11. Perfection
The discussion about Wilayat of man in the Holy Qur’an had reached to the point that if man becomes the expression of self- sufficiency, he would be able to reach the stage of Wilayat and he becomes the expression of self-sufficiency when he remains safe from the domination of Shaitan in conceptual matters and remains secure from his suggestions in practical issues as well.
If misunderstandings and doubts do not disturb the thinking of someone, he is wise and an expression of self-sufficiency in the matter of divine cognition. In the same way, if there is no show-off, artificiality or selfishness in his acts, then from the practical aspect, his interior is full and he is an expression of self-sufficiency.
Self-Sufficiency Is Related To Perfection
An-important point in realizing the meaning of self-sufficiency is that self-sufficiency is related to completion as well as perfection. In other words, only that being is self-sufficient, which gets salvation from deficiency so that it may become perfect and get salvation from defects so that it may be complete.
In other words, there is a difference between defect and deficiency. Defect implies that something is spoiled from its inside, but deficiency is that he is deprived of some part. For example, it is said: This carpet is insufficient for this room when it is having a defect. For example, a part of it is worn-out, but the defective carpet is one, which does not cover the room fully; which is short, but is in perfect condition.
If a person apparently knows some matters, but in fact is a victim of misunderstanding regarding that awareness; then his knowledge is definitely defective and deficient; but if a person knows correctly whatever he knows, and does not know as much he is supposed to know, his knowledge is deficient. Therefore, if someone in the internal way is involved in intellectual deficiency or is externally involved in intellectual deficiency, he will not be an expression of self-sufficiency.
Completion And Perfection Of Knowledge
Now, the question arises that can man become an expression of self-sufficiency from the intellectual and practical aspect? In other words, does man have the power that he should keep his field of knowledge and deeds safe from defect and deficiency? The reply is that the reality, whose knowledge is not possible, is the being of the Almighty Allah, because it is not possible by anyone and neither such a thing is expected from anyone. So much so that as much can be expected from perfect human beings and as much it is destined, its way is open. Both are mentioned by Amir al-Mu’minin (‘a) in Nahj al-Balagha together, in the following way:
“He has not informed (human) wit about the limits of His qualities. Nevertheless, He has not prevented it from securing essential knowledge of Him1”.
That is the limitation of the essential being is not in the power of human intellect; but intellect is not deprived from its identification till the necessary limit; therefore, the identification of the Almighty Allah is not our responsibility as it is impossible. Unlimited being cannot be contained in the circle of existence. So much so that its way is open as much its perception is necessary.
“So he is such that all signs of existence stand witness for Him2”.
True Recognition Of Almighty Allah
In the Holy Qur’an, the Almighty Allah condemns some people who did not recognize the Almighty Allah in the way He should be recognized. It shows that as the Almighty Allah should be recognized, his such identification is not only destined, it has been realized and some have recognized Him as He is worthy of being
recognized. It denotes that quantum, which is within the power of man. Thus, his responsibility is to that extent.
It is mentioned in 91st Verse of Surah al-An’am regarding those who deny the general or special prophethood that:
“And they do not assign to Allah the attributes due to Him” (6:91).
This shows that some have recognized the Almighty Allah in such a way, as is worthy of recognition; but those who are deniers of the general or special prophethood, they have not recognized Him in this way.
“And they do not assign to Allah the attributes due to Him when they say: Allah has not revealed anything to a mortal. Say: Who revealed the Book, which Musa brought, a light and a guidance to men, which you make into scattered writings, which you show while you conceal much? And you were taught what you did not know, (neither) you nor your fathers. Say: Allah then leave them sporting in their vain discourses” (6:91).
A similar point is mentioned in the 74th Verse of Surah al-Hajj regarding initial recognition and identification of monotheism of Lordship:
“They have not estimated Allah with the estimation that is due to Him; most surely Allah is Strong, Mighty” (22:74).
It also means that they did not recognize the Almighty Allah like He should have been recognized. This shows that some have recognized the Almighty Allah like He should have been recognized. In the same way, it is mentioned in the 67th Verse of Surah az-Zumar, regarding resurrection (Maad):
“And they have not honoured Allah with the honour that is due to Him; and the whole earth shall be in His grip on the day of resurrection and the heavens rolled up in His right hand; glory be to Him, and may He be exalted above what they associate (with Him)” (39:67).
Since monotheism, resurrection and prophethood are fundamentals of Islamic faith that is why the Almighty Allah in these three Verses, says regarding some people that they have not recognized the Almighty Allah in the way He is worthy of being recognized; because recognition of Allah is the basis of recognition of all the principles of religion.
In short, as much is the duty of man and which is also possible, he should obtain divine recognition; although just as there are rights of the duty-bound; in the same way, are the stages of obligation and responsibility and it is not that all should be content only to a minimum limit; on the contrary, for everyone as much as is his capacity as much responsibility he is given from the aspect of divine obligations or recommended duties.
Completion Of Act
From the aspect of act also, man should worship Almighty Allah in a way worthy of His worship. In that case, his heart would overflow with divine love and this condition would result in sincerity for the beloved and humility before the lover. This position is not obtained by anyone. All are encouraged to ask Allah for this position. It is mentioned in Du’a Kumail:
“And fill up my heart with Your love”.
Or, it is mentioned in Du’a Abu Hamza Ath-Thumali:
“O Allah, I ask You to make my heart brim with Your love”.
The aim of such supplications is that my heart should become self- sufficient from the aspect of love for God, because if the heart is self-sufficient in love, it would be an expression of self-sufficiency in divine recognition as well as in sincerity, as all have been commanded to pray thus. This shows that the way of Wilayat is open for all. As a result of this being an expression of self- sufficiency is from those lofty stations of man, which one can reach through wayfaring. The sign of obtaining that station is also mentioned in the Verses of the Holy Qur’an.
There are many Verses of this meaning in the Holy Qur’an. It is mentioned in the 62nd Verse of Surah Yunus:
“Now, surely the friends of Allah- they shall have no fear nor shall they grieve” (10:62).
Fear and grief do not merely spring from the loss of a beloved, but from the deeper awareness that such a loss is inevitable - or at least, profoundly possible. It is not only the absence that wounds, but the knowledge that absence awaits.
If the heart of someone is overflowing with the love of Allah, since the beloved of such a person is neither lost in past nor will be lost in future, therefore, there is no grief or fear for his pure being.
Divine Religion - Expression Of Self-Sufficiency
It is known from some Verses of the Holy Qur’an that divine religion, which the self-sufficient Lord has designed, is itself an expression of self-sufficiency. Thus, it is complete and perfect. Therefore, His aim is that by adopting this faith, through the blessings of His teachings and laws, man should become the expression of the self-sufficient God.
The following Verses are worthy of attention in this regard:
The Almighty Allah says regarding fasting:
“Then complete the fast till night, and have not contact with them while you keep to the mosques; these are the limits of Allah, so do not go near them. Thus does Allah make clear His communications for men that they may guard (against evil)” (2:187).
He says regarding Hajj:
“And accomplish the pilgrimage and the visit for Allah” (2:196).
Moreover, for the basis of religion, perfection and completion is mentioned:
“This day have I perfected for you your religion and completed My favour on you” (5:3).
This blessed Verse shows that from one reference the religion of Islam is a comprehensive faith; and it is having whatever it should have. Therefore, it is complete and there is no defect in it. From another reference, it is fruitful as well and there is no defect in its exterior; therefore, it is perfect.
As a result of this a religious and pious human being is complete as well as perfect, because in that case the reality of knowledge is also one with the soul of the universe and the reality of the deeds is the spirit of the doer. Therefore, he would be an expression of self-sufficiency and expression of Wali.
Relation Of Knowledge And Power Of God To Self-Sufficiency And Wilayat
As was mentioned previously, the source of the Wilayat of the Almighty Allah is His self-sufficiency. This matter is logically reasoned by the Holy Qur’an in such a way that the Almighty Allah considers his unbounded knowledge and power to be a cause of His exclusive Wilayat. He says in Surah ash-Shura:
“But Allah is the Guardian” (42:9).
Its implication is that Wilayat is restricted only to His divine being. Then by way of proving He says:
“And He gives life to the dead, and He has power over all things” (42:9).
That is since He is the owner of absolute power, Wilayat and guardianship is exclusive for Him, as for guardianship and executive matters only power is not sufficient, on the contrary, knowledge is also needed. Therefore, He says:
“His are the treasures of the heavens and the earth; He makes ample and straitens the means of subsistence for whom He pleases; surely He is Cognizant of all things” (42:12).
‘Qalada’ denotes something made of cloth or some other matter, which is worn around the neck. Since the earths and the heavens have humbled before the Almighty Allah therefore, He says: ‘Qalada’; that is encompassing the necks of the heavens and the earth is in the hand of God, because He is the knower of everything. He knows what the position of narrowness and wideness is and what the place of grip and control is. Where He should enliven and where He should kill. When it is thus:
“He makes ample and straitens the means of subsistence” (42:12)
Whether it be apparent sustenance having no significance or the inner sustenance, having great importance; like for example knowledge and perfection of soul.
When Prophet Shuaib (‘a) mentions his prophethood, he says:
“He has given me a goodly sustenance from Himself” (11:88).
When the Almighty Allah also mentions prophethood and divine recognition, He says:
“Will they distribute the mercy of your Lord? We distribute among them their livelihood” (43:32).
That is, are they having the distribution of mercy, prophethood and divine recognition in their hands that they can make anyone they like as a prophet? It is not so; this matter is in the hand of the Almighty Allah and its proof is that:
“Surely He is Cognizant of all things” (42:12).
The conclusion of this discussion is that to prove the Wilayat of the Almighty Allah it is reasoned through the two average limits of knowledge and power. In such a way, that He is powerful and every powerful one is Wali. Therefore, He is Wali; also He is ‘Knowing’ (Aleem) and every knowing one is Wali. Thus, He is Wali, who is having unbounded knowledge and power. That is: He is free from defect and deficiency. He is self-sufficient and if man wants to become an expression of Wali, which is from the beautiful names of the Almighty Allah, and if he wants to do something in the world, it is necessary that he should be an expression of knowing and the powerful and as a result should be an expression of self- sufficiency.
Role Of Knowledge And Action In Wilayat
A point, which should not be ignored, is that obtaining of the position of divine Wilayat, like it is based on knowledge and action, its endurance is also related to these two. The secret is that if a person, as a result of bad knowledge and action is under divine Wilayat, he would be deemed to be under the Wilayat of Shaitan, because on the basis of essence of knowledge and recompense, sometimes sins act as a film of dust on the mirror of the heart.
“Nay! Rather, what they used to do has become like rust upon their hearts” (83:14).
Sometimes it appears to man in the form of the Wilayat of Shaitan. Regarding this, it is said in the 125th Verse of Surah al-An’am:
“Therefore, (for) whomsoever Allah intends that He would guide him aright. He expands his breast for Islam, and (for) whomsoever He intends that He should cause him to err, He makes his breast strait and narrow as though he were ascending upwards” (6:125).
The Almighty Allah has guided all human beings through legislative intention:
“He would certainly guide all the people” (13:31).
Or:
“That he may be a warner to the nations” (25:1).
Etc. Although He bestows special guidance to some particular persons. They are those who on hearing the command of Allah, come forward to act on it. Therefore, they are having special guidance. As opposed to them, there is a group to which divine guidance reached it and proof was exhausted on it, but it threw the religion of God behind. The Almighty Allah also seals such hearts. Therefore, He further continues the above Verse saying:
“Thus, does Allah lay uncleanness on those who do not believe” (6:125).
Uncleanness denotes the closing up of the heart, which is caused by misuse of power. If the heart of a person is closed and divine effulgence does not shine on it, the Shaitan makes his abode in it.
It is mentioned in Nahj al-Balagha that Amir al-Mu’minin (‘a) said: Shaitan makes his abode in the hearts of some people. And then he lays eggs in it and rears his children in it. After that Shaitan speaks through their tongue and sees through their eyes.
Almighty Allah has mentioned it in these noble Verses too:
“…Thus, does Allah lay uncleanness on those who do not believe” (6:125).
“And this is the path of your Lord, (‘a) right (path); indeed, We have made the communications clear for a people who mind” (6:126).
“They shall have the abode of peace with their Lord, and He is their guardian because of what they did” (6:127).
Since their act is correct and perfect, they are under the Wilayat of God; like if the act of someone is defective from inside and defective from outside, he would be under the Wilayat of Shaitan. Verses following it call our attention to this fact:
“And on the day when He shall gather them all together: O assembly of jinn! you took away a great part of mankind. And their friends from among the men shall say: Our Lord! some of us profited by others and we have reached our appointed term, which Thou didst appoint for us. He shall say: The fire is your abode, to abide in it, except as Allah is pleased; surely your Lord is Wise, Knowing” (6:128).
“And thus, do We make some of the iniquitous to befriend others on account of what they earned” (6:129).
The conclusion is that whether it is the Wilayat of Allah or the Wilayat of Shaitan; deeds play a significant role in both. Knowledge is also included in the absolute connotation of action; although a limited act, which is the opposite of knowledge, knowledge will not be included in it.
And praise be to Allah, the Lord of the worlds.
