The Station of the Faithful Before God

With a chain of authorities reaching up to the Thiqat al-Islam Muhammad ibn Ya'qub at-Kulayni, may God sanctify his soul, from several of our companions, from Ahmad ibn Muhammad ibn Khalid, from Isma'il ibn Mihran, from Abu Said al-Qummat, from Aban ibn Taghlib, from Abu Ja'far, may peace be upon him, that he said: "When the Prophet, may Allah bless him and his Household, was taken on his [celestial] journey, he said [to God]: `My Lord, what is the state of the believer before Thee?' He replied, `O Muhammad, indeed whoever humiliates a friend(comrade) of mine declares a war against me and I am the swiftest of all in the aid of My friends. And I am not so hesitant in any thing that I do as when taking the life of the faithful person who hates death, and I hate to vex him. And indeed there are those amongst My faithful servants whom nothing can reform except wealth, and should I turn them towards something other than that they would perish. And indeed there are those amongst my faithful servants whom nothing would reform except poverty, and if I were to change their state from what it is they would perish. And there is nothing dearer among things that bring a servant of Mine near to Me than the obligations that I have assigned to him. And indeed he draws nearer to Me gradually through supererogatory acts until I love him, and when I love him, I become the hearing with which he hears, the sight wherewith he sees, the tongue wherewith he speaks, and the hand wherewith he holds, and if he calls Me, I answer him, and if he asks Me I grant him: " [1]

Exposition:

The verb is in the passive sense and means being taken on a night of a journey. Al-Jawhari says:

hence a journey by night is called (isra'). The descriptive [expression by night,' laylan, used with the verb asra] in the noble verse:

Glorified is He who took His servant on a night journey .....(17:1).

is either, as stated by Shaykh Baha'i, [2] for the purpose of indicating the short period of the night journey by the means of the indefinite (tankir) laylan, because the journey between the Masjid al-Haram and the Masjid al-Aqsa takes forty nights. Or it is based on abstraction (tajrid) meant for the purpose of conveying the same sense. In the phrase ('when the Prophet was taken on the nightly journey') the related explanatory phrases-`towards the station of Divine proximity for instance'-have been omitted due to their being understood.

The expression means, 'what station and worth does the believer have before Thee?' In the expression conveys the sense of despising, making light of, scorning, vilifying:

Apparently the prefix (in ) refers to the verb, in which case it would be mean making light of a believer for his faith in God and for the sake of God, the Exalted. It is also possible that it relates to wali; in which case, that which is meant is `making light of in the absolute sense, for any reason whatsoever. Wali here means friend and intimate.

In the expression means to go out

and here it means to commence hostility and to go to war or to declare it.

The expression is the verbal noun (masdar mimi) of , meaning causing distress and vexation.

In regard to the statement:

the authoritative Shaykh Baha'i, may God have mercy upon him, says: The rules of grammar require that the relative pronoun (mawsul, i.e. ) should be the subject (ism) and the genitive proposition and the genitive clause (jarr wa majrur, i.e ) its predicate (khabar); but it is obvious that the intent is not to say that those whom nothing but poverty can reform are some of the servants, but rather the contrary. Therefore, it is better to consider the adverbial clause as the subject and the relative pronoun as the predicate. And although this is contrary to general usage, the like of it has been considered permissible by some, as in the statement of God, the Exalted:

(Here ends his statement.) [3] Perhaps in such cases the subject (mubtada') is elleptical and the genitive proposition is indicative of the elision. In such a case it would also not be contrary to the rules of grammar. And it is narrated from the author of al-Kashshaf [i.e al-Zamakhshari] [4] that [in such cases] the genitive pronoun and the clause in the genitive case are interpreted to be the subject. On the basis of that which has been said, there is also no need of any interpretation.

We should know that this statement, here, is meant to dispel a doubt and to answer a question that might arise in the minds of some people who do not have the understanding of the perfect divine order [of creation] and the concealed Divine providence. That [doubt and question] is that if the faithful have such a worth and station before God, the Exalted, why do they fall into poverty and destitution? And if the world does not have any worth, why do some of them become rich and wealthy. It answers by saying that the states of My servants and the conditions of their hearts are different.

There are some whom nothing except poverty would reform, and I make him poor to reform their state. And there are some whom nothing would reform except wealth and self-sufficiency, and so I make them rich. Both of these states signify the nobility, honour, and dignity that the man of faith has in the sacred presence of God, the Blessed and the Exalted.

The sentence .... ('and there is nothing dearer among things that bring a servant of Mine nearer to Me . . . ') and the following sentence describe the station of nearness of the Perfect in faith.

It is as if this hadith, wherein the state of the faithful is described for the Noble Messenger (S), first begins by giving a brief description of the state of the faithful in general, that whoever despises them declares war against God. Then, it divides the faithful into two classes, or rather three, in accordance with the way of the gnostics.

One of them referred to is the generality of the faithful, from the phrase `And I am not so hesitant . . . ,' up to where He says: `And there is nothing dearer among things . . . .' That is because they detest death, and wealth and poverty causes their hearts to swerve. These two are not the characteristics of the Perfect (kummal) but refer to the ordinary among the faithful. Accordingly, the literal import of the tradition poses no problem and it does not conflict with other noble traditions which state that the Sincere amongst the faithful do not have aversion for death. Hence there is no need for the answer cited by Shaykh Bahai from the Shaykh-e Shahid, may God be pleased with them. Anyone interested in it should refer to Shaykh Baha'i's Arba'in. [5]

Secondly, the tradition describes the state of the Perfect from where it says, "There is nothing among the things that bring a servant of Mine near to Me ... ( ... ), upto the end of the hadith. In the view of the gnostics, these sentences relate to two different groups. One of them consists of those who obtain the nearness relating to obligatory duties (fara'id) and the other consists of those who obtain the nearness associated with the supererogatory acts of worship (nawafil), [6] and the closing part of the tradition refers to their station and the result of their nearness. Later, God willing, we will briefly refer to each of these two stations.

As to the word , al-Jawhari says that batshah means domination and taking by force:

Here, however, that which is meant is taking hold of (akhdh), in general, and, apparently, the general sense of `taking hold of is that which is meant by the word in common usage.

A Noteworthy Point:

The learned Shaykh Baha'i, may Allah have mercy upon him, says, "The Chain of authorities of this hadith is sahih [authentic], and it is a tradition 'well-known (mashhur) among the Shi`is (khassah) as well as the generality Ammah, i.e. the Sunnis], who have narrated it in their sihah with a slight `variation." Thereafter, he cites the tradition with a slight difference [of Wording] from their sihah. In the gloss on the Arba'in, he remarks, "One of `the `several' mentioned in the chain of authorities of the tradition is 'Ali ibn 'Ibrahim, and for this reason, this narration is sahih. The `Ammah have also transmitted it through a sahih chain of authorities, and this is a tradition that is mashhur and considered authentic by the consensus (muttafaq `alayh) of all followers of lslam:' [7]

Section: Concerning Interpretation of the 'Hesitation' Ascribed to God:

We have already explained matters relating to the contempt of the faithful :earlier while expounding one of the traditions, [8] and there is no need to repeat it here. Here we will explain some other expressions relating to the tradition.

It should be known that that which is mentioned in this noble tradition concerning the ascription of hesitation (tardid, tarddud) to God, the Exalted, and similar other matters that are mentioned in sahih traditions, or rather even in the wise Divine scripture-such as the attribution of change of intent (bada) or testing (imtihan) to God, the Exalted-have been interpreted by the `ulama' in accordance with their own approach and creed. The august Shaykh Baha'i, may God's good pleasure be with him, has given three interpretations of it in his book Arba'in, to which we will refer briefly. First, that there is a concealed condition (idmar) in the statement, meaning `if it were possible for Me to hesitate.' Second, since it is common among people to hesitate in offending those whom they respect, a hesitation which they do not show for others, it is valid to mention hesitation as a metaphorical substitute for respect. What is meant is, `None of the creatures have such worth and respect before Me as a faithful person has.'

The third interpretation is that God, the Exalted, as mentioned in traditions, reveals the favours and the good news to the faithful servant at the time of death to remove his aversion towards death and to awaken in him a desire for the abode of permanence. Hence He has likened this state to the state of one who wants to subject his friend(comrade) to a pain which is followed by a great benefit. Such a one hesitates as to how to inflict this pain so that the friend suffers the least. Thus he continues to appeal and allure until he obtains acceptance. [9]

An `Irfani Explanation:

The way of the philosophers and the gnostics in this and similar issues is a different one. We shall refrain from elaborating it due to its being remote from [ordinary] understanding and will not discuss its [metaphysical] premises. We shall mention only as much as can be educative and accords with spirituality.

It should be known that all the planes of existence, from the ultimate heights of Malakut and the last peaks of Jabarut to the lowest depths of the world of darkness and prime matter, are manifestation of Divine Beauty and Glory (jamal wa jalal) and the degrees of the manifestations of God's Lordship. No being has any independence of its own and everything is sheer dependence, relation, poverty, and attachment to the sacred being of the Absolute Real. All of them are absolutely subject to the sovereignty of God and submissive to the Divine commands. Accordingly, there are many references to this matter in the Qur'anic verses. God, the Exalted, has said:

And when thou threwest, it was not thou that threw, but God threw .... (8:17)

This affirmation and negation refers to the position of amr bayn al-amrayn. [10] It means that you have indeed thrown (the lance), but at the same time it was not your ego that performed the act of throwing independently. Rather, it was with the manifestation of the power of God in the mirror of thy existence and through the influence of His Power in the Mulk and the Malakut of thy being that the throwing occurred. Hence you are the thrower, and at the same time it is God, Glorious and Exalted, Who is the thrower. An example of it are the noble verses of the blessed Surat al-Kahf, in the story of Moses and Khidr, may peace be upon them, where Hadrat Khidr explains the mystery behind his actions. In one case involving a defect [i.e. where Khidr makes a hole in the boat], he ascribes it to himself. In one case, which involved perfection, he ascribes it to God. In another case, he ascribes the act to both himself and to God. In one place he says ('I wished'), in another place ('Thy Lord wished'), and in yet another place ('We wished'), and all of these [ascriptions] were correct. [11]

Of the same kind is the statement of God, the Exalted,

God takes the souls at tire time of their death, (39:42)

although it is the Angel of Death who is charged with [According to another Qur'anic verse]: the taking of the souls.

He leads astray whoever He will and guides whoever He will ....(16:93)

it is God, the Exalted, who is the guide (al-hadi) and it is He who leads astray (al-mudill), although the guides are Gabriel (Jibra'il) and the Noble Messenger, may God bless him and his Household:

Thou are only a warner and a guide to every people, (13:7)

and it is Satan who misleads.

Similarly it is the Divine breath that sounds the trumpet of Hadrat Israfil through the blowing of Israfil.

From one viewpoint, what are Israfil, `Izra'il and Jibra'il and Muhammad, may God bless him and his Household, as well as other prophets and the entire realm of being in comparison to the kingdom of the Absolute Sovereign and the irresistible Divine will that anything may be ascribed to them? All of them are manifestations of the Divine Power and Will:

And it is He who in heaven is God and in earth is God. (43:84)

From another viewpoint, that is, from the aspect of multiplicity and the order of causes and means, all the means are appropriate in their own place and the perfect order of creation is regulated through a system and hierarchy of means, causes and effects. And if the smallest of causes and means is withheld from doing its work the entire wheel of existence will come to a halt. And were it not for the relation of the temporal to the eternal, through the determined means and intermediaries, the path of Divine effusion (fayd) would be intercepted and the stream of Divine mercy would be cut off. If someone were to attain to this refreshing fountainhead of faith through the study of the fundamentals and the preliminaries, established in their own place, especially in the 'irfani books of the eminent [`urafa'] and the books of the Chief of Philosophers and the Best of Islamic Philosophers (Sadr al-hukama' wa al-falasifah wa afdal al-hukama' al-Islamiyyah, i.e. Sadr al-Muta'allihin, known as Mulla Sadra), and should this teaching enter his heart, these doors would be opened for him and he would find that at the plane of gnostic discovery all these ascription are valid and there is not the slightest trace of the metaphorical in them.

Since some of the angels, charged with the souls of the faithful and the taking of their sacred souls, behold the stations that the faithful possess in the sacred presence of God, the Exalted, and, on the other hand, when they observe the aversion of the faithful [towards death], they get into a state of hesitation and indecision. It is this very state that God, the Exalted, hay attributed to Himself, in the same way that He has ascribed the taking of souls, the guidance and the misleading to Himself. In the same way as those are correct on the basis of the mystic creed, this one is also valid. However, attaining to this fountain requires a fairness of talent and a sound and subtle taste. And God is the All-knowing and He is the Guide.

This point should not remain unmentioned that since the reality of existence is the very reality of perfection and completion, that which is defective and ugly is not attributable to God, the Exalted, and is not the object of creation (maj'ul), as is established in its own place. Hence the closer the effusion (fayd) to the horizon of perfection and the more devoid it is of weakness and deficiency, its relation to God is more complete and its ascription to the Sacred Being truer. Conversely, the more predominant is the darkness of finitude and non-existence, and the more numerous the limits and inadequacies, the weaker is a thing's relation to God and the more remote its attribution. That is why the acts of origination and creation have been more often ascribed to God in the language of the Shari'ah and the transient mulki acts less often. Should an open eye and an awakened heart be able to distinguish inadequacy from perfection, the ugly from the fair, and the good from the evil, it would then understand that although the entire realm of being is the manifestation of Divine efficiency and related to God, all the Divine acts are perfect and beautiful and none of the defects and evils are attributable to His Sacred Being. That which is called `attribution by accident' (intisab bi al-arad) in the jargon of the philosophers (hukama'), may God be pleased with them, is a rumour at the plane of preliminary teaching and philosophy. This notion, in the present context, contains certain fallacies, and it is better to refrain from discussing them here.

Our main purpose in discussing this point was, firstly, to dispel certain false doubts that may arise in the mind of the ignorant person devoid of the knowledge of the higher teaching.

Secondly, the aim was to explain that the hesitation and conflicting motives [mentioned in the tradition], as they happen to some beings of the Malakut, are more validly ascribed to God, than the events that occur(materialize) in this [corporeal] world.

Thirdly, the aim was that a person possessing the gnosis of the realities should again distinguish between the aspect of perfection and deficiency in this hesitation and vacillation of motives, and attribute the aspect of perfection to God and negate the aspect of deficiency in relation to Him.

A Complementary Note on Another interpretation of the Tradition of Hesitation:

There is another interpretation of the noble tradition relevant to this context, which had come to the mind of this incapable author. And that is that the servants of God are either the gnostics and the awliya' who are engaged in the journey towards God and on the path of the people of the heart. This group of servants are absorbed in the Divine and in love with the unique Divine Beauty. The Sacred Essence of God is the qiblah of their attention and yearning, and apart from Him they do not behold any of the worlds, even themselves and their own perfection.

Or they are those who are immersed in the adornments of the world and sunk in the darkness of the love of glory and wealth, and the faces of their hearts are turned towards their own ego and egohood, without paying any attention to the world of the sacred and the celestial company of intimacy and love. These-they are the ones who have turned away from the Names of God ( )

And the third group are the believers who attend to the world of the sacred in accordance with the light of their faith and they abhor death in proportion to their attention to this world. God has referred to these opposing attractions towards the Mulk and the Malakut, towards the Divine and the creation, towards the Hereafter and the world, as hesitation as attraction towards two opposite sides is present in hesitation. It is as if He were saying that this Mulki and Malakuti attraction is not present in any existent the way it is present in the faithful servant. On the one hand he is averse to death due to his attention towards the realm of Mulk, and on the other hand the Divine gravity draws him towards Itself in order to bring him to, his perfection. Hence God, the Exalted, is averse to do him offence which is equal to his remaining in the world of Mulk, and he himself is averse to death. However, other people are not such, because the awliya' do not have any Mulki attraction, and those immersed in the world do not possess any Malakuti attraction.

The meaning of attribution of these opposing attractions to God is the same as mentioned in the former interpretation. In this context the great researcher and the majestic sayyid, Mir Damad, [12] and his honoured disciple have made certain disclosures whose mention will further prolong this discourse.

Section: Concerning God's Reforming of the State of the Faithful through Poverty and Wealth:

From that which is stated in this noble tradition, that nothing will reform some of My servants except poverty and should I deprive them of it they would perish, and similarly there are some who will be reformed by wealth and sufficiency and will decay without it, it is known that whatever God, the Exalted, bestows upon the faithful, whether it is wealth or poverty, health or malady, safety or trepidation, and other such things, is for the reform of the state of the faithful and the purification of the state of their hearts. And this noble tradition is not contrary to the many traditions that have been narrated pertaining to the intensity of the afflictions of the faithful through maladies and pains, poverty, destitution and other tribulations. For God, the Exalted, with His expansive mercy and all-encompassing grace, is like a physician and a kind nurse Who makes everyone refrain from the world in some particular way. At times, He gives wealth to someone and at the same time involves him in other afflictions in accordance with the strength and weakness, perfection and inadequacy of his faith. Rather, He surrounds wealth and riches with afflictions in such it manner as to turn him away from the world and the love for it. The temperament of this person is such that were he to be made poor, perhaps due to his seeing felicity in wealth and property and considering the worldly people its felicitous, he would turn to the world and perish for ever in its pursuit. But when it is made accessible to him and, for the sake of restraining him from falling in love with it, it is surrounded by troubles and inner and outer distresses, he would turn away from the world. One of our great masters, may his shadow endure(withstand) for ever, used to say concerning having several wives that one imagines it to be for the sake of the world and attention towards it; but when one is afflicted with it one finds out that it is one of the great masterpieces (of legislation), which makes one leave the world and abandon(forsake) it in the very course of entry into it.

Thus God, the Exalted, afflicts the faithful at times with poverty, reforming them and turning their hearts away from the world and giving them consolation. At times He afflicts them with wealth and riches, and while one imagines them to be enjoying the world's bounties and having a good time, they are really afflicted with distress, tension, visitations and tribulations. At the same time, the tradition does not conflict with the fact that the poor among the faithful have a great merit before God, the Exalted, as is known from the traditions. We have explained some of the things pertaining to this topic under one of the earlier traditions. [13]

[1]. Al-Kulayni, Usul al-Kafi, ii, 352, "kitab al-iman wa al-kufr," "bab man adha al-muslimin wa ahtaqarahum," hadith 8.

[2]. Al-Shaykh al-Baha'i, Arba'in, hadith 35, p. 296.

[3]. Ibid., hadith 35, p. 296,.

[4]. Al-Zamakhshari, Tafsir al-kashaf, i, 167, exegesis of 2:8

[5]. Al-Shaykh al-Baha'i, Arba'in, hadith 35.

[6]. Author's Note: Shaykh Baha'i (r) says: "The (term) nawafil refers to the non-obligatory works that are performed for God's good pleasure. Its specific use to refer to prayers became customary later on." p. 490.

[7]. Ibid., hadith 35, p. 295, Cf. al-Bukhari, al-Sahih, vol 23, p. 22, "kitab al-ruqaq," and Ahmad ibn Hanbal, Musnad, vol. 6, p. 256.

[8]. See the exposition of the Nineteenth Hadith.

[9]. Al-Shaykh al-Baha'i, Arba'in, hadith 35, p. 3110.

[10]. This phrase refers to the doctrinal position of the Imams of the Ahl al-Bayt (`a) in respect of the issue of jabr (predestination) and tafwid. The phrase, meaning `the matter between the two matters,' implies that neither jabr is true nor tafwid; the truth lies between these two extremes positions. (Tr.)

[11]. 18:79-82.

[12]. Mir Damad, al-Qabasat, pp. 469-420; Mulla Sadra, al-Asfar, pp. 395. ff., "safar" 3, "mawqif" 4, "fasl" 13.

[13]. See the exposition of the Fifteenth Hadith.