1ine
commands/ as the an,els of Allah/ too/ can do =chan,e>
nothin, b( themsel1es 71er( act =chan,e Etasarruf>/
rather e1er( particle of e8istence/ is of Allah and of )is
unseen ,race 2latifah3: @So keep strai,ht as (ou are
commanded@ 2'CD3
As to what has been said concernin, the other possibilit(
of namin, @the ni,ht of 4adr@/ ie it was so called
because the earth seems too much narrow with the
thron, of the an,els on that ni,ht/ this point is a far&
fetched one/ despite the fact that Khalil ibn Ahmad/ 2'C*3
the wonder of the time/ ma( Allah's pleasure be upon
him/ sa(s that what can be discussed is that the an,els
are not of the kind of the world of nature and matter/ so
what does it mean to sa( that the earth seemed narrowH
405
)owe1er/ such matters ha1e been related in some noble
narrations/ like the case of the funeral procession of Sa'd
ibn "u'adh/ 2'C:3 ma( Allah be pleased with him/ or the
an,els' spreadin, their win,s for the students of
knowled,e 2'CK3 This is when the an,els appear in the
assimilation 2tamaththul3 of @Ideal ima,es@/ descendin,
from the unseen world to the @-orld of Ideals@ 2 alam&i
mithal3 and narrowin, the dominion of the earth/ or it is
probabl( their worldl( assimilation in the kin,dom of the
earth/ althou,h this still cannot be seen b( the natural
animal e(es )owe1er/ the narrowin, is on the basis of
@Ideal@ 2mithali(ah3 or @worldl(@ 2mulki(ah3 assimilation
The second matter concerns the truth of @the ni,ht of
4adr@ Know that e1er( spiritual ,race has a realit(/ and
for e1er( worldl( form there is a hea1enl( and unseen
interior People of knowled,e sa( that the sta,es of the
descension of the truth of the e8istence/ in respect of the
settin, of the sun of the truth in the horiLon of
indi1iduations/ are @ni,hts@/ whereas the sta,es of
ascension/ in respect of the risin, of the sun of the truth
in the horiLons of indi1iduations/ are @da(s@ )ence/ the
honour and the unluckiness of the @da(s@ and the @ni,hts@
are/ accordin,l(/ clearl( known
Accordin, to another aspect/ the arch of descension is
the "uhammadan @ni,ht of 4adr@/ and the arch of
ascension is the Ahmadan @0esurrection Da(@/ because
these two arches are the e8tension of the li,ht of the
@78panded 7manation@ 2faid&i munbasit3/ which is @the
"uhammadan Truth@ 2ha4i4at&i muhammadi(ah3/ and all
the indi1iduations 2taBa((unat3 are of the ;irst
Indi1iduation of @the <reatest .ame@ So/ from the point
of 1iew of Mnit( 2wahdat3/ the world is the @ni,ht of 4adr@
and the @Da( of 0esurrection@/ and it is no more than a
sin,le ni,ht and da(/ which is the entire )ouse of
0ealiLation/ the "uhammadan @ni,ht of 4adr@ and the
Ahmadan @Da( of 0esurrection@ The one who is assured
of this truth will alwa(s be in the @ni,ht of 4adr@ and in the
@Da( of 0esurrection@/ and these two become united
406
;rom the point of 1iew of multiplicit(/ there will be ni,hts
and da(s Some ni,hts ha1e 4adr =,reatness/ di,nit(>
and some ha1e not Amon, all the ni,hts/ the Ahmadan
constitution 2bun(ah3/ the "uhammadan indi1iduation
=SA> & into whose horiLon has set the li,ht of the truth of
e8istence/ with all the affairs/ .ames and Attributes/ and
with full luminosit( and entire truth & is the absolute ni,ht
of 4adr/ as the "uhammadan da( is the absolute Da( of
0esurrection 5ther da(s and ni,hts are limited ones
The ?ur'an's re1elation 2nuLul3 to this noble constitution
2bun(ah3 and pure heart/ is the re1elation 2nuLul3 in the
@ni,ht of 4adr@ So/ the ?ur'an was re1ealed both in full in
@the ni,ht of 4adr@/ b( wa( of complete and absolute
disclosure/ and in parts alon, twent(&three (ears in @the
ni,ht of 4adr@
The ,nostic Sha(kh/ the Shahabadi 2'CKa3 =ma( his
prosperit( b( lastin,>/ used to sa( that the "uhammadan
period is @the ni,ht of 4adr@/ that is/ all the periods of
e8istence are the "uhammadan period/ or it is because
in this period the perfect "uhammadan poles/ the
infallible ,uidin, imams =AS>/ are @the ni,hts of 4adr@
-hat pro1es our su,,ested possibilit( concernin, the
truth of @the ni,ht of 4adr@ is the len,th( noble hadith
which is 4uoted b( al&Burhan 78e,esis from the noble al&
Kafi/ in which it is said that when a Christian asked Imam
"usa ibn Ia'far about the hidden e8planation of @)a "imG
=I swear> B( the e8plainin, Book -e re1ealed it on a
blessed ni,ht & Surel( -e are e1er warnin, There in
e1er( wise affair is made distinct/@ 2''#3 he replied: @As to
@)a Am@/ it is "uhammad =S A> @The e8plainin, Book' is
Amirul "u'minin 'Ali =AS>/ and @the ni,ht@ is ;atimah
=AS>@ 2''$3
In another narrati1e it is said that @the ten ni,hts@ are
interpreted to be the pure Imams from al&)asan to al&
)asan 2''%3 This is one of the de,rees of @the ni,ht of
4adr @ to which Imam "usa ibn Ia'far referred/ testif(in,
407
that @the ni,ht of 4adr@ was the entire "uhammadan
period
In Al&Burhan 78e,esis there is a narrati1e from Imam al&
Ba4ir =AS> Bein, a noble hadith referrin, to se1eral
pieces of information/ disclosin, important secrets/ we/
owin, to its blessedness/ relate it in full:
The author =ma( Allah ha1e merc( upon him>/ 4uotin,
Sha(kh Abu Ia'far at&Tusi/ from his men/ from BAbdullah
ibn BAAlan as&Sakuni/ said: @ I heard Abu IaBfar =AS> sa(:
The house of 'Ali and ;atimah is the room of the
"essen,er of Allah =SA>/ and the roof of their house is
the Arsh of the 9ord of the worlds And at the bottom of
their house there is an unco1ered openin, to the Arsh/
the mi'raA of re1elationJ and the an,els brin, down
re1elation upon them in the mornin, and in the e1enin,
and e1er( hour and twinkle of an e(e The an,els are in
ceaseless ,roups/ some descendin, and some
ascendin, And Allah/ the Blessed and 78alted/ disclosed
to Ibrahim the hea1ens till he saw the Arsh and )e
increased his seein, power And Allah increased the
seein, power of "uhammad/ 'Ali/ ;atimah/ al&)asan and
al&)usa(n =AS> The( used to see the Arsh and the(
found no roof o1er their houses e8cept the Arsh
Their houses were roofed with the Arsh of the Beneficent/
and the ascensions of the an,els and the Spirit in them/
with the permission of their 9ord/ Bfor e1er( affair in
peace 'I said: @for e1er( affair'@ Ile said: BIn e1er( affair' I
said: BIs that re1elationH' )e said: '!es@' 2''+3
Contemplatin, this noble hadith will open doors of
knowled,e in the face of the deser1in, people and
discloses parts of the truth of ,uardianship and of the
hidden inside of @the ni,ht of 4adr@
The third matter: Know that as @the ni,ht of 4adr@ has a
truth and an inside/ as it has been mentioned/ it also has
a form and an appearance/ or e1en appearances in the
408
world of nature But as appearances can differ in respect
of their shortcomin,s and perfections/ form the narrati1es
and hadiths about specif(in, @the ni,ht of 4adr@ can be
,athered that all the noble ni,hts specified in those
narrati1es are of the appearances of @the ni,ht of 4adr@/
e8cept that the( differ from one another in respect of their
honour and perfection of appearance/ while that noble
ni,ht/ which is the full appearance of @the ni,ht of 4adr@/
the ni,ht of the complete Aoinin, 2wasi3 and the perfect
attainment 2wusul3 of the 9ast Prophet/ is hidden in the
whole (ear/ in the blessed month of 0amadan/ in its last
ten =ni,hts> or in the @three ni,hts@ The narrati1es of the
7lite 2khassah3 and the public 2'ammah3 also differ The
7lite narrate/ with uncertaint(/ that it is on the ni,hts of
the nineteenth/ twent(&first and twent(&third =of
0amadan>/ and sometimes the( wa1er between the ni,ht
of the twent(&first and the twent(&third
Shihab ibn BAbd 0abbih sa(s: I asked Imam Ia'far as&
Sadi4 =AS> to tell me about @the ni,ht of 4adr@ )e said:
@the ni,ht of the twent(&first and the ni,ht of the twent(&
third@ 2''C3
'Abdul -ahid ibn al&"ukhtar al&Ansari sa(s: @I asked
Imam al&Ba4ir =AS> about Bthe ni,ht of 4adr' )e said: 'it
is on two ni,hts: the ni,ht of the twent(&third and the
ni,ht of the twent(&first: I said: B.ame onl( one of them'
)e said: B-hat if (ou do somethin, on the two ni,hts of
which one is Bthe ni,ht of 4adrH@' 2'''3
)assan ibn Abu 'Ali sa(s: @I asked Imam as&Sadi4 =AS>
about Bthe ni,ht of 4adr' )e said: @<et it on the
nineteenth/ twent(&first and twent(&third@ 2'''a3
The de1otee and pious @Sa((id@ =ma( Allah be pleased
with him> in I4bal sa(s: @Know that it is the ni,ht of the
twent(&third of the month of 0amadan There are e8plicit
narrati1es that it is Bthe ni,ht of 4adr' b( re1elation and
declaration 5f that I relate / on m( authorit( up to Suf(an
ibn as&Sit =or as&Simt> who said: @I asked Imam Ia'far as&
409
Sadi4 =AS> to tell me which was Bthe ni,ht of 4adr'
e8actl(@ )e said: @The ni,ht of the twent(&third@ Another
is to narrate/ on m( authorit( up to Nurarah/ 4uotin,
'Abdul -ahid ibn al&"ukhtar al&Ansari/ who said: @I asked
Imam al&Ba4ir =AS> about Bthe ni,ht of 4adrl )e said: @B(
Allah I tell (ou with no ambi,uit(/ it is the first ni,ht of the
last se1en ni,hts@ Nurarah was further 4uoted to ha1e
said that the month which the Imam mentioned had
twent(&nine da(s 2''D3 After that other narrati1es are
related to the effect that @the ni,ht of 4adr@ is the ni,ht of
the twent(&third =of 0amadan>/ such as the case of
Iuhani/ 2''*3 which is known
A <nostic .ote
As it has been said in respect of the two pre1iousl(
e8plained blessed surahs/ it is more ob1ious that the
bismillah of each surah belon,s to it Therefore/ in the
blessed surah of al&?adr it means: @-e re1ealed the
noble ?ur'anic trurh/ the Sacred Di1ine <race 2latifah3/ in
the .ame of Allah/ which is the BCollecti1e Truth of the
.ames' and the <reatest .ame of the 9ord/ indi1iduated
b( the absolute merc( of 0ahman and 0ahim/ on the
"uhammadan ni,ht of 4adr@ That is/ the appearance of
the ?ur'an follows the @Collecti1e appearance@ 2Luhur&i
Aam i3 of the Di1init( and the @Contraction@ 24abd3 and
@78pansion@ 2bast3 of @"ercifulness@ 2rahimi(at> and
@Beneficence@ 2rahmani(at3 0ather / the truth of the
?ur'an is the state of the appearance of the <reatest
.ame of Allah throu,h the appearance of the
@Beneficence@ and the @"ercifulness@/ and is the
@collector of the union and distinctness@ 2Aami'&i Aam' u
tafsil> Conse4uentl(/ this noble Book is @?ur'an@ and
@;ur4an@ =distin,uisher>/ similar to the spiritualit( of the
Seal of the Prophets and his sacred state of
,uardianship/ which are also @?ur'an@ and @;ur4an@ and
the state of the @oneness of collecti1it( and distinctness@
2ahadi(at&i AamB a tafsil3
410
So/ it seems that the Sacred 7ssence/ accordin, to this
possibilit(/ sa(s: @-e ha1e&with the manifestation of the
state of the <reatest .ame/ which is the state of the
@5neness of Collecti1it( and Distinctness@ 2ahadi(at&i
AamB u tafsil3/ with the appearance of the merc( of the
Beneficent and the "erciful &re1ealed the ?ur'an on the
"uhammadan ni,ht of 4adr And as in the world of
distinction 2far43/ or rather/ the distinction of distinction/
there was a distinction 2fur4ani(at3 between the two
@?ur'ans@/ ie/ the re1ealed and written ?ur'an/ and the
?ur'an re1ealed to him/ that is/ the @Di1ine Book@ and the
@"uhammadan truth@/ we united between the two
?ur'ans and Aoined the two ;ur4ans in the ni,ht of union
2wisal3/ and on this consideration/ this ni,ht was called
Bthe ni,ht of 4adr'/ but its actual meritorious status/ as it
is/ cannot be reco,niLed b( an(bod( e8cept b( the 1er(
Seal of the Prophets =SA>/ who is the owner of Bthe ni,ht
of 4adr' in person/ as well as his infallible successors/
who are its owner/ too/ throu,h him@
Completion
Some .arrati1es Concernin, the "erits of @the .i,ht of
?adr@
Amon, them are those narrated b( the knower of Allah/
Sa((id ibn Tawus =ma( Allah be pleased with him> in his
noble Book I4balul ABmal )e sa(s: @I found in the book/
called !awa4it/ b( Abul ;adl ibn "uhammad al&)arawi/
some narrati1es on the merits of @the ni,ht of 4adr@ Then
he 4uotes from it a narrati1e from the "essen,er of Allah
=SA> as to ha1e said: @"oses said: B5 AllahG I desire !our
pro8imit(' Allah said: @"( pro8imit( is for the one who
keeps awake on Bthe ni,ht of 4adr' )e said: B5 AllahG I
wish for (our merc(' Allah said: B"( merc( is for the one
who shows merc( to the poor on Bthe ni,ht of 4adr' )e
said: B5 AllahG I want to cross the Sirat 2the =0i,ht> Path3'
)e said: BThat is for the one who ,i1es out a sada4ah on
Bthe ni,ht of 4adr' )e said: B5 Allah' I want of the trees
and fruits of Paradise' Allah said: BThe( are for the one
who ,lorifies ="e> on Bthe ni,ht of 4adr' )e said: BI want
411
to be deli1ered' Allah said: B;rom the ;ire'@ B!es/' he
said Allah said: BIt is for the one who asks for,i1eness on
Bthe ni,ht of 4adr' )e said: B5 AllahG I ask for !our
pleasure' Allah said: BI would be pleased with the one
who performs two rakBahs of salat on Bthe ni,ht of 4adr@
The same book/ 4uotin, the "essen,er of Allah =SA>/
also sa(s: @The doors of the hea1en are opened on Bthe
ni,ht of 4adr .o ser1ant ma( perform the salat on it
unless Allah/ the 78alted/ writes down for him/ for e1er(
saAdah a tree in Paradise/ such that if a horseman rides
under its shadow for a hundred (ears he will not finish it/
for e1er( rakBah =or rukuB> a house/ in Paradise/ made of
4uartLes/ rubbies/ chr(solites and pearls/ for e1er( a(ah
a paradisiac crown/ for e1er( ,lorif(in, one of the
precious birds/ for e1er( sittin, one of the paradisiac
de,rees/ for e1er( tashahhud a paradasiac room and for
e1er( taslim a ,arment from paradise And when the
column of dawn bursts out/ Allah will ,rant him =in
Paradise> sociable women =wi1es> whose breasts bul,e
out from behind the dress/ educated and ,ood&beha1in,
maids/ eternal bo(s/ noble birds/ fra,rant flowers/ flowin,
ri1ers/ pleasin, ,races/ ,ifts/ presents/ coats of honour/
wonders and whate1er the heart desires and pleases the
e(e/ in which (ou will eternall( li1e@
?uotin, Imam al&Ba4ir =AS>/ the same book sa(s:
@-hoe1er li1es Bthe ni,ht of 4adr' awake/ his sins will be
for,i1en/ e1en if as man( as the stars of the sk(/ and as
hea1( as the mountains or the wei,ht of the seas@ 2'':3
The narrati1es about its merits are too man( to be
included in these papers
)is sa(in,: @And how do (ou know what the ni,ht of 4adr
isG@ is a construction intended to denote honourin,/
tributin, and pa(in, homa,e to the ,reatness of the
subAect and the truth/ especiall( when considerin, the
addresser and the addressee Althou,h the addresser is
Allah/ the 78alted/ and the addressee is the "essen,er
of Allah =SA>/ (et/ the subAect is sometimes so ,lorious
412
that it is impossible to contain it with the construction of
words and e8pressions It is as if )e sa(s: !ou know not
how ,reat the truth of the ni,ht of 4adr isG It cannot be
e8plained in arran,ed words and letters/ as the( are
incapable of containin, it Therefore/ )e Aust used @)ow@
2ma3 to denote that ,reatness/ tr(in, not to describe it/
onl( sa(in, that @the ni,ht of 4adr is better than a
thousand months@/ that is/ )e introduces it b( referrin, to
its characteristics and effects/ since tellin, its truth is not
possible )ence/ one ma( well ,uess that the truth of the
ni,ht of 4adr and its inside are different from its e8ternal
form/ thou,h its e8ternal form is ,reat and important/ too/
but not to the e8tent of addressin, the "essen,er of
Allah/ the absolute ,uardian and the informed of all
worlds/ in this wa(
If (ou sa(: 5n the basis of the said possibilit( that the
inside of @the ni,ht of 4adr@ is the 1er( truth and
constitution of the "essen,er of Allah =SA>/ in which the
sun of truth/ in all its affairs/ is hidden/ then the obAection
will be hi,her/ because it will not be possible to tell him:
@)ow do (ou know what Bthe ni,ht of 4adr'/ which is (our
own 1isible form/ isH@
I will sa(: This subAect has a secret This delicate point
has an inner meanin, @for him who has heart or ,i1es ear
and is a witness@ 2''K3 Know/ dear/ that in the inside of
the real @ni,ht of 4adr@/ ie/ the constitution and the
1isible form/ or the immutable essence of "uhammad
2Ba(n&i thabit&i muhammadi3 =SA>/ there is manifested the
<reatest .ame and the Di1ine Collecti1e 5neness
Therefore/ as lon, as the tra1ellin,&to&Allah ser1ant/ that
is/ the Sealin, "essen,er =SA>/ is still inside his own 1eil/
he will not be able to witness that inside and truth/ as the
same was said about "oses/ the son of BImran/ =AS> in
the <lorious ?ur'an: @!ou will ne1er see "e@/ 2'D#3
despite the fact that "oses witnessed the manifestation
in 7ssence or in Attributes/ as in: @-hen his 9ord
manifested =)is ,lor(> to the mountain/ )e made it
crumble to dust/ and "oses fell down in a swoon@/ 2'D$3
413
or in the ,reat noble in1ocation of simat/ as is 4uite
ob1ious There is also the note that: @5 "oses/ as lon,
as (ou are in (our "usawi(an 1eil and in (our
concealment 2ihtiAab3/ (ou will ha1e no chance of
witnessin, -itnessin, the Beaut( of the Beautiful is
possible for the one who has come out of himself/
because ha1in, come out of himself/ he would see with
the )a44's e(e/ and the )a44's e(e would be seein, the
)a44 So/ the manifestation of the <reatest .ame/ which
is the perfect form of @the ni,ht of 4adr @/ cannot be seen
throu,h one's concealment 2ihtiAab3 Therefore/ this
e8pression is/ accordin, to the mentioned 1erification/
correct and fittin,
If (ou sa(: @the ni,ht of 4adr is the 1er( Ahmadan
constitution in 1iew of the fact that in him the sun of the
truth is hidden/ not the sun itself that the said Austification
ma( be correct@
I will sa(: @Accordin, to the people of insi,ht/ the thin,&
ness of a thin, depends on its form of perfection/ and
that the thin,s with reasons/ 2asbb3 especiall( di1ine
reason 2sabab3 their truth cannot be reco,niLed without
reco,niLin, their reasons In 1iew of the people of
knowled,e/ the correlation between the outside and the
inside/ manifestation and the manifestin,/ is not like that
of two separate matters/ because a truth ma( sometimes
ha1e an e8ternal manifestation/ and sometimes an
internal manifestation/ as the well&known ,nostic sa(s:
-e are non&e8istents showin, e8istence/
!ou are the Absolute Bein, and our e8istence
As the ,nostic 0umi sa(s/ this talk has no end and it is
better to for,o it
)is sa(in,: @The ni,ht of 4adr is better than a thousand
months@ If we note the worldl( appearance of the
e8ternal form of the ni,ht of 4adr @/ we realiLe that its
,oodness is more than a thousand months which ha1e
414
no ni,ht of 4adr in them/ or the ni,ht of 4adr and the acts
of de1otional worship on it are better than thousand
months in which the Israelites used to carr( their
weapons and fi,ht for the sake of Allah/ or the ni,ht of
4adr is better than the thousand months of the rule of the
Mmma(ids =ma( Allah curse them>/ as is stated in the
noble narrati1es 2'D%3
If we note the truth of the ni,ht of 4adr/ @a thousand
months@ ma( be an allusion to all bein,s/ as @a thousand@
is a complete number/ and b( @months@ the kinds are
intended That is/ the respected "uhammadan
constitution/ who is the perfect man/ is better than the
thousand kinds which co1er all bein,s/ as has been said
b( some people of ,nosticism 2'D+3
Another possibilit( occurs to the writer/ that is/ the ni,ht
of 4adr ma( be a hint at the manifestation of the <reatest
.ame/ ie/ the complete "uhammadan =SA> mirror/ and
@a thousand months@ ma( be the manifestations of the
other .ames And/ as Allah/ the 78alted/ has one
thousand and one .ames/ and as one .ame is
especiall( hidden in the unseen world/ similarl(/ the ni,ht
of 4adr is hidden/ too/ and the ni,ht of 4adr of the
"uhammadan constitution is also a hidden name Thus /
this especiall( hidden name is known to nobod( e8cept to
the sacred essence of the Sealin, "essen,er =SA>
A <nostic .ote
It must be noted that as the perfect ,uardian/ the Seal of
the Prophets =SA>/ is the ni,ht of 4adr because of the
interiorit( 2butun3 of the <reatest .ame in him and the
occultation 2ihtiAab3 of the )a44 with all affairs in him/
likewise he is the da( of 4adr/ too/ since the appearance
of the sun of the truth and the proAection of the all&
embracin, .ame appear from the horiLon of his
indi1iduation Similarl(/ the @Da( of 0esurrection@ is his
person/ too
415
In short/ that sacred essence is the da( and ni,ht of 4adr/
and the Da( of 0esurrection is the da( of 4adr/ too
Therefore/ the point that/ out of all phenomena/ the
@month@ is referred to/ and from this complete and sacred
phenomenon it is referred to @the ni,ht@/ is/ perhaps/
because the be,innin, of the months and (ears is the
da( and ni,ht/ like the @one@ bein, the be,innin, of the
numbers That master 2sarwar3 in the inside 2batin3 of the
truth/ the <reatest .ame/ is the be,innin, of the other
namesJ and/ in his indi1iduation 2ta'a((un3 and immutable
essence 2Ba(n&i thabit3/ he is the root =ori,in E asl> of the
@<ood Tree@ 2shaAara&i ta((ibah3 and the be,innin, of the
indi1iduations 2ta'a((unat3 Consider/ so that (ou ma(
know/ and seiLe the opportunit(G
)is sa(in,: @The an,els and the Spirit descend in it/ b(
the permission of their 9ord/ for e1er( affair@ In this noble
a(ah there are points/ to some of which we shall refer
briefl(
The first point is about the ranks of the an,els of Allah/
the 78alted/ and their realit( in ,eneral Know that there
are differences amon, the traditionists and researchers
concernin, the an,els whether the( are abstract or
corporeal All the Philosophers and researchers/ and
man( of the Auristic researchers/ belie1e in their
abstraction and in the abstraction of the rational soul/
which the( pro1e b( stron, e1idences
There are also man( noble narrati1es and a(ahs from
which =their> abstraction can be understood/ as the
traditionist and researcher/ our master "uhammad Ta4i
"aAlisi/ the ,reat father of the late "aAlisi/ sa(s/ in
Sharhul ;a4ih/ commentin, on some rele1ant narrati1es/
that the( confirm the abstraction of the rational sou$
2'DC3
5n the other hand/ some of the ,reat traditionists belie1e
in their non&abstraction Their utmost proof is that to
belie1e in their abstraction is contrar( to reli,ion/ and
416
the( add that there is no abstract e8cept the Sacred
7ssence of Allah/ the 78alted
This/ howe1er/ is a 1er( weak ar,ument/ because their
most attention is probabl( directed to onl( two points: the
first is the case of the temporal contin,enc( 2huduth&i
Lamani3 of the world/ as the( think that the e8istence of
an abstract other than Allah contradicts it The second
point is the case of the free will of Allah/ the 78alted/ in
)is acts/ as the( think that this contradicts the abstraction
of the world of intelli,ence and the an,els of Allah/ the
78alted Both these cases are of the insane 2maBnunah3
affairs within the )i,h Sciences The non&contradiction of
such cases with an abstract bein, is 4uite ob1ious 71en
to belie1e in the non&abstraction of the rational souls/ the
world of intelli,ence and the an,els of Allah/ is contrar(
to man( di1ine affairs and true beliefs/ which cannot be
e8plained for the time bein, The temporal contin,enc( of
the worlds/ as is interpreted b( this ,roup/ is contrar( to
the principle of the temporal contin,enc(/ besides bein,
in opposition to man( di1ine rules/ too
To the writer/ the truth/ which a,rees with reason 2Ba4l3
and tradition 2na4l3/ is that the an,els of Allah are of
different t(pes "an( of them are abstracts and man( are
intermediate 2barLakhi3 corporeal: @.o one knows the
host of (our 9ord sa1e )im@ 2'D'3 As to their t(pes/
accordin, to their ,eneral di1ision/ it is said that the
hea1enl( bein,s are of two t(pes: T(pe one has nothin,
to do with the corporeal world/ belon,in, to neither
incarnation 2hulul3 nor mana,ement 2tadbir3 The other
t(pe belon,s to one of the said two aspects
The first t(pe consists of two ,roups
The first ,roup are those who are called @the Passionate
2muha((imah3 An,els@ The( are those who are
infatuated with the Beaut( of the Beautiful/ absorbed in
the 7ssence of )is "aAest(/ unaware of all other
creatures/ pa(in, no attention to other bein,s
417
Amon, the friends of Allah 2auli(a'ullah3 there is a ,roup
like them -hile we are indul,ed in the dark sea of
nature/ and are completel( unaware of the unseen world
and the 7ssence of )is "aAest(/ despite the fact that )e
is apparent b( )is 7ssence 2bidh&dhat3 and that e1er(
appearance is a reflection of )is appearance/ the( are
unaware of the world and of whate1er is in it/ and are
en,a,ed onl( in the )a44 and )is Beautiful Beaut( A
narrati1e sa(s that Allah has some creatures who know
nothin, of )is creatin, Adam and Iblis 2'DD3
The second ,roup are those whom Allah/ the 78alted/
has made the means of the merc( of )is Bein, The( are
the be,innin, of the series of the bein,s and the ,oal of
their lon,in,s The( are called ahlul Aabarut =the 5wners
of Power>/ and their chief and leader is @the <reatest
Spirit@ It ma( be that @The an,els and the Spirit
descend/@ is a reference to this ,roup of the an,els of
Allah Describin, him as @the Spirit@/ thou,h he is an
an,el/ is a hint at his ,reatness/ as is in the noble a(ah:
@5n the da( when the an,els and the Spirit stand
arra(ed@ 2'D*3 ;rom a point of 1iew/ the Spirit is called
@the )i,hest Pen@ 24alam&i aBla3/ as it is said that: @The
first that Allah created was the Pen@ 2'D:3 Accordin, to
another point of 1iew/ it is called @the ;irst Intellect@ 2Ba4l&i
awwal3/ as it is also said that: @The first that Allah created
was the Intellect@ 2'DK3 Some others take @The Spirit@ to
be <abriel Some philosophers consider <abriel to be the
last of the Cherubic an,elsJ some call him @The )ol(
Spirit@J and the( re,ard the @Spirit@ to be the first of the
Cherubic an,els The noble narrati1es also state that @the
Spirit@ is ,reater than <abriel The noble al&Kafi/ 4uotes
Abu Basir/ who said: @I asked Abu BAbdullah/ as&Sadi4/
=AS> about the words of Allah/ the 78alted@ 'The( will ask
(ou concernin, the Spirit Sa(: The Spirit is of the biddin,
of m( 9ord' =surah as&Isra': :'> )e said: B=It is> a creature
2khal43 ,reater than <abriel and "ichael It was with the
"essen,er of Allah =SA>/ it is with the Imams =AS>/ and it
is from the hea1enl( kin,dom@' 2'*#3 Some narrati1es
418
sa( that the Spirit is not of the an,els/ it is ,reater than
them 2'*$3
Probabl( @The Spirit@ has two meanin,s in terms of the
?ur'an and the Traditions/ as it has its meanin,s in other
terms A Spirit is of the an,els' t(pe/ since it was said to
be of @the hea1enl( kin,dom@ Another Spirit is that of the
hol( men 2auli(a'3/ which is not of the an,els/ but ,reater
than them Therefore/ the Spirit in the noble surah of al&
?adr ma( refer to @the ;aithful Spirit@ 2ruhul amin3 or @the
<reatest Spirit@/ because the surah was re1ealed on @the
ni,ht of 4adr @ In the noble a(ah : @ The( will ask (ou
about the Spirit @/ 2'*$a3 the reference ma( be to the
spirit of the human bein,s/ which/ in its perfect de,ree/ is
,reater than <abriel and other an,els It is of @the -orld
of Command@ 2Balam&i amr3/ and sometimes combined
with )is @-ill@ 2mashi(at3 which is absolute command
Another ,roup of the an,els of Allah are those who are in
char,e of the corporeal bein,s and of mana,in, them
These are of so man( t(pes and uncountable kinds/
because for e1er( bein,/ hi,h or low/ celestial or
terrestial/ there is a hea1enl( aspect 2wiAhah3 throu,h
which it is connected to the world of the an,els and the
host 2Aunud3 of Allah/ the 78alted/ as Allah refers to the
hea1enl( domain of the thin,s in the noble a(ah:
@Therefore/ ,lor( be to )im in -hose hand is the
dominion of all thin,s/ and to )im (ou shall be brou,ht
back @ 2'*%3
The "essen,er of Allah =SA>/ concernin, the host of the
an,els/ sa( =as it has been narrated>: @The hea1en
clamored/ and it had the ri,ht to do so/ as there was no
place for a foot without there bein, an an,el bowin, or
kneelin, down@ 2'*+3 .oble narrati1es speak much of the
multitude of the an,els and their numerous ranks 2'*C3
The second point concerns the descent of the an,els
upon the wala(ul amr =the le,al ,uardian>
419
Know that the <reatest Spirit is the ,reatest creature
amon, the an,els of Allah/ ie it is placed in the first rank
of the an,els of Allah/ and is the ,reatest and most
honourable of all The immaterial =abstract> an,els of
Allah/ confined to the world of power 2Balam&i Aabarut3/
would not forsake their states/ as for them ascendin, and
descendin,/ as done b( the material bodies/ is
impossible/ because the immaterial =abstract> is innocent
of the material re4uisites Therefore/ their descendin, will
be in hea1enl( or worldl( resemblance 2tamaththul3/
whether in the heart/ the bosom and the common sense
of the ,uardian 2wali3/ or in edifices of the earth/ in the ka
bah/ around the ,ra1e of the "essen,er of Allah =SA>/ or
in the Populous )ouse 2ba(tul ma Bmur3 Allah/ the
78alted/ concernin, the descendin, of @The ;aithful
Spirit@ to "ar( =SA>/ sa(s: @ it assumed for her the
likeness of a perfect man@ 2'*'3 It is also possible for the
hol( men 2auli(a3 and the perfect to assume hea1enl(
resemblance and spiritual likeness of so1erei,nt(
Therefore/ the an,els of Allah ha1e the power and abilit(
to enter the 1isible and in1isible worlds assumin,
likenesses/ and the perfect hol( men 2auli(a3 ha1e the
power to enter the hea1enl( world 2malakut3 and the
world of power 2Aabarut3 assumin, spiritualit(/ and to
return from the e8terior to the interior To belie1e in this is
4uite eas( for the one who understands the realities of
the abstracts/ whether hea1enl( and powerl( abstracts or
the rational souls/ which are also abstracts of the worlds
of Aabarut and malakut/ and who can ima,ine the sta,es
of their e8istence and appearances/ and the correlation
2nisbat3 of the outside to the inside/ and the inside to the
outside
5ne must know that the assumption 2tamaththul3 of the
@bein,s of Aabarut@ and the @bein,s of malakut@ in the
heart/ bosom and sense of the human bein, is not
possible e8cept after his comin, out of the apparel of
humanit( and bein, connected with those worlds
5therwise/ as lon, as the soul is en,a,ed in the
mundane preparations and is unaware of those worlds/ it
420
is impossible for it to witness those scenes or
assumptions !et/ it is sometimes possible that/ with a
,esture of a hol( man/ the soul comes out of this world/
and/ accordin, to its deser1edness/ it ma( ,et a spiritual
or formal 2suri3 understandin, of the unseen world And
sometimes it happens that/ due to some stupendous
e1ent/ the soul is directed awa( from nature and
percei1es an e8ample of the in1isible world/ such as the
episode of that nai1e man who/ on his pil,rima,e/
recei1ed an ac4uittance from the fire of )ell/ as related
b( A1icenna The ,nostic Sha(kh/ "uh(iddin/ also
relates a stor( like this one 2'*D3 Such stories are due to
the souls turnin, awa( from the mulk to the malakut It
sometimes happens that the souls of the perfect hol(
men 2auli(a3 after detachment from the worlds and
witnessin, the <reatest Spirit or other an,els of Allah
throu,h the power of soul/ come to themsel1es/ keepin,
the power of witnessin, the in1isible and the 1isible In
such a case the( simultaneousl(/ and in all emer,ences
=,rowths E nasha'at >/ witness the truths of the bein,s of
Aabarut It ma( also happen that the perfect wali/ throu,h
his personal power/ will be able to ha1e the an,els
descend And Allah is the KnowerG
The third point is that since the ni,ht of 4adr is the ni,ht
of disclosure 2mukashafah3 to the "essen,er of Allah
=SA> and the Imams of ,uidance =AS>/ all the worldl(
affairs are unco1ered b( the unseen malakut to them/
and the an,els in char,e of e1er( affair appear to them in
the in1isible world and the world of the heart/ and all the
affairs which are prescribed for the creatures durin, the
(ear in the hi,h and low lauhs =tablets>/ appear to them/
hea1enl( writ and co1ertl( e8isted/ in a disclosure And it
is a malakuti e8posure 2mukashafah3 co1erin, e1er(
particle of the world of nature/ and no affair of the
people's is hidden from the wal'i(ul amr There is no
discrepanc( in their knowin,/ in a sin,le ni,ht/ the affairs
of a whole (ear/ or/ in an instance/ the entire affairs of the
world/ or/ in a sin,le moment/ all the measured
assi,nments 2mu4addarat3 of mulk and malakut Also
421
durin, the da(s of the (ear/ all the dail( affairs ma(
,raduall( be disclosed to them/ both in ,eneral and in
details ;or e8ample/ it is in the hadith/ concernin, the
re1elation of the ?ur'an/ that it was re1ealed in ,eneral
=in the whole> in @The Populous )ouse@ 2ba(tul ma mur3/
then it was re1ealed to the "essen,er of Allah in details
within twent(&three (ears 2'**3 And its re1elation in @The
Populous )ouse@ was a re1elation to the "essen,er of
Allah =SA>/ too
In short/ sometimes the wali(ul amr ma( become
connected to the )i,h Council 2mala'&i ala3/ the )i,h
Pens and the abstract lauhs/ where to him will be
e8posed all the bein,s/ from the be,innin, to eternit(
Sometimes the connection is with the low lauhs/ and for a
period he unco1ers the assi,nments 2mu4addarat>3/ and
the whole pa,e of the uni1erse is present before his
,uardian&like presence/ and whatsoe1er affair happens
will pass before his e(es
Some narrati1es refer to the e8position 2Bard3 of the acts
to wali(ul amr The( are e8posed e1er( Thursda( and
"onda( to the "essen,er of Allah and the Imams of
,uidance =AS> 5ther narrati1es sa( that the acts are
e8posed e1er( mornin,/ or e1er( mornin, and ni,ht
These e8posures are also in ,eneral and in details/
collecti1el( and distinctl( In this respect/ there are noble
narrati1es from the infallible and pure Ahlul Ba(t/
mentioned in the books of e8e,eses/ such as al&Burhan
and as&Safi 2'*:3
)is sa(in,: @Peace it is till the break of the dawn@ means
that this blessed ni,ht is safe from Satanic e1ils/
calamities and misfortunes till the break of the dawn 5r it
is peace upon Allah's friends 2auli(a'ullah3 and the
worshippin, people 2ahl&i taBat3 5r the an,els of Allah
who meet Allah's friends and the worshippin, people
,reet them on the part of Allah/ the 78alted/ till the break
of the dawn
422
A <nostic .ote
As it has formerl( been said concernin, the truth of @the
ni,ht of 4adr@/ the de,rees of e8istence and the 1isible
and in1isible indi1iduations 2ta Ba((unat3 are re,arded
@ni,ht@ because the sun of the truth has set in their
horiLon Conse4uentl(/ @The ni,ht of 4adr@is the ni,ht in
which the )a44 =Allah>/ the 78alted&accordin, to all the
affairs and the @Collecti1e 5neness of the .ames and
Attributes@/ which are the truth of the @<reatest .ame@ &
is 1eiled 2muhtaAib3 That is the indi1iduation 2taBa((un3
and the constitution 2bun(ah3 of the perfect wali/ who was
the "essen,er of Allah =SA> in his life/ and then the
Imams of ,uidance/ one after another Therefore/ @the
dawn@ of @the ni,ht of 4adr@ is when the first ra(s of the
risin, sun of the truth shine from behind the 1eils 2huAub3
of the indi1iduations 2ta Ba((unat3 The rise of the sun
from the horiLon of the indi1iduations is @the dawn@ of the
Da( of 0esurrection/ too As from the time of the settin,
and 1eilin, 2ihtiAab3 of the sun of the truth in the horiLon of
the indi1iduations of these perfect walis 2auli(a'3/ till the
time of the break of the dawn/ which is the period of @the
ni,ht of 4adr @/ that ni,ht full of honour is absolutel( safe
from the Satanic intrusions/ and since the sun rises as it
had set/ blemishless and free from the Satanic intrusion/
thus/ )e sa(s: @Peace it is till the break of the dawn@ As
to the other ni,hts/ the( are either completel( peaceless/
such as the ni,hts of the Mma((ads and their like/ or the(
ha1e not peace in all its concepts/ and these are the
ni,hts of the common people
Conclusion
;rom the ,nostic statements and faithful re1elations
2mukashafat3/ which/ with the help of the ,reat walis =AS>/
dawned upon the luminous hearts of the @people of
knowled,e@ 2ahl&i maBrifat3/ it is ob1ious that if the noble
surah of at&Tauhid is related to the Sacred 7ssence of
Allah/ the noble surah of al&?adr is related to the ,reat
423
Ahlul Ba(t/ as is stated in the narrati1es concernin, the
miBraA
"uhammad ibn !a'4ub/ on the authorit( of Abu BAbdullah
2as&Sadi43 =AS>/ concernin, the performance of the
"essen,er of Allah =SA> his salat in the hea1en/ in the
hadith of al&Isra'/ said: @Then Allah/ the "ost )i,h/
re1ealed to him: 0ead/ 5 "uhammad/ the linea,e
2nisbat3 of (our 9ord/ the Blessed and "ost )i,h: B)e is
Allah/ the 5ne )e is Besou,ht b( all )e be,ets not/ nor
is )e be,otten And none is comparable to )im' This is
in the first rakBah Then/ Allah/ the 78alted and "ost
)i,h/ re1ealed to him: 0ead: BAll praise is for Allah: )e
read it as he did first Then Allah re1ealed to him: 0ead:
B-e re1ealed it' which is (our linea,e 2nisbat3 and (our
offsprin,'s till the Da( of 0esurrection@ 2'*K3
The noble narrati1es concernin, the merits of the blessed
surah of al&?adr are numerous Amon, them is a
narrati1e in the noble al&Kafi/ from Imam al&Ba4ir =AS>
who said: @-hoe1er recites B-e re1ealed it on The .i,ht
of ?adr' openl( =with a loud 1oice>/ he is like the one who
unsheathes his swords for the sake of Allah And
whoe1er recites it secretl(/ is as if he rolls in his blood
shed in the wa( of Allah/ and -hoe1er recites it ten
times/ a thousand of his sins will be for,i1en@ 2':#3
In Khawassul ?ur'an/ the "essen,er of Allah =SA> is
4uoted to ha1e said : @ -hoe1er recites this surah/ he will
ha1e the reward of the one who has fasted the month of
0amadan / attainin, @ The ni,ht of 4adr @/ and he will
ha1e the reward of a fi,hter in the wa( of Allah@ 2':$3
Praise is for Allah/ at the be,innin, and at the end
An Apolo,(
Despite the fact that the writer's intention in this thesis
was to refrain from referrin, to those ,nostic topics
unfamiliar to the common people/ and keep onl( to the
heart( disciplines of the salat/ (et/ I realiLe now that the
424
pen has e8ceeded the proper bounds/ and particularl( in
commentin, on the noble surah I ha1e surpassed m(
own decision .ow I ha1e but to apolo,iLe to m( brothers
in reli,ion and spiritual friends At the same time/ if the(
found in this thesis a subAect not conformin, with their
taste/ the( ma( not unthou,htfull( label it as false/
because each knowled,e has its people/ and each road
has its treaders @"a( Allah ha1e merc( on the person
who knows his worth and does not ,o be(ond his status@
2':%3
It is also possible that some ne,lect the realit( of the
condition/ and/ as the( ha1e no information of the
?ur'anic knowled,e and of the minute details of the
di1ine laws/ the( take some matters of this thesis as to
be interpretation accordin, to one's opinion This is sheer
mistake and a ,ra1e falsit(/ because:
;irstl(/ these knowled,e 2maBarif3 and subtleties 2lata'if3
are all taken from the noble ?ur'an and hadiths/ and the(
are pro1ed throu,h heard e1idences/ some of which ha1e
been referred to in the discussions/ and most of them
were left out for bre1it(
Secondl(/ all/ or most of them/ a,ree with the rational or
,nostic proofs/ and such a thin, cannot be interpretation
accordin, to one's opinion
Thirdl(/ most of the subAects which we mentioned/ or we
relate in e8plainin, the noble a(ahs/ are of the kinds of
statin, the @e1idences of the concepts@ 2masadi4&i
maAahim3J and e8plainin, the e1idences and de,rees of
the facts has nothin, to do with interpretation/ let alone
its bein, accordin, to one's opinion
;ourthl(/ after all sta,es/ we tried with utmost reli,ious
precaution & thou,h unnecessaril( & to relate an(
unnecessar( subAect b( wa( of bein, possible and as
one of the possibilities It is clear that the door of
possibilit( is not shut/ and it can ha1e no connection to
interpretation on one's opinion )ere there are other
425
subAects which we refrain from mentionin,/ in our attempt
to be short
.otes:
2'++3 Surah ad&Dukhan: +
2'+C3 Surah al&)iAr: K
2'+'3 Surah ash&Shu'ara': $K+
2'+D3 Surah "u'min: +D
2'+*3 Surah al&Anfa$: $*
2'+:3 @The Book of Allah and m( 'itrat =pro,en(> will not
be separated from each other until the( come to me at
the Pool =of Kauthar>@ This is a part of a well&known and
successi1el( related hadith called )adithuth&Tha4ala(n
Msulul Kafi/ 1ol $/ pa,e %KK/ @The Book of Di1ine Proof'/
ch @Concernin, -hat Allah and )is "essen,er Imposed
of Bein, with the Imams =AS>@/ hadith DJ and 1ol C/ p
$C$/ @The Book of ;aith and Disbelief'/ ch @Concernin,
the 9east b( which a Ser1ant ma( be a Belie1er@/ hadith
$
2'+K3 Surah al&AhLab: *%
2'C#3 Ih(a'u 'ulumiddin/ 1ol C/ p %'D A Di1ine utterance
In some edition it is @4ibabi@ =m( domes> and in some
other edition it is @4iba'i@ =m( cloak>
2'C$3 Biharul Anwar/ 1ol :K/ p :+
2'C%3 Msulul Kafi/ 1ol C/ p C+:/ @The Book of the "erits
of the ?ur'an@/ ch @The 0arities@/ hadith $%
2'C+3 .ahAul Bala,hah/ edited b( ;a(dul Islam/ p *+*/
sermon %%:
2'CC3 Surah at&Tala4: *
2'C'3 It demands consideration because this alle,ation
can be claimed here from another aspect/ and it is that
the appearance in ascribin, a predicate to a proposition
is that the proposition itself has the same status and it is
the proposition in complete/ as the Sha(kh/ our teacher
in the con1entional sciences used/ concernin,
,eneraliLation 2itla43/ to call this statement/ without
needin, preliminaries/ to pro1e the ,eneraliLation
2'CD3 Surah )ud: $$%
426
2'C*3 Khalil ibn Ahmad ibn BMmar ibn Tamim/ Abu Abdur&
0ahman al&Bahili/ al&Basri/ the ,rammarian and
prosodist/ born in the (ear $## or $#' ) in al&Basrah/
and died in $D#/ $*# or $*' ) )e was a famous lin,uist
and a writer )e disco1ered the meters of poetr( )e was
an Imami and/ as some sa(/ he was a companion of
Imam Ia'far as&Sadi4 =AS> and 4uoted him in his
narrations )e wrote man( books on di1erse arts/
includin, Nubdatul Arud =the <ist of Prosod(>/ al&A(n/ a
book on Imamate/ al&I4a' =rh(thm>/ an&.u'm =tone or
softness>/ al&Iumal 2s(nta83/ ash&Shawahid =ancient
1erses as e1idences>/ an&.u4at wa ash&Shikl =dots and
form>/ and a book on the meanin,s of the alphabetic
letters ;or further information biblio,raphies and books
on riAal such as A(anush&Shi ah/ 1ol +#/ p '#/ ma( be
consulted
2'C:3 ;uru'ul Kafi/ 1ol +/ p %+D/ the @Book of ;unerals@/
ch on @?uestionin, in the <ra1e@/ hadith D
2'CK3 This concept is referred to Imam as&Sadi4 =AS>
throu,h se1eral channels in "a'alimul Msul/ p *
2'CKa3 0efer to footnote .o K*
2''#3 Surah ad&Dukhan: $&C Al&Burhan 78e,esis/ 1ol C/
p $':
2''$3 Msulul Kafi/ 1ol %/ p +%D/ the @Book of the Proof'/
ch on @The Birth of the Prophet =SA>/ hadith C
2''%3 Al&Burhan 78e,esis 1ol C/ p C'*/ @Surah al&;aAr@/
hadith $
2''+3 Al&Burhan 78e,esis 1ol C/ p C:*/ @Surah al&?adr@/
hadith %'
2''C3 "aAma Bul Ba(an/ 1ol $#/ p '$K .uruth&
Tha4ala(n/ 1ol '/ P D%:/ @Surah al&?adr@/ hadith *$
2'''3 Biharul Anwar/ 1ol K'/ p $CK
2'''a3 "aAma'ul Ba(an/ 1ol $#/ p '$K -asa'ilush&
ShiBah/ 1ol */ p %D+/ @Book of ;astin,@/ ch +%/ hadith
%$
2''D3 I4balul ABmal/ p %#D
2''*3 Ibid/ p %#*
2'':3 Biharul Anwar/ 1ol K:/ p $D:
2''K3 Surah ?af: +*
2'D#3 Surah al&A'raf: $C+
427
2'D$3 Ibid
2'D%3 Biharul Anwar/ 1ol KC/ p :/ 4uotin, "aAalis&i
Sha(kh/ the Tafsir of Ali ibn Ibrahim/ p *+% Al&Burhan
78e,esis/ 1ol C/ p C:D 0audatul Kafi/ p %%%/ hadith
%:#
2'D+3 Source unknown
2'DC3 Such as the narrati1e 4uoted from Imam as&Sadi4
=AS> to the effect that: @-hen the soul is taken =in death>/
it remains ho1erin, o1er the bod(@ 5n this he
comments: @This narrati1e and the one after it/ and the
man( other similar narrati1es/ and the other successi1e
narrati1es/ as well as the apparent literal meanin,s of the
?ur'anic a(ahs/ all pro1e the spiritual resurrection/ ie the
sur1i1al of the soul after the destruction of the bod(@
0audatul "utta4in/ 1ol $/ p CK%
2'D'3 Surah al&"uddaththir: +$
2'DD3 Ilmul !a4in/ 1ol $/ p %'# Al&Kafi =ar&0audah>/ p
%+$/ hadith +#$
2'D*3 Surah an&.aba': +:
2'D:3 .uruth&Tha4ala(n 78e,esis/ 1ol '/ p +:K/ hadith
K Ilmul !a4in/ 1ol $/ p $'C
2'DK3 Biharul Anwar/ 1ol $/ p K*
2'*#3 Msulul Kafi/ 1ol %/ p $:/ @The Book of Di1ine
Proof'/ ch on @The Spirit b( which Allah Directs the Steps
of the Imams@ =AS>/ hadith +
2'*$3 Biharul Anwar/ 1ol %'/ p DC/ @The Book of the
Imamah@/ chs on @Their Creation/ .ature and Spirits@/
ch +/ hadith C'
2'*$a3 Surah Isra': :'
2'*%3 Surah !a&Sin: :+
2'*+3 Ilmul !a4in/ 1ol $/ p %'K
2'*C3 Biharul Anwar/ 1ol 'D/ p $CC ff ch on @The
An,els@
2'*'3 Surah "ar(am: $*
2'*D3 Source unknown
2'**3 Msulul Kafi/ 1ol C/ p C+*/ @The Book of the "erits
of the ?ur'an@/ ch on @0arities@/ hadith D
2'*:3 Biharul Anwar/ 1ol %+/ pp ++:/ +CD and +C* And
as&Safi 78e,esis
428
2'*K3 Al&Burhan 78e,esis/ 1ol C/ p C:*/ @Suratul ?adr@/
hadith %%
2':#3 Msulul Kafi/ 1ol C/ p C%*/ @The Book of the "erit of
the ?ur'an@/ ch on @The "erit of the ?ur'an@/ hadith D
2':$3 Al&Burhan 78e,esis/ 1ol C/ p C:#/ @Suratul ?adr@/
hadith $ ;rom Khawassul ?ur'an
2':%3 <hurarul )ikam/ ch +/ letter 0/ hadith $
SECT&ON F&,E
Some ,is!i%lines and Se!rets o" the -uku0
On the Ta="ir "e6ore the )u=uH
Apparentl(/ this takbir =sa(in,: Allahu AkbarEAllah is the
<reatest> belon,s to the ruku B =obeisance E
,enuflection> in order to be prepared for the sta,e of ruku
B Its rele1ant discipline is to brin, to mind Allah's status
of <reatness and "aAest( and the 9ord's "i,ht and
So1erei,nt(/ and considerin,/ at the same time/ one's
weakness/ inabilit(/ po1ert(/ humilit( and ser1itude In
such a condition/ and accordin, to one's knowled,e of
the 9ord's "i,ht and the ser1ant's humilit(/ one will sa(
the takbir of the )a44 =Allah>/ the 78alted/ bein, abo1e
all description
429
The description 2tausif3 which the salik ser1ant makes of
the )a44 =Allah>/ the 78alted/ and his ,lorif(in, and
e8tollin,/ should be out of pure obedience/ and takin,
them to be b( the permission of the )a44 =Allah>/ the
78alted/ to describe and worship )im 5therwise he
would dare not to 1aunt of his describin, and ,lorif(in, in
the presence of the 9ord/ weak a ser1ant as he is/ and/
actuall(/ ha1in, nothin, of his own/ for whatsoe1er he
has is from his <reat -orshipped -hen 'Ali ibn al
)usa(n/ with such sweet and authoritati1e a ton,ue as
he had/ bein, the ton,ue of Allah/ sa(s: @)ow/ with this
feeble ton,ue as I ha1e/ can I thank (ouH@/ 2':+3 what a
thin ,nat can do H@ 2':C3
So/ when the salik ser1ant wants to enter the ,ra1e sta,e
of rukuB/ he has to prepare himself for that sta,e/
throwin, behind/ with his own hand/ his describin,/
,lorif(in,/ worshippin, and conduct 2suluk3 )e then has
to raise his hands beside his ears/ facin, his empt(
palms towards the 4iblah/ and/ empt(&handed/ with a
heart full of fear and hope&fear of failure and deficienc( in
obser1in, the state of ser1itudeJ and assured hope in the
)ol( state of Allah -ho honoured him into such
situations/ which belon, to the bosom friends of Allah
and the perfect lo1ers & he enters the sta,e of rukuB
Probabl(/ raisin, the hands in this wa( denotes lea1in,
the 4i(am =standin,> position and the stand 2wu4uf3 in
that sta,e & a si,n indicatin, takin, no pro1ision from the
sta,e of 4i(am Takbir denotes ,lorif(in, and
a,,randiLin, the descriptions done in the sta,e of 4i(am
As rukuB/ to the people of knowled,e/ is the sta,e of the
Mnit( of Attributes/ the takbir of rukuB/ to them/ is
a,,randiLin, this Mnit(/ and raisin, the hands is a si,n of
reAectin, the attributes of the creatures
.otes:
2':+3 "isbahul "utahaAAid/ p '+C/ an e8tract from Abu
)amLah's in1ocation
2':C3 0efer to footnote .o %*%
430
Con$erning the 9i2$ip!ine2 o6 0owing in )u=uH
Know that the principal positions of the salat are three
The other acts and deeds are preliminar( and
preparator(:
;irstJ 4'i(am
Second: rukuB
Third: suAud
The people of knowled,e re,ard these three positions to
be a hint at the three Mnities 2tauhidat3 -e/ in the Secret
of the Salat/ referred to these sta,es in terms of the
,nostic taste
.ow/ we e8plain them in other terms suitable to the
common people
431
So/ we sa( that as the salat is the belie1er's perfecti1e
miBraA/ and the brin,er of the pious people to Allah's
pro8imit(/ it stands on two bases/ the one is the
preliminar( to the other
The first is abandonin, self&conceit and selfishness/ as it
is the truth and the inside of ta4wa =piet(>
The second is seekin, Allah and bein, in 4uest of the
)a44/ as this is the truth of the miBraA and pro8imit(
)ence/ it is in the noble narrati1es that:
@The salat is the means of pro8imit( for e1er( pious
person/@ 2':'3 the same as the ?ur'an is a li,ht of
,uidance/ but for the pious: @This is the Book/ there is no
doubt in it It is a ,uide for the mutta4in =the pious>@ 2':D3
In short/ in these three states: the states of 4i(am/ ruku B/
and suAud/ the said two states =bases> take shape
,raduall( So/ in the state of 4i(am/ self&conceitedness is
forsaken accordin, to the state of Acti1it( 2faBili(at3/ and
re,ardin, Allah to be the Absolute ;actor and 7ternal In
the state of ruku J self&conceitedness is forsaken
accordin, to the state of Attributes and .ames/
considerin, the state of Allah's Attributes and .ames In
the suAud/ the self&conceitedness is forsaken alto,ether/
and it is entirel( Allah&seekin, and bein, in 4uest of the
)a44 All the sta,es of the saliks are of the affairs
2shu'un3 of these three states/ as it is 4uite ob1ious to the
people of insi,ht/ the ,nostics and the saliks
-hen the salik alon, these three states realiLes that the
secret of these acts is the three Mnities/ he will ha1e to
pa( more attention to that state which is nicer and more
delicate
.aturall(/ the dan,er of the state is ,reater and it is more
slipper( Then/ in the state of rukuB/ the salik claims that
in the house of e8istence 2dar&i wuAud3 there is no
knowled,e/ power/ life nor will e8cept from Allah & a claim
432
so ,reat and a state so delicate/ which we are not
=4ualified> to put forth -e should inwardl( turn to the
)ol( Threshold of Allah/ showin, supplication/ distress
and humilit(/ askin, for,i1eness for our faults and
failures/ and/ with seein, e(es and witnessin,
conscience/ admittin, our shortcomin,s/ that perhaps )is
Sacred )oliness ma( show kindness to/ and care for/ us/
and ma( )e/ in the time of necessit(/ e8tend a hand of
help to us @5r/ -ho answers the distressed one when he
calls upon )im/ and remo1es the e1il H@ 2':*3
.otes:
2':'3 ;uru Bul Kafi/ 1ol +/ p %D'/ @The Book of as&Salat@/
ch on @The "erit of as&Salat@/ hadith D
2':D3 Surah al&Ba4arah: %
2':*3 Surah an&.aml: D%
The ru=uH o6 the 2a!at o6 the ;e22enger32 5iHra#
In respect of the miBraA salat of the "essen,er of Allah
=SA> it is stated that after the ruku B/ The Almi,ht(
addressed him/ sa(in,: @9ook at "( Arsh@ The
"essen,er of Allah said: @I looked at a ,reatness which
astounded m( soul and I went in a swoon I was inspired
to sa(: B<lor( be to m( ,reat 9ord and praise be to )im'
because of the ,reatness which I saw As I said that/ I
came to m(self I continued to sa( it for se1en times till I
came to m(self as before @ 2'::3 as the hadith ,oes
Consider/ dear/ the state of the ,reatness of the suluk of
the @Mni1ersal "aster@ 2sarwar&i kull3 and the <uide to the
Paths =SA>/ who/ while in the state of rukuB/ which is a
lookin, down at one's inferior/ sees the li,ht of the ArshJ
and/ as the li,ht of Arsh to the walis 2auli(a3 is the
manifestation of the 7ssence/ without mirror/ the self
433
indi1iduation is ,one/ and a mood of swoon and shock
takes place So/ the )ol( 7ssence/ with eternal care/
helped that honourable bein,/ and with affectionate
inspiration tau,ht that noble personalit( how to @,lorif(@/
@a,,randiLe@ and @praise@/ until after se1en times & the
number of the 1eils and the number of man's ranks & he
came to himself and to wakefulness This condition
pre1ailed throu,hout the miBraA salat
But as we ha1e no admission into the pri1ac( of intimac(/
nor into a place of )ol( State/ it is ,ood to use our
incapabilit( and humilit( as a capital for the attainment to
the obAecti1e/ and as a prete8t to reach the ,oal -e
ha1e to keep clin,in, to the skirt of the intended until we
,et what we desire 5r/ at least/ if we are not the men for
the Aob/ we are to seek ,uidance from the ,uides of the
road/ and find help with the perfect spiritual men/ so that
a smell of fra,rant of knowled,e ma( reach the smellin,
sense of our souls/ and a breeLe of the ,races ma( blow
into our dead corpses/ because Allah/ the 78alted/ is
accustomed to bein, beneficent/ and )is habit is to be
,raceful and ,enerous
It must be noted that ruku B consists of @,lorif(in,@/
@a,,randiLin,@ =ma,nif(in,> and @praisin,@ the 9ord/
Almi,ht( and "ost )i,h Thus/ @,lorif(in,@ is purif(in,
Allah/ the 78alted/ from description and definition
@A,,randiLin,@ and @praisin,@ are refrainin, from limits of
assimilation and de1estin, Allah from attributes/ because
@praisin,@ denotes the appearance in the mirrors of
creation/ and @a,,randiLin,@ ne,ates limitation Thus/ )e
is apparent and there is no appearance in the world more
apparent than )im )e is not clothed in the apparel of the
indi1iduations of the creation
.otes:
2'::3 BIlalush&Shara'iB p +$' A part of the hadith
concernin, al&miBraA salat
434
9e!i$a$ie2 an4 2e$ret2 o6 the ru=uH: 2u#u4
an4 their $or4ia! 4i2$ip!ine2
It is stated in "isbahush&ShariBah that as&Sadi4 =AS>
said: @.o ser1ant bows in the ruku Bfor Allah/ in a true
wa(/ unless Allah adorns him with the li,ht of )is
Brilliance/ and shades him with the shade of )is "aAest(/
and clothes him with the ,own of )is chosen friends The
ruku B is first and the suAud is second The one who
performed the first is fit for the second The ruku B is
politeness/ and the suAud is pro8imit( So/ the one who is
not well&mannered/ is unfit for pro8imit( Therefore/
perform the ruku B like the one who is submittin, to Allah
with his heart/ humble and afraid under )is So1erei,nt(/
droopin, to )im his limbs like the one who is afraid and
,rie1ed for what one loses of the benefit of those who
perform the rukuB It is narrated that ar&0abiB ibn
Khutha(m used to keep indul,ed in a sin,le ruku Ball the
ni,ht till dawn In the mornin, he would raise his head
435
and sa(: B5h/ the sincere ones ha1e passed us and we
are left behind' Complete (our ruku B b( le1ellin, (our
back/ and rebuke (ourself for bein, 1i,ilant in ser1in,
)im e8cept with )is help Protect (our heart a,ainst
Satan's whispers/ deceits and traps Allah/ the 78alted/
raises )is ser1ants as much as the( show humilit( to
)im/ and )e ,uides them to the principles of humilit( and
submission as much as )is <reatness knows of their
secrets@ 2':K3
This noble hadith contains si,ns/ ,ood tidin,s/ disciplines
and instructions/ as @adornin,@ with the @li,ht of Allah's
Brilliance@/ bein, under the @shade of Allah's "aAest(@
and wearin, the @,own of Allah's chosen ones@ are ,ood
tidin,s of attainin, to the state of learnin, the .ames:
@And )e tau,ht Adam all the names@ 2'K#3 5f that state
is the takin, of the state of attributi1e annihilation and the
state of wakefulness/ because Allah's adornin, the
ser1ant with the state of @the li,ht of )is Brilliance@
means takin, him to the state of .ames/ which is the
realit( of teachin, man Takin, him under the shade and
shadow of @"aAest(@/ which is of the .ames of Power/
and placin, him in )is Court/ refer to annihilatin, the
ser1ant of himself After this state/ clothin, him in @the
,own of the chosen ones@ is sur1i1al after annihilation
;rom this it is realiLed that the suAud is self&annihilation/
as is said b( the people of knowled,e The rukuB is first/
and it is these states/ and the suAud is second/ which is
nothin, but the state of annihilation in the 7ssence
It is also realiLed that the Absolute Pro8imit(/ which
happens in the suAud/ is not accessible e8cept throu,h
the true ruku B -hoe1er wants to be fit for the second/
must ac4uire the discipline of the ruku B and its pro8imit(
After statin, the delicacies and secrets of the ruku B and
suAud/ he refers to their heart( disciplines to suit the
middle class These are amon, the ,eneral matters/
which we ha1e referred to in the PreliminariesJ and some
of them belon, to ruku B .ow/ as most of these thin,s
436
ha1e alread( been stated/ we lea1e out further
e8planations
.otes:
2':K3 "isbahush&ShariBah/ p $% Biharul Anwar/ 1ol :K/
p $#:
2'K#3 Surah al&Ba4arah: +$
Con$erning )ai2ing the (ea4 6ro5 the )u=uH
Its secret is the return from wu4uf =standin,> in the
multiplicit( of names/ as it is said: @The perfect
monotheism is the ne,ation of ascribin, attributes to
)im@ 2'K$3/ because after the awakenin, from the
annihilation in the .ames 2fana'&i asma'i3/ the salik
ser1ant witnesses his failure and shortcomin,/ since the
be,innin, of "an's sin&which is to be compensated for b(
his offsprin,&is the inclination toward the multiplicities of
names/ which is the inside of the @tree@ )a1in,
understood the sin of himself/ who is Adam's offsprin,/
and the sin of Adam/ who is his ori,in/ he would
reco,niLe his state of humilit( and need/ and ,et read( to
remo1e the sin b( wa( of beha1in, with humilit( in Bthe
presence of Allah's "aAest( )e would then stand erect
out of this state/ and with the takbir after the rukuB he
would remo1e the multiplicities of names/ and/ empt(&
handed/ he would comprehend the state of humilit(/
437
helplessness and the earthl( ori,in The important
discipline in this respect is to find out the state's ,reat
si,nificance/ and to ha1e the heart to taste it throu,h
complete remembrance/ and stri1e to attend 2tawaAAuh3 to
)is 7ssence/ forsakin, attendin, 2tawaAAuh3 to oneself/
e1en to one's state of humilit(
Know/ dear/ that complete rememberance of the )a44
=Allah>/ and absolute turnin,/ with the inside of the heart/
to the )ol( 7ssence/ will open the heart's internal e(e/
throu,h which meetin, Allah&the pleasure of the e(es of
the walis 2auli(a3 & takes place: @And those who stri1e
hard for Ms/ -e will most certainl( ,uide them in 5ur
wa(s@ 2'K%3
.otes:
2'K$3 Msulul Kafi/ 1ol $/ p $K$/ @The Book of
"onotheism@/ ch on @<eneral )adiths on "onotheism@/
hadith D
2'K%3 Surah al&BAnkabut: DK
SECT&ON S&-
A 1rie" 2$%lanation o" the Se!rets and ,is!i%lines o" the
Su3ud
.enera! Se$ret o6 the Su#u4
Accordin, to the people of ,nosticism and of heart/ this
secret is to be forsakin, oneself and closin, one's e(es
a,ainst an(thin, e8cept )imJ and/ with a Ionahian mi'raA
&which took place b( sinkin, into the stomach of the fish
&one can pa( attention to his ori,in without seein, the
1eil And/ in puttin, the head on the dust/ there is a hint
at seein, the Beaut( of the Beautiful in the inner heart of
the dust and the ori,in of the world of nature
Its heart( disciplines are to find one's realit( and the
ori,inal root of one's e8istence/ and to place the brain/
438
which is the center of the so1erei,nt( of the soul and the
Arsh of the spirit/ at the lowest threshold of the State of
)oliness/ and to consider the world of dust as the
threshold of the "aster of the Kin,s
Thus/ the secret of the position of the suAud is to ,i1e up
oneself/ and the discipline of puttin, the head on the dust
is to debase one's most hi,h position/ re,ardin, it to be
lower than the dust Should there be in the heart a cause
for these claims/ in respect of the states of the salat/
which are a reference to them/ the( are/ to the people of
knowled,e/ h(pocris( And/ as this state is the most
dan,erous one/ the salik to Allah will ha1e to clin, to the
skirt of the care of Allah/ the "ost )i,h/ b( means of his
personal disposition and inmost nature/ humbl( and
ser1ilel( askin, for,i1eness for the shortcomin,s But this
is a dan,erous state which is out of the obli,ations of
people like us
As we ha1e e8plained in The Secret of the Salat these
states in details/ we refrain from repeatin, them in this
thesis/ satisf(in, oursel1es with relatin, the hadith
narrated in "isbahush&Sharai Bah concernin, the
rele1ant discipline
439
9i2$ip!ine2 o6 the 2u#u4
It is stated in "isbahush&Sharu'ah that Imam as&Sadi4
=AS> said: @B( Allah he will not be a loser the one who
performs the suAud as it reall( should be/ e1en if for a
sin,le time in his life .o one will be successful if he
takes to pri1ac( with his 9ord/ in a similar position/
resemblin, the decei1er of himself/ unaware ofJ and
ne,lectin,/ what Allah has arran,ed for the saAidin =the
prostrate worshippers> of immediate intimac( and
adAourned comfort The one who is ,ood at approachin,
=Allah> in the suAud/ will ne1er be far from )im/ whereas
the one who obser1es not the discipline ofJ and loses the
respect for/ the suAud/ can ne1er be near )im b( lon,in,
for other than )im in his suAud So/ let (ours be the suAud
of a submissi1e and humble to Allah/ the 78alted/
knowin, that he has been created from the dust which is
trodden upon b( the creatures/ and that )e has made
(ou of a nutfah =semen> which is re,arded filth( b(
e1er(bod(/ and was brou,ht into e8istence thou,h not
440
e8isted before The concept of the suAud has been made
b( Allah/ the 78alted/ a cause for ,ettin, near )im with
the heart/ the inside and the spirit So/ whoe1er nears
)im turns awa( from other than )im Do (ou not realiLe
that/ in the e8ternal form/ the position of the suAud is not
complete e8cept b( hidin, oneself from e1er(thin,/ and
turnin, awa( from all thin,s 1isible to the e(esH Similar is
the 4uestion of the internal position -hoe1er his heart is
attracted/ durin, the salat/ to other than Allah/the
78alted/ he will be near to that which attracted him/ and
far from the realit( of that which Allah wanted him to be in
his salat Allah/ the 78alted/ sa(s: BAllah has not made
for an( man two hearts within him/' 2'K+3 and the
"essen,er of Allah =AS> said that Allah/ the 78alted/ told
him: B-hene1er I look into the heart of a ser1ant and find
in it his lo1e to be sincere in obe(in, "e for "( sake and
for obtainin, "( pleasure/ I undertake settin, him ari,ht
and mana,in, his affairs But whoe1er is indul,ed in
other than "e/ he is amon, those who mock themsel1es/
and his name is re,istered in the Book of the 9osers@'
2'KC3
This noble hadith e8plains both the secrets and the
disciplines/ and/ b( contemplation/ it opens wa(s of
knowled,e in the face of the salik to Allah/ and destro(s
the obstinac( and the denial of the deniers/ and supports
and praises the ,odl( men of knowled,e and the people
of certaint(/ and attracts attention to the realit( of pri1ac(
and intimac( with Allah/ and forsakin, other than Allah/
the 78alted
.otes:
2'K+3 Surah al&AhLab: C
2'KC3 "isbahush&ShariBah/ ch $D/ on @The SuAud@
441
Content2 an4 5eaning o6 the 6or5: 5oo4
an4 invo$ation o6 the 2u#u4
It is stated in a narrati1e that when the a(ah: @Therefore/
,lorif( the .ame of (our 9ord/ the <reat/@ 2'K'3 was
re1ealed/ the "essen,er of Allah =SA> said : @ 0ecite this
in (our ruku B/@ and when the a(ah : @ <lorif( the .ame of
(our 9ord/ the "ost )i,h@ 2'KD3 was re1ealed/ he said:
@0ecite this in (our suAud@ 2'K*3
It is in the noble hadith of al&Kafi that @ the first and
foremost name )e assumed for )imself was al&'Ali =the
)i,h> al&ALim =the <reat> 2'K:3 It ma( be that @al&'Ali@
was the first of the names of 7ssence/ and @al&ALim@ was
the first of the names of Attributes
Know that the suAud/ like the other positions of the salat
has its form/ mood/ recitation 2dhikr3 and secret These
matters/ in relation to the Perfect 5nes/ are as ha1e
formerl( been related in this thesis/ but to ,o into the
442
details is not suitable ;or the middle class the form is
showin, humbleness and forsakin, arro,ance and self
conceit Pressin, the nose onto dust&which is of the
confirmed superero,ations/ or e1en ne,lectin, it is
contrar( to precaution & is a token of showin, complete
submission/ humilit( and modest( It also means bein,
aware of one's ori,in and creation And puttin, the tops
of the e8posed or,ans&&which are the places of sensation
and of the appearance of mobilit( and power/ bein, the
1er( se1en or ei,ht or,ans&on the dust of humilit( and
helplessness/ is a si,n of complete surrender/ of offerin,
one's entire powers/ and ,ettin, out of Adam's sin
B( stren,thenin, the rememberance of these concepts in
the heart/ it becomes affected b( them and it ac4uires a
mood of runnin, awa( from oneself and from self&conceit
This mood results in a mood of pleasure/ which/ b( its
turn/ results in a mood of complete pri1ac( and there will
be full lo1e
As re,ards the recitation 2dhikr3 durin, the saAdah/ it is
based on tasbih/ which is ,lorif(in, =purif(in,> Allah from
description and obser1ance of the command =amr>/ or it
is purif(in, =,lorif(in,> )im from multiplicit( of names/ or
purif(in, =,lorif(in,> )im from unification 2tauhid3/ which
is @tafBil@/ mo1in, from multiplicit( to unit(/ and it is not
free from the blemish of multipl(in, 2takthir3 and
associatin, with Allah 2tashrik3/ as describin, )im with
the 7ssential hi,hness and praisin, )im are also not free
from the blemishes of these concepts
@Al&'Ali@ is of the .ames of 7ssence/ and/ accordin, to
the narrati1e of al&Kafi/ it is the first name adopted b(
Allah for )imself That is/ the first manifestation of the
7ssence is for )imself -hen the salik/ in this state/
becomes annihilated out of himself and forsakes the
world and what is in it/ he will ha1e the honour of this
7ssential manifestation
Know that as the rukuB is first and the suAud is second/
,lorification and praisin, in them differ a ,reat deal Also
443
rabb is different in those two states/ because rabb as the
people of knowled,e sa(/ is of the .ames of 7ssence/
Attributes and Acts in three aspects Therefore/ rabb in
al&hamdu lillahi rabbil Balamin ma( be of the .ames of
Act in accordance with the state of standin,/ which is the
state of the Mnit( of Acts In the ruku B it is of the .ames
of Attributes in accordance with the fact that the rukuB is
the state of the Mnit( of Attributes In the suAud it is of the
.ames of 7ssence in accordance with the fact that suAud
is the state of the Mnit( of 7ssence The @,lorif(in,@ and
@praisin,@ in each one of these states are related to that
particular state 2'KK3
.otes:
2'K'3 Surah al&-a4i'ah: *C
2'KD3 Surah al&Al'a: $
2'K*3 "aAma Bul Ba(an/ 1ol K/ p %%C/ commentin, on
a(ah *C of surah al&-a4i'ah
2'K:3 Msulul Kafi/ 1ol $/ p $'+/ @The Book of at&Tauhid/@
ch on @The 5ri,inalit( of the .ames =of Allah>/ hadith %
2'KK3 In the "s =manuscript>/ before startin, @Chapter
;our@/ the Imam has scribed nearl( two pa,es under the
title @A <nostic .ote@/ then these were crossed out as to
be deleted/ and in the mar,in he wrote: @This note is not
needed and it is to be completel( effaced@ In the book's
latest "s =manuscript> this part is omitted But it appears
in the former editions of this book In this edition that
passa,e is not printed
444
The 5oo42 o6 the 2a#i4 4uring the 2u#u4
The saAdah/ as is described in the salat of the miBraA/ is a
swoon and a shock resultin, from witnessin, the li,hts of
the <reatnesss of Allah -hen the ser1ant feels bein,
raptured and he under,oes a fit 2hal3 of annihilation
2mahw3 and shock 2saB43/ he will be co1ered b( the
eternal care and will recei1e inspiration from the Mnseen
2,haib3
The recitation 2dhikr3 in the suAud and repeatin, it are for
one to come to himself and turn to the state of
wakefulness 2sahw3 So/ when one comes to himself/ the
fire of lon,in, for seein, the li,ht of Allah kindles in his
heart/ and he raises his head from the suAud -hen he
finds in himself residues of his selfishness/ he lea1es
them b( a si,n with his hand Thus/ the li,ht of "aAest( is
manifested to him once a,ain and the remnants of
selfishness are burnt off/ and he becomes annihilated
2fani3 from the annihilation 2fana'3/ and/ while repeatin,
Allahu Akbar/ a state of complete and absolute
annihilation and full real swoonin, 2saB43 happen to him
445
So/ the unseen help/ b( the inspiration of the recitations/
makes him firm in his state/ and he will attain to a state of
sobriet( 2sahw3/ which is the sobriet( of the state of
,uardianship 2wila(at3 and is free from an( sort of 1eilin,
and creational 2khal4i3 blemish The states of tashahhud
and taslim/ which are of the status of multiplicit(/ also
happen durin, this sobriet( after annihilation 2mahw3 Mp
to this point/ all the circle of man's Aourne( has been full
and complete
SECT&ON SE,EN
+eneral 4otes on the ,is!i%lines o" ashahhud
;eaning an4 e66e$t o6 te2ti68ing to the Tauhi4
an4 the ;e22enger2hip Do6 the @rophetE
Know that testif(in, to the 5neness =of Allah> and to
Prophethood in the adhan and i4amah&which belon, to
the salat and prepare the situation to enter in it & and in
the tashahhud &which is ,oin, out of annihilation 2fani3 to
subsistance 2ba4a'3/ and out of unit( 2wahdat3 to
multiplicit( 2kathrat3/ at the end of the salat&remind the
salik ser1ant of the fact that the realit( of the salat is the
takin, place of the real Mnit( 2tauhid3/ and that testif(in,
to the 5neness =of Allah> is of the inclusi1e states/ which
accompan( the salik from the be,innin, of the salat till its
end There is also/ in it/ the secret of the @;irstness@ and
@9astness@ of Allah/ the <lorified and "ost )i,h ;urther /
there is the ,reat secret of the salik's Aourne( from Allah
to Allah: @ as )e created (ou at first/ so shall (ou
return@ 2D##3
446
Therefore/ the salik must pa( attention to this obAect at all
states/ brin,in, the truth of Allah's 5neness and Di1init(
to his heart/ makin, it a di1ine ascendin, Aourne( so that
his testimonies ma( become real and purified from
h(pocris( and pol(theism
In testif(in, to the Prophethood there ma( be a hint at the
fact that the support of the Absolute <uardian and the
Seal of the Prophets in this miBraA of beha1iour 2miBraA&i
suluki3 is of the inclusi1e states/ to which the salik must
pa( attention in all states/ so that the secret of the
appearance of the @firstness@ and the @lastness@/ which
are of the states of ,uardianship/ becomes clear to the
worth( people
It must be noted that there is a difference between the
shahadah =testif(in,> at the be,innin, of the salat and the
testif(in, in the tashahhud/ because the former is a
testimon( before the suluk/ a de1otional 2ta Babbudi3 or a
contemplati1e 2taBa44uli3 testimon(/ whereas the latter is
after the return/ and it is either a realiLational 2taha44u4i3
or a confirmati1e 2tamakkuni3 testimon( So/ the
testimon( in the tashahhud is of ,reat dan,er/ because it
includes the claim of realiLation 2taha44u43 and
confirmation 2tamakkun3/ and of returnin, to multiplicit(
un1eiled And as this loft( state is not possible for
persons like us/ nor is it e8pected under our present
condition/ beha1in, oursel1es in the presence of the
<reator is to remember our shortcomin,s/ humilit(/
failure/ inabilit( and distress/ and/ in a state of
shamefulness/ we are to face the )ol( threshold and
plead:
5 AllahG of the states of the hol( men 2auli(a'3/ the steps
2madariA3 of the Chosen 2asfi(a'3/ the perfection of the
sincere and the suluk of the saliks we ha1e no share but
a few words Instead of stri1in, for hi,h states we are
satisfied with idle talk/ of which there a1ails nothin, in
4ualit( nor in spiritualit( 5 9ordG lo1in, this world and its
447
attractions bars us from the )ol( Court and the presence
of (our intimac(/ unless (ou/ with (our hidden kindness
help us/ the helpless/ so as to make up for what has
passed/ that we ma( rise from our sleep of ne,li,ence
and find our wa( to !our )ol( Presence
.otes:
2D##3 Surah al&A'raf: %K
The 4i2$ip!ine2 o6 ta2hahhu4
It is stated in "isbahush&Shari'ah that Imam as&Sadi4
=AS> said : @ The tashahhud is e8tollment of Allah/ the
"ost )i,h So/ be )is ser1ant in (our inside and submit
to )im in (our act/ as (ou are )is ser1ant in =(our> sa(in,
and claim Ioin the truthfulness of (our ton,ue to the
purit( of the truthfulness of (our inside/ as )e has
created (ou a ser1ant and ordered (ou to worship )im
with (our heart/ ton,ue and or,ans/ and to carr( out (our
ser1itude b( )is bein, (our 9ord/ belie1in, that )e has in
)is ,rip all the creaturesJ so/ the( take no breath nor a
,lance e8cept b( )is power and will/ and the( are
incapable of performin, the least act in )is Domain
e8cept b( )is permission and will Allah/ Almi,ht( and
<lorious/ sa(s: BAnd (our 9ord creates what )e wills and
chooses The( ha1e not the choice <lorified is Allah and
78alted abo1e all that the( associate =with )im>' 2D#$3w
So/ be a thankful ser1ant b( act/ as (ou are a
rememberin, ser1ant b( word and claim Ioin the
truthfulness of (our ton,ue to the purit( of the
truthfulness of (our inside/ for )e has created (ou lie is
)i,h abo1e bein, a 1olition and will to an(bod( e8cept
448
with )is own prior 1olition and will So/ use ser1itude to
be contented with )is Aud,ement/ and use worship to
perform )is commands )e has ordered (ou to send
blessin, upon )is Prophet =SA> So/ Aoin blessin, )im to
blessin, him/ and obe(in, )im to obe(in, him and
testif(in, )im to testif(in, him Take care not to miss the
blessin,s of admittin, his sanctit(/ in which case (ou will
be depri1ed from the benefit of his blessin,s/ as )e
ordered him to ask for,i1eness for (ou and intercede for
(ou/ if (ou performed (our dut( concernin, the obli,ator(
and the forbidden acts/ the laws and ,ood manners/
knowin, his ,reat position with Allah/ Almi,ht(/ "ost
)i,h @2D#%3
There are/ in this noble hadith/ hints at the cordial
disciplines of worshippin,s and their truths and secrets/
as he sa(s that the @tashahhud@ is praisin, Allah/
Almi,ht( and "ost )i,h ;ormerl(/ howe1er/ we ha1e
said that all worshippin,s in ,eneral are praisin, Allah/
either b( a .ame or .ames/ b( one of the manifestations
or b( the ori,in of the Ipseit( 2asl&i huwi(at3
At the head of the disciplines he refers to the fact that:
since (ou apparentl( show ser1itude and claim to be a
worshipper/ in (our secret (ou are also to be ser1in, so
that the secret cordial ser1itude ma( spread to the acts of
the or,ans/ and that the word and act be the plan of the
secret and the inside/ and the truth of ser1itude ma(
spread throu,h all the or,ans/ internal and e8ternal/ and
each of the or,ans/ ma( ha1e a share of the tauhid The
ton,ue of the praiser of Allah con1e(s the praisin, to the
heart/ and the sincere and monotheist heart con1e(s the
tauhid and sincerit( to the ton,ue )e seeks 9ordship
inside the truth of ser1itude/ forsakin, e,otism and
con1e(in, Allah's di1init( to the heart )e knows that the
control of the ser1ants is in the hands of Allah/ the
78alted/ that the( ha1e no power to breathe and to see
e8cept throu,h the power and will of Allah/ the 78alted/
and that the( are unable to do an(thin, in the domain of
Allah/ howe1er sli,ht/ e8cept with the permission and will
449
of )is )ol( 7ssence/ as )e has said: @And (our 9ord
creates what )e wills and chooses The( ha1e not the
choice <lorified is Allah and 78alted abo1e all that the(
associate =with )im>@=%::D:> 5n con1e(in, this ,race
2latifah3 to the heart/ (our thankin, Allah will be
implemented and it will spread throu,h (our or,ans and
acts And/ as the ton,ue and the heart should/ in
ser1itude/ be coordinatin,/ the truthfulness of the ton,ue
and the purit( of the secret of the heart should/ in this
unit( of acts/ be Aoined to,ether/ because Allah/ Almi,ht(
and "ost )i,h/ is the Creator and there is no effecti1e
factor but )e/ and all wills and 1olitions are shadows of
)is prior eternal will and 1olition
After obser1in, the disciplines of testif(in, to the
5neness and Di1init( of Allah/ one turns to the hol( state
of the absolute ser1ant/ 9ast of the Prophets/ pa(in,
attention to the priorit( of the state of @ser1itude@ to the
state of @prophethood@/ since the state of ser1itude is the
preliminar( to all the states of the saliks/ and the
prophethood is a branch of ser1itude As the ;inal
"essen,er is a true ser1ant annihilated in the )a44
=Allah>/ to obe( him is to obe( Allah/ and testif(in, to his
prophethood is connected to testif(in, to Allah's
5neness The salik ser1ant should take care not to fall
short of obe(in, the "essen,er/ as it is obe(in, Allah/
lest he ma( be depri1ed from the blessin,s of
worshippin,/ which is attainment to the )ol( Court/ with
the help of the Absolute <uardian And let him know that
there will be no admission to the )ol( Court and the
place of intimac( without the help of the Patron/ the
"essen,er of Allah =SA>
.otes:
2D#$3 Surah al&?asas: D:
2D#%3 "isbahush&ShariBah/ ch $*/ on @The Tashahhud@
450
SECT&ON E&.(T
/n he ,is!i%lines o" the Salam
State o6 the 5u2a!!i 4uring 2a8ing the 2a!a5:
an4 the $on4ition 6or the 2a!a5 to "e truth6u!
Know that when the salik comes out of the state of suAud/
whose secret is @annihilation@/ and comes to himself/ and
into a state of wakefulness and attenti1eness/ returnin,
from the state of bein, absent from the world to the state
of bein, present/ he offers his salam =peace> to the
bein,s & the salam of the one who has come back from a
Aourne(/ from an occultations So/ as he returns he sends
peace upon the noble Prophet/ because after returnin,
from unit( 2wahdat3 to multiplicit( 2kathrat3/ the first
manifestation will be that of the truth of ,uardianship:
@-e are the first precedin, ones@ 2D#+3 Thereafter/ he will
pa( attention to the essences 2a'(an3 of other bein,s/
distinctl( and collecti1el(
451
The one who has not kept awa(/ in the salat/ from the
creatures 2khal43 and has not become a tra1eler to Allah/
to him the salam has no meanin, and is nothin, but a
chatterin, of the ton,ue So/ the cordial discipline of the
salam depends on the discipline of the salat as a whole
If in this salat/ which is the truth of the miBraA/ there was
no ascension/ and he did not come out of the house of
the soul/ he would actuall( ha1e no salam ;urthermore/
if in this Aourne( there was safet( from the intrusions of
Satan and the e1il&commandin, soul/ and/ if the heart
had no ailment durin, this real mi'raA/ his salam would be
truthfulJ if not/ he would ha1e no salam !es/ the salam
upon the Prophet =SA> is/ therefore/ a salam with
truthfulness/ because/ in this ascendin, Aourne(/ in this
tra1el to Allah/ in both ascendin, and descendin,/ he
enAo(s peace/ and/ alon, his Aourne(/ he is free from the
conducts 2tasarrufat3 of other than the )a44 =Allah>/ to
which we ha1e referred in our commentar( on the surah
of al&?adr
.otes:
2D#+3 Biharul Anwar/ 1ol $'/ p $': @-e are the first and
we are the last@ "uslim's Sahih/ 1ol %/ p ':' Al&
Bukhari's Sahih/ 1ol $/ p +D: @-e are the last and we
are the precedin, ones@
452
Con$erning the 5eaning an4 the 2e$ret o6 the 2a!a5
in the 2a!at: an4 it2 4i2$ip!ine2
It is stated in "isbahush&ShariBah that Imam as&Sadi4
=AS> said: @ The meanin, of the salam at the end of each
salat is 'securit('/ that is/ whoe1er obe(s the command of
Allah and the tradition of )is Prophet =SA>/ with a
submissi1e heart/ will be secured from the trials of this
world and e8empted from the tortures of the )ereafter
BSalam' is one of the names of Allah/ the 78alted )e
trusted it to )is creatures so that the( ma( use its
concept in their transactions/ trusts and anne8ations/
e1idencin, reciprocal companionship amon, themsel1es
and the correctness of their association If (ou wish to
use the salam in its proper place and accordin, to its
meanin,/ (ou must fear Allah/ and (our reli,ion/ heart
and mind should be secured on (our part So/ do not
make them filth( b( the darkness of sinnin,/ and do not
cause (our protectors =an,els> to be 1e8ed/ tired and
dis,usted with (our maltreatin, them Both (our friend
and/ (our enem( should be secured from (ou/ as the one
whose close friends are not secured from him/ the
453
stran,ers are certainl( more e8pected not to be so And
whoe1er does not put the salam in those proper places/
his will be no salam and no taslim/ and his salam will be
a false one/ e1en if he shows it off before the people
2D#C3
Bein, secured from the trials of this world means to be
secured from Satanic intrusions/ because obe(in, the
commands of Allah secures one a,ainst the intrusion of
Satan: @Surel( pra(er forbids indecenc( and dishonour@
2D#'3
Then/ he refers to one of the secrets of the @salam@ and
sa(s: @salam@ is one of the .ames of Allah )e trusted it
to )is creatures @This is a hint at the appearance of
bein,s from the Di1ine .ames The salik ser1ant should
declare this di1ine ,race/ which has been trusted in the
inside of his essence and nature/ and use it in all of his
dealin,s/ associations/ trusts and relationships/ and
spread it throu,hout his inside and outside domains )e
should use it in his dealin,s with Allah and )is reli,ion so
as not to betra( the di1ine trust Thus/ he is to spread the
truth of @salam@ in all his worldl( and hea1enl( powers as
well as in his customs/ beliefs/ morals and actions/ so
that he ma( be secured from all intrusions
The wa( to this securit( is/ thus/ said to be ta4wa It
should be realiLed that ta4wa is of man( de,rees and
sta,es:
The e8ternal ta4wa: It means protectin, the outside
a,ainst the pollution and the darkness of formal sinnin,
This is the ta4wa of the common people
The internal ta4wa: This means protectin, the inside and
purif(in, it from e8tra1a,ance and shortcomin, and
e8ceedin, the limit of moderateness in moralit( and
spiritual instincts This is the ta4wa of the elite
454
The ta4wa of the mind: It is protectin, and purif(in, the
mind from bein, spent on the non&di1ine sciences The
di1ine sciences are those which deal with the di1ine laws
and reli,ion
5ther natural sciences and the like which are re4uired for
knowin, the manifestations of Allah/ are also di1ine But
if the( are not for that/ the( are not di1ine/ e1en if the(
are discussions about the Be,innin, and the
0esurrection This is the ta4wa of @the choice of the elite@
2akhass&i khawass3
The ta4wa of the heart: It is protectin, the heart a,ainst
seein, or discussin, other than Allah This is the ta4wa
of the walis 2auli(a'3 The noble hadith in which Allah/ the
78alted/ sa(s: @I am the co&sitter to the one who sits with
"e/@ 2D#D3 refers to this heart( pri1ac(/ which is the best
pri1ac(/ and the other ones are preliminaries to this one
So/ the one who ac4uires all these de,rees of ta4wa/ his
reli,ion/ intellect/ spirit/ heart and all his internal and
e8ternal powers will remain sound and safe/ and the
an,els in char,e of protectin, him will not be 1e8ed/ tired
or dis,usted with him The dealin,s and the compan( of
such a person with both the friend and the enem(/ will be
done in peace/ or/ actuall(/ enmit( will be uprooted from
his heart/ no matter how much his enemies are hostile to
him But the one who has not ac4uired all the de,rees of
ta4wa/ would proportionall( be depri1ed from the
emanation of salam/ and would be nearer to the horiLon
of h(pocris(/ from which we take refu,e with Allah -ith
peaceG 2was&salam3
.otes:
2D#C3 "isbahush&Shari'ah/ ch $:/ @5n Salam@ Biharul
Anwar/ 1ol :%/ p +#*
2D#'3 Surah al&Ankabut : C'
2D#D3 Al&"awahibus&Sani(ah/ p ** Al&"ahaAAatul
Ba(da'/ 1ol :/ p ': =with a sli,ht difference>
455
"#&"4$!I#& #; T-% <##K
5on!erning Some ,is!i%lines o" the *nside and /utside
o" the Salat
The 2e$ret2 an4 the $or4ia! 4i2$ip!ine2 o6 the 6our
ta2"ih2
The ;our Tasbihat 0ecited in the Third and ;ourth
0akBats of the Salat And Their Cordial Secrets and
Disciplines as Is Suitable
There are four rukns =pillars> in the Tasbihat:
The first rukn concerns the tasbih =,lorification>/ which is
purif(in, Allah from descriptions b( tahmid =sa(in,: al&
hamdu lillah E praise is for Allah> and tahlil =sa(in, : la
ilaha illallah E there is no ,od but Allah>/ which is of the
inclusi1e states The salik ser1ant should/ in all his
456
worshippin,s/ pa( attention to that/ and pre1ent his heart
from the claim of describin, and seekin, a eulo,( on the
)a44 =Allah> )e should not think that a ser1ant is able to
offer the due ser1itude to Allah/ let alone pa(in, the due
homa,e to the 9ord/ which is not hoped for e1en b( the
perfect walis 2auli(a'>/ and from reachin, which the hands
of the ,reat ones of the people of knowled,e are short:
.o one can net the phoeni8/ so undo the net/
Since there can be nothin, but wind in it/ 2D#*3
That is wh( it has been said that the perfect knowled,e of
the people of knowled,e is their knowin, their own
inabilit( 2D#:3
!es/ it is because of the 1ast merc( of Allah/ the 78alted/
which co1ers us/ the weak ser1ants/ that )e 1ests us/ the
helpless/ with ser1in, )im and permits us to enter into
such a hol( and pure state which bent the backs of e1en
the Cherubium to ,et near it This is of the ,reatest
fa1ours and ,races of the )ol( 7ssence/ The Pro1ider/
that bestowed upon )is ser1ants The people of
knowled,e / the perfect walis 2auli(a3 and the ,odl( men
1alue it in proportion to their personal knowled,e -e&the
1eiled/ left short of all states/ the depri1ed and kept at a
distance from an( perfection and knowled,e&are
completel( unaware of that/ and re,ard the di1ine
commands/ which are/ in fact/ the hi,hest/ bi, unlimited
blessin,s/ as imposition and dut(/ performin, them laLil(
and with boredom/ and that is wh( we are completel(
depri1ed and 1eiled from its luminosit(
It must be realiLed that as tahmid and tahlil include Mnit(
of Acts/ in which there is the blemish of limitin, and
decreasin,/ or e1en the blemish of assimilation and
mi8in,/ the salik ser1ant/ to be prepared for enterin, into
it/ has to enter first into the stron, fortress of ,lorification
and purification/ tellin, his inner heart that Allah/ <reat
and "ost )i,h/ is innocent of all creational 2khal4i(ah3
indi1iduations 2taBa((unat3 and of the apparels of
457
multiplicities/ so that the enterin, into praisin, )im can
be free from the blemish of multiplication
The second rukn is tahmid/ which is the state of Mnit( of
Acts/ suitable for 4i(am and recitation In this respect/
these ,lorifications in the last rakBats take the place of the
surah of al&)amd/ as the musalli is free to recite the
surah of al&)amd =the 5pennin,> instead The Mnit( of
Acts & as has alread( been e8plained in @al&)amd@ & is to
be used to e8clusi1el( assi,n praisin, to Allah/
completel( cuttin, short the hand of the ser1ant from
praisin,s -e should con1e(: @)e is the ;irst and the
9ast and the 5utward and the Inward@ 2D#K3 to the ears of
the heart/ and let: @And (ou threw not when (ou did/ but
Allah threw@ 2D$#3 reach the taste of our spirit/ treadin,
upon selfishness and self&conceit b( the foot of beha1iour
2suluk3/ in order to take oursel1es to the state of tahmid/
and out of the burden of bein, indebted to the creatures
The third rukn is the tahlil/ which is of man( states:
5ne is the state of ne,atin, the di1init( of act/ that is@
@There is no effecter in the =world of> e8istence but Allah@/
which is a confirmation of confinin, the tahmid =to Allah>
as its cause and factor/ because the sta,es of the
possible bein,s are the shadow of the 0eal 78istence of
Allah/ Almi,ht(/ and mere connection .o one of them/ in
an( wa(/ is independent or self&sustainin, Thus/
effectin, e8istence can ne1er be ascribed to them/ since
effecti1eness re4uires independence in brin,in, into
e8istence/ and bein, independentl( effecti1e in brin,in,
into e8istence necessitates bein, independent in e8istin,
Accordin, to the terms of the people of =,nostic> taste/
the realit( of the shadow&bein,s is the appearance of the
Power of the )a44 =Allah> in the mirrors of creation The
meanin, of la ilaha illallah =There is no ,od but Allah> is
witnessin, the )a44's =Allah's> effecti1eness and power
upon the creatures/ and ne,atin, the indi1iduations 2ta
458
a((unatA of creation/ and annihilatin, the state of their
acti1it( 2faBili(at3 and their effect in the )a44 =Allah>
The other is the ne,ation of an( worshipped other than
Allah/ and la ilaha illallah means: There is no worshipped
e8cept Allah Therefore/ the state of tahlil is the result of
the state of tahmid/ as when the tahmid is e8clusi1el(
confined to the )ol( 7ssence of Allah/ ser1itude places
its burden in that )ol( state/ and all the ser1itudes/ which
people do to one another for the purpose of bein,
praised/ become ne,ated So/ it is as if the salik sa(s that
since all praises are e8clusi1el( for Allah/ ser1itude must
also be e8clusi1el( for Allah/ -ho is to be the
worshipped/ and all the idols are to be broken to pieces
There are other states for tahlil/ which do not suit this
situation
The fourth rukn is the takbir/ which also means that Allah
is ,reater than an( description The ser1ant/ b(
commencin, the tahmid and the tahlil/ denies the
description of Allah/ and/ ha1in, finished that/ he a,ain
denies describin, Allah/ and ,lorifies )im/ accompan(in,
his tahmid and tahlil with humbleness and confession of
shortcomin,s Probabl( the takbir/ in this instance/ is a
takbir of tahmid and tahlil/ as the( contain the blemish of
multiplicit(/ as has alread( been said Probabl( in tasbih
there is tanLih =purification> of takbir and in the takbir
there can be takbir of tanLih/ where the ser1ant's claims
turn to be completel( in1alid/ and he becomes in
command of the Mnit( of Acts/ and the state of obe(in,
Allah becomes a habit in his heart/ ,ettin, out of
chan,in, colours into a state of stabilit(
The salik ser1ant/ in these noble recitations/ which are
the spirit of knowled,e/ should create in his heart a mood
of de1otion/ supplication/ dedication and humilit(/ and b(
continual repetition ,i1e to his inner heart the form of
rememberance/ fi8in, the truth of rememberance into his
heart such that the heart would be clothed with the
clothes of rememberance/ takin, off its own wear/ which
459
is the wear of remoteness 2bu'd3 =from Allah> Then / the
heart becomes di1ine/ truthful/ in which will be fulfilled the
realit( and spirit of:
@Surel( Allah has bou,ht from the belie1ers their li1es@
2D$$3
.otes:
2D#*3 Poetr( from )afiL ShiraLi
2D#:3 Biharul Anwar/ 1ol KC/ p $'#/ @Supplication
7i,hteen@/ @The Supplication of the <nostics@
2D#K3 Surah al&)adid: +
2D$#3 Surah al&Anfa$: $*
2D$$3 Surah at&Taubah: $$$
Con$erning the Cor4ia! 9i2$ip!ine2 o6 the Gunut
Know that the ?unut =supplication in the salat with the
hands raised> is one of the recommended
superere,ations which is not becomin, to ne,lect/ but to
perform it is of precaution/ such that some companions
sa( that it is obli,ator( Some narrati1es also confirm
that/ althou,h from the Auristic point of 1iew it is not
obli,ator(/ as is common amon, the ,reat scholars It is
performed as is particularl( common amon, the Imamis
2imami(a3 =ma( Allah be pleased with them>/ ie/ b(
raisin, the hands near to the face/ with the palms open
towards the sk( and recitin, common or uncommon
460
in1ocations It is allowed to recite them in an( lan,ua,e/
Arabic or non&Arabic/ thou,h the Arabic is better and is
accordin, to precaution
The Aurisprudents sa( that the best duBa' =in1ocation> in
this respect is duBa 'ul faraA 2D$%3/ thou,h its preference
has not been pro1ed to the writer b( an authentic Auristic
e1idence !et/ the contents of the duBa' confirm its
preference/ because it includes tahlil/ tasbih and tamhid/
which are the spirit of tauhid as has been e8plained It
also includes the ,reat .ames of Allah/ such as: Allah/
al&)alim/ al&Karim/ al&All(/ al&ALim/ and ar&0abb/ besides
the dhikr =the wordin,s to be recited> in the ruku B and the
suAud/ and the .ames of 7ssence/ Attributes and Acts/
as well as the sta,es of the manifestations of Allah/
Almi,ht( and "ost )i,h/ and sendin, salam to the
"essen,ers thou,h to ne,lect this is of the acts of
precaution/ but upon a stron,er opinion it is allowed It
also includes sendin, blessin,s upon the Prophet and his
offsprin, =AS> It seems that this noble dua'/ short as it is/
co1ers all the salat's duties of rememberance
Its merit can also be confirmed throu,h the sa(in,s of the
Aurisprudents =ma( Allah be pleased with them> or
throu,h @Toleratin, the Proofs of the Traditions@ 2D$+3 &
althou,h the writer has a second thou,ht on that & or b(
means of disco1erin, a creditable e1idence&which has
not occurred to us &re,arded b( the late&comers to be the
basis of unanimit( 2iAma3
Amon, the noble duBas of ,reat merit/ which includes the
polite manners of supplication to Allah/ and also
numerates the full di1ine ,ifts/ and completel( suits the
state of 4unut/ which is a state of supplication and
de1otion to Allah/ and some ,reat men =ma( Allah ha1e
merc( upon them> almost continuall( practiced it/ is the
duBa' called '(a man aLharal Aamil@ =5/ the 5ne -ho
manifested the Beautiful>/ which is of the treasures of the
Arsh and Allah's ,ift to )is "essen,er 7ach one of its
para,raphs has so much merits and rewards/ as is stated
461
in at&Tauhid b( Sha(kh as&Sadu4 =ma( Allah ha1e merc(
upon him> 2D$C3
The best manner of ser1itude is that/ in the state of
4unut&which is a state of supplication and de1otion to
Allah in the salat/ all of which is showin, ser1itude and
praisin,/ and in this state the )ol( 7ssence of Allah/ the
78alted and "ost )i,h/ speciall( opens the door of
supplication and in1ocation to the ser1ant and honours
him so &the salik ser1ant must also obser1e the discipline
of the )ol( State of 9ordship/ and take care that his du'a'
should include ,lorif(in, and purif(in, Allah/ the 78alted/
and )is remembrance )e should ask Allah/ in this noble
state/ to ,i1e him those thin,s that are of the kind of
di1ine knowled,e 2maBarif3/ and to open for him the door
of supplication/ intimac(/ pri1ac( and de1otion to )im )e
should a1oid demandin, this world/ mean animal matters
and selfish desires/ so that he ma( not feel ashamed in
the presence of the pure ones/ and not debase himself in
the ,atherin, of pious ones
5 dear/ 4unut is ,i1in, up other than Allah/ and
completel( turnin, towards the 9ord's "i,ht/ and
e8tendin, the empt( hand of demand to the Absolute
Self&Sufficient Durin, such a state of de1otion/ to talk of
the stomach/ pri1ate parts and mundane matters is but a
shortcomin, and a loss
Darlin,/ now that (ou are far awa( from (our homeland/
blocked from nei,hbourin, the free people and captured
in this dark house full of troubles and perils/ do not spin
around (ourself/ like a silkworm
5 dear/ Allah/ the Beneficent/ has fermented (our
disposition with the li,ht of knowled,e and the fire of
lo1e/ and supported (ou with the li,hts like the prophets/
and the lo1ers like the walis 2auli(a3/ so/ do not e8tin,uish
this fire with the dust and ashes of this low world/ and do
not tarnish and darken that li,ht with a world which is a
place of e8ile Probabl( if (ou pa( attention to the ori,inal
home/ and demand from Allah to be de1oted to )im/ and
462
e8pose before )im (our depri1ation and dislike of
separation/ in a painful tone out of (our heart/ displa(in,
the conditions of (our helplessness/ weakness and
distress/ an in1isible assistance will reach (ou and an
inside hand of help will be e8tended to (ou/ and (our
shortcomin,s will be done awa( with/ as it is )is habit to
be charitable/ and it is )is custom to be benefactor
If (ou recite parts of the Sha'bani(ah supplication b( the
Imam of the Pious and the Commander of the Belie1ers
and his infallible offsprin,/ who are the Imams of the
people of knowled,e and truths/ in (our 4unut/ especiall(
the part in which he sa(s: @5 Allah/ ,rant me 'to be
completel( de1oted to !ou/@ 2D$'3 etc/ but in a state of
necessit( 2idtirar3/ de1otion and imploration/ not with a
dead heart/ like the writer's/ it will be 4uite becomin, of
the condition
In short/ the state of the 4unut/ accordin, to the writer's
opinion/ is like the state of the suAud The former is
turnin, towards the humilit( of ser1itude and the
rememberance of the state of the 9ord's "i,ht/ and the
latter is turnin, towards the 9ord's "i,ht and the
rememberance of inabilit( and the humilit( of ser1itude
This is in proportion to the state of the middle class But
accordin, to the state of the perfect ones/ since the suAud
is the state of the ser1ant's annihilation/ and ne,lectin,
the other 2,hair3 and otherness/ the 4unut is the state of
the e8clusi1e de1otion to Allah/ and ,i1in, up dependin,
on the other/ which is the spirit of the state of @trust in
Allah@ 2tawakkul3 In short/ as 4i(am is the state of the
Mnit( of Acts/ which is confirmed in the second rakBat/ he
displa(s in the 4unut its result/ and e8tends his be,,in,
bowl before Allah/ and completel( parts with/ and runs
awa( from/ all creatures
.otes:
2D$%3 The duBa' that be,ins with: @9a ilaha illallah al&
)alim al&Karim@ =There is no ,od but Allah/ the Clement/
463
the <enerous> -asa'ilush Shi'ah/ 1ol C/ p K#D @The
Book of the Salat@/ chs on @The ?unut@/ ch */ hadith C
"ustadrakul -asa'il/ @The Book of the Salat@/ chs on
@The ?unut@/ ch D/ hadith C and K
2D$+3 There are man( narrati1es/ to the limit of proli8it(
2istifadah3/ to the effect that if somebod( ,ets the
information & b( hearin, or readin, & that to perform a
certain act results in ,ettin, a reward/ and he performs
that act/ he will recei1e the promised reward/ e1en if his
information turned to be incorrect Such narrati1es are
known as @the narrati1es of the attainer@ and their
contents are called @Toleratin, the Proofs of the
Traditions@ 0efer to Biharul Anwar/ 1ol %/ p %'D/ @The
Book of Knowled,e@/ ch +# Msulul Kafi 1ol +/ p $+K/
@The Book of ;aith and Disbelief'/ ch on @The 5ne -ho
Attained to a 0eward from Allah for an Act@
2D$C3 At&Tauhid/ ch on @The .ames of Allah/ the
78alted@/ ch %K/ hadith $C
2D$'3 @"unaAat&i Shabani((ah@/ Biharul Anwar/ 1ol K$/ p
KK
76ter-the-Sa!at &nvo$ation
It is one of the confirmed mustahabs =superero,atories>/
and to ne,lect it is abominable It is most recommended
after the salats of the mornin, and of the afternoon The
after&the&salat in1ocations are so man(/ includin, the
final three takbirs
The ,reat reli,ious men take care to raise their hands in
the takbirs/ like the openin, takbirs/ to near their ears/
with their palms open and facin, the 4iblah To pro1e this
464
is difficult/ althou,h some narrati1es refer to raisin, the
hands three times Probabl( raisin, the hands/ sa(in, the
takbir three times and then recitin, the duBa' which starts
with :la ilaha illallah/ wahdahu wahdah 2D$D3 =there is
no ,od but Allah/ alone/ aloneG> etc/ will be enou,h If
raisin, the hands in the wa( the ,reat men do is a
superero,ator( act/ it confirms the same secrets which
ha1e alread( been stated/ and ma(be it refers to
reAectin, their salat and worshippin,s lest the( ma( admit
conceit and self&admiration into their hearts
The three takbirs ma( be a reference to ma,nification =s>
=takbir=s>> showin, the shortcomin,s of the Three Mnities
which keep the spirit of the whole salat So/ the heart(
discipline of these takbirs is to reAect/ with each raisin, of
the hands/ one of the three unities/ and ma,nif( and
,lorif( Allah/ Almi,ht( and "ost )i,h/ from his
describin,s and unifications/ displa(in, his inabilit(/
humilit(/ failure and shortcomin,s before the )ol(
Presence of Allah/ Almi,ht( and "ost )i,h In the Sirrus&
Salat thesis we related/ in a nice 2latif3 wa(/ the spiritual
secrets of these takbirs and raisin, the hands It was of
the ,races of Allah/ the 78alted/ bestowed upon this
helpless person ;or )im are the thanks and praise
5f the other noble after&the&salat duBa's are the tasbihat
of the Pure Siddi4ah =;atimah> =AS>/ the dau,hter of the
Prophet =SA>/ which was tau,ht to her b( the "essen,er
of Allah =SA> It is the best of the after&the&salat duas It is
in the hadith that had there been a better one / the
"essen,er of Allah =SA> would ha1e tau,ht it to ;atimah
=AS> 2D$*3 Imam as&Sadi4 =AS> is 4uoted to ha1e said
that these tasbihs e1er( da( after e1er( salat are more
lo1ed b( me than a thousand rakBats of the salat e1er(
da( 2D$:3 It is known amon, the companions that these
tasbihs are arran,ed as follows: takbir thirt(&four times/
tahmid thirt(&three times and tasbih thirt(&three times It is
most probable that this arran,ement is the best/ not
positi1el( imposed 5ne is free to chan,e the
successions of/ sa(/ the tahmid and the tasbih/ or replace
the takbir b( the tasbih But the best/ and accordin, to
precaution/ is the said known arran,ement
465
The rele1ant cordial disciplines are the same as ha1e
been stated concernin, @the ;our Tasbihs@ ;urthermore/
as these noble recitations are for after the salat/ and as
their tasbih is ma,nification 2takbir3 and ,lorification
2tanLih3 showin, failure in due ser1itude/ and
ma,nification 2takbir3 and ,lorification 2tanLih3 showin,
incapabilit( in ser1itude before )is )ol( Presence/ and
ma,nification 2takbir3 and ,lorification 2tanLih3 showin,
the shortcomin,s of knowled,e 2ma'rifat3 =in knowin,
)im>/ which is the obAecti1e of ser1itude/ the salik ser1ant
should/ in the after&the&salat in1ocation/ think about his
shortcomin,s/ his incomplete worship and his
ne,li,ences durin, the state of presence/ which are
re,arded to be sins in the school of lo1e and affection
)e is to think about his bein, depri1ed of his share of the
)ol( Presence of Allah/ the 78alted/ so that he ma(/ in
the after&the&salat recitations/ which open a new door
leadin, to the merc( of Allah/ the Blessed and 78alted/
compensate as much as possible/ con1e(in, those noble
recitations to his heart and re1i1e it with them/ in which
case his end ma( be sealed with ,oodness and
happiness In the tahmid =praisin,> of the tasbihs of the
=pure> Siddi4ah =AS>/ he is to pro1e this praisin,/ too/
which is the performance of ser1itude/ for the Di1ine
Ipseit( =huwi(at&i ilahi(ah3/ takin, it to be a support/ a
power and a success from that )ol( 7ssence )e is to
con1e( the truths of these matters to the inside of his
heart/ lettin, it taste the secret of these ,races/ so that
the heart ma( be enli1ened with the rememberance of
Allah/ and ,et eternal life b( it
As the mornin, is the be,innin, of bein, en,a,ed in the
multiplicit( and enterin, the world/ where man is faced
with the dan,er of ,ettin, bus( with the creatures and
ne,lectin, Allah/ the conscious salik/ in this crucial
situation of enterin, this dark house/ has to turn to Allah/
the 78alted/ and be de1oted to )im And as he finds
himself not so di,nified in the )ol( Presence/ he is to
resort to the ,uardians of the affairs/ the ,uards of the
times/ the intercessors of ins and Ainn/ ie/ the Seal of the
"essen,ers =SA> and the infallible Imams =AS>/ askin,
466
those honourable personalities to be his intermediates to/
and his intercessors with/ Allah .ow each da( has its
,uard and shelterer: for Saturda( it is the blessed bein,
of the "essen,er of Allah =SA>/ for Sunda( it is Amirul
"u'mimn/ 'Ali =AS>/ for "onda( are the two ma,nificent
Imams/ the ,randsons 2of the "essen,er of Allah =SA>/
al&)asan and al&)usa(n =AS>3/ for Tuesda( Imams as&
SaAAad/ al&Ba4ir and as&Sadi4 =AS>/ for -ednesda(
Imams al&KaLim/ ar&0ida/ at&Ta4i and an&.a4i =AS>/ for
Thursda( Imam al&BAskari =AS>/ and for ;rida( wali(ul
amr =ma( Allah hasten his happ( ad1ent> =The $%th
Imam =AS> 2D$K3 So/ it is suitable for one/ in the after&
the&salat recitations in the mornin,/ and for the purpose
of enterin, this deadl( dark sea/ the awful Satanic trap&
place/ to resort to the ,uards of that da(/ and/ with their
intercession&as the( are close to the )ol( Court and are
the fa1ourate confidents at the door of intimac(&ask Allah/
the 78alted/ to remo1e the e1ils of Satan and the e1il&
commandin, soul/ and to ha1e those ,reat ones as his
intermediates for the completion and acceptance of
incomplete worshippin,s and unworth( rites .aturall(/ if
Allah/ )i,hl( 78alted/ made "uhammad =SA> and his
offsprin, our means of ,uidance/ and throu,h their
blessin,s )e sa1ed the ummah from i,norance and
stra(in,/ )e would/ because of their intercession/ amend
our inabilit( and complete our shortcomin,s/ and accept
our unworth( obediences and worshippin,s/ @)e is the
9ord of ,race and bount(@ 5ther reported after&the&salat
duBa's are stated in the rele1ant books of in1ocations
71er(bod( ma( select those which suit him best in order
to brin, this honourable Aourne( to its ,ood and happ(
destination
.otes:
2D$D3 -asa'ilush&ShiBah/ 1ol C/ p $#+#/ @The Book of
the Salat@ chs on @After&the&Salat In1ocation@ ch $C/
hadith %
2D$*3 ;uru Bul Kafi/ 1ol +/ p +C+/ @The Book of the Salat@
ch on @The After&the&Salat Du'a@'/ hadith $C
2D$:3 Biharul Anwar/ 1ol :+/ p ++%/ 4uotin, Thawabul
A'mal/ p $CK -asa'ilush&Shi'ah/ 1ol C p $#%C/ @ The
467
Book of as&Salat @/ chs on @After the&Salat In1ocation@/
ch K/ hadith %
2D$K3 Biharul Anwar/ 1ol %C/ p %+K/ 4uotin, al&khisal/
1ol %/ p +KC/ ch*
"onclusion and In3ocation =Du/a/>
It was appropriate to finish this thesis b( statin, the
salat's moral obstacles/ such as imposture/
conceitedness and the like/ but as I ha1e ,i1en some
e8planations in the book The ;ort( )adiths 2D%#3 about
some hadiths connected to this subAect/ and also/ now/
bein, too much bus(/ and owin, to distraction of mind/ I
468
apolo,iLe for not bein, able to offer this ser1ice So/ I
end these papers b( admittin, m( inabilit( and
shortcomin,s/ and ask for,i1eness from the people of
pure insi,ht for m( mistakes/ and re4uest their ,ood du'a'
and ,enerous attention
5 Allah !ou -ho ha1e clothed us/ !our weak ser1ants/
with the dress of e8istence/ throu,h !our ,race and
fa1our and pure merc( and ,enerosit(/ prior to an(
ser1ice and worship on our part/ and without needin, our
worshippin, and ser1itude !ou ha1e bestowed upon us
di1erse kinds of spiritual and corporeal fa1ours/ and
different sorts of internal and e8ternal mercies/ althou,h
our non&e8istence causes no flaw in !our power and
stren,th/ nor our e8istence adds an(thin, to !our
,reatness and presti,e .ow that the headsprin, of !our
beneficence ,ushed forth/ and the sun of !our Beautiful
Beaut( efful,ed/ drownin, us in the seas of merc( and
illuminatin, us with the li,hts of !our Beaut(/ make up for
our shortcomin,s/ sins and failures with the li,ht of
internal success and !our secret help and ,uidance/ and
relie1e our full( attached hearts from mundane
attachments/ and make them clin, to !our )ol( "i,ht
5 Allah/ our unworth( worshippin, e8pands nothin, of
!our domain 5ur disobedience decreases nothin, of
!our kin,dom/ and torturin, and punishin, the sinners
benefit !ou not a bit/ and for,i1in, the fallen and ha1in,
merc( upon them lessen nothin, of !our power The
immutable essences of the sinners implore for merc(/
and the dispositions of the imperfect ask for perfection
!ou !ourself treat us with !our comprehensi1e kindness
and disre,ard our inefficienc(
@5 Allah/ if I am unworth( to recei1e !our merc(/ !ou are
worth( of ,rantin, me of !our 1ast fa1our 5 Allah/ !ou
ha1e co1ered for me in this world sins which I need more
to be co1ered in the )ereafter 5 Allah/ ,rant me to be
completel( de1oted to !ou/ and li,ht our hearts' e(es
with the li,ht of witnessin, !ou until the hearts' e(es
469
penetrate the 1eils of li,ht/ to reach the source of
,reatness@ 2D%$3
5ur talk has come to an end here/ accordin, to the ta4dir
of Allah/ Almi,ht( and "ost )i,h/ with praises and thanks
for )is ,races/ askin, )im to send )is blessin,s upon
"uhammad and his pure pro,en(/ on the date of
"onda(/ %nd of =the month of> 0abi'uth&Thani / thirteen&
hundred and si8t(&one of 9unar (ear =$+D$ 9)> 2D%%3
.otes:
2D%#3 0efer to footnote .o D+
2D%$3 @The Sha'bani(ah Supplication@/ Biharul Anwar/ 1ol
K$/ p KK
2D%%3 Conformable to +#th of ;arwardin/ $+%$ Solar )iAri
!ear
Wa In-nahu Wali-al Taufeeq
Adabus Salat
The Disciplines of the Prayer
by Imam Roohullah al-Musawi al-Khomeini
NOTES
470
471