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Possibility of Knowledge of Allah
By: Hojjat al-Islam Mahdi Hadavi Tehrani
Question: Is it possible for humankind to know Allah (awj)? If yes, to what degree and what is the value of such knowledge?
Brief Answer
 The human being can attain knowledge of Allah (awj) through various ways. This knowledge can come about through the medium of the intellect or of the heart. At times he—as in the case of the sage and the philosopher—reasons and understands through conceptual knowledge and with recourse to sense perception and the intellect, whilst at other times he—as in the case of the gnostic—through immediate intuition, gazes at the Beloved, witnessing Him directly.
 Knowledge of Allah (awj) is analogous to knowledge of a fire. An individual at times realizes the existence of a fire by witnessing its smoke from afar. At other times, he might realize its existence by seeing the fire itself. Yet at other times, he might comprehend and feel the fire as if a part of his body is burned by it.
 In any case, in both ways—i.e. conceptual knowledge and immediate knowledge—sometimes the path, the traveller, and the goal are one and the same, as when one concludes the existence of Allah (awj) by reflecting on Divine signs and the existing order pervading them. In other instances, only the traveller and the path might be identical, as when one comprehends Allah (awj) through understanding his own soul. The path and the goal can also be the same, as where one comprehends Allah (awj) by contemplating on the Divine Names and Attributes.
 Of these types, the case where the path and the goal are identical, where one spiritually experiences what he has conceptually realized is of great value, for the goal is to see and to taste.
 In the Qur`anic verses and the corpus of narrations these three ways have been articulated. It has especially been emphasized that nothing is more evident than Divine existence and manifestation and hence He must be reached through Himself. He is the Light, the apprehension of which is needless of anything else. If we are deprived of seeing Him, it is because of the veil of our negligence that covers our conceptual and immediate knowledge - we lack awareness of our knowledge.
 In order to attain this complex knowledge (‘ilm-e murakkab [i.e. awareness of knowledge]) we must remove the veils of darkness and of light from our souls. It is for this reason that it has been said that knowing Allah (awj) is innate and inherent to the human being, and as such, the arguments provided in proving the existence of Allah (awj) and the knowledge of Him serve only as reminders, not proofs. Nevertheless, it must be noted that the core of Divine Essence and Attributes are neither comprehensible to the philosopher nor to the gnostic. However, other aspects of the Divine are accessible to both the intellect of the philosopher and the spiritual experience of the gnostic.
Detailed Answer
 In responding to this question, first the media of understanding must be introduced. The media of understanding are the physical senses, the intellect, and the heart. The external senses merely deal with the appearances and the accidents of things without being able to delve any deeper, and despite the variety and abundance of knowledge they provide to the human being, they are limited by time and space.
 The intellect is a special faculty, the major role of which is the comprehension of universal concepts and in this sense possesses many aspects - among them reasoning. But the media of understanding are not restricted to these two. The human being can reach great degrees of knowledge through the medium of the heart. By this way, the human being can spiritually witness [the reality of] what others understand [only theoretically] through reasoning. The gnostics’ endeavour is to comprehend Allah (awj) in this way.[31]
 From another perspective, knowledge can be divided into two general categories: conceptual knowledge and presential or immediate knowledge. Conceptual knowledge is obtained through mental concepts and the implementation of rational and philosophic reasoning. Presential knowledge is the knowledge arrived at without the mediation of concepts and mental pictures; that is, the reality of the known object is present within the knower. Presential knowledge is a type of gnostic and intuitive knowledge, in which the external reality [and not the mental concept] of an object is witnessed.
 Of course, in the obtainment of rational conceptual knowledge, sensory and empirical premises can be employed. For instance, by reflecting on the signs of Allah (awj) and the existing order in the cosmos, one can achieve an understanding of Allah (awj) that is rendered by a simple reasoning. But in cases where one desires to achieve a greater understanding, purely rational premises are required.
 In any case, it must be borne in mind that firstly, Allah (awj) cannot be proven nor refuted by exclusive recourse to laboratory experiments or scientific, empirical principles for the grasp of sensory experimentation is far shorter than to be able to pierce into the supernatural. Therefore, sensory knowledge alone cannot solve the problem, it must be employed in the premises of rational reasoning [if it is to be useful]. Secondly, despite the fact that in Islamic texts, studying the extroversive (afaqi)[32] signs of Allah (awj) has been encouraged,[33] which is in a sense considered a rational method since it involves reasoning, it must not be overlooked that studying the creatures, the signs of Divine creativity and wisdom, only reveals that there is an omnipotent and omniscient being governing the world; but other than that, this method fails to render the attributes of that being; for instance, whether it is self-sufficient.
As for intuitive and immediate comprehension, it can be conceived in three ways: a cause’s immediate knowledge of its effect, an immaterial existent’s immediate knowledge of its own essence, [and finally] an effect’s immediate knowledge of its cause. The creatures’ awareness of Allah (awj) is of the third type. And the human being’s weakness in comprehending Allah (awj) is in proportion to his [existential] weakness. Thus, although that Sacred Essence is proximate to everything, but their proximity to Him depends on their existential degree and limit. Â
Muhaqqiq Tusi provides a good analogy regarding the degrees of knowledge of Allah (awj). He says one’s knowledge of Allah (awj) resembles one’s knowledge of fire, the most limited form of which is being told the qualities of fire by somebody else who has seen it. A more advanced awareness of fire is when one observes its smoke. The third degree is feeling the heat and witnessing the light it radiates. The final degree of knowledge of fire is being inflamed and burned to ashes.
 A point necessary to mention at this stage is that in speaking of knowledge of Allah (awj), we might either be referring to proving His existence or to contemplating His attributes. In both cases we can have recourse to the intellect to employ conceptual knowledge in order to understand intellectually, or we can go through the path of the heart, to embark on immediate intuitive knowledge in order to behold. The former is termed burhan, the latter, ‘irfan. Without question, the method prevalent in philosophic reasoning is not as valuable as gnostic revelations.
 In any case, regardless of whether we traverse the path of the intellect or the heart, there are three ways for acquiring knowledge of Allah (awj). In other words, the intellectual or gnostic journey of the philosopher or the spiritual wayfarer [respectively] could fall under one of three categories:
 1. The traveller (salik), the path (maslak), and the goal (maslk ‘ilayh) are distinct; such as if one reaches the conclusion [that Allah (awj) exists] by observing and contemplating the order and harmony of the universe, by realizing that all things are needy and so there must be something needless they depend on, hence the Originator. Some Qur`anic verses encourage people to take up this method.[34]
 2. The traveller and the path are one and the same; such as if one contemplates the world within himself, addressing questions such as, “Who am I?â€; “Where am I from?â€; “Why aren’t my inclinations, my allegiances under my control?â€; “Why can I not tame my wild mind so as to control what memories it recalls?â€
 Imam ‘Ali b. Abi Talib (A.S.)alludes to this method in the following words: “I came to know Allah by observing the strong wills that trembled, the difficult entanglements that were disentangled, and the decisions that were crushed.â€[35] In another instance he says, “Whoever comprehends himself has indeed comprehended his Lord.â€[36]
 3. The path and the goal are one and the same. That is, the traveller—the philosopher or the spiritual wayfarer—by contemplating the destination discovers the object of his desire (maqsud). This is the most profound way of understanding, for it transcends the levels of extroversive and introversive journeys, thereby realizing, through contemplating the Absolute Witness, that Allah (awj) is the Absolute Witness.
 The Qur`an states:
 “Is it not sufficient that your Lord is witness to all things?â€[37]
 First, He is witnessed and comprehended, and then [in His light] all other things, for He is the Light of the Heavens and the Earth. The Essence of Unicity [i.e. Allah (awj)] is the clearest witness to and proof of Himself and as such, renders unnecessary any intermediary for comprehension of Him.[38]Â
 So it is that in addressing His messenger He says,
 “You were certainly oblivious of this. We have removed your veil from you, and so your sight is acute today.â€[39]
 The veil is removed from the individual, not from the reality or from Allah (awj).
 In the Supplication of ‘Arafah, Imam Husayn b. ‘Ali (A.S.)deals with this third method. He says, “O Allah! Do others possess a light that You lack so that they must shed light upon You? When have You been absent so as to be needy of proof? When have You ever been distant so that Your effects and creatures should move us close to You?â€[40]Â
 The same theme resonates in the following couplet: “You have never distanced Yourself so that I should seek Your presence. You have never been hidden so that I should make You manifest.â€
 And again in the words of Imam Husayn b. ‘Ali (A.S.)“Blind be the eye that does not behold You … It is You whom I beseech in seeking union with You, and it is Your own existence that I seek as proof for Your existence.†In this phrase, it is expressed that for the spiritual wayfarer, Allah (awj) is more manifest than the sky, the earth, the leaves of trees, etc.
 Imam Ja’far b. Muhammad as-Sadiq (A.S.)alludes to this point in the following words: “When someone is present and manifest, we first know him through his self, then we get to know his attributes. But in the case of something absent, knowledge of its attributes precedes knowledge of its essence … Just as in the case of Yusuf’s brother, they studied Yusuf himself and recognized it was him. They asked him, ‘Are you really Yusuf?’ They did not formulate their question the other way around[41]; meaning, they reflected on the qualities of the person whom they were confronted with and realized that he was Yusuf. They did not ask others to identify Yusuf for them.â€[42]
 Based on the aforementioned explanations, it has been concluded that contingent existents are realities whose existence is nothing but their relation to the Necessary Existent. Otherwise, they would be needless in their essences which would in turn mean that they would be necessary by their essences, which is obviously false.
 Thus, they are in their entire existence dependent on the Necessary Essence and it is impossible to view the relation [i.e. the creature, for as previously mentioned the contingent existent is nothing but that relation] without the object to which it is related (marbut ‘ilayh). That is, comprehending the effect independent of its cause is impossible. Thus, the comprehension of every thing, even purely material existents, is concomitant with comprehending the Necessary Existent.
 Although knowledge is of two types: simple knowledge and compound knowledge, even as ignorance is of both types. Simple knowledge is one’s knowledge of an issue without being aware of the existence of that knowledge. Compound knowledge is when one’s knowledge is realized; that is, when one knows that he knows. We are of the opinion that a knowledge of Allah (awj) exists in all human beings; it could be conceptual or presential and the object of that knowledge could be anything. That is, when one comprehends something, whether through conceptual knowledge or presential knowledge, he has comprehended Allah (awj) along with it.[43]The Qur`an states, “He is known to every one ignorant of Him.â€[44] Even the person in doubt comprehends Allah (awj) prior to comprehending his doubt for Allah (awj) is the cause of his doubt and so the doubt is nothing but a relation to Allah (awj). So yes it is true; some are unaware of their knowledge of Allah (awj) and as such are oblivious to this necessary comprehension.
 Therefore, when Imam ‘Ali b. Abi Talib (A.S.)said, “I do not see anything but that I see Allah prior to it†or “I do not worship a Lord I do not seeâ€[45] he was aware of his knowledge. He had grasped the truth of the verse,
 “…so whichever way you turn, there is the face of Allah.â€[46]
 The face cannot be beheld without beholding the possessor of the face. He was a gnostic who through voluntary extinguishment witnessed, in this world that other-than-Him is hidden and it is He, the Creator, Who is manifest, and it was because of this that he said, “If the veils were to be lifted, my certainty would not increase.â€[47]
 Whatever serves as an obstacle tosight or understanding is referred to as a veil. A veil is either of darkness or of light. Regarding the veil of darkness which is the veil of materiality, there are three elements: the subject from whom the matter in question is hidden, the veil, and the veiled [i.e. the object that is hidden]. But regarding the veil of light there are only two elements: the veiled and the subject from whom the matter in question is hidden. Obscurity in the latter case is the result of the intensity of the brightness of the veiled, or more accurately as the result of the weakness of perception on the part of the subject. As an analogy, one is incapable of seeing the sun in some cases, because of an obstacle, such as a wall or dust, or at other times because of the intense brightness of the sun, which is actually the result of the weakness of one’s vision.
 A poet has said: “The veil that conceals Your face is Your face, at all times; You are hidden from the world as You are so manifest.â€
 Between Allah (awj) and His creatures, there are no obstacles except His creatures.[48] If the human being succeeds in removing the veils of darkness, of egocentrism, and of desire, only then can he turn to removing the veils of light.
 It is for this that in the Sha’baniyyah Supplication, one pleads to Allah (awj) for the rending of the veils of light.[49] Other than the Prophet (S.A.W.)and the Ahlul Bayt (A.S.)no one is capable of rending all the veils of light. Of course, the core of the Divine Essence and Attributes is impregnable even to them.[50] Therefore, they are themselves veils of light for viewing the Divine Essence and since a contingent being cannot escape being limited, they also gaze at Allah (awj) from the outlook of their own [limited] existences;“‘Unqa[51] is not the game to be ensnared, so remove your net.â€
 Hence, the knowledge of every knowing being is limited to the framework of its existence and to the extent that it lacerates the veils. Imam ‘Ali b. Abi Talib (A.S.)in this regard says, “The intellects will never have the capacity to reach to the core and circle of His Attributes. Nevertheless, there is no veil to obstruct anyone in comprehending the necessary level [of knowledge of Allah].â€[52] That is, on the one hand, all the existents of the world of contingency are Divine signs and as such serve as mirrors[53] reflecting a true image [of the Divine] but at the same time, they are not separable from the Divine. Basically, they have no other role but to reflect the beauty of the Divine, although “children†[i.e. intellectually and spiritually immature persons] might perceive them as separate entities.
 On the other hand, “[those standing at] the apices of [intellectual] resolve cannot comprehend Him, and [those who have] dived in [the depths of] acuity cannot reach Him.â€[54] His Essence neither yields to the intellection of the sage[55], neither to the spiritual experience of the gnostic[56], thus they both admit their incapability. This incapability arises because comparing what a contingent being can comprehend of Allah (awj) with what it cannot comprehend is to compare finitude with infinity.
 At the end, the point that must be mentioned is that in the Islamic corpus of narrations there is mention of an innate knowledge of Allah (awj). Innate knowledge is of the intuitive, presential knowledge, which was explicated previously.
 There are two types of innate qualities in the human being: innate understandings (which every human being possesses prior to any education) and innate inclinations (which are part and parcel of the nature of every human being). The former are referred to as “innate knowledge of Allah (awj)†and the latter as “innate worship of Allah.†But, as mentioned previously, they are not present at a conscious level of the human mind so as to render a rational endeavour [to understand Allah (awj)] unnecessary. Nevertheless, since knowledge of Allah (awj) is innate, the arguments presented in favour of Allah (awj) serve actually as reminders and not real proofs. In the process of proving something, one realizes that he has acquired a knowledge which he formerly lacked. But being reminded is to become aware that one has had something all along, albeit unknowingly. Thus it is that in Qur`anic verses and in narrations, what is always mentioned is the removal of the veils of obliviousness. And what rids one of a state of obliviousness is a reminder not a proof.
 Notes:
[31] Though it is possible to reach understanding and certainty based on traditions and authority as well; but in this case it is necessary to have previously proved both the fact that the traditions in question were in fact quoted correctly from the holders of authority, such as the ImmaculatesE, and the fact that such traditions have cognitive value. It is only then that they can be used as the standards by which to judge the findings of either the intellect or the heart.
[32] Or macrocosmic signs. That is, the signs outside of the human mind and body. Â Â Â Â Â Â Â
[33]Surat al-Fussilat (41), Verse 53:
[34]Surat al-Baqarah (2), Verse 164:
[35] Nahj al-Balaghah, Short Saying 250:
[36] Jawahir al-Saniyyah, pg. 116:
[37]Surat al-Fussilat (41), Verse 53:
[38]Surat Ibrahim (14), Verse 10:
[39]Surat Qaf (50), Verse 22:
[40] Bihar al-Anwar, vol. 95 pg. 226; also Mafatih al-Jinan:
[41] It must be pointed out that in Farsi and ‘Arabic in asking if the person being addressed is the same one the former had heard about or known previously, he can put the question forth in two ways. He can say, in the case of ‘Arabic, a anta fuln (lit. Are you ...?) or a fuln ant (lit. Is... you?). The latter case is not used in English. Therefore, the reasoning forwarded in the text should be understood in the context of the ‘Arabic language. (Tr.)
[42]Tuhaf al-’Uqul, pg. 327:
[43] al-Tawhid by Shaykh Saduq, pg. 143:
[44] al-Tawhid by Shaykh Saduq, pg. 58:
[45] al-Kafi, vol. 1, pg. 98
[46]Surat al-Baqarah (2), Verse 115:
[47] Sharh Mi’ah Kalimah, pg. 52; Matlub Kulli Talib, pg. 3; ‘Uyun al-Hikam wa al-Mawa’izh, pg. 415:
[48] al-Tawhid by Shaykh Saduq, pg. 170:
[49]Mafatih al-Jinan:
[50]Surat Ali-’Imran (3), Verse 30:
[51] A giant but beautiful bird in Persian mythology, also called Simurgh. In this line of poetry however, it is a metaphor for comprehending the core of Divine Essence. (Tr.)
[52]Nahj al-Balaghah, sermon 49:
[53] In his debate with ‘Imran al-Abi’i, Imam al-Rida (A.S.)says: “Neither He is in the creation nor is the creation in Him. Just like the mirror: neither you are in it nor it in you. And the mirror is not like a mirage that portrays a deceptive view. At the same time, it has no truth in it other than the image of the person standing in front of it.†Al-Tawhid of Shaykh as-Sadiq, pp., 434-435
[54] Nahj al-Balaghah, First Sermon:
[55] Bihar al-Anwar, vol. 71 pg. 21, no. 1:
[56]Mir’at al-’Uqul, vol. 8 pg. 146:
Misguidance from Allah
 Question: What is the meaning of Allah’s (awj) misguidance in the Qur`an?
Brief Answer
Misguidance is a non-existent entity. Since guidance means to lead someone to a goal, then misguidance is the absence of guidance. In the parlance of the logicians, the relation between guidance and misguidance is privatives and positives (‘Adam wa malakah). In other words, if guidance were to exist in a certain place, then it is impossible for misguidance to exist there (from the same aspect); but if guidance were not there then the absence of guidance is misguidance. Because of this it is not possible to attribute misguidance to Allah (awj) since it is not possible to give or take something that does not exist. Unlike guidance, which relates both to existence and the law, misguidance relates only to existence and has no relation with the law. This is because Allah (awj) is essentially the Guide, since if this were not the case then the evildoers would bring an excuse before Allah (awj) saying, “We wanted your guidance but you lead us astray.â€
Therefore, at the outset, Allah (awj) leads everyone towards felicity, happiness and the right path and in this stage there can be no misguidance. But if someone wilfully does not accept this call and turns his back towards it, then in this case he incurs Allah’s (awj) existential misguidance. Therefore Allah’s (awj) misguiding someone simply means that He cuts off His guidance from him and leaves him to fend for himself, the result of which is that man becomes lost on the path of guidance. Man’s being lost then, is caused by not having Allah’s (awj) guidance - and this is the meaning of existential misguidance.
Detailed Answer
When we pay attention to the verses of the Noble Book, we find that there are two kinds of Divine guidance: one that is related to the law and the second that is related to existence. Man has both kinds of guidance. This is in contrast to misguidance, which is only existential and does not exist with relation to the Law. This is because Allah (awj) is essentially the Guide, since it is impossible that He be essentially the Lord, the Worshipped, and the Refuge, but not be the Essential Guide. If this were not the case then the evildoers would bring forth an excuse, saying to Allah (awj), “We wanted your guidance but you lead us astray.â€
It is impossible for Allah (awj) to lead someone astray initially since this goes against His wisdom and since nothing comes from Allah (awj)except goodness and mercy, He does not lead anyone on an incorrect path from the outset. Rather, His misguidance is a type of punishment. In other words the bad people have gone astray and have been afflicted with misguidance by there own choice. Therefore in reality, initial misguidance is ascribed to the creatures, and the misguidance that is a punishment pertains to the Creator.
In conclusion we can say that Allah’s (awj) misguidance means that He cuts off His mercy and blessings from a person and leaves him to fend for himself; and it is this that results in man becoming lost on the Path. If someone does not accept the guidance of the Law, Allah (awj) will exclude him from His existential guidance. In other words, it is the actions of a disbeliever or an oppressor which cause him not to have Divine guidance. This is in line with the order of creation, which is based on cause and effect. Consequently Allah (awj) has said that He will not guide the unbeliever[57], oppressor[58], or the sinner.[59]
 Notes:
[57]Surat al-Baqarah (2), Verse 264:
See also: Surat al-Ma’idah (5), Verse 67; Surat al-Tawbah (9), Verse 37
[58]Surat al-Baqarah (2), Verse 258:
See also: Surat Ali-‘Imran (3), Verse 86; Surat al-Ma’idah (5), Verse 51
[59]Surat Ali- ‘Imran (3), Verse 86:
See also: Surat al-Ma’idah (5), Verse 108; Surat al-Tawbah (9), Verse 80
Being Allah’s Servant
Question: Who is a “slave†and what is slavery? How can we become the slaves of Allah (awj)?
Brief Answer
A true servant of Allah (awj) is he for whom obedience to Allah (awj) is sweet and Allah’s (awj) love is delight; he is intimate with Allah (awj) and relies on Him for all his needs.
Servitude can be summed up in three things. First is that the servant doesn’t consider himself to own any of what has been bestowed upon him, for slaves own no property. They see all property as Allah’s (awj) and when He commands, they spend it; second, a servant doesn’t plan for himself; and third, a servant is preoccupied only with Allah’s (awj) prescriptions and proscriptions.
With the aforementioned definition, we can understand the essence of servitude and how to achieve it. Servitude is the key to sanctity and “servant†is the best of names. A perfected human is a servant of Allah (awj) and is effaced in the Divine Identity and the Divine Names.
Worship (‘Ibadah), has been defined by lexicographers as utmost of modesty and humility. They say since “‘ibadah†(worship) is the highest level of humility; it wouldn’t be fitting except towards the highest being, possessing the greatest perfections and the highest level of generosity. This is why worshiping other than Allah (awj) is false worship tantamount to polytheism, especially since sincerity in worship hasn’t materialized.
Detailed Answer
As Imam Ja’far b. Muhammad as-Sadiq (A.S.)has explained, the word ‘abd is composed of three letters: ‘ayn, ba’, and dal. “‘Ayn†indicates ‘ilm, knowledge and certainty that a servant has of Allah. The “ba’†indicates bu’d, the separation and distance he has from other than Allah. And the letter “dal†points to dunuw, his closeness to Allah.[60]
The slave is indebted to Allah (awj) for not only all of his perfections, but indeed for his very existence. It is because of this that he submits to Him. By not looking at himself and his own desires, he takes on the colour of his Master and His perfections to the extent that according to the saying of the Noble Prophet (Õ), “The true slave of Allah Almighty is he for whom the obedience and love of Allah becomes sweet. He presents his needs to his Lord and becomes intimate with Him. He puts all his trust in Him and has hope in no one else.â€[61]
According to the saying of Imam Ja’far b. Muhammad as-Sadiq (A.S.)the reality of slavery is in three thing, the first is the fact that “The slave does not think that he owns anything that Allah has given him. This is because slaves do not own anything for themselves. They consider all their wealth to belong to Allah. They place whatever they have wherever Allah tells them to. The second is the fact that the slave of Allah does not weigh what is good and bad for himself. Thirdly, he spends all his activity in that which Allah had commanded him to do, and does not do what He has forbidden him from. Because he does not consider himself to own what Allah (awj) has given him, giving it away is easy for Him. Since the slave of Allah (awj) has relegated his affairs to Allah (awj), the problems of the world become easy for him. And since he spends all his time doing what Allah (awj) has told him to do or staying away from what he has been prohibited from; he has no time left to be ostentatious. Thus, Allah (awj) honours His slave by means of these three things and by means of this, his response to Satan’s challenges and his interaction with the other creatures of Allah (awj) becomes easy. He does not go after the world in order to hoard wealth or show off in front of people. He does not seek any wealth and power that he sees in the hands of others, nor does he spend his days in vain pursuits.â€[62]
Slavery is the key to sanctity. The title “slave†is the best of titles and it is because of this that the name of the Prophet (S.A.W.)was ‘Abdullah and on the night of ascension he asked Allah (awj) to grant him servanthood.
The perfect man is the servant of Allah. He has all the manifestations of Divine Names. He is effaced in the Divine Essence.
The lexicographers have defined worship as the pinnacle of humility. They have said that since worship is the highest level of humility, it does not befit anyone other than one who holds the highest levels of existence, perfection, grace, and generosity. Because of this, the worship of other than Allah (awj) is false worship that is tantamount to polytheism.
Worship has three levels: Some people worship Allah (awj) with the hope of getting other worldly rewards or because they fear His punishment[63] - these are the ordinary believers; some worship Allah in order to gain the honour of servanthood and so that Allah (awj) calls them His slave; some however, worship Allah (awj) because they are in awe of His Might and because they love Him.
It has been related in a sacred tradition that Allah (awj) said, “Oh my slave! Worship me so that I make you like Myself. I say to something, ‘Be,’ and it is, you will also say to something ‘be’ and it will become so.â€[64]Â
Therefore, according to a saying of Imam Ja’far b. Muhammad as-Sadiq (A.S.)“Servanthood is a substance, the kernel of which is Lordship.â€[65]Â
By means of worship, man’s soul becomes like a polished mirror in which the Divine lights are reflected. The more it is polished the more will it reflect the flashes of Divine illumination; until such a time that his potential for sanctity will change to actuality and he will become the vicegerent of Allah (awj) in the whole realm of existence. You should know that this is not lordship but it is a vicegerency and a representation in which the effects of lordship become manifested. The vicegerent of Allah (awj) does not do the work Allah (awj) does. Allah (awj) rather accomplishes his work at the hands of His vicegerent. Through the lattice of the soul of this person, He manifests Himself and reveals His Names and Attributes. Because of this the divine Gnostic is the perfect mirror for the power and grace of Allah (awj).
In all the types and degrees of the miracles of the prophets and the Imams (A.S.)in reality, it is Allah (awj) who is the absolute agent while the soul of the saint has been effaced in His will. This is the station of servanthood - a station that can be obtained by means of obeying Allah (awj).
The spiritual wayfarer considers himself to be the name of Allah (awj) in this station, to be effaced in Allah (awj) as he recognizes other beings to be the same. If he be a perfect saint, he will become the perfect name of Allah (awj) and apply in himself perfect and absolute servanthood.
In the Noble Qur`an, Allah (awj) says,
“Glory be to He who took his servant on the night journey.â€[66]
This indicates the fact that travelling the path to Allah’s (awj) nearness can only be achieved by means of servitude. One must forego the pride and haughtiness that comes with presumptions of independence.
In the tashahhud first we give witness to the Prophet’s servanthood, then to his prophethood. This is because servanthood is the ladder by means of which he ascended to the station of prophethood. In the Salat, which is the night ascension of the believer, we start with the “bismillah†that is the reality of servanthood.
Intention, according to the general public, means the desire to obey Allah (awj) whether that be out of greed or fear. “They call on their Lord, greedily and out of fear.†According to those with wisdom it is the desire to worship Allah (awj) out of respect and in order to acknowledge his greatness. “Worship Allah as if you were seeing Him. If you are not seeing Him, verily, He sees you.†According to those with the love of Allah (awj), it is the desire to obey Allah (awj) out of love for His essence. Finally, near the Friends of Allah (awj) it means to intend to obey Him and worship Him as an effect of witnessing the beauty of the Beloved, independently and essentially, and to be annihilated in the Lord, essentially, in His attributes and in His actions. One of the most important conditions of intention is sincerity.
Sincerityof intention, in the general public’s worship, is purifying one’s intention of both patent and hidden polytheism, which include such traits as ostentation, self-conceit, and pride.
“Now, surely, sincere obedience is due to Allah.â€[67]Â
In the worship of The High-ranking, however, it is to purify one’s intention from any trace of greed or fear which in their mode of wayfaring is considered polytheism. In the worship of The Possessors of Heart (ashab al-qulub), it is to purify one’s intentions from egoism which is the greatest polytheism and disbelief in their mode. In the worship of The Most Perfect, it is purifying one’s intention of noticing the station of servitude and the act of worship, and further yet noticing the existence. As Imam Khomeini said, “The healthy heart is the one which meets The Truth, without anything else disturbing their intimacy.â€[68]
Notes:
[60] Misbah al-Shari’ah,chapter 2:
[61] Arba’in
[62] Bihar al-Anwar, vol. 1, pg. 224, no. 17:
[63] Nahjul Balaghah, Short saying 237; al-Kafi, vol. 2, pg. 84, no. 5:
[64] Kalimatollah, pg. 140, no.154:
[65] Misbah al-Shari’ah,chapter 2:
[66]Surat al-Isra’ (17), Verse 1:
[67] Surat al-Zumar (39), Verse 3:
[68]Sirr al-Salat, pg. 75 (Farsi Version)
Nearness to Allah
Question: What is nearness to Allah (awj)? How many different kinds of nearness are there? How can we gain nearness to Allah (awj)?
Brief Answer
In lexicographical terms, “qurb†means the nearness of one thing to another. This can be in space or time. Of course in commonplace usage, “qurbâ€Â also applies to being the centre of attention and to holding a special place near someone.
In philosophical terms there are three types of nearness: spatio-temporal, essential (i.e. pertaining to quiddity), and existential. Spatio-temporal nearness however is particular to the different parts of the material world. Since Allah (awj) is not matter, this type of nearness does not apply in regards to Him.
Essential nearness, or nearness in quiddity, is like the nearness person a and person b have as humans, as they possess the same quiddity—being of the same species. Allah (awj), however, is unlimited and therefore without quiddity. Without quiddity, this sense of nearness will not pertain to Allah (awj) either.
Since Allah (awj) bestows existence to all beings and separation between a complete cause and its effect is impossible considering the fact that an effect is a mere link and relation to its cause, we can conclude that the nearness of Allah (awj) to His creation is existential nearness.
Allah’s (awj) nearness to things
There are four groups of verses regarding Allah’s (awj) nearness to us:
a. Verses stating His nearness to us in principle;
b. Verses holding that He is nearer to us than any other being;
c. Verses saying that He is nearer to man than his jugular vein;
d. Verses saying that He is nearer to man than man himself.
In explaining the fourth group of verses, we must say that man, like all other contingent beings, is a hollow being—empty of any and all aspects of independent existence. Thus, Allah’s (awj) existential encompassment and comprehension lies between man and himself.
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Nearness to Allah (awj) in philosophical terms
 It is clear that Allah (awj) is not in any particular place, so that there could be a direction to get near Him by moving in that direction. Nearness to Allah (awj) is achieved through man strengthening his existential aspect to the extent that he begins to self-consciously manifest the Divine Attributes. In the movement towards salvation, the more man’s existential perfects increase, the more the levels of nearness to Allah (awj) increase.
Nearness to Allah (awj) in light of the Islamic tradition
Since Allah (awj) is close to everything, man must try to approach Allah (awj) through righteous deeds. These deeds are divided into two categories: compulsory and advisory. Deeds holding a key position in the first category are understanding and sincerity in actions, while the rest, including humility, good morals, and generosity, fall under the category of advisory deeds.
Detailed Answer
 In lexicographical terms, “qurb†means the nearness of one thing to another. This can be in space or time. Because of this it is said that something from a spatial point of view is near another thing. Or it is said that yesterday is, from a temporal point of view, closer to today than two days before yesterday. In another common usage, “qurbâ€Â means being the centre of attention of someone and to hold a special place near them.
Types of nearness in philosophical terms
 In philosophical terms there are three types of nearness: spatio-temporal, essential (i.e. pertaining to quiddity), and existential. Nearness and distance are things whose existence depends on two things. A and B should both exist in order for us to say that A is near B or is far from it. In the metaphysical realm in which immaterial beings exist that are free from motion and time, spatial and temporal nearness cannot apply. This is especially true in regards to the Reality of all realities and the unlimited existence “He is an absolute to whom we cannot point (spatially or temporally or otherwise) nor can He enter our imagination.â€[69]
Since Allah (awj) is free from quiddity[70], He can not share a quiddity with anything else nor be near to anything in this respect. This is because quiddity here means genus and differentia (when quiddity is opposed to existence). But Allah (awj) admits of no delimitation or definition such that another quiddity be near or far from Him. “He who points to Him has limited Him and he who limits Him counts Him.â€[71]
Two things that are partners in or share one quiddity are like one another. Zayd and ‘Amr for instance share the quiddity of Man. Allah (awj) however is above and beyond having a like or an opposite.
In regards to connection in existential terms we can say that: Because Allah (awj) is the source of all existence and because the separation of the cause from the effect is impossible, therefore nearness can be envisioned as nearness in existential terms (although it must be noted that to speak in terms of cause and effects does not adequately convey the relationship here, since all things “other-than-God†are but so many manifestations of His one existence),
“And when my servants ask you concerning me, tell them I am near.â€[72]
Things are, in their essence[73], pure relations to Allah (awj). Until the cause is understood, the effect cannot be understood. Therefore the nearness Allah (awj) has to creatures is an existential nearness. There can be no existence except that Allah (awj) is its cause, and any effect stands by means of its cause. Therefore there cannot be a form of nearness nearer than this nearness.
Allah’s (awj) nearness to things
In regards to the nearness of Allah (awj) to things, the verses of the Qur`an can be divided into four categories.
a. One group state His nearness per se: that Allah (awj) is near us:
“Verily I am near, I answer the caller.â€[74]
b. A second group of verses state that He is relatively nearer to man than others:
“We are nearer to him than you but you do not see.â€[75]
 c. Another type of verse indicates that He is closer to man than his jugular vein:
 “Verily we created man and we know what his soul whispers. And We are closer to him than his jugular vein.â€[76]
 d. A fourth group state that Allah (awj) is closer to man than man himself, like the following verse:
“O you who believe, answer Allah and the Prophet when they call you to what will give you life. Know that Allah stands between man and his heart.â€[77]
Discussions about the first three groups are not very difficult but the fourth group cannot be solved so easily. How can Allah (awj) be closer to man than himself? Because of this, some commentaries, in line with some traditions have explained this as the intermediation of Allah’s (awj) power. They say that the meaning of the verse is that sometimes man decides to do something, then Allah (awj) makes him regret it and does not allow him to continue with his plan.[78]
This is an intermediate meaning, one step removed from the apparent meaning, but if we have a rational proof that supports the apparent meaning of the verse, then we have no reason for foregoing the apparent meaning of the verse (that God comes between man and himself). Man is not whole (samad), rather he is like other possible beings “emptyâ€; as Kulayni has related in a tradition, “Verily Allah created man empty.â€[79]
Now that man is empty, the comprehensiveness of the existence of Allah (awj) comes between man and himself. Therefore, Allah (awj) is near everything. If Allah (awj) is near, He is near with all of His attributes. This is because the essential attributes[80] of Allah (awj) are one with His essence. Now, if His essential attributes are present, then His attributes of action will also be active following His essential attributes.
The way to get closer to Allah (awj) in a philosophical view
One of the fundamental questions that can be asked in this regard is, “How can we become closer to Allah (awj)?â€â€”that Being, the light of whose existence has illuminated the Heavens and the Earth, an illumination that is the same as creation and the eternal creative act. From what direction should we approach Him and in what direction should we seek to become near to Him? It is clear that Allah (awj) does not have a direction, hence the journey along the path to Allah (awj) actually takes place within the very being of the wayfarer.
In the process of perfecting his essence, when the wayfarer travels from creation to the Real and travels from the material intellect[81] to the active intellect, he communes with the Names and attributes of Allah (awj). In other words he attains his felicity. The depth and faculties of his existence are strengthened and he becomes one of Allah’s (awj) great signs or manifestations. He thus attains the state of sanctity and Divine vicegerency. This spiritual state can be called “nearness to Allah (awj).â€
Nearness to Allah from the view point of Qur`an and Hadith
 Because Allah (awj) encompasses all things[82], it does not make sense that He be distant from something. Therefore, the nearness of Allah (awj) to His servant is true in all cases and situations. Conversely, it is not always the case that man is always close to Allah and it is a state that man must strive to obtain. Therefore if man wants to become closer to Allah (awj) and to strengthen this relationship, he should obtain the nearness to Allah (awj) by means of good actions and obedience to Allah (awj) as Imam Muhammad b. ‘Ali al-Baqir (A.S.)has said, “Nearness to Allah can only be found through obedience to Him.â€[83] In doing this, he enters the beginning of spiritual vicegerency or the succour of Allah (awj).
 It has been related that “Prayer is the nearness of every pious personâ€[84] and concerning the religious tax it has been related that “the zakat (has been made) with the prayers a means of nearness.â€[85] These are things that bring one close to Allah (awj).
 When this nearness is achieved, man becomes the friend of Allah (awj) and Allah (awj) becomes the friend of man. Verses such as the following clearly point to this two-way friendship:
 “If you love Allah, follow me. It will make Allah love you...â€[86]
 Performing all those actions that in principle bring you close to Allah (awj) is the means to Allah’s (awj) nearness provided that man performs them for Allah (awj). In other words, these actions must not only be good in themselves, but they must be carried out in the best way and with the proper intentions (i.e. goodness of both act and agent is required).
 As to the acts, they are of two kinds: obligatory and recommended. Just as reaching heaven has obligations and recommended acts, so too reaching the highest degrees of humanity (that in itself is a type of heaven) has its obligations and recommended actions. Understanding and sincerity both have great bearing in this regard and can be considered mutually necessary to the extent that when understanding increases sincerity also increases. On the other hand, the Qur`an considers actions to be a means of reaching understanding[87]. Of course, the understanding and certain knowledge thus obtained is not the certainty with respect to Allah (awj), since the former certainty is the cause of worship and not, as in the case of the latter certainty, the highest effect and product of worship. The latter certainty is the certainty of Allah (awj) and the knowledge of Him in all His unlimited attributes.
 The remainder of the moral methods that lead to nearness can be considered as recommended. As Imam Ja’far b. Muhammad as-Sadiq (A.S.)has said, “Amongst the things that Allah revealed to prophet Dawud was this, ‘O Dawud, just as humble people are the nearest people to Allah, the proud ones are the farthest people from Allah.â€[88]Â
 It is clear, however, that humility and good morals or kindness are recommended or secondary acts in obtaining nearness to Allah (awj) whereas the primary principle remains understanding and the worship of Allah (awj). In the words of the Noble Prophet (S.A.W.)“O Abu Dharr, worship Allah as if you see Him, for if you do not see Him, He sees you.â€[89] In other words, your knowledge and understanding should be “presential†or intuitive and direct knowledge.
 Notes:
[69] Nahj al-Balaghah, Sermon 186:
[70] Quiddity is defined as “the limits of existence,†thus special only to contingent beings {i.e. dependant beings}. Allah (awj) on the other hand, being a necessary being, has no limit, thus defying quiddity.
[71]Nahjul Balaghah, Sermon 1:
[72]Surat al-Baqarah (2), Verse 186:
[73] That is to say, all contingent beings are dependent and lack any sort of independence. All they have is for their existence is a “shadow†existence. A shadow has no existence of itself. All of its existence depends on the object having the shadow. All existents “other-than-God†are but as shadows of that perfect Being. Of course, the similitude in question here is the dependence of the shadow on the object. Other characteristics of the example, such as the object being material, are not meant.
[74]Surat al-Baqarah (2), Verse 186:
[75]Surat al-Waqi’ah (56), Verse 85:
[76]Surat Qaf (50), Verse 16:
[77] Surat al-Anfal (8), Verse 24:
[78]Majma’ al-Bayan, vol. 4, pg. 452
[79] al-Kafi, vol. 6, pg. 286:
[80] Allah (awj) attributes are of two kinds. Essential Attributes (or Entitative Attributes). Attributes for whose derivation and conceptualization, bringing to mind Allah’s (awj) essence is enough; attributes like knowledge, power, life, etc. Action-Related Attributes (or Operative Attributes). Attributes for whose derivation, bringing to mind Allah’s (awj) essence is not enough. We need to bring to mind His essence in its modality of action and operation within creation; attributes like creativeness, forgivingness, bestowing sustenance, etc.
[81] Philosophers divide the intellect into four levels. Material or Passive Intellect (passive intellect or nous pateticos). In this stage, the intellect is at a potential state of understanding. Intellect by Proficiency. In this stage, the intellect understands the self-evident concepts and judgments. Active or Agent Intellect (intellectus agens or nous poietikos). The stage when the intellect understands concepts or judgments needing speculative reasoning through self-evident concepts and judgments. Acquired Intellect. This is the stage when the intellect understands all self-evident concepts and judgments and those needing speculative reasoning corresponding to the metaphysical and physical worlds in such manner that it keeps them present and is actually attentive of them.
[82]Surat al-Fussilat (41), Verse 54:
[83] al-Kafi, vol. 2, pg. 74:
[84] Man La Yahdhuruhu al-Faqih, vol. 1, pg. 210:
[85]Nahjul Balaghah, Sermon 199:
[86]Surat Ali-’Imran (3), Verse 31:
[87] Surat al-Hijr (15), Verse 99:
[88] Muntakhab Mizan al-Hikmah, no.5212:
[89]Bihar al-Anwar, vol. 77, pg. 74:
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