بِسْمِ اللَّهِ الرَّحْمَنِ الرَّحِيمِ

In the name of Allah, the Beneficent, the Merciful

(1)

Knowledge can be described as an abstract existence that is higher and more refined than all stages of existence and is especially free of every material aspect. However, perfection itself is having many stages, some of which are related to human intellect and some connected to conjecture and imagination. The knowledge, which is limited to the abstraction of imaginative level, can never be equal to the knowledge, which is within the limits of intellectual abstraction. Therefore, we find remarkable difference in knowledge, like life, being actual perfection of existence, is having many stages, which are definitely not equal to each other.

Knowledge is a reality, which is attributed to a being and it clarifies itself (that which is known) to its knower. There is a direct connection between knowledge and ‘the known’. All pieces of information are not similar, because some are having real existence and some are non-existent; some are called existing only on the basis of nominal existence. Bearers of actual reality are also some unchangeable and permanent beings and some are changeable; that is why there is considerable diversity in sciences also; like power, which being actual perfection of existence, is diverse depending on determinations, because there are many stages of determinations, which can definitely not be similar to each other.

Since knowledge is sometimes accompanied with evidence and sometimes it is without it; it is of two types: One is original and the other is secondary. Since the first type is definite and confirmed and is not destroyed by doubts, it is more perfect than the other, which lacks permanence and is subject to decline. The important difference between jurisprudential exertion (Jjtihad) and following (Taqlid) is independence of one and dependence of the other. In the same way, in stages of knowledge also, there is difference from the aspect of doubt and certainty. This topic is restricted to the chapter of special reasonings in the science of logic, in which discussion is held from the aspect of the subject matter and original testimony of analogy.

Knowledge is also related to the knower and, in some stages, it is the knower itself and knowers are not equal in the purity of soul; since some obtain it for the guidance of themselves and others make it a channel of their livelihood. Neither they gain any benefit from it, nor do they benefit others. From this aspect another type of knowledge is imminent.

It is narrated from the Holy Prophet (S) that he said:

“Learned are of two types: one is the learned who acts on his knowledge and gains salvation and another one who does not act on his knowledge and is destroyed.1”

Knowledge present in impure souls is considered as an army of ignorance.

It is narrated from Imam Muhammad al-Baqir (‘a) that he said:

“One who obtains knowledge to boast before the learned or to dispute with the ignorant or to gain the attention of others, his abode is in Hell, because leadership is only for those who are eligible for it.2”

Eligible is one who has scaled the superior rank from the aspect of knowledge as well as actions; but if a learned is having these three qualities: that is he is proud of his knowledge, he disputes with the ignorant and is desirous of worldly posts, different kinds of chastisements are waiting for him.

May Allah give us refuge from mischiefs of our Selves and from the evil of our acts...

(2)

In Islam encouragement for obtaining knowledge is given with reference to human perfection. Like it is narrated from the Holy Prophet (S) that he said:

It is incumbent on every Muslim to gain knowledge; indeed, the Almighty Allah loves those who are in pursuit of knowledge3.

Knowledge is having importance and negligence from it is inexcusable and equal to abandoning of the practice (Sunnah) of the Prophet. This is also explained in detail. As it is narrated from the Messenger of Allah (S) that he said:

“Knowledge consists of only three kinds: A strong sign, a justly enjoined obligation or an established tradition. Other than these all are extra achievements.4”

This knowledge, whose pursuit is obligatory on everyone, is of three types:

First type: Divine concept of universe proves that all rulership existences are based on the signs of absolute sign-less one. This concept of universe encompasses the recognition of the beautiful names, cognition of acts and divine signs, recognition of prophets, messengers and Imams, perception of angels, Paradise, Hell and before the creation of the world, the world and the hereafter. All these cognitions are rooted in principles of belief and come under this first kind.

Second type: It is based on practical wisdom, which includes jurisprudence as well as the human rights and moral science.

Third type: It comprises of investigative knowledges, which are based on divine practice.

Whatever is beyond these three kinds will not be from the obligations; it would be hand-made.

Many interpretations have been offered of this tradition, but the sciences, which fulfil the needs of human society and communities, especially which impart independence to Islamic communities, like medicine, industry and agriculture etc, are definitely not additional; on the contrary, obtaining them is either obligatory for all or some people; and the command of their being obligatory for all or some of them is concluded from the second kind and obtaining it is hinted in the third kind. The statement of Imam Ja’far as-Sadiq (‘a) also considers their acquisition necessary.

People of no area can be needless of these three persons, who fulfil the worldly and spiritual needs of society. If there are no reliable persons from them, the people of that society would be degraded:

(1) A pious religious scholar

(2) A good leader who is obeyed and

(3) A wise physician5.

If experimental sciences like preventive and medicinal industries had not been instrumental in the welfare and progress of a society, their absence would not have caused degraded destructive wild life. Thus, such sciences are a part of those three sciences. So, the faculties of sciences, which are obligatory, are clearly identified.

On this juncture, it is necessary to point out that Islam not only respects the source of knowledge and not only does it introduce beneficial sciences, on the contrary, it has also established such centres and universities, which are responsible for teaching those sciences and has also guided human society to them, which shall be explained later on.

Human being, by his nature is a restless being and from the aspect of material and duration is Manu6 and Jazu7. It is mentioned in As-Sahifa As-Sajjadiyya8 that:

“O Lord, do not allow our souls to choose as they like, for, verily, they will choose what is evil, unless You show pity9. They will command what is bad unless You show mercy”

Till a person is not compelled, he is not prepared to cooperate with others. Thus, that which is said that human being is urban by nature, regarding this it is necessary to explain that whether he is basically urban or is compelled to urbanize? Is he urban by nature or is compulsively urban. However, from the aspect of nature, human being is discerning about truth and he is in search of truth. Civilization is in consonance with his insight and pure nature; therefore, he is urban by nature. Even though basically he may not be urban, under the demands of monotheistic nature it is not necessary that he should be living in a city and not in a village, because the material human being, even though he lives in the city is deprived of real urbanity and settlement.

As a spiritual human being who even though lives in a village is having pure natural culture. If some thinker, divine philosopher or a jurist under the influence of Islamic rights and morals acquires experimental sciences, he has harkened to the call of nature. If he has not silenced that voice by the instruments of material sciences and has buried that caller under the heap of sensuality. The Holy Qur’an says:

“And he will indeed fail who corrupts it” (91:10).

Imam Zayn al-’Abidin (‘a) prays for the seekers of divine knowledge:

“O Lord, include in this prayer everyone who has borne witness to Your Godhead, sincerely believed in Your Unity and abhorred Satan for Y our sake, with sincerity of devotion to You, and begged of Your Help against him in learning the Divine sciences.10”

(3)

If the reality of Islam comes before us in its true form, it would be in the form of Prophet Muhammad (S) and Amir al-Mu’minin (‘a) and if it appears in worldly or written form, it would come in the illuminated form of Qur’an and prophetic traditions. Whatever the Holy Prophet (S) says about himself or the infallible Imam is in fact this form of Islam. He says: I am the city of knowledge and ‘Ali is its gate. Thus, this well-known tradition calls the civilized people to knowledge; to enter, which is obligatory on them and it calls towards Islam, which is a cradle of divine point of view, jurisprudence, mutual rights, ethics and beneficial sciences. Regarding Qur’an and practice of the Holy Imams (‘a), sometimes it is said:

“I leave among you two important things; one is the Book of Allah (Qur’an) and my progeny, my Ahl Al-Bayt (‘a)”

Sometimes it is said: “I am the city of knowledge and ‘Ali is its gate”

Since “I” implies the greater weighty thing and the word of ‘‘Ali’ does not imply the person of ‘Ali (’a) it in fact stands for his actual position of Imamate (leadership) and Wilayat (mastership) whose reflection is present in all Infallibles.

From this aspect, the meaning of this tradition is that the reality of Islam is the city of all necessary sciences, therefore, the town of the above mentioned three sciences, school and university is the in fact the comprehensive reality of Islam. As from one fundamental principle, thousands of secondary rules may be derived, in the same way, from few fundamental principles; with the help of perception and action many laws can be derived. The difference is that jurisprudential sources as compared to the sources of experimental sciences are limited and as compared to contemplation, they have more servitude, whereas in experimental sciences as compared to servitude there is more contemplation. In experimental sciences, servitude implies those framed principles and duties, which have not been proved as yet.

As much Islamic society is deprived from necessary sciences as much it would be deprived from putting the Islamic law into practice and such a society cannot be considered to be a city of the Holy Prophet (S), because his city - the city of Islam - is the city of acquiring knowledge. It is an indication that all the Holy Imams (‘a) are like ‘Ali Ibn Abi Talib (‘a), gates of the city of knowledge. They are lofty examples as mentioned in Ziyarats etc, regarding those holy personalities. Imam Ja’far as-Sadiq (‘a) said:

“We are the ones who possess Divine authority of the command of Allah; we are the treasury of the knowledge of Allah and the repository of the revelations of Allah.11”

It is also mentioned that: “The successors [of the holy Prophet (S)] are gates to Allah, the Most Holy, the Most High, through which people go to Him. Had they not existed, Allah, the Most Holy, the Most High, would not have been recognized. Allah, the Most Holy, the Most High, will present these successors as evidence against His creatures.12”

(4)

Due to inordinate explosion of human population, innumerable views and beliefs have come into existence and many sciences have appeared. A single individual or a single group cannot acquire all such sciences. On the contrary, even if many groups combine and even if they have the necessary facilities, even then it is not an easy job. That is why theoretical sciences like philosophy and scholasticism etc and practical wisdom like jurisprudence, ethics and their introductory sciences are entrusted to religious and academic centres, whereas the mathematical and scientific knowledge and some other practical sciences are in charge of universities. On some occasions, some individuals or organizations appear who are cognizant of other sciences also.

The holy school of Qom, after the success of Islamic revolution is fulfilling its duty on a broader scale than before and in addition to compilation and teaching of jurisprudence and principles of jurisprudence, it is also involved in the sciences of Qur’an and is also busy from the aspect of training, religious education, Qur’anic commentary and also principles of beliefs, science of narrators of traditions, sources of traditional reports, Nahj al-Balagha and economics etc, so that a favourable atmosphere can be created for specialization in different faculties of Islamic sciences.

Very good results are seen from the initial steps of the respected management of the Islamic seminary of Qom. In 1986, some parts of Tafsir Mauzuie were published under the title of Karamal Dar Qur’an and now, all kinds of criticism and corrections are kept before us and presented under the title of Wilayat Dar Qur’an. Idarah Nashr Farhangi Raja is getting the opportunity to publish these books.

(5)

Sometimes the word of Wilayat is used in the sense that hints at the existential rank of the bosom friends (Awliya) of Allah and sometimes it is a representation of the guardians and trustees of Islamic society. A large portion of this book is about the mastership of divine saints; however, issues related to them, especially with reference to the period of occultation, will be explained in another book, if Allah wills.

Mastership of divine saints is not achieved through human beings and neither can they take it away. It is so, because this perfection of existence is related to the higher causes, by coming into existence of which, this Wilayat comes into existence, and by whose concealment, this is prevented. Whereas the mastership of rulers and governors comes into existence through lower and lesser kind of persons; and it ends in the same way, because its appearance and decline is related to those who rely on it.

Only mastership of divine saints has remained as the point of focus for the wayfarers. It is encouraged in supplications, whereas as opposed to this, the wayfarers have always tried to entrust the mastership of rulers to someone else and themselves remain attentive to Reality. It is mentioned in Nahj al-Balagha.

‘‘Your mastership and rule are temporal, which goes away like a mirage disappears.13”

Although the rule of a righteous is a divine bounty; as Amir al-Mu’minin (‘a) has said:

“By Allah, I am the most preferable of all for the people.14”

Without it, the society becomes a victim of discord and confusion and is involved in a general calamity; therefore, the divine saints have always been concerned about this matter; as Imam ‘Ali (‘a) has remarked:

“It grieves me to see that this nation and country is being ruled by uneducated, unwise and vicious rulers. They grasp the wealth of the country and drive its people into slavery.15”

However, since this is Kifai16 obligation and not Aini (universal), therefore, those who deprived of it did not continue to insist on its acquisition.

Amir al-Mu’minin (’a) said: “Neither had I any eagerness of Caliphate nor any need of rulership.17”

He also said: “Leave me and seek someone else. We are facing a matter, which has (several) faces and colours.18”

Whereas, as opposed to it, mastership of divine saints is universally obligatory (Wajib Aini), therefore, a major portion of supplications is based on seeking that mastership. In the same way, the Holy Qur’an, which is the source of teaching of supplication, in it many Verses are regarding this mastership and we shall mention some of them in this book.

Discussion about Wilayat without seeking it is like knowledge without practice and if it is as such, it is lost and migrates from its place to one who has no eligibility. As Imam Ja’far as-Sadiq (‘a) said:

“Knowledge and work are closely related. One who has knowledge he works and one who works he learns. Knowledge invites work and if it is not accepted, knowledge departs from the deeds.19”

Supplications also prepare the grounds of acting upon knowledge; so the divine saints, like prophets and Holy Imams (‘a) always procured the expression of Wilayat through supplications and created thirst among all wayfarers of Wilayat; and they prevented people from the authority of rulers, which was nothing more than increase in wealth, so that the fountain (Kawthar) of Wilayat should burst forth from their internal and external parts, because only they are expressions of the apparent and the hidden. Yes, till they do not get rid of excess, they cannot reach Kawthar. Amir al-Mu’minin (‘a) said:

“I would have cast the rope of Caliphate on its own shoulders, and would have given the last one the same treatment as to the first one. Then you would have seen that in my view this world of yours is no better than the sneezing of a goat.20”

Since in the preface of Karamat Dar Qur’an, we had quoted some supplications from gnostic personalities, it seems appropriate that in the preface of this book also we mention some supplications and entreaties of the people of wayfaring, so that some arrangement is made for knowledge and practice and the freshness of invocation removes the stagnancy of the grave and dryness of information. Imam Ja'far as-Sadiq (‘a) said:

“Supplication is a position of divine acceptance; like clouds are means of rain.21”

As certainty and the eagerness to act are two strong wings for flying, in the same way, natural doubt and practical sensuality are two obstacles in the way; therefore, Imam as-Sajjad (‘a), who is the epitome of supplicant, says:

“When we intend to perform a good act, Satan stops us and spreads the trap of doubts before us and in this way, traps us.22” Seekers of mastership endeavour to make their resolution purified of doubts, their determination to be without weakness and their eagerness, free of sensuality, because:

“Indeed, the evaluator is All-seeing”

“Please bestow me Your love and love of Your saints”

“Bestow me an excess of eagerness for You.23”

Wayfarers on the path of Wilayat, involved in hunger, thirst, nightly vigil, solitude and regular recitations are restless for the golden moments; so they celebrate the arrival of the blessed month of Ramadhan. Imam as-Sajjad (‘a) addresses the month of Ramadhan thus:

“O the great month of Allah, peace be on you. O the feast of divine saints, peace be on you.24”

Since the Qur’an was revealed in this month, therefore, the divine saints mostly remain in the service of the Holy Qur’an and in it they seek those secrets, which no one in the world is having.

Imam as-Sajjad (‘a) says: “Bring (home) to our hearts the understanding of its wonders and prohibitions of its commandments (parables), which the firmly rooted mountains, despite their firmness, were too weak to bear.25”

Wayfarers on the path of saintliness (Wila’) become restless; they praise the Almighty Allah in a way that they should get a position among the successful ones of saintliness (Wila’):

“Praise of a kind whereby we may be blessed among His blessed lovers and be included in the covenant of His martyrs who have fallen under the swords of His enemies. Lo, verily, He is the Lord, Most Praiseworthy.26”

Also, since the divine saints also possess the saintliness (Wila’) of assistance, and one assisted by God will never be humiliated, therefore, they intone as follows:

“O Lord, whosoever You assisted was never harassed by desertion of the deserters. Whoever You blessed, suffered no loss from those who refuse.27”

Since the divine saints are bestowed the devotion (Wila’) of love and the love of God is not compatible with pride, whoever is most proximate in the gathering of love, in the court of Allah, his humility is maximum. Imam as-Sajjad (‘a) petitions the Almighty Allah:

“The most favourite of Your creatures is one who gives up pride and abstains from persisting (in wrong) and constantly asks pardon.28”

Since devotion (Wila’) to Satan is an obstacle for devotion (Wila’) of Beneficent, the divine saints always pray for relief from the deception of Shaitan.

“O Lord, place us in the class of his enemies. Exclude us from among his friends that we may not obey him when he allures us and may not answer him when he calls us.29”

On Judgment Day, since the divine saints would be safe from fear and terror and their position in Paradise would be having full divine embellishments, because the Almighty Allah has decorated that Paradise for His chosen ones, so to be resurrected and raised up with them and to get their neighbourhood in Paradise is a desire for wayfarers of Wilayat:

“My Lord, pity me at my resurrection and my rising (from the tomb)30 on that day; let my place be with Your friends.31”

“Make me a neighbour to the most holy of Your friends, in the Paradise, which You have adorned for Your chosen ones.32”

Also, from this aspect, in view of divine saints, disgrace is more insulting; so they beseech the Almighty Allah to save them from it.

“Do not disgrace me on the day You will raise me (from the dead) to meet You. Do not put me to shame before Your friends.33”

Since the divine saints are having special proximity, so their love and participation in their gatherings has always been an aim of the wayfarers on their path:

“And that day make me among Your proximate saints.34”

“O Lord, that day make me one who loves Your beloveds and who is inimical to Your enemy.35”

Since the atmosphere for increase in love is favourable for the people of devotion (Wila’) and some of them desire that their love for Almighty Allah should increase, therefore, the wayfarers of Wilayat say: “My Lord, bestow such a position of Your Wilayat, in which there is more hope of Your love.36”

From this aspect the clearest implication of divine saints are the Messenger of Allah (S) and his Ahl Al-Bayt (‘a) of infallibility and purity; therefore, one supplicates to be joined to them:

“And join me with Your righteous saints: Muhammad and his righteous, pure and chaste and good doing progeny. May You bless their bodies and their souls. May the blessings of Allah descend on them.37”

Since the Divine saints are honoured through the Wilayat of Truth that is why they are having a peculiar glory; hence, they chant as follows:

“O one who restricted His Self with loftiness and precedence thus, His confidants derive honour from His honour.38”

As they are also wearing the raiment of divine awe and glory:

“O one who adorned His friends with the raiment of awe that they stand in His presence seeking His forgiveness.39”

In other words, the signs of seeking the mastership of divine saints are very common in supplications and recitations. In whispered supplications (Munajaai) the Almighty Allah is addressed as ‘Mawla’ (master). This proves that spiritual teachers have paid special attention to the traversing of the path of Wilayat.

(6)

Now, when the style of the supplication of the wayfarers of Wilayat has become clear in a brief way, we should also know the achievement of those who reached the ‘street’ of Wilayat, as when the act is of the same rank the achievement would also be similar. If it reaches ultimate perfection, it would be accompanied by complete conclusion; as for the wayfarers of Wilayat the best chanting is the supplications of the leaders of the caravan of Wilayat. In the same way, the best whispered supplication (Munajat) for the comparative attainers of that path is only the whispered supplication (Munajat) of the complete attainers of this path; that is the holy Infallibles.

Access to Wilayat is the realization of monotheism of the being, qualities and acts; in spite of that it cannot be compared to anything or anyone other than God; on the contrary, it can only be compared to the divine being. The perfections needed in wayfaring are those, which are lost in divine realization; and this losing is better than every proof, some of whose examples are mentioned as follows:

1. One of the perfections of existence is knowledge and every wayfarer is in need of this, but when he has attained divine enlightenment, he realizes that all these knowledges are annihilated in the unending knowledge of God and he also realizes that neither he nor others have any access to it, although the chief of the divine saints, Amir al-Mu’minin (‘a) says:

“The flood water flows down from me and the bird cannot fly up to me.40”

He also says: “Ask me before you miss me, because certainly I am acquainted with the passages of the sky more than the passages of the earth.41”

This claim of his was verified by the Messenger of Allah (S) and he said as follows:

“O ‘Ali, I have been bestowed the keys of discourse and you are given the keys of knowledge.42”

In spite of this, ‘Ali (‘a) says in his attained supplication in the presence of the divine being:

“And have mercy on a person like me, who is entrapped in the quagmire of sins due to his ignorance.43”

As we recite in the Du’a al-Iftitah of the month of Ramadhan:

“Have mercy on Your ignorant servant,” because as compared to the personal and unlimited knowledge of the Almighty Allah, the owner of the position of ‘Ask me’ and others are equal.

2. Power is another perfection of existence. Every traveller of the path of Wilayat is in need of it, but when he attains divine realization, he realizes that all the powers and strength are nothing in comparison to the unlimited power of the Almighty Allah and he realizes that neither he is having anything nor anyone else.

Although the chief of the divine saints, ‘Ali Ibn Abi Talib (‘a) says: “I swear by Allah that even if all the Arabs unite together against me, I shall not run away from the battlefield.44”

He also said: “I swear by Allah that I did not uproot the gate of Khaybar through physical prowess; I uprooted it through a self-illuminated by effulgence of the Lord.45”

In spite of this, in his gnostic chantings he requests the Almighty;

“O my Lord, have mercy on the weakness of my body, the delicateness of my skin.46”

And even though he had scaled the rank of ‘There is no valiant youth, except ‘Ali and there is no sword, except Zulfiqar”, in spite of that he implores as follows:

“O Lord have mercy on one whose asset is hope and whose weapon is weeping.47”

3. Freedom is another perfection of the soul and every seeker of perfect devotion (Wila’) is needful of it; but when a wayfarer achieves divine realization, he is annihilated into the absolute being of the Almighty Allah and he realizes that he and the others are deprived of it, although the chief of the divine saints, ‘Ali Ibn Abi Talib (‘a) says:

“There are people who worship Allah to gain His Favours, this is the worship of traders; while there are some who worship Him to keep themselves free from His Wrath, this is the worship of slaves; a few who obey Him out of their sense of gratitude and obligations, this is the worship of free and noble men.48”

Whereas a chainless tradition is narrated from him that he said:

“O Lord, neither I worshipped You for fear of Your chastisement and nor in greed of Your Paradise; I worshiped You, because I found You to be worthy of worship.49”

Even if we do not have any tradition of this meaning in the collections of traditions, even then there is no doubt in the correctness of its matter, because no worship can exceed the worship of one whose single stroke on the Day of the Battle of Khandaq was more valuable than all the worship acts of humans and jinns till Judgment Day. His worship is not only the worship of free men; on the contrary, it is their best worship. In spite of that he implores the Almighty Allah in the following manner:

“O Lord, release me from that strong rope…”

Even though he was free from the fear of Hell and eagerness for Paradise.

In other words, no perfection of being is worth anything in comparison to this person. On the contrary, it seems that each perfection is a quality of his perfection, which becomes apparent in the goblet of soul of the divine saints in concealment and when apparent. Actually, the difference is not of perfection truth, on the contrary, it is the knowledge of that perfection and in the ignorance of that appearance and every that knowledge, which does not prepare the way of special awareness, is an obstruction.

So far, in the chantings of the wayfarers and Gnostics some of their provisions of journey were mentioned and that, which we aim to mention is the way of union between the servant and the master; through which path a servant reaches to the truth. And how his security is possible?

Since Allah, the Mighty is an unlimited being, therefore, everything is more proximate to Allah in comparison to itself, so only one path of union remains and it is its witnessing and there is only one obstruction and it is seeing anyone or anything other than Him. There is only one way to remove the obstruction and it is such a reflection of Him, which from the aspect of every perceptive, imaginative, conjectural and intellectual fact and intuitive knowledge, and everything that comes in the realization of intuitive insight should have the position of the face of Allah.

“Therefore, whither you turn, thither is Allah’s purpose…” (2:115).

From the aspect of insight when the wayfarer reaches up to that level, he finds his being and that of others to be a sign of the signless. Then he even dominates his thoughts. He neither thinks evil nor wishes evil and in the same way, he throws the veil of forgetfulness on his desires and erases them. Also, he gains control on his speech and acts in such way that he does not take any step against the pleasure of God.

When the wayfarer, from the aspect of intuition, gets relief from a view smeared with sins, insight, remembrance and manners, he witnesses the being that encompasses absolutely, whose elegance is combined with his majesty and whose power is accompanied by his mercy and grace as he considers the perfections of being to be his absolute property and world of visible and invisible to be a reflection of his being and considers even a slight attention to the mirror to be an obstruction to the face in the mirror and considers even the least desire to be dust on the clean surface of the mirror and that same condition, which for others is encountered after natural death, he sees the same right now, through his intentional death.

“To whom belongs the kingdom this day? To Allah, the One, the Subduer (of all)’’ (40:16).

On that day no one will have discretion about another and that day only the command of Allah would be effective.

It is not that today the kingdom is controlled by others and that day it would be controlled by Allah. On the contrary, the rulership of God is in force all the time and in all periods. The stage of realization, which common people reach after death and see that in fact, they were seekers of practical perfection and practical perfection, is not obtained through anyone, except Allah. Whereas the wayfarer and the gnostic is aware of all that through his intentional death and he is in possession of them. Since he knows about the goodly fruit of this condition; that is why he, in order not to see the position of other than truth, wages the minor and the major war (jihad) and along with this, for securing that position, also he his not negligent to obtain his fruits through both the wars as negligence is an obstruction from the realization of truth, otherwise:

The elegance of the beloved is not under the veils,

If dust is removed, you would be able to see something.

Now, we would see what the best of the wayfarers and Gnostics has to say in the whispered prayer of Sha’ban (Munajat Sha’baniya), as was the practice of all the Imams. It is a supplication from the servant, then an entreaty and finally a confidential invocation to the Lord.

“When I call You, You should hear my entreaty and when I call, You should listen to my call and when I make a confidential invocation to You, You should accept it...and make one whom You called he harkened to Your call. And when You turned Your attention to him he could not bear the splendour of Your majesty and he became unconscious. Thus, You spoke to him secretly and he performs acts for you openly.50”

That which the Holy Imams (‘a) have sought in these whispered prayers (Munajat), is higher than that which was received by Musa, Kalimullah, because the unconsciousness and consciousness was a result of the indirect attention of the Almighty Allah, because the glance of Allah, the Mighty and the High fell on the mountain and not on Musa (‘a) as mentioned in Qur’an.

“...but when his Lord manifested His glory to the mountain...” (7:143).

The Almighty Allah answered Musa’s entreaty from behind the veil and not openly. Musa (‘a) asked:

“My Lord! show me (Thyself)…” (7:143).

It implies that My Lord, show Yourself to me and show Your majesty to me so that I can see You not through physical eyes, but through spiritual eyes. It is not a demand to see directly; on the contrary, he expressed the desire to get just a glimpse. There is a difference between glimpse and seeing. The Almighty Allah Himself said: You cannot see God unveiled and the uncovered majesty would not be seen by you as well, on the contrary, just as to listen to the discourse of God, the medium of the tree was there, in the same way, the mountain would be a medium to see Divine majesty. That fruit of the majesty on that mountain was different from that majesty, because neither did it have any profundity, on the contrary, it removed every kind of fear and anxiety of Musa (‘a).

On that occasion, the mountain disintegrated in such a way that nothing of it remained, because in the instance of direct majesty, no existence of anyone remains; but Musa (‘a) became unconscious and when he recovered, he glorified the Almighty Allah as every perfect human being is not having any power of realization without the medium of God.

“And when Musa came at Our appointed time and his Lord spoke to him, he said: My Lord! show me (Thyself), so that I may look upon Thee. He said: You cannot (bear to) see Me but look at the mountain, if it remains firm in its place, then will you see Me; but when his Lord manifested His glory to the mountain He made it crumble and Musa fell down in a swoon; then when he recovered, he said: Glory be to Thee, I turn to Thee, and I am the first of the believers” (7:143).

Thus, whatever Musa (‘a) gained, that unconsciousness was a result of an veiled majesty, but in this Whispered Prayer (Munajat) of Sha’ban such unconsciousness is implied, which should be the result of unveiled majesty, because it is requested therein that: “Those who were shocked for Your Majesty when You observed them” and not “Those who were shocked for some other thing”. And the secret of this difference can be found in the previous sentences, because in them Allah, the Mighty and the High is requested for uninterrupted perfection.

“O Allah grant me the grace to cut off relations with this world and make me Yours. Grant my heart the light, which inclines towards You so much that it understands Your greatness and our soul is directed towards You”

If a wayfarer is freed from every relationship, or rather every particularization, then like a material being cannot become a veil of darkness, no abstract being will also become the veil of effulgence and neither any difficulty of an academic point will be an obstruction in divine realization, because it is freed from other needs and has only become attached to the cause of subjectivity. Therefore, limited capacity and restricted eligibility becomes immaterial, because he has only relied on the power of the Almighty Allah and it is that position, which can be the bearer of all majesties, because this position is compared to the source of greatness. It is mentioned at the end of the above Munajat.

“O Allah, grant me such a light, by which I can gain Your recognition and obey You, be afraid of You, think only of You”

It is compatible with the ultimate severance and that which is mentioned that: I am fearful and terrified of You; it implies fear of separation and separation, which is a result of seeing the unconsciousness. Here it does not imply the fear of Hell, which is related to initial perfections of these divine personalities. Permanent fear of chastisement of Hell and mention of other human perfections is present in supplications, but the fear mentioned in this sentence of Munajat is in fact the fear of losing the position of proximity of realization.

“Forgive me! Even if I am patient on Your chastisement, how I would be patient on Your separation? And even if I am patient on the heat of Your fire, how I would be patient in being overlooked by Your grace?51”

Thus, it is clear that there is only one way for the servant to unite with the master and it is the path of realization, although the chief of the divine saints, ‘Ali Ibn Abi Talib (‘a) says:

“He has helped them with the benefits of succour and has covered their hearts with humility and peace. He has opened for them doors of submission to His Glories. He has fixed for them bright minarets as signs of His Oneness. The weights of sins do not burden them and the rotation of nights and days does not make them move. Doubts do not attack with arrows the firmness of their faith. Misgivings do not assault the bases of their beliefs. The spark of malice does not ignite among them. Amazement does not tarnish what knowledge of Him their hearts possess, or His greatness and awe of His glory that resides in their bosoms. Evil thoughts do not lean towards them to affect their imagination with their own rust.52”

That, which became a medium between the angels and divine cognition, is the path of true faith. As a consequence of certainty in Allah they became fully devoted to God and they had no inclination to anyone or anything other than Allah. As much as they tasted divine recognition, as much love they obtained; as along with that the fear of God became rooted in the depths of their souls.

There are many fruits of perfection of dissociation. One of them is mentioned in the supplication of Imam as-Sajjad (‘a) as follows:

“O Lord, I have sincerely turned unto You by cutting myself off from others. (I have sincerely) come into Your Presence with my whole (soul). (I have sincerely) turned away my face from him who is in need of your Bounty. (I have sincerely) withdrawn my request from him who is not independent of Your Favour. (I have sincerely) discovered that the application of the needy to the needy is foolish and an error of reason.53”

In another supplication, he says: “With Your Help, I corrected my blunder and said, ‘Holy is my Lord!’ how can one needy creature beg from another who is in need. Why should a pauper be attracted to another pauper?54”

In other words, the result of complete cutting off for the sake of Almighty Allah is that the wayfarer is able to achieve realization of His absolute independence and of the absolute poverty of others. In such a condition to ask anyone other than God is foolishness and deviation and a pauper seeking help from a pauper is amazing. O God, neither we aim for anyone other than You, nor do we repose hope in anyone else. Please make us reach You through Your path.

“O my blessing and my Paradise; O my world and hereafter and O the most beneficent of the beneficent ones”

Abdullah Jawadi Amuli,

25 Ramadhan, 1408 A.H.

Holy Qom.

• 1. Al-Kafi, Book Of Knowledge, Chapter Of Use Of Knowledge, Tr. no. 1.
• 2. Al-Kafi. Book Of Knowledge. Chapter Of Priding Over Knowledge, Tr. no. 6.
• 3. Al-Kafi, Book Of Knowledge, Chapter Of Obligation Of Obtaining Knowledge, tradition no.5.
• 4. Al-Kafi. Book Of Knowledge, Chapter Of Quality Of Knowledge, tradition no.1.
• 5. Tuhaf al-‘Uqul, Pg. 321.
• 6. It is from the root of M-N-A, that which restrains; and it is used for miserliness.
• 7. It is from the root of J-Z-A, that which implies one who protests and cries and one who becomes restless in distress.
• 8. As-Sahifa As-Sajjadiyya, Supplication 9.
• 9. In reference to the Holy Qur’an, 12:53.
• 10. As-Sahifa As-Sajjadiyya, Supplication 17.
• 11. Al-Kafi, Book Of Divine Proof, Chapter The Imam (‘A) Possess Divine Authority. tradition no.1.
• 12. Al-Kafi, Book Of Divine Proof, Chapter The Imams (‘A) Are The Deputies Of Allah, tradition no.2.
• 13. Nahj al-Balagha, Sermon 62.
• 14. Nahj al-Balagha, Sermon 117.
• 15. Nahj al-Balagha, Sermon 62.
• 16. An obligation that rests on each member of a group, but if one of the members fulfils it, the obligation is lifted from everyone else.
• 17. Nahj al-Balagha, Sermon 196.
• 18. Nahj al-Balagha, Sermon 90.
• 19. Al-Kafi, Book Of Knowledge, Chapter On Utilization Of Knowledge, tradition no.2.
• 20. Nahj al-Balagha, Sermon of Shiqshiqya.
• 21. ‘Uddat ad-Da’i, p. 33.
• 22. As-Sahifa As-Sajjadiyya, Supplication 25.
• 23. As-Sahifa As-Sajjadiyya, Supplication 21.
• 24. As-Sahifa As-Sajjadiyya, Supplication 45.
• 25. As-Sahifa As-Sajjadiyya, Supplication 42.
• 26. As-Sahifa As-Sajjadiyya, Supplication 1.
• 27. As-Sahifa As-Sajjadiyya, Supplication 5.
• 28. As-Sahifa As-Sajjadiyya, Supplication 12.
• 29. As-Sahifa As-Sajjadiyya, Supplication 17.
• 30. Literally, dispersion. The idea is that the dead will be raised from their tombs and will disperse in various directions.
• 31. As-Sahifa As-Sajjadiyya, Supplication 53.
• 32. As-Sahifa As-Sajjadiyya, Supplication 47.
• 33. As-Sahifa As-Sajjadiyya, Supplication 47.
• 34. Mafatih al-Jinan, Supplication for Day 5 of the month of Ramadhan.
• 35. Mafatih al-Jinan, Supplication for Day 25 of the month of Ramadhan.
• 36. Mafatih al-Jinan, Munajat Sha’baniya.
• 37. Mafatih al-Jinan, Du’a Abu Hamza Ath-Thumali.
• 38. Mafatih al-Jinan, Du’a Arafah, Imam Al-Husayn (‘a).
• 39. Mafatih al-Jinan, Du’a Arafah, Imam Al-Husayn (‘a).
• 40. Nahj al-Balagha, Sermon of Shiqshiqya.
• 41. Nahj al-Balagha, Sermon 188.
• 42. Al-Khisal, Chapter 5, tradition no. 57.
• 43. Mafatih al-Jinan, Munajat Sha’banya.
• 44. Nahj al-Balagha, Letter 45.
• 45. Al-Amali, Shaykh As-Saduq, Majlis no. 77.
• 46. Mafatih al-Jinan, Du’a Kumail.
• 47. Mafatih al-Jinan, Du’a Kumail.
• 48. Nahj al-Balagha, Saying 229.
• 49. Al-Urwah al-Wuthqa, Chapter of Intention.
• 50. Mafatih al-Jinan, Munajat Sha’baniya.
• 51. Mafatih al-Jinan, Du’a Kumail.
• 52. Nahj al-Balagha, Sermon 90.
• 53. As-Sahifa As-Sajjadiyya, Supplication 28.
• 54. As-Sahifa As-Sajjadiyya, Supplication 13.