| We know that there are
different views about the nature of man, two of which stand
opposed to each other: the view of the spiritualists and
that of the materialists.
According to spiritualists, man is a reality composed of
body and spirit. The spirit is eternal and does not perish
with death, and we know that religion and Islamic texts
affirm this view.
According to materialists, man comprises only this
machine of the body, which is destroyed with death, and its
dismemberment means the dissolution of his personality.
In spite of this great difference of opinion, there is
something about which both groups are unanimous, and that is
that there are certain non-material elements which may be
called intellectual, and which give a man his value and
personality. If he is deprived of them, he will sink to the
level of animals. Sa’di, the poet, has expressed this idea
in the following poem:
"Man's body is ennobled by his soul,
And this fine garment is not a sign of humanity
If man were known by his eyes, nose, mouth and ears,
What difference would there be between a picture on the
wall and humanity?"
There is a saying: "How easy it is to become a scholar
and how difficult to be a human being." It requires so many
qualities that depend on one's personality and worth.
Deviations which take place in an individual or society
are of two kinds: 1) Those anti-values which stand against
values, such as tyranny against justice, suppression against
freedom, atheism and lack of discipline against devotion and
worship, and foolishness and stupidity against wisdom and
intelligence. Most deviations do not belong to this group,
because such anti-values are soon defeated. 2) Another group
of deviations takes the form of a cancerous growth of one
value which obliterates all other values. For example,
asceticism is a value and criterion of humanity, but a
person or a society may turn to it to the extent of ignoring
every other value. Human values may be said to come under
one heading, as expressed by Gnostics and modern
theologians, and that is a feeling of pain, something which
animals lack.
Pain is a source of discomfort, but at the same time it
gives an awareness and alertness to find the cause. In this
way, it is a blessing even though it causes some loss. Rumi
expresses this idea in a poem:
"The sigh and groaning which are in sickness, Provide a
wakefulness at that time. When you fall ill, you feel
penitent of guilt. And a sin will seem ugly to you. Then you
resolve to follow the right path And promise to obey
thenceforth. So it is certain that sickness has this benefit
that it grants you alertness and care. Know then, you who
are searching for causes, that he who feels pain, the
greater is the awareness and the greater the awareness, the
paler the visage."
Feeling no pain is like having no feeling and
understanding. It is tantamount to being ignorant. Which is
better, to be stupid and ignorant and feel no pain, or to be
aware and alert and feel pain?
It is sometimes said that being a lean Socrates is
preferable to being a fat pig. Being learned and wise but
deprived of comforts is better than a fool enjoying all
comforts. Literature is full of complaints of having
intelligence, for, it deprives its owner of comfort and
ease. A poet says:
"My intelligence and wisdom are my enemies, I
wish that my eyes and ears were not open."
Another poet says:
"Do not be wise to grieve for the crazy,
Be crazy to be grieved for by the wise
But such an attitude is wrong. He who attains the level
of humanity and understands the worth of sensitivity and
pain, never says that his intelligence and wisdom are his
enemies. He would rather repeat the utterance of the Prophet
that "The true friend of a person is his intelligence and
his real enemy is his ignorance."
He who considers his intelligence to be his enemy never
feels the uneasiness and misfortunes caused by ignorance,
otherwise he would not make such a remark. In physical
illness, too, there must be pain, otherwise the illness
could not be diagnosed and consequently treated. An illness
which is sudden and without pain is most dangerous.
What is human pain? It does not mean only physical pain.
It is a pain considered sacred by mystics and is peculiar to
human beings and for this reason, a human being is
preferable to an angel, for, an angel is free from pain.
That human pain is the pain of seeking God. Man is a reality
produced by divine breath in another world, and is not
wholly homogeneous with the things of this world. He has a
feeling of strangeness and alienation with all other
creatures here since they are all changeable and perishable
and not worthy of attachment. Man, however, has a perpetual
anxiety, and this is what draws him towards devotion and
worship of God, communion with Him, and proximity to Him, as
his origin.
There are many parables in mysticism about returning to
one's origin. Poets speak of a parrot brought in a cage from
India always longing to break open the cage and flying back
home. Rumi tells the story of a reed which is cut off from
its reed-bed, and you hear the moan of the pipe lamenting
this separation and longing for the reunion. Sometimes they
compare a person to an elephant which must be constantly
knocked on the head so that it gets no chance to think of
its Indian homeland.
Most of these parables mean to say that a human being is
anxious to return to the next world, feels the pain of
separation and longs for a divine reunion. Imam Ali,
in a conversation with Kumayl-bin-Ziad, declares that
there is no one to whom he may divulge the secret of his
heart. But he says there are some individuals in the world
who have attained the point of perfect certainty in
knowledge and feel that there is no space to separate them
from the spirit of certitude. That thing, namely livelihood,
which is difficult for men of pleasure and materialists to
achieve is tame and easy for them, and what is the source of
terror for the former, namely privacy with God, is the means
of companionship for the latter. They go along with people
but their spirits soar high, and while they are here they
are also simultaneously in the next world going through the
mystic and devotional pains and communions that Ali had.
This love of God makes the devotee wholly unconscious of
what goes on around him and he does not feel any pain even
if an arrow is being pulled out of his body. This pain of
separation from God, and longing for divine proximity do not
end until he attains his goal of joining God. The Qur'an
says the heart is soothed by one thing only, and that is the
remembrance of God.
Rumi quotes the parable of a man who was constantly in
communion with God and kept on repeating the divine name.
Satan came to him once and tempted him in such a manner
that he stopped his invocations henceforth. One day,
Satan came to the man again and said: "With all your
repetition of the name of God and your wakefulness at dawn
for devotion and your longing, did you ever hear once from
Him saying: "Here am I?" If you had gone to any other door
and groaned so much, you would have received a response at
least once." This remark appeared logical to the man, so he
kept silent. In a dream, an invisible voice asked him as to
why he had abandoned his communion. He answered that despite
all his longing and pain of love, he had never received an
answer. The voice said: "I am sent by God to give you an
answer. The pain of love that He has put in your heart is
the response."
Imam Ali, in his prayer (dua) of Kumayl, says: "0
God, forgive that sin which causes my praying to be confined
and the pain of it to be removed." Thus, prayer is a goal in
itself and not always the means of receiving a favorable
answer.
Another group claims that the criterion of humanity is to
feel the pain of God's creatures and as Sa’di, the poet,
says:
"It is not poverty that has made me pale, I am pale
because of grieving for the poor."
If the hunger and pains of others become more difficult
to bear than one’s own hunger and pain, it is a value which
is the basis of personality and a source of other human
values. It involves a feeling of responsibility towards
other human beings and their needs and sufferings.
We see its perfect example in Imam Ali, especially the
last fasting month of Ramadhan in his life. For him
it had a new delight, and for his household it was full of
anxiety, because his behavior in that month was quite
different from the fasting months of previous years.
"Ali (as) speaks of the following Qur’anic verse: Chapter
"Spider" (Ankabut) verse 2::
"Do men think that they will be left alone on
saying, We believe, and not be tried? And certainly we tried
those before them, so Allah will certainly know those who
are true and He will certainly know the liars."
He says: "As soon as this Verse descended, I knew that
great seditions and trials lay in store for these people,
and I asked the Prophet what the Verse meant!" The Prophet
answered: "After me, my people will be tested and tried." I
said: "Those who were martyred in the Battle of Uhud were
seventy in number headed by Hamza-bin-Abdul-Mottaleb, while
I was uneasy not to receive the blessing of martyrdom. Why
was I deprived of this?" The Prophet said: "If you were not
martyred there, you will be martyred in the way of God."
In the battle of Uhud, Ali (as) was just
twenty-five, had newly wedded Fatimah (as), and had Hassan
(as) as his first offspring. A young family usually expects
a gradual progress in life whereas the only great wish of
Ali was to get martyred in the way of God. The Prophet then
asked Ali (as): "How much fortitude will you show in
martyrdom?" Ali answered: "Please do not speak of fortitude;
ask me rather how grateful I will be."
In consequence of the Prophet's utterances and of the
signs, which Ali (as) recognized and explained, his family
and companions became worried. In that last fasting month,
he went as a guest to different places to break his fast,
but ate very little. His children asked him sympathetically
why he abstained from food so much. He answered that he
wished to meet his God with an empty stomach. Then, they
realized that Ali (as) was waiting for something close at
hand. Sometimes, he looked up at the sky and said:
"What my beloved Prophet has told me is true and quite
near." On the night before the 19th of Ramadhan, the
children were with him for a time.
Then, Imam Hassan went back to his own house. Ali (as)
had a private place for prayer where he retired for
communion with his Lord after attending to his private and
public affairs. The sun had not risen yet when Imam Hassan
went there to see his father. Ali (as) had a special
affection for Fatimah's children. He said to his son: "As I
was sitting there last night, I fell into a slumber and
dreamt of the Prophet to whom I said: "I have suffered so
much through your people." He said: "Curse them", I cursed
them and prayed God to take me away from them and send an
incompetent person to them."
It is so strange to see people not showing harmony with
Ali (as) in following his way, and causing him so much
suffering. Such were Ayesha's companions who broke their
allegiance, and Muawiah with his cunning and cleverness,
knowing well what would hurt Ali (as) most, and those
'Outsider' rebels (Khawarij) who heartily and
faithfully excommunicated Ali (as). When someone hears of
all such tragic events, he wonders at Ali's fortitude, and
realizes as to why, in his dream, he spoke of his sufferings
to the Prophet,
The cackling of ducks is heard from outside the house,
and Ali (as) predicts that very soon the sound of wailing
and lamentation will dominate that cackling. His family came
forward to stop him from going to the mosque that day and
suggest sending someone else to lead the congregational
prayer instead. At first, he mentioned the name of
Ja'dat-bin-Hobeira, his nephew, as substitute. But he
changed his mind and said he himself would go to lead the
prayer. He is asked to have someone as company, but refuses.
Later that day when he was laid down with his terrible
wound, he said: "I swear by God that the blow of the sword
on my forehead was like a lover being united with his
beloved, or like a person looking in a dark night for a well
where he could pitch his tent, and is overjoyed to find it."
Anyhow, while setting off for the mosque he was very
excited and tried to discover the reason. He felt that a
great event was about to take place after he cried out the
call of summoning the faithful to prayer, he bade farewell
to that dawn, and said:
"0 dawn, has there been a day in Ali’s life when you
appeared to find him asleep? Henceforth, his eyes will be
closed for ever." As he descended from his pedestal, he
said: "Open the way to a fighting believer." We see him as a
perfect man who, in all his epic-creating struggles, always
remembered God and feared nothing in the way of Him. As
former men of learning said, man is himself the gate through
which he enters the world of spirituality. Therefore, there
are elements in man's essence, which are not in harmony with
the world of matter. This is not only what old psychologists
believed, but modern ones, too, admit it explicitly.
The holy Prophet (saw) says: "He who knows himself knows
God", and the Qur'an devotes a separate account for man as
against all other creatures. It says in Chapter "Ha Mim",
Verse 53:
"We will soon show them our signs in the Universe and in
their own souls, until it will become quite clear to them
that it is the truth. Is it not sufficient as regards your
Lord that He is a witness over all things?"
You may ask what are those elements in man which cannot
be accounted for by material things? This requires a long
discussion, and is related to human values and man's
humanity. In the case of animals, there is no separation
between them and their entity. A horse is a horse, a dog is
a dog, a tiger is a tiger, But man may lack humanity, that
is, those qualities which are the basis of personality, and
though they belong to this world, they are not tangible, and
are spiritual rather than material.
Secondly, what is the criterion of man’s humanity and
gives him personality, is not framed by nature or anyone
else, but by man himself. Imam Ali-bin-Mussa-Reza, the
eighth Imam, says: "What is there is known
through what is here." As it was mentioned before, all the
human values may be summed up into a single value, and that
is, having a feeling of pain above various human pains or
the pain of every living creature. It is the pain of being a
stranger to this world, and being separated from his origin
in the other world. He longs to return to his own home and
to God, from the earthly world to heaven from where he was
driven out. Yet, his coming into this world has not been
wrong and futile, and has been sent for a purpose.
No matter what sublimity and perfection a man attains, he
still feels he has not reached the ultimate. He desires
something, and when he secures it, he feels no attachment
for it. Someone said: "I was going round a foreign museum,
when I saw the statue of a very beautiful woman lying down
on a bed and a fine young man standing on the bed with one
leg on the floor and his face turned away from the woman, as
if he was on the point of running away." He could not
understand what the sculptor had meant by this scene. He
asked someone what it meant, and was told: "This scene
illustrates the thought of Plato that a man turns with great
love and zeal to something, but on attaining it, that love
dies away and gets buried there. It is the beginning of
weariness dislike and escape."
Others who have pondered more deeply over this issue say
that man is a creature who cannot be in love with what is
limited and perishable. He longs for absolute perfection and
loves nothing else. That means love of God. Even those who
deny God or even abuse Him are unaware that in the depth of
their nature they love God, but they have lost the way and
their beloved. Mohyedin Arabi says no human being has loved
anyone but his own God. The Prophets have not come to teach
creatures the name of God and His worship, for this is
inherent in human nature. They have come to show the
difference between the right and wrong paths, and tell men
that they are really in love with absolute perfection. If
you think that money or rank of life is perfection, you are
wrong. The Prophets came to remove false veils and enable
men to find their beloved through loving devotions, which we
have seen in Imam Ali (as). The Qur’an says in Chapter
"Thunder" (Ra'd), Verse 27:
"Those who believe and whose hearts are set at rest by
the remembrance of Allah; now surely by Allah's remembrance
are the hearts set at rest."
The Qur'an does not ask people not to seek wealth, rank
or comfort, but it says that these things do not give peace
and tranquility, for, they are not their ultimate goal.
Other schools of thought emphasize human pain for God's
creatures and not for God. The Gnostics, while referring to
man's progress towards perfection, say that he embarks on
four journeys:
1) Man's journey towards God.
2) His journey with God in God, meaning knowing Him.
3) His journey with God towards God’s creatures
4) His journey with God among creatures for their
salvation.
Nothing can be said better than the above, as long as man
is separated from God, everything is wrong, But after
communion with God, and knowing and approaching Him and
feeling Him with himself, he returns to His creatures in the
company of God, to help and salvage them and bring them near
God. If we say that a man journeys from people towards God,
he does not attain anything. And if we say he moves towards
human beings without moving towards God, he will be like
materialist human schools of today, unable to do anything,
because it is absolutely false. Only those who have
delivered themselves first can deliver others from being
enslaved by nature and other human beings. It means freedom
from one's carnal desires in the first place and from the
domination of external nature and others in the second
place.
From the viewpoint of Islam, is a man someone who feels
the pain of others, or feels for God and then feels the pain
of His creatures?
The Qur'an says in Chapter "Cave" (Kahf), Verse 6:
"Then maybe you will kill yourself with grief, sorrowing
after them, if they do not believe in this announcement."
This Verse shows the Prophet (saw) to be so eager to
guide and deliver people from the captivities and
difficulties of this world that he wants to kill himself
with grief.
Then, two other Verses refer to the same thing:
Chapter "Ta Ha", Verse I:
"We have not revealed the Qur'an to you that you may be
unsuccessful."
And Chapter "immunity" (Baraat), Verse 128:
"Certainly, an Apostle has come to you from among
yourselves, grievous to him is your falling into distress,
excessively solicitous respecting you, to the believers (he
is) compassionate, merciful"
Thus, the Prophet feels for other human beings and does
his utmost for them.
A Muslim must feel both for God and for His creatures.
Sometimes you have seen a father taking so much trouble and
spending so much money for his children's education that he
is called ravenous with respect to their trading. The
Prophet, too, shows the same zeal for his people.
Imam Ali (as), too, shows the same feeling as mentioned
in "Nahjul-Balagha". He receives a report from Basra
that Othman-bin-Hanif has taken part in a feast. There has
been no drinking, gambling and debauchery. But Ali (as)
reproaches this Governor for attending a wholly aristocratic
feast where no poor person has been present, Then, Ali (as)
begins to describe his own pains, saying that he could
obtain all means of comfort and pleasure himself if he
wished, but would not leave the reins of his life in the
hands of desires. He is thinking of all those in various
lands who are poor and in great need. This is what ‘feeling
the pains of others’ means, He says: "Should I be satisfied
with the title of Caliph and commander of the faithful
without sharing the troubles of the faithful?"
Avicenna compares this pain to itching which is painful,
but pleasant when someone scratches himself. It is not a
bitter feeling. In mourning for Imam Hossain, tears are shed
because one feels the pain, and yet one loves to do so and
to participate in such ceremonies. There, one feels the
spirit not to be alone, but it is the spirit of all the
bodies. Such a spirit prompts one to wear patched up shoes
inspite of all available resources in order to be one with a
spirit like Ali' s.
A poet says woe upon that spirit which is great, for
in being great it feels everyone's pain and its task
becomes crucial. Ali (as) sees a woman carrying a waterskln
and thinks that she must be lonely to be forced to perform
such a task. He approaches her and politely offers to help
her, She accepts the offer, and on reaching her house, he
asks her if she has someone to help her. She says that her
husband has been killed in the service of Ali-bin-Abi-Talib,
and she has no one to look after her, On hearing this Ali's
whole body was set afire with pity and he could not sleep
all night. Next morning, he and his companions carried some
provisions to her house, and then and there he cooked some
meat, fed her orphans and caressed them, saying: "Forgive
Ali for having neglected you". Then, he lit the oven and
came near to feel its heat, and said to himself: "Ali, feel
this heat so that you could not forget the heat of hell for
neglecting the orphans, the poor and others". This is an
example of a perfect Islamic man.
As I said before, when some radical values emerge, these
eventually eliminate other values, such as an inclination to
worship to the extent of forgetting other duties. Now I feel
that another radical wave is about to develop, and that is
an inclination to social matters of Islam and neglect of
godly duties. If we are to deviate from the path of
moderation in Islam, what difference would there be between
forgetting the society by turning to worship and vice versa?
The Qur'an says in Chapter "Victory" (Fat 'h), Verse 28:
"Muhammad is the Apostle of Allah, and those with him are
firm of heart against the unbelievers, compassionate among
themselves, You will see them bowing down, prostrating
themselves, seeking grace from Allah and pleasure; their
marks are in their faces because of the effect of
prostration; that is their description in the Old and New
Testaments; like a seed produce that puts forth its sprout,
then strengthens it, so it becomes stout and stands firmly
on its stem, delighting the sowers that He may enrage the
unbelievers on account of them; Allah has promised those
among them who believe and do good, forgiveness and a great
reward."
Below in Verse 4 of Chapter "The Ranks" (Saff), the
Qur'an says:
"Surely Allah loves those who fight in His way in ranks
as if they were a firm and compact wall."
Here, the Verse describes the Prophet's companions and
those trained by him, and calls those as the enemies of
truth" who cover the face of truth, while believers stand
firmly against these enemies, and when they are among
faithful people, they are perfectly kind to and united with
them.
This is the social characteristic of Islamic society,
which has been neglected for so many centuries. The Qur’an
continues to say in Chapter "Victory", Verse 28 referred to
above that these people who are highly social, always ask
God for more and more for society and desire God's
satisfaction, and this is the highest degree of their
devotion. In Chapter "Immunity1' (Baraat), Verse
112, the Qur'an says:
"They who turn (to Allah) who serve (Him), who praise
(Him), who fast, who bow down, who prostrate
themselves, who enjoin what is good and forbid what is evil,
and who keep the limits of Allah and give good news to the
believers."
These are the divine qualities of a people and those who
reform society. And in Chapter "Al e-Imran'", Verse 16, it
speaks of:
"The patient, and the truthful, and the obedient, and
those who spend (benevolently) and those who ask forgiveness
in the morning times."
The word 'patience 'in Qur'an stands for 'resistance,
especially for those who are honest and truthful ones in
battle; and all the qualities mentioned in the verse are
inseparable.
There is a description of the companions of Imam Mahdi,
the twelfth Imam, in various narrations saying: "All night,
they are monks and in daytime lions." There is another
narration about the Prophet's companions, which says: "The
Prophet went one day to visit the companions at Safa
according to his habit. It was between dawn and sunrise. He
saw a young man staggering along, his eyes sunk in their
socket, and looking very pale. The Prophet asked
him: "How did you begin your morning?" He answered: "I have
begun it with certainty," meaning what "You have told us
through the tongue and ear, I have found it through
insight". The Prophet said: "There is a sign for everything.
What is the sign of your certainty?" He answered: "Its sign
is that it keeps me thirsty in daytime, and sleepless at
night." meaning his certainty does not allow him to break
his fast or to sleep, The Prophet said: "This is not enough.
I want further signs." He answered: "Now that I am in this
world I have a vision of the next world and I hear the
voices of those who are in both heaven and hell. Let me name
those of your followers who are in heaven and those in hell.
(Rumi has expressed all this in a poem.) Then, the Prophet
asked him: "What is your wish?" He answered: Martyrdom in
the way of God." Thus, this man is a true Muslim with that
wish and in the way he spends his days and nights. It is his
feeling for God that has produced his other feeling of pain.
The Qur'an says in Chapter "The Cow" (Baghara), Verse 153:
"O you who believe! Seek assistance through patience
and prayer; surely Allah is with the patient."
To be an authentic Muslim in society, you must pray in
all sincerity. Some people scorn prayer, consider it be
suitable for old woman, and think it enlightenment to be
only sociable. You may have heard that Omar omitted the
sentence of "Hasten to good deeds" from the call to prayer.
He thought it as an enlightened step, but he was wrong. His
time was the peak of Islamic victories and effervescence of
Islamic Jihad. Soldiers attacked the enemy in groups and,
inspite of being small in number, vanquished it. Their
number was no more than fifty to sixty thousand, and yet
they fought against two empires, each of which had an army
of several hundred thousand. The soldiers of Islam fought on
two fronts, and were victorious in both. Umar's reason for
that omission was that as the people are called to pray,
which is the best devotion and the best deed, they would
think that there is no need to call them to other good deeds
such as the jihad, for, it would divert them and substitute
prayer for other deeds. He suggested substituting the
sentence: "Prayer is better than sleep"
for "Hasten to good deeds."
He did not think as to why the small army of Islam was
victorious. Was it the superiority of weapons of the Arabs
over those of the Iranians and the Romans? No, because the
two civilized countries of that time were well equipped
while the Arabs' arms were insignificant. Was it because the
Arab race was stronger? Again no, for, we have seen what
Shahpur, the King of Iran, did to the Arabs and how he
fastened iron chains to their shoulders. It was the power of
faith that defeated the Iranian and Roman armies and the
power that is derived from that sentence in ritual prayer:
"Hasten to good deeds." When a man stands at night to have
communion with God, he gains a morale-boosting power. Prayer
means renewal of faith, and the repetition of the phrase
"God is great" in prayer makes everything else seem so small
and insignificant. Such a man, on seeing so many hundred
thousands of soldiers before him, says to himself: "God is
greater than all, all powers belong to Him, and we should
rely on Him:' It is this prayer that gives him strength.
When going to holy war is a duty for a person he must go,
and his staying on for prayer in the mosque is prohibited.
The condition for the prayer to be acceptable to God is to
go on a jihad, while the condition for the jihad to be
acceptable to Him is to perform his prayer. Prayer without
jihad is null and void and jihad without prayer is likewise
null and void.
In the system of Islamic values, devotion comes at the
top but it must be such whose conditions correspond with
Qur'anic criteria. Prayer is real only when it shows its
effect by checking wicked acts. It is then that prayer leads
to other worthwhile values.
Ali (as) is the sun of all Islamic values and a
comprehensive personality. On one occasion we see him as an
epic-producing fighter, as if he had been a soldier all his
life. Then, we find him elsewhere as a mystic who knows
nothing but loving communion with God. As an example, we
cite two cases from "Nahjul-Balagha", In the first
military encounter of Ali (as) with Muawiah in Siffin on the
bank of the Euphrates, Muawiah ordered his men to block the
way to the river so that Ali's men could have no access to
water and thus be forced to flee.
Ali proposed to hold parleys with them to solve this
problem and to prevent unnecessary bloodshed between two
groups of Muslims. Muawiah discussed the matter in his war
council and it was decided not to let Ali’s men have access
to water. Ali (as) delivered a discourse to his men, which
was more effective than a thousand drums, trumpets and
military songs. He told them the bare fact that Muawiah had
gathered a number of perverse men and had blocked the way of
Ali's men to water, and said: "You must choose one of the
two alternatives, first you must quench your swords with
evil blood, and then quench yourselves next."
Then he uttered a sentence which created much excitement
among all of them. He asked them as to what life and death
meant, and said: "Is life just walking, eating
and sleeping? Is death the act of being buried under the
earth? No, that is not life, and this is not death. Life is
to die victoriously, and death is to live as condemned and
vanquished.
Ali’s men advanced swiftly and drove back Muawiah's army,
which was now deprived of water. Muawiah wrote to Ali
begging for access to water, but Ali's companions were
opposed to it. Ali (as), however, was against acting
unchivalrous, and said that they must not fight the enemy by
creating difficulties for it. Winning victory in such a way
is unmanly and unworthy of him as a Muslim. Thus, he showed
that manliness and magnanimity are loftier than valor. Rumi,
in his poem, calls Ali the lion of God, in courage, but he
says no one can describe his magnanimity.
Then, we find Ali in a different scene and a different
garment when he is free from public duties and is engaged in
his devotion and worship, and utters the following prayer:
"0 God, you are a greater companion for your saints than any
friend. You are readier than anyone to aid those who trust
you. You observe the innermost thoughts and secrets of your
friends and lovers, and are well aware of their insight and
knowledge, and know that their hearts beat and long for
you."
You should listen to the Du’a Kumayl, which is Ali’s
prayer, and, in content, it rises to the height of
mysticism. There is something in it beyond the two worlds.
It shows solely the relation of a sincere, humble and loving
servant to the holy essence of providence. The way Imam Ali
(as) and Imam Zain al –Abedin (as) commune with God in the
dawns of the month of Ramadhan shows us as to how we should
approach God as our first step and then perform our other
duties towards ourselves and society. We should abstain from
one-sided inclinations.
Imam Sadiq (as), just moments before passing away,
summoned his kith and kin and uttered one sentence before
breathing his last. He said: "Our intercession does not
apply to those who take prayer lightly."
The life of Ali (as) may be divided into six phases, the
most amazing of which is the last of them. The first period
is from his birth to the ordainment of the Prophet. The
second period is from the Prophet's ordainment to his
Emigration to Medina. The third period, different from the
other two, is from the Emigration to the death of the
Prophet. The fourth phase is from the Prophet's death to
Ali’s own Caliphate, a period of twenty-five years. The
fifth phase is his four and a half years of Caliphate. And
the sixth or the last phase is of only two days from his
receiving a sword blow on the head till his martyrdom.
The last phase is the most amazing of all because Ali
shows his perfection as a human being the way he faced
death. On receiving the blow he uttered two sentences,
namely: "Get hold of man", and "I swear by the God of the
Kaaba that I have received my salvation through martyrdom.
A physician, called Assad-bin-Amr, was brought to him,
and he diagnosed that poison had entered Ali’s blood. He
said he could do nothing and recommended the Imam to make
his last will.
When Umm Kulthum, the Imam's daughter, saw ibn Muljam,
she spoke harshly to him and asked as to why he had acted
thus towards her father and expressed the hope that Ali (as)
would recover. The cursed man said: "Have no hope, for I
have bought this sword for a thousand dinars and paid
another thousand for smearing it with poison. The poison is
so strong that it will not only kill your father; it could
kill all the people of Kufa if used against them,"
They brought Ali (as) some milk, and he told those around
to treat the assassin kindly. Then he addressed his kith and
kin and said: "0 descendants of Abdul Muttalib, after my
death do not go among people saying what has happened to me
and accusing such and such a man. No, my assassin is only
one man."
He then said to his son Imam Hassan: "My son, this man
has given your father only one stroke of the sword. After
me, you have the choice either to set him free or punish
him. If so deal him only one blow whether it kills him or
not." Then, he asked if they have fed and treated the man
well. This is how he treated his enemy and that is why Rumi,
in his poem, calls him the lion of God and says no one can
describe the extent of his magnanimity.
All this shows All's manliness and humanity. The poison
is affecting him more and more and his companions are
weeping and groaning, but they see his smiling lips uttering
this sentence: "I swear to God that what has happened to me
is not disagreeable, This death and martyrdom in the way of
God is something for which I had longed all my life, and so
much the better that it has happened during the act of
devotion." Then Ali uses a simile that is well known among
the Arabs. The desert Arabs were in the habit of staying
where there was grass, and when it was exhausted, they moved
elsewhere. In hot weather, they sought a place at night
where water could be found. He said: "I am like a lover who
has found his beloved, or like one looking for water on a
dark night who is overjoyed to find it.
In those last moments, they were all around Ali's bed.
Poison had done its work, and from time to time Ali (as)
fell into a coma, and whenever he opened his eyes, he
preached to those present. His last words which were fiery
contained a twenty-point address directed first at his sons,
Hassan and Hossain, and then at his other children and
finally at all people who may hear his words until the day
of Resurrection.
Generally, everyone who has pioneered a school of thought
has a theory about man's perfection or a perfect man. What
is called ethics is related to what should be, not what is,
and if man can acquire those ethical qualities, he will
attain the peak of humanity, The views of various schools in
connection with perfect man may be summarized as under:
1) One view is that of intellectualists who view man in
terms of his mental qualities, and think that his essence is
his mind and his faculty of thought. This is the view of
ancient philosophers including Avicenna. For them, a perfect
man was a sage, and his perfection lay in his philosophy. By
theoretical philosophy, they meant the proper general
understanding of the whole existence, and that is different
from science, which means understanding only a section of
existence.
To show the difference between science and philosophy,
the following explanation will illustrate the issue. You
might wish to know something about a city. This knowledge
may be general or specific. A municipal engineer can draw
the plan of the city to show its limits and divisions into
various precincts, parks, streets and squares, in which you
would not be able to locate your house. Another man can
supply all the local information of a precinct, which a
general engineer cannot. A philosopher gives you a plan and
picture of the whole existence and tries to find its origin
and cause, its beginning and end, and its phases and general
principles. If you ask this man something about a plant, an
animal, a stone, a star, or the sun, he may not be able to
answer your question. For the philosopher, the picture of
universe as a whole is significant even though the details
may be vague or even unknown.
To intellectualists, finding the general picture was the
goal, and its attainment the sign of perfection, in which
the world of intellect corresponds with the objective world.
They thought this was possible through the use of reasoning,
logic and reflection. They believed in two types of
philosophy: a) theoretical philosophy or understanding the
world as it is, and b) practical philosophy which meant the
complete predominance of human intellect over all of his
instincts and faculties. Books of ethics judge matters on
this basis, and our ethics is a Socratic one based on
intellect. Does your intellect dominate your passion, or
vice versa? Does your intellect dominate your anger and
fear, or vice versa? Thus, if you can manage to understand
the world through reasoning, and allow your intellect to
dominate the self, then you are a perfect man.
2) Another school is the school of love or Gnosticism. By
love is meant affectionate devotion to God. Unlike the
intellectual school which is the school of reflection and
not movement and in which all movements are intellectual,
the school of love is all movement, a vertical rather than a
horizontal motion, though at a later stage it assumes a
horizontal direction. At first it is an upward flight
towards God. They do not believe in reasoning and reflection
as the means of advancement; it is the spirit of man that
moves ahead until it reaches God. It berates the school of
intellect, and this attitude is the basis of one of the
finest debates in literature between love and intellect, and
those who are engaged in such discussions are themselves
mostly Gnostics who have given love victory over intellect.
This school considers intellect as a small part of man1s
existence and only a means, whereas the essence of man is
his spirit, which belongs to the world of, love involving
nothing but moving towards God. That is why the followers of
this school, such as the poet Hafiz, prefer love and its
intoxication to intellect.
Their monotheism is the unity of existence, which takes
the form of absolute truth once a human being attains that
position. It means that a perfect man becomes ultimately God
or a part of Him.
3) Another school of thought thinks of perfect man
depending neither on intellect nor on love, but on power,
meaning thereby force, strength or something similar. In
ancient Greece, there was a group called Sophists who
explicitly claimed that might was right, and weakness meant
absence of right. Thus, justice and injustice had no meaning
for them, since might is right and every human being
endeavored to gain power without any condition or
limitation.
In the last two centuries, this idea was revived by
Nietzche, the German philosopher. He and his followers say
truth, honesty and goodness are all nonsense. If a person is
weak, it is his own fault and he deserves to be vanquished.
He believes religion is invented by the weak, and he himself
is opposed to religion, and this is opposite to Karl Marx's
view that religion is invented by the strong to enslave the
weak. Nietzche thinks the weak have invented it to limit the
power of the strong, and the treachery of religion to
mankind has been to propagate such ideas as generosity,
kindness, humanity and justice etc. among the people, and
this has deceived the strong into diminishing their power
for the sake of humanity.
He (Nietzche) thinks those who say that 'one should
combat the self' are wrong; rather, the self should be
nourished. Those who speak of equality are wrong; there
should always exist inferiors to work for superiors so as to
enable them to grow and produce the superman. He is against
the equality of the sexes because the male is created as the
stronger sex and the female is to serve the male. Thus, this
school thinks superman or the perfect man to be at par with
a strong and powerful man, and perfection means power.
Such ideas have consciously or otherwise become prevalent
among the Muslims, and sometimes we carelessly speak of life
as the "survival of the fittest," whereas this phrase means
that defense of right and truth is permissible, Without such
a war, no priest, monk or clergy could peacefully engage in
worship in churches, temples or mosques; and they should all
be thankful to the soldier who makes this worship possible.
It would be fine for mankind to reach a stage of
education and perfection where no aggression exists, in
which case no legitimate war would be needed. Islam presents
such a society in the form of the rule of Mahdi, the
upcoming Imam (as). It is said that then even wild beasts
will be reconciled with one another and there will exist no
war and aggression.
A sentence is attributed to Imam Hossain (as), which is
neither correct nor verified as having been uttered by him.
This sentence has become prevalent in the last fifty years
and says. "One should fight a jihad for the sake
of one's opinion". Such a sentence is in agreement with
Western ideas, while the Qur'an says that a jihad must be
waged in the way of right and truth.
A belief may be right or wrong. Another school of thought
says that one should have a belief, and an ideal for which
one must put in efforts, no matter what that belief is. But
the Qur'an says these efforts must be made in the way of
right, and if the belief proves to be wrong, it must be
reformed. Very often, it is necessary to combat one's own
belief to discover the truth, and then begin combat in the
way of truth. The idea of the "survival of the fittest" is
the basis of the supposition that "might is right", an idea
derived from Darwin's philosophy about animal life and
applied even to human life.
But we cannot consider human beings to be at the same
level with animals with regard to the fact that war is the
only way of survival. If this is so, then what can they say
about co-operation, unity, sincerity and affection among
human beings? They may say these acts and sentiments, too,
are for survival, and are imposed on human beings by a
superior enemy. It is a necessity to have these elements to
face a stronger enemy, The proof of this is that no sooner
the enemy is removed, than unity turns into dispersion, and
differences and disputes arise among them even when there
are only two individuals left.
As the schools of intellect and love meet with
opposition, the school of might, too, is faced with those
who scorn it and say that man1s perfection lies
in his weakness not in his strength for, if he has power, he
will show aggression. Sa'di, the poet, has made the same
mistake by saying:
"I am the ant that is trampled on, And not the wasp to
make others groan with the pain of my sting. How can I
express my thanks for this blessing That I have no strength
to hurt people." [1]
There is no reason, in fact, to be an ant or a wasp. One
should be thankful to have strength without hurting others.
Sa’di speaks also of an ascetic who had retired to a cave,
and when he was asked as to why he did not live in the town
among people, he answered: "There are too many elegant and
pretty ones, and an old man slips on an abundance of
flowers."
Sa'di also expresses the opposite view in another poem
describing the difference between an ascetic and a man of
learning, and says an ascetic wants to save his own skin,
whereas a man of learning tries to save a drowning man.
The Qur'an speaks, in Chapter "Yusuf" which is called
"The Best Story", Verse 90, of him "Who guards against evil
and is patient," meaning Yusuf who, inspite of all the
available resources for seeking pleasure, controls himself
and guards his chastity. He is threatened with death if he
does not yield to lustfulness, but he says in Verse 33 of
the same Chapter:
"My Lord! The prison house is dearer to me than that
where they invite me to; and if Thou turn not away their
device from me, I will yearn towards them."
This proves that man's perfection does not lie in his
weakness, even though the opposite view is expressed in many
of our poems. For example, Baba Taher Hamadani says:
"Help me against the eye and the heart, for, what the eye
sees, the heart desires. I must make a dagger with a steel
blade, To hit the eye in order to liberate the heart."
This poet should also have hit his ears so as not to
desire what he hears! What an example of a perfect man who
cannot control himself except by getting rid of his organs
and limbs!
We have many examples of such weak and abject-producing
morality in literature, but we should remember that human
beings are prone to err and go to excess. When we compare
other schools of thought with the genuine Islam, we realize
that Islam must have come from God. Socrates concentrates on
one aspect of man while each one of Plato, Avicenna,
Mohyedin Arabi, and foreign scholars stress other specific
aspects. But all of them are led astray. If so, then how can
a prophet rely only on his human brain and produce such a
fine, progressive and comprehensive school of thought? All
those thinkers are children compared with him, and he is
their teacher who speaks last and best.
There is another school of thought about a perfect man
that is based on love and self-realization. This
school dates back to several thousand years, and has
produced lofty ideas in ancient Indian books, some of which
have also been translated into Persian, such as
Upanishads. The great scholar Tabatabai who had read
this book was greatly impressed by its lofty thoughts. In
this school, self-realization is the basis of all human
accomplishments. Socrates and various prophets as well as
the Prophets of Islam express this point. But this school
concentrates on the above single point only. Gandhi's
collection of essays and letters called 'This is my faith",
is a fine book in which he says: "I discovered three
principles by the study of Upanishads, which have been my
guide in life: firstly, there is only one reality and that
is to know the self. This is the point by which he
criticizes the West and says those in it have understood the
world, but not discerned themselves, and for this reason
they have brought misfortune upon themselves and the world.
Secondly, he who understands himself will understand God
and others. Thirdly, there exists only one power, the power
of dominating oneself. If one can dominate oneself, it would
be possible for him to dominate everything else. Gandhi also
says there is one goodness and that is to desire
for others what one desires for oneself. Indian philosophy
is based on self-realization, contemplation, and
renunciation of desires and discovery of one's reality,
which, in turn, produces affection.
In modern times, that is, in the last three centuries, a
number of schools of thought have appeared which have a
social tendency. One school considers a perfect man as a
classless individual, and believes that belonging to a
class, particularly a high class, is the sign of being
imperfect and perfection means equality with others. Another
school like existentialism emphasizes liberty and social
awareness and responsibilities. Another school agrees with
this, but says that being quarrelsome is a requisite for
this attitude.
Another school believes in enjoyment, a school that is
somewhat close to the school of might. It says that one
should get maximum benefit out of the blessings of creation
to attain perfection. Those who consider knowledge as the
height of perfection desire it in order to know nature and
thereby dominate it to serve mankind. Thus, for them
knowledge is a means, not an end. Such people belong to the
school of maximum enjoyment.
These were the various views that have been expressed
about a perfect man, and we will elaborately describe the
views of Islam in this connection and show the relative
value of Intellect, might, social responsibilities etc. in
it. Another manifestation of man's perfection is the way he
faces death, because the thought and fear of death is a weak
point in man which produces many miseries and submission to
much cruelty.
If there is no fear of death, the whole life will be
transformed. Very great men are those who face death
courageously or even seek it cheerfully and smilingly, not a
death which is suicide, but one which is for a goal to
attain which they feel to have a mission and responsibility.
Suicide means abandoning responsibility, while death for the
sake of duty is happiness. This kind of death is welcomed
only by saints for whom death is nothing other than a change
of abode, or as Imam Hossain says "It is like crossing a
bridge to reach a place which is inconceivable."
It is reported that when he was being beheaded, there sat a
smile on his lips.
Such men have both a great power of attraction and
repulsion; they have very loyal friends as well as wicked
enemies that knowingly oppose what is right. The noble Imams
of Islam were such perfect men and models for their society
Thus, man is the only creature who can separate "self"
from himself, whereas stones, plants and other living
creatures are unable to remove from themselves the qualities
given to them in creation. But man should acquire his
humanity, which has nothing to do with his biological
aspects. As Sa'di says:
"Man’s body is ennobled by his soul, and this fine
garment is not a sign of humanity:"
Being born a human being does not make him human. He has
the potentiality of being human in the same way that he has
the potentiality of being learned. A biologist or a
physician cannot show this humanity to us. It is something
which is not denied even by the most materialistic school of
thought, and yet there are no material criteria for it.
We begin the discussion with the school of intellect.
According to ancient philosophers, the essence of man is his
intellect. As man's body is not a part of his personality.
His spiritual and psychological peculiarities, too, are not
a part of his true personality. Only his power of thinking
is the measure of that personality. What he sees is nothing
but a tool and a means for his thought; so are his desires.
A perfect man is he who has attained perfection in
reflection, and has understood the world of existence as it
is. According to this school, intellect is capable of
discerning the reality of the world, and can, like a mirror,
truly reflect that reality in itself. Islamic
philosophers who accept this view believe that this is what
Islamic faith, which is mentioned in the Qur'an, means. To
them, it means understanding the universe, its origin and
process, its system, the direction of its return, faith in
God and angels as the steps of existence, faith in the world
as a created thing, faith in the idea that God has not left
the world to itself but guides it through prophets, and
faith in the fact that everything has come from God and
returns to Him, namely Resurrection These Philosophers
consider this discernment to be philosophical and general,
and not a scientific one which is a partial understanding.
The schools that have opposed the intellectual school are
the Illuminati or Platonian philosophers, and the Gnostics
and school of love, and the school of traditions and annals.
In modern times and in the last four centuries, the school
of sentiments has risen against the school of intellect, and
it claims that intellect is in the service of the senses and
can only make use of the product of the senses, like a
factory turning raw materials into some substance or object.
Nevertheless, the intellectual school holds its own against
various onslaughts.
Let us see how the school of intellect compares with the
view of Islam. The first point is the validity and
genuineness of intellectual understanding. Many schools deny
this validity for intellect. In Islamic texts, however, we
come across an extraordinary support of intellect, which is
not seen in any other religion. Compare Islam with
Christianity, and you will see that Christianity gives
intellect no right to interfere in matters related to faith,
and it is the duty of the clergy to check every reflection
and reasoning in the question of faith.
Islam, on the contrary, believes that nothing but
intellect has the right to interfere in religion, For
example, when you are asked as to how you came to believe in
the first principle which is monotheism, your answer must
only be that it was through intellect. If your reason is
based on imitating the elders or following the example of
others, such a belief is not acceptable, and it should only
come through reasoning.
The Qur'an constantly speaks of reasoning. Annals and
traditions, too, consider intellect to be great importance,
so much so that the first chapter of such books is devoted
to intellect. Imam Musa ibn Jafar (as) says that God has
sent two signs for man, the internal messenger, which is
man's intellect, and the external prophet, which means those
men who, are to guide human beings. These two are
complements to one another, and without them man cannot
attain happiness. Sometimes, it is said that a wise man’s
sleep is worthier than an ignorant man's worship and the
former's refraining from fasting is better than the latter's
fasting; and his remaining stationary is wiser than the
latter's movement. No prophet was ever ordained by God
before he was granted intelligence. We consider our Prophet
as having divine wisdom and this is in contrast
with Christian belief in which intellect and religion are
quite apart.
From the viewpoint of philosophers, the essence of man is
his intellect, and all other things such the senses, memory,
imagination, talents and aptitude are tools and the means
for that intellect. Islam does not confirm this point, but
says that intellect is one of the branches of man's
existence and not the whole of it. The idea of philosophers,
who declare that faith is limited to only understanding,
does not correspond with what Islam says. In Islam, faith is
a reality which is more than mere understanding. It is also
inclination, submission. humility and love. An astronomer
knows the stars, but he has no love and inclination for
them. A mineralogist does not necessarily have a feeling for
mines and minerals. A person may have the knowledge of
something, and dislike it at the same time. In politics very
often one knows one's enemy better than oneself. For
example, in Israel there may be individuals who know the
Arabs and Muslims better than the Arabs and Muslims know
themselves. In the same way in Egypt or Arabia, there may be
specialists on Israel. But do these specialists also have an
inclination towards the country of their study? Very often,
this knowledge is combined with hatred.
The Qur'an gives the best examples of those who know God,
the prophet and basic principles of religion highly, and yet
they are pagans and infidels. Does Satan not know God and
yet act against God? He knows God better than any other
creature and has worshipped Him for thousands of years, Has
he not been an angel for thousands of years in the company
of other angels? He knows the prophets too, and is well
aware of Resurrection and hereafter. And yet the Qur'an
calls him an unbeliever (Chapter "Saad", Verse 74). If what
the philosophers say about understanding were true, Satan
would then be the top believer. But he is not, and opposes
the truth that he knows so well.
The Qur’an says in Chapter "Fig" (Teen) Verse 1 to 6:
1)"I swear by the fig and olive,
2) And Mount Sinai,
3) And this city made secure,
4) Certainly we created man in the best make.
5) Then we rendered him the lowest of the low.
6) Except those who believe and do good.
The Verses 1 to 5 are the basis of theoretical wisdom and
Verse 6 is practical wisdom.
So far, three points have been explained in connection
with the school of intellect:
1) Intellect is the basis, its perceptions are reliable,
and it can secure true knowledge.
2) Intellect is not the whole of human essence, and Islam
does not confirm it as such.
3) What is called Islamic faith is the perception of
intellect or understanding.
But what is important is that faith is preliminary to
action and has no genuineness of its own, and this, in turn,
brings two schools of thought face to face. What is meant by
the genuineness of faith? Is it because faith is the basis
of human deed, and one should constantly endeavor according
to a plan and for a goal, using faith as its foundation?
For, activity is inherent in man’s nature and this requires
a basis of thought and belief, a matter which can be
compared to building a one-room house as a goal, and all
other acts or things or parts such as the base and walls
etc. are subsidiary to that goal.
In today's social schools, such as communism, a set of
views and beliefs exists which is based on materialism.
There also exists a series of social, political, economic
and moral principles, which are considered as the
foundation, but not the goal. Materialism cannot be
considered as a goal for a communist. This inclination was
due to a stupid conflict of the church with such social and
political thoughts and especially with freedom, so that this
view became prevalent in Europe that man must be free and
have a right in society and forget God, or believe in God
and forsake the right and liberty. Thus, in order to find a
solution, they rejected religion as a foundation. A
communist thinks wrongly that without materialism, no
social, political and economic principles can be explained.
Recently a number of communists have appeared in the
world who say that materialism is not a necessity, and
communism could be had without materialism. For them faith
in those mental principles has no genuineness of its own,
and these are used only as a basis of world vision on which
they can build up their school.
In Islam there is faith in God, angels, prophets, Imams
and Resurrection, but do these faiths figure only as the
basis of thought and belief without being genuine in
themselves? No, this is not true. In Islam while faith is
the foundation of thought and belief and Islamic ideology is
built on them, this foundation has a genuineness of its own,
and here philosophers are right in thinking that faith has
its own authenticity. If its value is for action, then
action without faith is nothing at all. Faith is one pillar
of happiness, and action is another. In Islam the perfection
of man in this world, and especially the hereafter, depends
on his faith, for, in Islam the spirit is really
independent.
The spirit has its own perfection, and is everlasting,
and if it does not attain perfection, it is deficient and
cannot secure happiness. The Qur’an says in Chapter "The
Israelites", Verse 72:
"And whoever is blind in this world, he shall (also) be
blind in the hereafter; and more erring from this way."
Here by blindness is of course not meant physical
blindness, but mental and spiritual blindness, which
prevents man from discerning truth and having faith in it.
If someone performs even all the good deeds possible in this
world, enjoys the good and forbids the evil, and lives like
an ascetic, and devotes his life to the service of mankind,
but at the same time he does not understand God and
Resurrection and the world of existence, he is undoubtedly
blind here and will also be blind in hereafter. The Qur'an
says in Chapter "Ta Ha", Verse 125:
"He shall say: My Lord! Why hast Thou raised me blind,
and I was a seeing one indeed? He will say: Even so: Our
communications came to you, but you neglected them; even
thus shall you be forsaken this day"
Nahjul-Balagha believes in the genuineness of
faith, and says about men of God that when they call God and
beg forgiveness, they feel within themselves the breeze of
salvation, and there are people in every era who have
communion with God, Fakhr Razi says in a quatrain; "I fear
that I may pass away without having truly understood the
world, and without going out of my physical being into my
spiritual existence."
In Islam, knowing God, and knowing angels as the media of
the world of existence, and knowing prophets and saints who
are, in another respect, the media of God's blessing to us,
and the knowledge of the reason for our coming to this world
and where we are going to, and of our ultimate return to God
like every other created thing, all these understandings are
genuine, and, at the same time, they are the basis of
Islamic ideology.
Therefore, neither faith should be sacrificed for deeds,
nor deeds for faith. Consequently, it can be said that the
perfect man of philosophers, on the whole, is not perfect,
for, he possesses a partial perfection by seeking that
perfection only in his intellect, Such a man is full of
knowledge but without yearning, zeal and motion.
In Gnosticism, knowledge and intellect have been much
scorned. Islam while accepting love and heart does not scorn
intellect, reasoning and logic but respects them. That is
why in later periods of Islam, there appeared a group that
respected both love and intellect. Sheikh Shahabeddin
Sohrverdi of the Sect of Illuminati is one of them, and to a
greater extent is Mulla Sadra Shirazi who thinks this way of
love and intellect must follow the Qur'an, and has no desire
to scorn the heart like Avicenna, or Sufis who look down
upon intellect.
Another matter that is found in Gnosticism and is
unacceptable to Islam, is its introvert nature which
dominates its extrovert side, and its individualistic aspect
which almost obliterates its social side. In Gnosticism, a
perfect man is engaged with his own self and that is all.
But in Islam, in addition to love, righteousness,
self-purification and spirituality, a perfect man is also an
extrovert and sociable.
The companions of Imam Mahdi (as) are said to be monks at
night and lions in daytime, The Qur1an speaks of
both aspects in Chapter "lmmunity" (Bara'at) Verse 112:
"They who turn (to Allah), who serve (Him), who praise
(Him), who fast, who bow down, who prostrate themselves, who
enjoin what is good and forbid what is evil, and who keep
the limits of Allah; and give good news to the believers."
In this Verse, the points mentioned upto the subject of
prostration are internal acts of devotion, and the remainder
of the Verse is related to social duties.
Qur'an refers to similar matters in Chapter "Victory" (Fat'h),
Verse 28:
Muhammad is the Apostle of Allah, and those with him are
firm of heart against the unbelievers, compassionate among
them selves; you will see them bowing down, prostrating
themselves, seeking grace from Allah and pleasure; their
marks are in their faces because of the effect of
prostration; that is their description in the Old Testament
and their description in the New Testament; like as seed
produce that puts forth its sprout, then strengthens it, so
it becomes stout and stands firmly on its stem, delighting
the sowers that He may enrage the unbelievers on account of
them; Allah has promised those among them who believe and do
good, forgiveness and a great reward."
In this Verse, the first part speaks of the social side
of the Prophet and his companions, while the next part
refers to acts of worship and devotion. But in this
devotion, they are trying to win God's satisfaction which is
the highest thing for them,
This devotion to win God’s satisfaction is extravagantly
seen in the perfect man of the Sufis. Some Gnostic
leaders who have been deeply influenced by Islamic
teachings, and have often pointed it out observe this weak
point. And yet there has been an excess of introversion, so
that extroversion has been effaced.
There is another aspect and that is mortifying the self,
by which is meant purification and avoiding selfishness,
egotism and egoism, but the Gnostics, in emphasizing these
things, have forgotten the positive aspect of purification
which is magnanimity and qualities that are beyond
materialism and biology, that is, non-material human values.
Without a survey and analysis of various schools of
thought, we cannot fathom the depth of Islamic views in this
connection. We mentioned before that the Gnostics have
scorned the intellect and have exalted love to a position
much higher than intellect, but it is an extravagant
attitude to consider reflection, reasoning and logic as
invalid.
It is said that Avicenna who lived in late fourth century
and the beginning of the fifth century of Hejira and
was a great Philosopher of the intellectual school, was a
contemporary of a very distinguished Gnostic called Abu-Sa'id
Abol-kheyr. Avicenna lived in the Transoxania region of
Balkh and Bokhara, but after refusing Sultan Mahmood's
invitation to join his court, he fled in fear to Neishapur
where he met Abu~Sai’d. It is narrated that these two
retired into privacy together for three days to discuss
their views and came out of their privacy only for the
purpose of offering congregational prayer. After this visit,
Avicenna was asked about his impression of Abu~sa'id and he
said: "He sees what we know." And when Abu-Sa'id was asked
about Avicenna, he said: "This blind man follows with his
stick the way that we see and follow", an answer which shows
a contempt for intellect.
What we say is that if we place the view of the Qur'an on
one side and the Gnostic view of intellect on the other, we
would realize that they are incompatible. The Qur'an
attributes a great worth to and respect for intellect,
reflection and even pure intellectual reasoning as compared
to Gnosticism.
Imam Ali (as) is considered as the pivot of Gnosticism by
all groups and sects of Shi’a and Sunni (about
seventy sects in number), and only one group follows Abu-Bakr.
In Nahjul Balagha" Ali (as) has, according to
Ibn-Abil-Hadid, expressed the nucleus of Gnosticism in just
four lines whereas all Gnostics have discussed this in so
many books. But, the same Ali elsewhere becomes a
philosopher whose reasoning no philosopher can rival. Thus,
the perfect man of Islam differs from the perfect man of
Gnosticism in its growth of intellect. Another view of
Gnosticism is that what one wishes to offer others should be
from within the self. For them to become perfect, one should
purify oneself, pay attention to God only and to nothing
else, retire within oneself, and sever one's relations with
external things. Thus, they attribute no worth to discussion
and reasoning, and as Rumi, the poet, says.
"The leg of a reasoner is wooden, and a wooden leg is
very unruly."
Elsewhere he says:
"If an intellectual discussion is pearl and coral
Something else the essence of life;
Talk of life is in a different rank
And the wine of life is of a different order"
What was the end of the road for the philosopher? It was
to be a world of thought and reflection, a mirror in which
to see the world.
What is the end of the road for the mystic? To reach God
by self-purification and love and cover the road under the
care of a more perfect being. The Qur1an says in
Chapter "Bursting Asunder" (Inshiqaq), Verse 6:
"O man! Surely you must strive (to attain) to your Lord,
a hard striving until you meet Him."
It means that after attaining Him, you will have
everything, What is puzzling is that after attaining that
rank, one desires nothing but God1s grace. Abu-Sa'id
says in a quatrain:
"What can one do with life after knowing you? What can he
do with a wife, children and household? You turn him crazy
and then grant him both worlds. What does he need for both
worlds who is mad for you?"
The above points show what a perfect man is from the
viewpoint of Gnostics: that when he attains God, he becomes
His perfect manifestation and a mirror of His essence. What
does Islam think of self-purification? The Qur'an says in
Chapter "The Sun" (Shams), Verse 9:
"He will indeed be successful who purifies it, and he
will indeed fail who corrupts it "
Is self-purification in Islam the way of knowing God, or
is the recognition of God possible through reflection and
reasoning? Concerning self-purification, a sentence of the
Prophet is quoted by both Shi 'as and Sunnis, that
is, if anyone can purify himself for God for forty days,
i.e. if he regards God's satisfaction as the only worthy
thing and abandons all desires, he will become a man like
Abraham, of whom the Qur'an says in Chapter "Cattle" (Anam),
Verse 162;
"Say: indeed my prayer, my devotion, my life and death
are all for God."
Thus, a knowledge that springs from within is acceptable
to Islam. God says to Moses in the Qur'an, Chapter "Cave" (cahf),
Verse 65; [2]
"Then they found one from among our servants whom we had
granted mercy from us, and whom we had taught knowledge from
ourselves."
The Prophet is also quoted as saying: "Is it not true
that devils move round the hearts of Adam's sons and create
dust and gloom whereas Adam's sons could see the angels with
their heart's eye." And again the Prophet says: "If it had
not been for your talkativeness and if it had not been for
your heart which is like a pasture in which every animal
grazes, you would be able to see what I see and hear what I
hear." [3]
Thus, it is not necessary to be a prophet to see and
hear. Many could do so; and so could Ali (as). He was ten
years old when he accompanied the Prophet (saw)to the temple
and the cave of Harra, and when revelation came to Muhammad
(saw) for the first time which carried him into ecstasy,
Ali, too, could hear the sounds from the occult. He says: "I
told the Prophet that when revelation came I
could hear the groans of Satan." The Prophet said: "O Ali,
you can hear what I hear, and see what I see, even though
you are not a prophet." [4]
In this way, the only effect of self-purification is not
only to make the heart pure and sincere and remove carnal
desires, but its greater result is to produce knowledge and
wisdom from within. It is narrated that one day the
companions of the holy Apostle said to him: "We fear to be
hypocrites." They were true believers and yet they felt this
anxiety. The Prophet asked the reason. They said: "When we
come before you, and you preach of God,
resurrection and sin, we have a deep feeling of penitence
that is so pleasant. But when we leave you and go back to
our family, we find ourselves as we had been before. Is this
not hypocrisy" The Prophet answered: "No, this is
not hypocrisy which is the act of being double-faced. What
you describe about is about two conditions of the mind, when
it is downcast." Then he continued: "If you remain in the
same state as when you are with me, then the angels will
shake hands with you, and if it becomes a habit with you,
you can walk on water without being drowned."
Our Gnostic literature which is considered to be among
the masterpieces of the world, owes everything to Islam, All
the delicacy that you find in the works of Rumi, Hafiz,
Sa’di and Naser Khosrawi is derived from Islam. Hafiz says
explicitly that he owes everything to the Qur’an. Sa'di says
something similar in the story of Jacob and Joseph. When
Joseph made himself known to his brothers in Egypt, he gave
his shirt to his brothers to carry to his father who had
gone blind with the sorrow of separation from his dearest
son. According to the Qur'an, Jacob on taking the shirt said
(Chapter "Yusuf", 94):
"Most surely I perceive the greatness of Yusuf, unless
you pronounce me to be weak in judgment, "
Sa’di in his poem says; "Someone asked that man who had
lost his son, O wise old man of sound judgment, You got the
scent of his shirt from Egypt; How was it that you could not
know of his fall into the well?" He answered: "Our condition
is like lightning, One moment it appears and then it is
gone. If the humble man stays in his own place, He would be
exalted in both worlds."
To confirm the above points. The following passage is
quoted from Ali's utterance from Nahjul-Balagha;[5]..
Speaking of a mystic wayfarer: "He has revived his
intellect and killed his passion, so that divine asceticism
has made him delicate and the coarseness of the spirit is
changed into tenderness. In this condition, a spark strikes
out of his interior and illuminates his way, and he follows
it until he reaches his destination which is his safe and
permanent dwelling and his ultimate goal." Thus, a perfect
man should have purified his self first.
Islam says that a wayfarer of humanity holds an exalted
position in having covered various stages of travel and
reaching a place where there no longer stands a veil between
him and God. He sees Him with the heart's eye, and he no
longer requires any outward manifestations such as
the sky, the earth, nature, leaves of trees etc, in order to
discover God. Someone asked Imam Ali (as) if he had seen
God. He answered; "I never worship a God that I have not
seen. But this act of seeing is not with the eye or in a
certain direction, but with the heart and in all
directions."
There are, however, some matters in the school of
Gnosticism, which are scorned, contrary to Islam's views,
and for this reason the perfect man of Gnosticism is
half-perfect. The views of the Gnostics in this connection
are more important for us than those of philosophers, such
as Aristotle and Avicenna, since the views of the latter are
mostly confined to their books and have not become prevalent
among people. Whereas those of mystics, both in prose and
poetry and in the form of parables, have influenced public
thought greatly.
This school offers a number of ideas acceptable to Islam,
while in other respects it is open to criticism, and its
perfect man of Islam. The Gnostics, unlike philosophers, do
not consider intellect as a criterion of man, but only as a
means, and the real ego is, for them, related to the heart,
not the physical one, but the center of sentiments and to
what is desired by intellect, A mystic attributes much
importance to love and emotion which are the strongest in
man, His love is not a sexual one, but a love that rises
high until it attains God who is his beloved. He also
believes that this love is not confined to man, but exists
in all creatures and in all particles of creation, Rumi
compares this love to an ocean over which all nature and all
skies and heavens are like foam. Hafiz says in a poem:
"We have not come to this door for rank and glory, We
have taken refuge here from misfortune. We are wayfarers of
love from non-existence, and we have come so far to the
realm of existence,"
The last two lines are almost a translation of a sentence
uttered by Imam Sajjad, the fourth Imam, in praise of God
who created the world and roused it to love Him. Thus, for a
Gnostic the ego is what shows love, not what shows thought,
For a philosopher, man can reach perfection by means of
logic, deduction, reasoning and reflection, whereas for the
Gnostic, talk and knowledge are of no avail, but a pure
heart is required, a heart which is purified from all vices,
to turn to God, and drive out the devil form the heart to
make room for the angel which is the light of God. Hafiz
says in this connection:
"I intend if it is at all possible, to do something to
end my sorrow.
The privacy of the heart is not for strangers; once the
devil goes out the angel comes in. Talk of precepts is for
the darkness of the longest night,
Seek the light from the sun and beg it to come out Why
sit at the door of the ungenerous masters of the world? How
long do you wait for the master to come out? Do not abandon
mendicancy if you wish to find treasure, By following the
wayfarer who comes forth."
Gnosticism is a school of introversion in which the heart
is greater than the world, even if on one side you place the
whole universe, on the other the heart which is, according
to the Qur'an, the divine spirit breathed into man, Chapter
"The Rock" (Halar), Verse 29. They call the world the
'small man', and the heart the 'great man" or the small and
big world, Rumi says;
"If you are Adam's offspring, stay like him, and see
all particles within yourself,
What is in the vat that is not in the stream? What is
in the house that is not in the town? This world is the
vat and the heart is the stream' This world is a room and
the heart a wonderful city."
Gnosticism negates extroversion and believes that the
attainment of God must be from within. Hafiz says in another
poem: "For long the heart desired Jamshid's Cup,
And begged from strangers what it had itself,
It sought from the lost ones at the seashore,
A pearl which was out of the shell of existence.
A lovesick man had God with him at all times.
Yet he saw Him not and cried out: 'O, God,
Last night I took my problem to the Magi priest,
Who could solve it by his confirmation?
I asked: "When was this Cosmorama Cup given
you?"
He said: "That day when He built the azure dome,
And that follow who has risen up the gallows
was guilty of revealing secrets."
Rumi describes in a parable a man who kept on begging God
for some of the treasure which was hidden by so many people
under the earth, One night he dreamt that someone came to
him as God's messenger to show him the place of treasure. He
pointed out a certain hill from the top of which the man
should shoot an arrow, and the treasure would be where the
arrow fell. Next day, he found the hill, but he did not know
what direction he should shoot at. He decided to shoot at
some direction, but failed to find the treasure. Every day
he tried a different direction, but his labor of digging the
earth with a pickaxe and spade produced nothing.
Another night the same fellow appeared in his dream and
the man complained to him for having given him wrong
indications. The man was asked if he had found the hill, and
he answered that he had and spoke of having pulled the
bowstring hard to let the arrow fly, The fellow said; "I
never told you to draw the bowstring; I only said; "Let the
arrow drop by itself."
Next day, the man went there and put the arrow on the bow
and let it drop, and it fell at his feet. He dug the earth
at once and found the treasure.
Rumi concludes the story by saying:
"God is nearer to you than the jugular vein,
and yet you shot your arrow afar.
You got your bow and arrow and made yourself ready. Your
shot went afar, whereas the treasure was near."
One of the recent learned priests said that he had heard
the above story from a preacher who had mastered the "Mathnavi",
but the priest did not know what it signified and asked the
priest its meaning. He answered it in one sentence and said:
"It is within your self." Thus, the outside world
as compared to the heart is scorned in Gnosticism, whereas
the words attributed to Imam Ali show that the world is the
major thing and man is a minor one.
If we compare the Gnostic view with the viewpoint of the
Qur'an, we find some positive aspects in it as well as
deficiencies. The Qur'an does not ignore nature and says in
Chapter "Ha Mim", Verse 53:
"We will soon show them our signs in the universe and in
their own souls, until it will become quite clear to them
that it is the truth."
Of course, we agree that the highest and noblest
enlightenment for man is within himself, but we cannot
disregard the outside nature as a manifestation of God.
Here is a very fine point that the Gnostic view has had a
deeper influence on the public than philosophical ideas on
account of their poetic delicacy, and warmth and beauty. The
influence of Rumi, Hafiz and Sa'di is found in every home.
That is the reason why we have devoted more space to this
discussion than to the school of philosophy.
Notes:
[1]. Sa'di's "Golestan",
Chapter 3, Story I.
[2]. This is said to be
Khaja Khidhr who by a miracle Is still alive.
[3]. Me'raj-Sa'ada p.11
[4]. Nahjul-Balagha. Semon
190
[5]. Utterance 220. p.337 |