Words in Imam's Supplications

You are already familiar with the words used in Imams' supplications. Now let us see whether the words and phrases used by Muslim gnostics for which they have been charged with unbelief by those who are unaware of reality, are similar to those used by the Imams or the gnostics have a different vocabulary. This topic relates to spiritual journey.

The following words have come in the Sha'baniyah supplication: "O my Lord! Grant me complete withdrawal to You and enlighten the eyes of our heart with the light of looking towards You so that the eyes of heart may tear off the curtains of light and reach the source of granduer and our souls get suspended in the honourable chamber of your sanctity."

Further the text says: "O my Lord! Grant me that I may be one of those whom you called and they responded, and at whom You looked and they were dumb-founded." What do these words signify? Now what do the critics of the gnostics say? The gnostics have not said anything different from what the Imams have said. Why did all our Imams use to recite this supplication? What does "complete withdrawal" mean?

Imams pray for complete withdrawal

The Imams ask Allah to grant them complete withdrawal to Him, while it was up to them to undertake the spiritual journey themselves, but still they prayed to Allah for it. Why so? They asked Allah to enlighten the eyes of their hearts. What did they mean by the eyes of the hearts with which they wished to see Allah? What does heart mean in this context, and what is the meaning of the eye of the heart?

Thereafter, the aim of all this has been stated in these words: "So that the eyes of our heart may tear off the curtains of light and may reach the source of majesty and our souls may become suspended in the honourable chamber of Your sanctity". Here the question arises what is meant by becoming suspended? The next prayer is: "O my Lord! Make me one of those whom you called and who responded to You and who were dumbfounded by Your majesty." The Qur'an also has said about Prophet Musa that he fell down senseless. Are these expressions different from what is called fana' or passing away in the terminology of the Muslim gnostics. Thus climbing up higher and higher the spiritual traveller reaches the stage where the eyes of his heart tearing off all curtains reach the source of majesty.

What is this source of majesty and what does reaching this source mean? Does this not mean gaining that proximity to Allah of which the gnostics talk? Can anything other than Allah be the source of majesty? Only that can be this source of majesty from whom all the favours and blessings can be contained. Only after reaching this source of majesty "our souls will become suspended in the honourable chamber of Your sanctity".

Anybody who looks over the relationship between Allah and His creation will never use the words, cause and effect for this relationship. The use of these words, wherever it has been made, shows only that this relationship is such that it cannot be expressed in exact terms. The use of the words Creator and creation is nothing but following the taste of the common people. A far better expression is revealing the glory. The Qur'an says: Then his Lord revealed His glory to the mountain. (Surah al-A'raf, 7:143) This is also only a way of using the closest words to state a relationship that cannot be expressed exactly.

A Question Difficult To Conceive, But Easy to Believe

The relationship between Allah and His creation is a question that is difficult to conceive but after having been conceived, is easy to be believed. The difficulty is how to conceive a Being who is everywhere, but still it cannot be said that He is at such and such place. He is outside of everything as well as the inside of everything. Everything is caused by Him. Nothing is devoid of Him. Now where can we find appropriate words to express these concepts? Whatever words we choose, they will be inadequate.

All that can be done is that those who are fit to do so pray to Allah and pray in the style of the Shabaniyah Supplication that He may enlighten them on this subject. Anyhow, it is not a thing for which one group may declare another group infidel or ignorant, for it is not possible for anyone to express himself clearly on this subject. Try to understand the sentiments of others and what they want to say. Sometimes it happens that as light surges in the heart of somebody, he involuntarily exclaims that he is everything.

Imam Ali is the Eye of Allah, He is the Light of Allah's Eye

You read in the supplications that Imam Ali is the eye of Allah. What does that signify? Imam Ali is often described as the eye of Allah, light of Allah and the hand of Allah. What does the Hand of Allah mean? Such words are used by the Muslim gnostics also. It is reported in our traditions that the alms given to a poor-man reaches the Hand of Allah. The Qur'an says: You did not throw the pebbles, when you threw them, but Allah threw. (Surah al-Anfal, 8:17)

What does this mean? This is what you all repeat, but you do not allow the gnostics to mention the Hand of Allah. When these poor people cannot say expressly, they say the same thing in a roundabout way. But such expressions are common even in the Qur'an and especially in the Imams' supplications. Therefore there is no reason why we should suspect the gnostics especially. Try to understand what they mean and why they do not use the diction commonly used by other people.

Although they have not used the familiar words and phrases, they have not sacrificed the truth, but have sacrificed themselves for the sake of truth. If we could understand that truth, we might have used the same diction. The Qur'an has used the same way of expression. The Imams also have used similar words. If somebody says: "This is the truth", no sensible person will think that he means that this is Allah.

Now just see how manifestation of Allah can be interpreted? In regard to the Imams in a supplication the following words have been used: "There is no difference between You and them, except that they are your bondsmen; their creation is in Your Hand and their restoration is in Your Hand." This sentence also shows the inadequacy of expression. That is why the Imams use the words which are closer to the Qur'an than to the words used by others. About gnostics anyone could say that they were nobody.

But there were some other people whom we knew intimately and knew that they had a thorough knowledge of all Islamic sciences. They also used similar words. For example they used to say: "That reveals Allah's glory". In the 'Samat' Supplication there is a word, 'tal'atuka'. This word also means glory. Similarly there is another word nur (light) in the phrase, 'binuri wajhika' (by the light of Your Countenance). That is why I say: Make peace with the gnostics. I do not mean to say that all of them are good. What I mean is that all of them must not be rejected. When I support the scholars and jurists, I do not intend to support all kinds of scholars and what I mean is that all of them should not be rejected. The same is the case with the gnostics. Do not think that whosoever talks in gnostic terms is an infidel.

Every Thing Must Be Investigated

First of all it must be understood what the other man is saying. If that is understood, perhaps there will be no need of rejecting him. Everywhere it is the same story of grapes - 'inab, angur and uzum.' One man states a thing in one way; another man uses the terms of cause and effect while saying the same thing; the third man uses the word, mover and consequence; while the fourth man says manifest and manifestation.

At some time or other all of them reach a stage where they realize how to describe the Being who is everywhere but is not any of the things we perceive. That is why sometimes someone ever says: "Ali is Allah's hand; Ali is Allah's eye." The Qur'an says: You did not throw when you threw, but Allah threw. It also says: Surely those who pledge their allegiance to you, really pledge their allegiance to Allah. Allah's hand is above their hands. (Surah aI-Fath, 48:10)

Does this verse mean that Allah's Hand is literally placed on their hands? Obviously it does not. 'Above' here means at a higher point spiritually. Actually we lack words to express this position properly. As Allah is far above that he may be mingled with anything or that he may be related to anything in a general sense, similarly he is above that we may be able to understand the nature of His glory.

His glory is unknown to us. But we believe that there is certainly something of this sort. We cannot deny its existence. When we believe that such things exist, we have to admit that they are mentioned in one way or another in the Qur'an and Sunnah. In the Qur'an wherever there is a mention of the glory of Allah, the words revealing or manifesting have been used. In the Surah al-Hadid a verse says: He is Explicit and Implicit.

A report says that the last six verses of the Surah al-Hadid are for the people who will appear "in the last era." Only they will be able to understand these verses which give some account of creation etc. It is in these verses that Allah says: He is the First and the Last and the Explicit and the Implicit and He is with you wherever you are. (Surah al-Hadid, 57:3-4) Nobody can easily understand what is meant by 'the last era'. Only one or two persons in the world may be able to understand the significance of this phrase.

Misunderstandings Must Be Removed

The main point which I want to emphasize is that misunderstanding must be removed and there should be an end to the differences between the pedagogues and the scholars. The way to gnosis must not be blocked. Islam is not the name of the rules of law only. The basis of these rules is something else. The basis should not be considered to be superfluous, nor should it be sacrificed for the sake of derivatives. We must not say that gnosis is not required or has no importance. Someone told me that a person was mentioned before the late Shaykh Muhammad Bahari.

He says: "That man is a righteous infidel." 'How can that be' we said: 'Is he righteous and at the same time an infidel?' Shaykh Muhammad Bahari said: 'Yes, he is righteous because he acts according to the law of Islam and does not commit any sin. And he is an infidel because the god which he worships is not true God.' Even the Ant Loves Itself According to our traditions perhaps the ant thinks that Allah has two horns. This is due to self-love which an ant also apparently harbours. The ant is a very funny creature. It thinks that it is a mark of granduer to have horns. When we think about our virtues and merits, we also think almost in the same way. It is the same ant which thought that Prophet Sulayman (Soloman) and his troop could not understand anything.

The Qur'an says: An ant exclaimed: 'O ants: Enter your dwellings lest Sulayman and his troops crush you because they do not understand.' 'And he (Sulayman) smiled laughing at her speech. (Surah an-Naml, 27:17-19)

The case of the ant is not a solitary one. Everybody thinks the same way. Even the hoopoe, according to the Qur'an, said: I know what you do not. (Surah an-Naml, 27:22). The hoopoe said so to Prophet Sulayman who was a Prophet and who had a companion who brought to him the throne of Bilqis in the twinkling of an eye. How could he do that, is not known. Was there any electric system of transportation, or was it a case of annihilating a thing and then bringing it back into existence, or was the throne of Bilqis transported after having been converted into electric waves?

According to a report one of the companions of Prophet Sulayman knew a letter of Allah's Exalted Name and by virtue of it could bring anything desired to Prophet Sulayman before the twinkling of an eye. To such a prophet the hoopoe said: 'I know what you do not.' Anyway, what Shaykh Muhammad Bahari meant to say was that that particular scholar said what he understood and he acted also accordingly.

It Is Bad Luck To Be Unaware of Some Important Questions

I think that it is unfortunate that a group of scholars which includes some very good and pious persons, is unaware of some important questions. When I came to Qum, Mirza Ali Akbar Hakim was there. He had established an Islamic Academy at his house. The scholars used to receive education there. Such outstanding persons as the late Agha Khawansari and the late Agha Ishraqi used to attend Mirza Ali Akbar's lectures.

On that occasion a pious and prominent personality, who is no longer amongst us, remarked: 'Look, to what level has the condition of Islam gone down? Now the business of Islam is being transacted at the house of Mirza Ali Akbar.' He made this remark despite the fact that personally he was a pious man. Even after his death one of his representatives said on the pulpit: 'I have myself seen Mirza Ali Akbar reciting the Qur'an.'

The late Agha Shah Abadi was very much offended by this remark. Such misunderstandings are regrettable, and keeping oneself aloof from good work is also deplorable. What a pity that this scholar did not take part in the meritorious act of setting up a learned academy! Philosophy is a common place thing, but some people object to it also. In fact these people do not understand each other and that is why all the disputes arise.

A scholar declares another scholar infidel simply because he does not understand what the other man says. The fault of the other man is that he uses such terms as cause, effect etc., which in the eyes of the former are contrary to the facts. I said earlier that divine name is not separate from the named. The name is a manifestation and a sign, but not such a sign as a milestone is. Therefore it is difficult to say that such and such thing is a sign of Allah. The words used in the Qur'an are closest to the reality but still do not represent it fully.

The difficulty is that better words do not exist. I said earlier that the Qur'an was like a dining table with many dishes placed on it. Everybody can have food according to his choice. No group has a monopoly of the Qur'an. All have a right to be benefited by it equally. The supplications of the Imams are full of spiritual knowledge. But some individuals try to deprive the people of these supplications which impart knowledge and convey the views of the Qur'an. Imams' supplications interpret the Qur'an and explain the questions to which others do not have access.

It is Wrong To Persuade People To Give Up Supplications

It is wrong to say that as we want to concentrate on the Qur'an, the supplications are not required. People should cultivate a liking for the supplications so that they may develop an attachment to Allah. Those who do so, give no importance to worldly things. They are not self-conceited, and keep them- selves busy with the tasks liked by Allah. Such people include those who used to fight for the sake of Allah, and at the same time used to recite the supplications.

Their circumstances were not different from ours, but still they managed to wield the sword and pray at the same time. Just as the Holy Prophet and the Holy Qur'an are not separate from each other, similarly the Holy Qur'an and the supplications are also not separate from each other. We cannot say that as we have the Qur'an, we do not need the Holy Prophet. The Qur'an and the Holy Prophet go together.

"They will always remain together till they arrive together at the Fountain of Kawthar." There is no question of their parting. If some of us take them separately and want the Qur'an to be separate, the Imams to be separate and the supplications to be separate; or if some of us say that the books of supplication are not required, and as such they may be set on fire; or if some of us want the books of the gnostics to be burnt, the reason is simply that the people who say and do such thing are ignorant. A man who exceeds his limit always falls into error.

Kasrawi And Hafiz

Kasrawi was an historian. His knowledge of history was good. He was a fine writer also. But he was self conceited. In the end he began to claim to be a prophet. He, however, believed in the Qur'an, but he was totally against supplications. He lowered Prophethood and brought it down to his own level.

As he himself could not rise up, he lowered Prophethood. The supplications and the Qur'an all go together. The gnostics, the sufi poets and the philosophers all say the same thing. Their points of view are not different. The difference is only that of their diction and the style of expression. Hafiz Shirazi (the Celebrated Persian Poet) has his own individual style.

He mentions the same points as others do, but in a different manner. Their choice of words may be different, but the people should not be deprived of the blessings of the subject matter. It is essential to call people to the vast treasure of knowledge contained in the Qur'an, sunnah and supplications so that everybody may be benefited by them according to his capacity. This was a prelude to the points I intend to put forward later.

If I am spared and mention any expression used by the gnostics as a possibility, it should not be said that I was trying to revive their expressions. In fact their expressions are worth being popularized. Some craftsmen used to call on the late Agha Shah Abadi, who used to narrate gnostic problems in front of them as in front of others. One day I said: 'Do you narrate these things in front of these people also?' He said: 'Never mind! Let these heresies be heard by them too'.

We also had some such people. I cannot say who they were. It will be wrong to mention anybody by name. Now the topic of discussion is that "Bismillahir Rahmanir Rahim" has al-Rahman al-Rahim and "Al-hamdu lillahi Rabbil 'alamin" is also followed by the same words, viz. al-Rahman al-Rahim. The words al-Rahman and al-Rahi'm may in bismillah either relate to ism or Allah. Both the possibilities are there. God-willing we will see later which of these two possibilities appears to be more reasonable.