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The basis of levels of severance and the granted Ma'refat (gnosis)
This matter takes place in different ways. Sometimes it is accomplished without the free will of man and sometimes it is exposed to view by free will, endeavour and struggle. On the basis of levels of severance, the granted Ma'refat (gnosis) too are different.
The reason that severance from material attachments becomes the cause of remembrance is this that such kinds of attachments are the most important channel for man's neglectfulness from the innate Ma'refat. By eliminating such attachments, the obstacles and veils are removed from the Fitrat (innate disposition) and the light of innate Ma'refat begins to glow (once again) and this glowing is the same granted Ma'refat which is mentioned in Quran by the word 'Atainaahum' (Nahl: 52 & 53). One of the instances of severance which is accomplished without man's authority and which has been emphasized a lot in verses and a tradition is the state of helplessness and losing of hope in this world. (Which is mentioned in Quran and traditions by the words 'Ba'san we Zarraa'.
Under these circumstances too, the introducer to God and His qualities is God Himself and the real reminder, in the position of proof is the Benevolent God. However, in the position of proving and explaining, whenever the Holy Imams (A.S.) were faced with the real seekers of guidance and Ma'refat then, for reminding the Ma'refat, they would recall the same conditions and manifestations of the Ma'refat of God in the hearts and the people too, by recalling those same conditions, remember the Ma'aref which they had acquired at those moments.
Acquiring and accomplishing such kind of reminding, by way of proof and confirmation, is known as the general guidance ('Aamah').
General Guidance and Special Guidance
The first level of guidance which we name it as general guidance, is a level which the Ma'refat of God is given to all the people in such manner that they cannot deny that by heart. In case of aversion and rejection (Bani Israel: 67) man comes to a halt on the path of guidance and it is possible that he even becomes deprived from remembering the initial Ma'refat. However in case of submitting himself before God, and in accordance with the degree of his submission and struggle, a greater manifestation of the past and innate Ma'refat glows in his heart and the Ma'refat of God becomes much more severe and scintillating.
This severeness which possesses greater levels is set forth as special guidance ('Khaseh') because it does not occur for all the common people but specially occurs for the faithful believers.
Paying attention to this matter can be a reply to some of the questions pertaining to beliefs, which are propounded in connection with some verses of Quran.[24]
Another instance of severance consist of “volunatary severance” from the worldy manifestations which is accompanied with untiring struggle and endeavour. However its result will be a higher Ma'aref and a reminder more severe than the divine and innate Ma'aref and will lead to a much higher stage than the special guidance
(*) (Supplication of Sha'baniyeh)
It is here that the obligation of ethics and its importance becomes clear and the narrow relation of true ethics and mystics with the most fundamental matter pertaining to beliefs in the school of revelation becomes manifest. From this viewpoint, ethics smoothens the way for ascending to the peak of bondage and perfection of course not as a collection of practical precepts but as a path which acquaints man with the source of Ma'refat and basis of guidance.
While discussing the stage of 'submission' we shall once again refer to this matter even though going into its details is not within the scope of our discussion.
Notes:
[25] 25-Baqarah: 164, Yunus: 6, Ra’ad: 2 & 3, Nahl: 11, 12, 13, 14, 16, 65-79, Bani Israel; 66, Taha; 54, Anbiya: 32, Shura: 8, Rum: 20-26, 46, Luqman: 31, Mu’men: 81. Sajdah: 53, Mu’min: 13, Furqan: 62, Zaariyaat: 49-55, Waqe’aa: 73, Yunus: 3, Ghasheya: 17-21, A’ala: 1-10.
[26] 26-First Section
[27] 27-(*) (Behar al-Anwar; vol. 1; Pg. 225). From the clear evidences of this tradition is ‘Ma’refatullah’ just as guidance by way of precedance is true to the Ma’refat of God. Another point which can be seen m this tradition it that preferent of servitude is for knowledge and guidance. This matter will be discussed in the “Third Method”.
[28] 28-First and Second Section.
[29] 29-The role of contemplation and rationalization and their importance in divine Ma’aref is not something which can be denied. But it does not mean that intellect in all the affairs is capable of achieving the truth independently and without the help of inspiration. Basically intellect (reason) cannot reach to the boundaries of the unseen and whatever is said about it is nothing more than mere conjecture and supposition. Among the unseens is the matter of notion of Essence, Attributes and Actions of Exalted God, which was discussed, in the first stage. If we pass over from this Set of Ma’aref then contemplation and thought with the aid of inspiration can traverse stages of recognition and Ma’refat. Among them we may mention proof of existence of God, Monotheism (Tauheed), Prophethood, Imamat etc. Intellect is inaccessible to the injunctions but for discovering the aim of legislator and more important than that examining the ways for executing the injunctions, contemplation plays an important role.
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