Meaning of Glory

People like us think that the glory revealed to Prophet Moses was a light seen by him. It might have been seen by others too. What a novel idea! As if it was a light that could be seen by everybody. Jibra'il (Gabriel), - the Holy Ghost used to recite the Qur'an before the Holy Prophet. Could others hear him? We do not have the slightest idea of the reality and our knowledge is confined to hearsay.

The Prophets can be compared to a person who saw a dream or witnessed something, but is unable to describe what he saw and others are also not fit to understand what he says. The same is the case with the Prophets. Neither they can describe what they see, nor can we understand what they say. No doubt the Prophets have said something, but we can understand only that which is comprehensible to us.

The Qur'an contains everything. It has the rules of law as well as the stories, to the underlying idea of which we do not have access, but we can understand what they apparently mean. There are certain things in the Qur'an by which everybody can be benefited to some extent, but in the real sense the Holy Qur'an could be understood only by him to whom it was addressed.

Of course those Holy men who were either trained and instructed by the Holy Prophet direct or later imbibed his teachings, also understand the Qur'an. Through the Holy Ghost the Qur'an was revealed to the heart of the Holy Prophet. The Qur'an itself says: The Holy Ghost descended with it on your heart (Surah ash-Shu'ra, 26:193) The Qur'an was revealed many a time and each time it was revealed in a more diluted form. The Qur'an says: We revealed it on the Night of Power. (Surah al-Qadr, 97:1).

On each Night of Power the same glory is revealed, but on a reduced scale. In short the Qur'an was revealed to the heart of the Holy Prophet many a time. It was revealed in stages, grades and layers till it finally assumed the form of words.

Nature of the Qur'an

The Holy Qur'an is not a collection of words, nor is it a thing that could be seen, heard or expressed in words. Nor is it a mode or a quality. It has been accorded an easy form for the benefit of us, who could neither hear it nor see it. Those who were really benefited by the Qur'an, were trained on different lines. Their method of deriving benefit from the Qur'an was quite different.

They had a special way of attending to the source from which the Qur'an has emerged. Glory of Allah is revealed from the hidden world and reaches the physical world after having been reduced gradually in intensity.

As there is a vast difference between the various grades of the hidden world and the corresponding grades of the physical world, similarly there is a vast difference between our perception and the perception of those who are superior to us and then between their perception and the perception of those who are still higher. The Prophets and the Imams enjoy the highest grade of perception. Only they can have that divine glory revealed to them which was witnessed by Prophet Musa and which is mentioned in the Qur'an when it says: When his Lord revealed His glory to the mountain.

This even has been hinted at in the Samat Supplication also. The Qur'an says: When Allah revealed His glory to the mountain, a voice was heard saying: 'Moses, surely I am Allah, Each of these things is perfectly all right in itself. As for the question what should we do if we want to learn the Qur'an, it must be remembered that these things are not a subject for learning and teaching.

Exegesis of the Qur'an

If we are interested in the interpretation of the Qur'an, we have to study those commentaries which are well-known and commonly available. Some of these commentaries occasionally mention some of these subjects, but all that they say amounts to leading the blind by the blind. The Qur'an deals with all these questions, but only for him who can understand them.

It has been said: 'Only he to whom it is addressed, knows the Qur'an.' This fact has been alluded to in the following verses: The Holy Spirit descended with it on your heart. We revealed it on the Night of Power. Nobody can witness the reality of the Qur'an except the Holy Prophet, who was the first addressee of the Qur'an. Here there is no question of intellectual perception nor of any proof or argument. It is a question of witnessing the truth, not with the eye or with the mind, but with the heart, and for that matter, not an ordinary heart, but the heart of the Holy Prophet, who himself was the heart of the world.

The Holy Prophet witnessed the reality of the Qur'an. As its first addressee he knew the Qur'an well. But even he expressed the truth in veiled words and by means of examples. How can we explain sunlight to a blind man? What language should we use for this purpose? Where can we find the appropriate words? All that we can say is that sight is possible in the light only. What can he who has seen the divine light tell the one who has not seen it? What can he who has a knot in his tongue tell him who has a knot in his ears. The Prophets had a knot in their tongues because their listeners lacked the capacity of understanding what they said.

The Holy Prophet's Embarrassment

This knot was causing a great deal of worry and inconvenience to the Holy Prophet who wondered to whom he should explain the Qur'an which was revealed to his heart. Perhaps there were a good number of things which could not be told to anybody except the person who was occupying the position of absolute Wilayat.

The Holy Prophet is reported to have said: 'No Prophet has been tortured so much as I have been.' If this report is correct, it might have implied among other things that the Holy Prophet was unable to convey to others what he wanted to convey. His position in this respect was that of a father keen to show the sun to his blind child. His frustration can easily be imagined. The father wants to explain the sunlight to his child, but on account of child's blindness he is unable to do so. He does not find suitable words to convey what he wants to convey. It is said that knowledge is a great hurdle. It prevents people from undertaking gnostic journey and instead involves them into intellectual questions and scientific theories.

For the Holy men knowledge is the greatest barrier and veil. The more the knowledge, the bigger hurdle it will prove. Man being egoistic and self-centred, feels elated by his limited knowledge and thinks that there is nothing beyond what he knows. Only a few persons guided by the help of Allah refrain from such false notion and silly thinking.

Tendency of Monopolization in Knowledge

Everybody thinks that knowledge is confined to what he has learnt and all achievements depend on it. The jurist holds that the only branch of knowledge that exists is jurisprudence. The gnostic thinks that there is nothing except gnosis. The philosopher is of the opinion that everything other than philosophy is useless. The engineer maintains that only engineering is important. Nowadays, it is said that knowledge is only that which can be proved by experiment and observation. Everything else is unscientific. Thus knowledge is a big hurdle. There are other hurdles too, but this is the biggest. Knowledge, which was expected to be a beacon light and a guide has became a hurdle, an obstacle.

That is true of all kinds of formal knowledge. Formal knowledge does not allow man to become what he should. It makes him egoistic. Its adverse effect on an untrained mind leads man backward. As knowledge accumulates, its disadvantages and harmful effects grow. It is no use sowing seeds in a barren soil. A barren soil and untrained mind averse to the name of Allah are alike. Some people are scared by philosophical questions, although philosophy is a branch of formal knowledge. Similarly philosophers shy of from gnosis, while the gnostics consider all formal knowledge to be an idle talk.

Formal Knowledge is a Hurdle in the Way of Remembering Allah

I do not know what we should become, but I know that our training should be such that our formal knowledge should not be a hurdle in the way of remembering Allah. This is an important question. Our pre-occupation with knowledge should not make us forget Allah. Our pride on account of our knowledge should not make us self-conceited and away from the source of all perfection.

Such a pride is common among the scholars and intellectuals irrespective of the fact whether they are the scholars of medical sciences, Islamic sciences or rational sciences. If heart is not purified the emergence of such a pride is natural. It keeps man away from Allah.

How is it that the study of a book often absorbs man's entire attention, but prayer does not? I had a friend who is dead now. Whenever he forgot something and could not recollect it, he used to say: 'Let me stand up for offering prayers. I hope I'll immediately recollect it.' He thought as if while offering prayers man was not required to pay attention to Allah and was free to think of anything on the face of earth, even to try to solve any scientific question if he wanted. Knowledge which was meant to help man reaching his goal can thus prevent him from doing so.

Religious law and other branches of religious knowledge are only a means, which enable us to act according to Islamic injunctions. Even action according to Islamic injunctions is not an end in itself. The real objective is to awaken our conscience so that we may be able to reach the veils of divine light after crossing the veils of darkness.

According to a tradition there are 70,000 veils of divine light. The number of the veils of darkness is also stated to be the same. Further, the veils of divine light are also after all veils or screens. We have not yet come out of the veils of darkness, to say nothing of the veils of light. We are still wriggling in the veils of darkness. As the luck would have it, the sciences whether religious or rational, have affected us adversely.

Mental and Concrete

Some of those who are wandering about in darkness call the rational sciences mental sciences. Probably what they mean is that these sciences have no concrete existence. Anyway, all sciences are a means of reaching a goal. Any science that does not serve that purpose is not fit to be called a science. Any knowledge which does not allow man to achieve the objective for which the Prophets have come, is darkness and a barrier.

The Prophets came to take the people out of the darkness of this world and to lead them to the sole source of light. They wanted man to pass away in absolute light. They want the drop of water to be mingled in the ocean and lose its existence. (It must be remembered that the simile does not represent the position fully.) All Prophets came for this very purpose and all sciences are a means of achieving this goal.

The real existence is of that Light only. We are but nonentity. All Prophets came to pull us out of all sorts of darkness and to lead us to the sole and absolute Light, the source of all existence. Sometimes even scholastic theology becomes a hurdle and a barrier.

In this branch of knowledge arguments are adduced to prove the existence of Allah, but in some cases even these arguments lead people away from Him. The method followed by scholastic theology is not that of the Prophets and the Holy men who never adduced arguments. Of course they were aware of the arguments, but did not use them, because they did not like this method of proving the existence of Allah. Imam Husayn addressing Allah once said: 'When were You not there?' When Allah has always existed, where is the necessity of proving His existence? It is a different thing that a blind eye does not see Him.

Rising for Allah

The Qur'an mentions the first stage of rising in these words: Say: I advise you to do one thing: that you rise for Allah. (Surah Saba, 34:46) The gnostics say that this verse describes the first stage of spiritual journey. The Manazil al-Sa'irin1 also says so. But what the verse mentions may be only a prelude, not a stage. Anyhow, what is important is that Allah through his well-beloved Prophet offers an advice and asks people to rise. This is the starting point. Those who are sleeping have been told to get up and rise for Allah only.

This is the only piece of advice which we have not so far listened to. We have not yet begun walking for Allah. We do walk, but for our own sake. Those who are good and pious, are also good for their own sake only. Yes, there are some friends of Allah whose ways are different. The advice given in the verse is for us who are sleeping. Those friends of Allah have gone to the higher world. We will also be carried there. Nobody can claim that he would forever stay here. We are being pushed away by the angels controlling our organs. We will go there, but shall we go with all our veils and darknesses?

Love of the World is the Root Cause of all Troubles

Besides being the source of all things, love of the world is the main cause of all mistakes, as a well-known maxim says: 'Love of the world sometimes makes a man so irresponsible that if he feels that Allah has withdrawn something from him, he, in spite of being a believer, gets offended'. It is said that when a person is about to die the devils who do not want him to die as a believer bring before him certain things to which he was very much attached. For example, if he was a student and loved books, the devils would bring before him his favourite books and would threaten him to set them on fire if he would not deviate from his faith.

The same way the devils threaten the person who loves his child or is strongly interested in something else. It is not correct to think that a worldly person is he who possesses wealth. One may possess a lot of wealth, but still may not be worldly. On the other hand, a student possessing only one book may be worldly if he was too much attached to it.

Attachment to worldly things is the criterion of being worldly. Because of this attachment a person may become hostile to Allah when he finds himself at the time of his death forced to quit his favourite things and thus may die as an enemy of Allah. Therefore, we must lessen our attachment to worldly things. Obviously we have to quit this world one day or other. So it does not make any difference whether we are attached to the world or not. Suppose you owned a book. Whether you were attached to it or not, it would remain with you. You could use it and could get benefited by it. Similarly if a house was yours, you could use it in every case.

Therefore diminish attachment as much as you can, and if possible, give it up altogether, for it is this attachment that causes trouble. It is because of self-love that man gets attached to the world. Love of self, power and position ruins man. Love of chair and love of pulpit both show attachment to the world. All these are veils, 'some of them above others.' Instead of saying worldly people are those who possess such and such things, we should see how far we are attached to the things we possess. It is only because of this attachment that we criticize others.

A man who is not egoistic, does not criticize others. If some of us find fault with others, it is because they consider themselves to be cultured and perfect and regard others imperfect and faulty. There is a couplet which I would not recite because it is liable to some objection. Anyway, it says: 'I am just what you say, but are you what you pretend to be!' Here in the seminary we show that we have come here for the sake of Allah.

We call ourselves 'Allah's troops'. Are we really so? At least we should not pretend to be what we are not. Is hypocrisy something else? Hypocrisy is not merely that a man pretends like Abu Sufyan to be religious while he is not so. It is also hypocrisy that a man claims to be what he is not. Anyway, hypocrisy has degrees, some of which are more severe than others.

Another important thing is that when a man departs this world it should not be said about him that he was merely inviting people to the next world and was indifferent to the present one. The Prophets invited people to the next world, but in this world also they used to set up justice and fair play. The Holy Prophet was very close to Allah, but he used to say that he sought the forgiveness of Allah seventy times every day as he felt his heart somewhat perturbed. Naturally for a man who wants always to be with his beloved, it is perturbing to meet other people and talk to them. Suppose a man came to you to ask you about a rule of law.

He is a very good man, and you know that it is your duty as well as a meritorious act to answer his question, but you still feel perturbed because at that time you wanted to be with your beloved. 'Because of the perturbation of my heart I seek the forgiveness of Allah seventy times every day.' The Holy Prophet is reported to have said some such thing. But for us it would not be proper to involve ourselves in such things.

At least we should be as we give ourselves out. If we have a mark of prostration on our forehead, we must not be showy in our prayers. If we profess to be pious, we must not deceive anybody, we must not take usury. Those who say that spiritual sciences make a man idler, are mistaken.

The man who taught these sciences to the people and who next to the Holy Prophet knew the spiritual truths more than anybody else, according to history, took up his shovel and went out to work the same day as he pledged his allegiance to the Holy Prophet.

There is no contradiction between spiritual sciences and physical work. Those who, in order to keep people busy with their worldly affairs, prevent them from praying and saying liturgy etc., are not aware of real facts. They do not know that it is prayer that builds human character and teaches man how to live in this world respectably.

The Prophets prayed and said liturgy etc. and it were they who established justice in the world and rose against the wrongdoers. Imam Husayn also did the same thing. Just see his Supplication of the Day of Arafah and ponder over it. All their achievements were due to this prayers. It is prayers that make man attentive to Allah. If man recites them properly, then as the result of divine favour brought about by them, his self-attachment is diminished, but his efficiency is in no way affected adversely. Not only that but he becomes more active and ever ready to render service to his fellow human beings. Some ignorant people criticize the books containing supplications.

They do not know what kind of men these books build. Some of these supplications such as Munajat Sha'biniyah, Dua' Kumayl, Dua' Yawmul 'Arafah, Dua' Samat etc. have come down to us from our Imams. What kind of men do these prayers build. Those who recited the Munajat Sha'biniya, wielded the sword also. According to reports all Imams recited Munajat Sha'biniya. I have not read anywhere about any other prayer or supplication that it was recited by all Imams. Those who recited this prayer, also fought against the unbelievers. These prayers take man out of darkness and he who comes out of darkness becomes the real man. Then he does everything for Allah's sake.

If he wields the swords, he does so for the sake of Allah; if he fights, he does so for the sake of Allah and if rises, he does so for the sake of Allah. It is absolutely wrong to say that prayers make man idle and useless. Those who say such things, to them this world is everything. They believe everything beyond this world to be fantastic.

But one day they will find that the things they thought to be fantastic were real and the things they thought to be real were fantastic. In fact prayers, sermons and the books like Nahjul Balaghah and Mafatihul Jinan help man in building his personality. When one becomes a real man, he automatically begins to act according to true Islamic principles. He cultivates land, but his cultivation is for Allah.

He fights but only against the infidels and wrongdoers. Such people are the monotheists and pious prayerers. Those who accompanied the Holy Prophet and the Commander of the Faithful were devoted worshippers. Imam Ali himself used to offer prayers while fighting was going on. Fighting and praying went on side by side. Once while fighting was going on somebody asked him a question. He immediately rose and delivered a sermon. Somebody said: 'Sermon even on this occasion?' He said: 'It is for what we fight.' According to a report he added: 'We do not fight against Mu'awiyah to capture Syria. Syria has no importance to us.'

The Holy Prophet and Imam Ali were not keen to conquer Syria and Iraq. They wanted to deliver the people from the oppressors and to reform them morally. It was they who were ardent worshippers. Dua' Kumayl was taught by Imam Ali to Kumayl, who himself was a warrior.