Our discussion was regarding the fact that if man wants to scale the lofty stage of Wilayat and to become an expression of the name of Wali, which is one of the beautiful names of the Almighty Allah, it is necessary that he should first become the expression of the name of ‘self-sufficient’. And since the reality of man, from the aspect of being present is compared to knowledge and action, therefore, for being an expression of self-sufficient it is necessary that from intellectual aspect also he should be expression of self-sufficient.

From the intellectual aspect man becomes the expression of self- sufficient when his views are safe from doubts and thoughts; and his views and reasonings are based on certainty. From the practical aspect, he would be an expression of self-sufficiency when his intentions are not dominated by anything other than sincerity, because if Shaitan wants to dominate man, he enters through thoughts or through intention and determination.

Originality Of Divine Recognition

It is important to note that thoughts and divine recognitions are among the qualities of theoretical intellect, whereas intention and will is a part of practical intellect and they are not opposed to each other. Divine recognition can never become an equivalent of intention and will; on the contrary, the source of practical intellect is theoretical intellect, even though these two are having complimentary effect on each other and they strengthen each other; but recognition and identification is the root and intention; and will is its branch.

Thus, in the beginning the Shaitan tries to interfere in the theoretical basis of man. In this way, the way is prepared for his domination and power automatically; therefore, in order to oppose Shaitan, it is necessary that man should consider his perceptive and motional powers to be under the Wilayat of Allah and always keep the sanctuary of his heart secure from access and domination of Shaitan. If not, the guardianship of his perception and motivation will be taken up instead by the Shaitan. And in the words of Amir al-Mu’minin (‘a) his reason will become a prisoner in the prison of his selfish desires. He says:

“How many intellects lose the Great struggle and become prisoners of desires and sensualities”1

Dominating Emotions By Controlling Perceptions

Here, an important point is that although man should have been in control of his perceptions and sentiments in order to gradually become an expression of Wali, but controlling the capacities of perception and keeping them secure from dominations of doubts and premonitions is in fact the basis to control the powers of motivation and sentiments and to keep them safe from the harm of sensuality and anger. Regarding this, we quote some traditional reports of Imam ‘Ali (‘a) from the book of Ghurar al-Hikam wa Durar al-Kalim, so that this matter may become absolutely clear.

Sayings Of Amir Al-Mu’minin (‘A)

Amir al-Mu’minin (‘a) says:

“The basis of determination is foresight and prudence”.2

As mentioned before, the two pillars in the path of Wilayat, which hold the position of obligations, are compared to recognition and sincerity. Whereas other matters are considered to be recommended and the two of them are not equal to each other, because sincerity is in charge of practical intellect and recognition is in the share of theoretical intellect, which is the basis and foundation, therefore, he said: “The basis of determination is foresight and prudence”.

Therefore, that person is having determination and intention who understands well. In other words, determination, which is a function of practical intellect, is under the obligation of foresight, which is the function of theoretical intellect. Therefore, determination accompanied with foresight results in success whether it is internal or external Jihad.

He also said: ‘The best of the hearts is one, which is brimming with thoughts3”.

A pillow stuffed with cotton or feathers is called as “Wisadatun Motashiatun”. Also, a pomegranate having more seeds is called as “Ihtashat ir-Rumman bi ‘l-Hubb”. That is the pomegranate is full of seeds. On the basis of this, the meaning of the tradition is that the best of the hearts is that, which is full of thoughts. As the worst stomach is one, which is a full stomach (because eating to satiation is considered as the greatest obstacle of perception). In the same way, the best of the heart is one, which is full of understanding and prudence.

One who is unaware of many issues, he is ‘Ajwaf’ (empty) and not self-sufficient; therefore, such a person cannot have determination and intention. In the same way, he would not be successful and victorious; as a result, the thoughts of such persons are preys of scattering, and in the words of the Holy Qur’an:

“So they are (now) in a state of confusion” (50:5).

Because if a person does not become the master and owner of his Self and does not inhabit the barren land of his heart, Shaitan sows seeds into it and in this way the sanctuary of the heart of man is rendered dark. Therefore, Amir al-Mu’minin (‘a), while encouraging everyone to fill the intellectual vacuum says:

“The most intelligent are those who seek knowledge with full eagerness and interest and try to fill up the empty vessels’”4.

He says on another occasion:

“Although many factors are having a share in discipline and purification of the Self, but the basis of the reform of the heart is to remain engrossed in the remembrance of God5”.

Also, it is very much clear that first of all the recognition of truth prepares the way of remembrance of God and after that the remembrance of God becomes the cause of reformation of the heart and as much as the recognition of Self is the root of all perfections, in the same way, its lack of recognition becomes the cause of all corruptions. In this regard, Imam Alka) says:

“The greatest ignorance is that man should not recognize himself”6.

For if one does not recognize his Self, which is a perpetual reality, he will sell it cheap. He further says under the same topic:

“The greatest domination is the domination on the Self”7.

which is achieved by the holy fighter in the Great Jihad. At another occasion he says:

“The most powerful are those who control their Selves”8.

On one side, through logical reasoning, feeling, thought and doubt should be brought under the control of theoretical intellect and on the other hand, in the practical field to keep one’s sensuality and anger in check and to keep it under the control of practical sensuality. One who is desirous of example of reasonings and proofs is still involved in the stage of feelings; because one who passes this stage never worries about example; on the contrary, he worries about the average limit. In short, the most powerful person is one who dominates his intellectual and practical powers.

“The most intelligent is one who is most remote from all through his debasement and degradation9”.

From this aspect, the most intelligent is one who abstains from emotions, thoughts and doubts in intellectual matters and he should refrain from sensuality and anger in practical issues.

“That the worst calamity is the poverty of the soul and the poverty of the soul is that it should be without knowledge and sincerity”10.

“That view is best and nearest to intellect, which is remotest from sensuality and desire”11.

Intellect is called ‘Nuhiya’ because it prohibits man from every debasement and degradation. Its plural is ‘Nuha’, which is also mentioned in the Holy Qur’an:

“Most surely there are signs in this for those endowed with understanding” (20:128).

He says on another occasion:

‘The most hateful truth is that, which a person mentions in his own praise”12.

If someone is not having perfection and yet shows himself to be having that perfection, he has lied; but if he is the owner of perfection and because of that he praises himself, he has spoken the worst truth, because in his self-praise, the Self in comparison to other occasions, is snared in more pride and selfishness. Thus, it is mentioned as follows in the missive to Malik Ashtar:

“O Malik, when you are praised; that is the best opportunity for Shaitan’s attack; thus, at that time, you should be extremely attentive to yourself”. Amir al-Mu’minin (‘a) has also said that, which shows that instead of practical intellect, theoretical intellect is having originality and superiority. This advice is as follows:

“Piety is a result of definite perception”13.

Piety is the function of practical intellect, because practical intellect is the power, which is responsible for keeping the emotions in moderation, although some have considered practical intellect to be a means of identification of practical order; but if the practical intellect is considered as the controller of acts for the Self, the logical sequence would also be associated with it and the issue will become compatible with traditional reports as well The Messenger of Allah (S) has said:

“Intellects is something, through which the Beneficent should be worshipped, and this is the means of gaining Paradise”14.

Amir al-Mu’minin (‘a) says on another occasion:

‘There is no intelligence like determination”15.

It is obvious that worship, obtaining of Paradise and determination are included among deeds. And from practical intelligence, the performance of those deeds, is not from the aspect of perception, on the contrary, it is determination and will, which becomes the cause of performing those acts and other deeds. Therefore, the power of discretion is practical intelligence and not the power of perception.

Keeping this point in view, it becomes clear that piety is the function of practical intelligence and certainty is the function of theoretical intelligence; and practical intelligence is the result of theoretical intelligence, although since piety is a difficult thing, therefore, in the beginning, piety should be acquired through struggle and effort so that gradually it becomes a habit. According to the description of Amir al-Mu’minin (‘a):

‘The initial stage of piety is struggle and effort”16.

That is to accept piety with difficulty and hardship and then from it the path is prepared for becoming pious. ‘Tazahud’ is that real piety, in which one has to bear great hardships and difficulties and this is different from ‘Tazhud’, which is the apparent form of piety and show off, because the result of‘Tazahud’ is piety.

‘“Tazahud’ conveys one to piety”17, whereas ‘Tazhud’ results in destruction and hypocrisy. Imam ‘Ali (‘a) says regarding the reality of piety: “Piety is reducing desires and hopes and is in fact purification of deeds from any association of other than God”18.

On one point, he says: “If you have recognized yourself and obtained the recognition of your Self you should turn away from the world and become pious”19.

Here, by considering piety to be based on recognition it is learnt that if piety is on the basis of recognition, it has a strong foundation. Otherwise in any other instance there is no hope for its effectiveness and endurance.

It is important to note that practical intelligence is not possible without theoretical intelligence and it always takes help from theoretical intelligence; but as we hinted before it enhances it further. In this regard Imam Ali (‘a) says:

“Recognition is more fruitful with piety”20

Basically, the best way of developing certainty is the worship of Almighty Allah. Such worship acts change knowledge into expertise and on the other hand, as long as recognition does not become practical till that time it is a worldly profession; but when it assumes the form of practice it rises up and becomes fruitful Therefore, he says that if you become cognizant, you must acquire piety so that that wisdom becomes fruitful and if you want that wisdom to become fruitful you should perform worship and obeisance.

In the words of Amir al-Mu’minin (‘a), obeisance is of two kinds: physical obeisance and sensual obeisance. Physical obeisance is general obeisance. In which the forehead, two hands, two knees and the toes of the two feet are touched to the ground, whereas the sensual obeisance is as follows:

That is: firstly, all that is temporal and impermanent, should be removed from the heart so that it becomes vacant and then whatever is remaining and eternal, should be used to fill it up so that the solution should arrive after seclusion21. That is, it should become embellished after becoming clear and pure. After that he mentioned some of its examples as well:

That is becoming aloof from pride, arrogance, bigotry and worldly attachments and to embellish oneself with the ethics of the prophets is in fact sensual obeisance22. In other words, for developing certainty and recognition, the most important factors are worship acts only.

The initial wisdom is abandonment of pleasures. In the initial stages of wayfaring, a man abandons pleasures, but he is unable to detest them23. Gradually he begins to recognize the internal and spiritual forms of those pleasures and after that, when his knowledge reaches the stage of obtainability, and he begins looking at the world and its temporality and its detestable face; then in a state of anger, he begins to flee from them. It is possible that someone should keep away from the position and post; but not everyone is able to consider it lesser in value than the sneeze of a goat. It is the statement of a lofty gnostic like Amir al-Mu’minin (‘a), who sees the hereafter with his eyes; which in fact is the inner part of the world; from this aspect, the world is not only not his beloved; on the contrary, he is aloof from it and he detests it.

Thus, the basis of sincerity is that whatever the people have; they should be hopeless of it and they should be hopeful of that, which is with Almighty Allah24. In support of this point, Amir al-Mu’minin (‘a) in another luminous statement, encourages refraining from asking anyone other than Allah and asking only from Allah: That is if someone wants to become popular and proximate, he should not ask the people for anything25. However, if he wants to become proximate to Allah, he should ask whatever Almighty Allah is having. Asking Almighty Allah for whatever He has, makes man proximate to Him.

One who recognizes Almighty Allah more and better, he asks Him for more. Supplication or asking is a kind of worship26. This statement also shows that the jurisdiction of practical intelligence is related to recognition, which is the function of theoretical intelligence. Therefore, as we have stated many times before, divine recognition is the origin and the root, whereas sincerity and practical intelligence and its other aspects are its branches.

“Pray to Allah for forgiveness, security and beauty of divine opportunity”27.

“One who asks Allah, He bestows it to him”28.

“I ask you for that, which endures in elegance and which negates evil”29.

‘There is nothing more liked by Allah, glorified be He, than what He is asked”30.

“We ask Allah, the Mighty and Sublime for complete bounty and the firm rope”31.

“We ask Allah, the Mighty and Sublime the ranks of the martyrs, company of the successful ones and friendship of the prophets”32.

All these sayings show that divine recognition motivates man to ask from Almighty Allah whatever He is having. The position of the martyr, friendship with prophets and living with successful people and a good end is among the important supplications of Imam ‘Ali (‘a), which can be seen in his statements.

In other words, if someone becomes self-sufficient in recognition as well as practice and sincerity, he would become his Mawla. As a result of this Shaitan cannot enter that circle of Wilayat, and the place, which is safe from the authority of Shaitan would be a place of the appearance of the Beneficent and when the Beneficent appears, such a person would become the apparent form of the lofty name of Wali and then he would perform such deeds in the issues of nature and in legislative matters, which would be an expression of act of God.

And praise be to Allah, the Lord of the worlds.

• 1. Nahj al-Balagha, Short Sayings 202.
• 2. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3095.
• 3. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3078.
• 4. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3079.
• 5. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3083.
• 6. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3936.
• 7. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 2966.
• 8. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3073.
• 9. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3073.
• 10. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 2965.
• 11. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3022.
• 12. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 2942.
• 13. Ghurar al-Hikam wa Durar al-Kalim, Vol. 1, No. 458.
• 14. Usul al-Kafi, Book of Intelligence and Ignorance, Tradition no. 3.
• 15. Ghurar al-Hikam wa Durar al-Kalim, Vol. 6, No. 10445.
• 16. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 2922.
• 17. Ghurar al-Hikam wa Durar al-Kalim, Vol. 1, No. 1120.
• 18. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 1844.
• 19. Ghurar al-Hikam wa Durar al-Kalim, Vol. 3, No. 3733.
• 20. Ghurar al-Hikam wa Durar al-Kalim, Vol. 3, No. 4229.
• 21. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 2210.
• 22. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 2211.
• 23. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3052.
• 24. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 3088.
• 25. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2, No. 1801.
• 26. Ghurar al-Hikam wa Durar al-Kalim, Vol. 2. No. 3260.
• 27. Ghurar al-Hikam wa Durar al-Kalim, Vol. 4. No. 5597.
• 28. Ghurar al-Hikam wa Durar al-Kalim, Vol. 5. No. 8073.
• 29. Ghurar al-Hikam wa Durar al-Kalim, Vol. 5. No. 7379.
• 30. Ghurar al-Hikam wa Durar al-Kalim, Vol. 5. No. 7379.
• 31. Ghurar al-Hikam wa Durar al-Kalim, Vol. 6. No. 9979.
• 32. Ghurar al-Hikam wa Durar al-Kalim, Vol. 6. No. 10007.