Each religion possesses a certain number of primary principles which form its essential basis and other principles of secondary importance. When the followers of a religion differ as to the nature of the primary principles and their secondary aspects but preserve a common basis, the result is called division (inshi'ab) within that religion. Such divisions exist in all traditions and religions, and more particularly in the four "revealed" religions [1] of Judaism, Christianity, Zoroastrianism, and Islam.
Shi'ism did not undergo any divisions during the imamate of the first three Imams: Ali, Hasan, and Husayn. But after the martyrdom of Husayn, the majority of the Shi'ites accepted the imamate of Ali ibn Husayn al-Sajjad, while a minority known as the Kisaniyah believed that the third son of Ali, Muhammad ibn Hanafiyah, was the fourth Imam as well as the promised Mahdi, and that he had gone into occultation in the Radwa mountains[2] and one day would reappear. After the death of Imam al-Sajjad the majority of the Shi'ites accepted as Imam his son, Muhammad al-Baqir, while a minority followed Zayd al-Shahid, another son of Imam al-Sajjad, and became known as Zaydis. Following Imam Muhammad al-Baqir, the Shi'ites accepted his son Ja'far al-Sadiq as Imam and after the death of Imam Ja'far the majority followed his son Imam Musa al-Kazim as the seventh Imam. However, one group followed the older son of the sixth Imam, Isma'il, who had died while his father was still alive, and when this latter group separated from the majority of Shi'ites it became known as Isma'ilis. Others accepted as Imam either 'Abdollah al-Aftah or Muhammad, both sons of the sixth Imam. Finally, another party
stopped with the sixth Imam himself and considered him as the last Imam. In the same way, after the martyrdom of Imam Musa al-Kazim the majority followed his son, Ali al-Rida, as the eight Imam. However, some stopped with the seventh Imam and became known as the Waqifiyah.[3]
From the eighth Imam to the twelfth, whom the majority of the Shi'ites believe to be the promised Mahdi, no division of any importance took place within Shi'ism. Even if certain events occurred in the form of division, they lasted but a few days and dissolved by themselves. For example, Ja'far, the son of the tenth Imam, claimed to be Imam after the death of his brother, the eleventh Imam. A group of people followed him but scattered in a few days and Ja'far himself did not follow his claim any further. Further more, there are differences between Shi'ites in theological and juridical matters which must not be considered as division in religious schools. Also the Babi and Baha'i sects, which like the Batinis (the Qaramitah) differ in both the principles (usul) and branches (furu') of Islam from the Muslims, should in any sense be considered as branches of Shi'ism.
The sects which separated from the majority of Shi'ites all dissolved within a short period, except two: the Zaydi and the Isma'ili which continue to exist until now. To this day communities of these branches are active in various parts of the world such as the Yemen, India, and Syria. Therefore, we shall limit our discussion to these two branches along with the majority of Shi'ites who are Twelvers.
Zaydism and Its Branches
The Zaydis are the followers of Zayd al-Shahid, the son of Imam al-Sajjad. Zayd rebelled in 121/737 against the Umayyad caliph Hisham 'Abd al-Malik and a group paid allegiance to him. A battle ensued in Kufa between Zayd and the army of the caliph in which Zayd was killed.
The followers of Zayd regard him as the fifth Imam of the Household of the Prophet. After him his son, Yahya ibn Zayd, who rebelled against the caliph Walid ibn Yazid and was also killed, took his place. After Yahya, Muhammad ibn 'Abdallah and Ibrahim ibn 'Abdallah, who revolted against the Abbasid caliph Mansur al-Dawaniqi and were also killed, were chosen as Imams.
Henceforth for some time there was disorder in Zaydi ranks until Nasir al-Utrush, a descendant of the brother of Zayd, arose in Khurasan. Being pursued by the governmental authorities in that region, he fled to Mazandaran, becoming himself Imam. For some time his descendants continued to rule as Imams in that area.
According to Zaydi belief any descendant of Fatimah (the daughter of the Prophet) who begins an uprising i the name of defending the truth may become Imam if he is learned in the religious sciences, ethically pure, courageous and generous. Yet for some time after Utrush and his descendants there was no Imam who could bring about an insurrection with the sword until recently when, about sixty years ago, Imam Yahya revolted in the Yemen, which had been part of the Ottoman Empire, made it independent, and began to rule there as Imam. His descendants continued to rule in that region as Imams until very recently.
At the beginning the Zaydis, like Zayd himself, considered the first two caliphs, Abu Bakr and Umar, as their Imams. But after a while some of them began to delete the name of the first two caliphs from the list of Imams and placed Ali as the first Imam.
From what is known of Zaydi beliefs it can be said that in the principles of Islam (usul) they follow a path close to that of the Mu'tazilites, while in the branches or derivative institutions of the law (furu') they apply the jurisprudence of Abu Hanifah, the founder of one of the four Sunni schools of law. They also differ among themselves concerning certain problems.[4]
Isma'ilism and Its Branches
Imam Ja'far al-Sadiq had a son named Isma'il who was the oldest of his children. Isma'il died during the lifetime of his father who summoned witnesses to his death, including the governor of Medina.[5] Concerning this question , some believed that Isma'il did not die but went into occultation, that he would appear again and would be the promised Mahdi. They further believed that the summoning of witnesses on the part of the Imam for Isma'il's death was a way of hiding the truth in fear of al-Mansur, the Abbasid caliph. Another group believed that the true Imam was Isma'il whose death meant the imamate was transferred to his son Muhammad. A third group also held that although he died during the lifetime of his father he was the Imam and that the imamate passed after him to Muhammad ibn Isma'il and his descendants. The first two groups soon became extinct, while the third branch continues to exist to this day and has undergone a certain amount of division.
The Isma'ilis have a philosophy in many ways similar to that of the Sabaeans (star worshippers)[6]. combined with elements of Hindu gnosis. In the sciences and decrees of Islam they believe that each exterior reality (zahir) has an inner aspect (batin) and each element of revelation (tanzil) a hermeneutic and esoteric exegesis (ta'wil).[7]
The Isma'ilis believe that the earth can never exist without Proof (hujjah) of God. The Proof is two kinds: "speaker" (natiq) and "silent one" (samit). The speaker is a prophet and the silent one is an Imam or Guardian (wali) who is the inheritor, or executor of the testament (wasi) of a prophet. In any case the Proof of God is the perfect theophany of the Divinity.
The principle of the Proof of God revolves constantly around the number seven. A prophet (nabi), who is sent by God, has the function of prophecy (nubuwwat), of bringing a Divine Law or Shari'ah. A prophet, who is the perfect manifestation of God, has the esoteric power of initiating men into the divine Mysteries (walayat).[8] After him there are seven of his testament (wasi) who possess the power of executors of his testament (wasayat)
and the power of esoteric initiation into the Divine Mysteries (walayat). The seventh in the succession possesses those two powers and also the additional power of prophecy (nubuwwat). The cycle of seven executors (wasis) is then repeated with the seventh a prophet.
The Isma'ilis say that Adam was sent as a prophet with the power of prophecy and of esoteric guidance and he had seven executors of whom the seventh was Noah, who had the three functions of nubuwwat, wasayat, and walayat. Abraham was the seventh executor (wasi) of Noah, Moses the seventh executor of Abraham, Jesus the seventh executor of Moses, Muhammad the seventh executor of Jesus, and Muhammad ibn Isma'il the seventh executor of Muhammad.
They consider the wasis of the Prophet to be: Ali, Husayn ibn Ali (they do not consider Imam Hasan among the Imams), Ali ibn Husayn al-Sajjad, Muhammad al-Baqir, Ja'far al-Sadiq, Isma'il ibn Ja'far, and Muhammad ibn Isma'il. After this series there are seven descendants of Muhammad ibn Isma'il whose names are hidden and secret. After them there are the first seven rulers of the Fatimid caliphate of Egypt the first of whom, 'Ubaydallah al-Mahdi, was the founder of the Fatimid dynasty. The Isma'ilis also believe that in addition to the Proof of God there are always present on earth twelve "chiefs" (naqib) who are the companions and elite followers of the Proof. Some of the branches of the Batinis, however, like the Druzes, believe six of the "chiefs" to be from the Imams and six from others.
The Batinis
In the year 278/891, a few years before the appearance of Ubaydallah al-Mahdi in North Africa, there appeared in Kufa an unknown person from Khuzistan (in southern Persia) who never revealed his name and identity. He would fast during the day and worship at night and made a living from his own labor. In addition he invited people to join the Isma'ili cause and was able to assemble a large number of people about him. From among them he
chose twelve "chiefs" (naqib) and then he set out for Damascus. Having left Kufa he was never heard of again.
This unknown man was replaced by Ahmad, known as the Qaramite, who began to propagate Batini teachings in Iraq. As the historians have recorded, he instituted two daily prayers in place of the five of Islam, removed the necessity of ablution after sexual intercourse, and made the drinking of wine permissible. Contemporary with these events, other Batini leaders rose to invite people to join their cause and assembled a group of followers.
The Batinis had no respect for the lives and possessions of those who were outside their group. For this reason they began uprisings in the cities of Iraq, Bahrain, the Yemen, and Syria, spilling the blood of people and looting their wealth. Many times they stopped the caravans of those who were making the pilgrimage to Mecca, killing tens of thousands of pilgrims and plundering their provisions and camels.
Abu Tahir al-Qaramati, one of the Qaramite leaders who in 311/923 had conquered Basra and did not neglect to kill and plunder, set out with a large number of Batinis for Mecca in 317/929. After overcoming the brief resistance of government troops he entered the city and massacred the population as well as the newly arrived pilgrims. Even within the Masjid al-haram (the mosque containing the Ka'bah) and within the Holy Ka'bah itself, there flowed streams of blood. He divided the covering of the Ka'bah between his disciples. He tore away the door of the Ka'bah and took the black stone from its place back to the Yemen. For twenty-two years the black stone was in Qaramite hands. As a result of these actions the majority of Muslims turned completely away from the Batinis and considered them outside the pale of Islam. Even 'Ubaydallah al-Mahdi, the Fatimid ruler, who had risen in those days in North Africa and considered himself the promised Mahdi, abhorred them.
According to the view of historians the distinguishing charac- teristic of the Batini school is that it interprets the external aspects of Islam in an esoteric manner and considers the externals of the Shari'ah to be only for simple-minded people of little intelligence who are deprived of spiritual perfection. Yet occasionally
the Batini Imams did order certain regulations and laws to be practiced and followed.
The Nizaris, Musta'lis, Druzes and Muqanna'ah
The Nizaris. Ubaydallah al-Mahdi, who rose in North Africa in 292/904 and as an Isma'ili declared his imamate and established Fatimid rule, is the founder of the dynasty whose descendants made Cairo the center of their caliphate. For seven generations this sultanate and Isma'ili imamate continued without any divisions. At the death of the seventh Imam, al-Mustansir bi'llah Mu'idd ibn Ali, his sons, Nizar and al-Musta'li, began to dispute over the caliphate and imamate. After long disputes and bloody battle al-Musta'li was victorious. He captured his brother Nizar and placed him in prison, where he died.
Following this dispute those who accepted the Fatimids divided into two groups: the Nizaris and the Musta'lis. The Nizaris are the followers of Hasan al-Sabbah, who was one of the close associates of al-Mustansir. After Nizar's death, because of his support of Nizar, Hasan al-Sabbah was expelled from Egypt by al-Musta'li. He came to Persia and after a short while appeared in the Fort of Alamut near Qazwin. He conquered Alamut and several surrounding forts. There he established his rule and also began to invite people to the Isma'ili cause.
After the death of Hasan in 518/1124 Buzurg Umid Rudbari and after him his son, Kiya Muhammad, continued to rule following the methods and ways of Hasan al-Sabbah. After Kiya Muhammad, his son Hasan 'AlaDhikrihi'l-Salam, the fourth ruler of Alamut, changed the ways of Hasan al-Sabbah, who had been Nizari, and became Batini. Henceforth the Isma'ili forts continued as Batini. Four other rulers, Muhammad ibn Ala Dhikruhi'l-Salam, Jala al-Din Hasan, 'Ala' al-Din, and Rukn al-Din Khurshah, became Sultan and Imam one after another until Hulagu, the Mongol conqueror, invaded Persia. He captured Isma'ili forts and put all the Isma'ilis to death, leveling their forts to the ground.
Centuries later, in 1255/1839, the Aqa Khan of Mahalat in Persia, who belonged to the Nizaris, rebelled against Muhammad
Shah Qajar in Kerman, but he was defeated and fled to Bombay. There he propagated his Batini-Nizari cause which continues to this day. The Nizaris are today called the Aqa Khanids.
The Musta'lis. The Musta'lis were the followers of al-Musta'li. Their imamate continued during Fatimid rule in Egypt until it was brought to an end in the year 567/1171. Shortly thereafter, the Bohra sect, following the same school, appeared in India and survives to this day.
The Druzes. The Druzes, who live in the Druze mountains in Syria (and also in Lebanon), were originally followers of the Fatimid caliphs. But as a result of the missionary activity of Nashtakin, the Druzes joined the Batini sect. The Druzes stop with the sixth Fatimid caliph al-Hakim bi'llah, whom others believe to have been killed, and claim that he is in occultation. He has ascended to heaven and will appear once again to the world.
The Muqanna'ah. The Muqanna'ah were at first disciples of 'Ata' al-Marwi known as Muqanna', who according to historical sources was a follower of Abu Muslim of Khurasan. After the death of Abu Muslim, Muqanna' claimed that Abu Muslim's soul had become incarnated in him. Soon he claimed to be a prophet and later a divinity. Finally, in the year 162/777 he was surrounded in the fort of Kabash in Transoxiana. When he became certain that he would be captured and killed, he threw himself into a fire along with some of his disciples and burned to death. His followers soon adopted Isma'ilism and the ways of the Batinis.
Differences Between Twelve-Imam Shi'ism and Isma'ilism and Zaydism
The majority of the Shi'ites, from whom the previously mentioned groups have branched out, are Twelve-Imam Shi'ites, also called the Imamites. As has already been mentioned, the Shi'ites came into being because of criticism and protest concerning two basic problems of Islam, without having any objections to the religious ways which through the instructions of the Prophet had
become prevalent among their contemporary Muslims. These two problems concerned Islamic government and authority in the religious sciences, both of which the Shi'ites considered to be the particular right of the Household of the Prophet.
The Shi'ites asserted that the Islamic caliphate, of which esoteric guidance and spiritual leadership are inseparable elements, belongs to Ali and his descendants. They also believed that according to the specification of the Prophet the Imams of the Household of the Prophet are twelve in number. Shi'ism held, moreover, that the external teachings of the Quran, which are the injunctions and regulations of the Shari'ah and include the principles of a complete spiritual life, are valid and applicable for everyone at all times, and are not to be abrogated until the Day of Judgment. These injunctions and regulations must be learned through the guidance of the Household of the Prophet.
From a consideration of these points it becomes clear that the difference between Twelve-Imam Shi'ism and Zaydism is that the Zaydis usually do not consider the imamate to belong solely to the Household of the Prophet and do not limit the number of Imams to twelve. Also they do not follow the jurisprudence of the Household of the Prophet as do the Twelve-Imam Shi'ites.
The difference between the Twelve-Imam Shi'ism and Isma'ilism lies in that for the latter the imamate revolves around the number seven and prophecy does not terminate with the Holy Prophet Muhammad. Also for them, change and transformation in the injunctions of the Shari'ah are admissible, as is even rejection of the duty of following Shari'ah, especially among the Batinis. In contrast, the Twelve-Imam Shi'ites consider the Prophet to be the "seal of prophecy" and believe him to have twelve successors and executors of his will. They hold the external aspect of the Shari'ah to be valid and impossible to abrogate. They affirm that the Quran has both an exoteric and an esoteric aspect.
Summary of the History of Twelve-Imam Shi'ism
As has become clear form the previous pages, the majority of Shi'ites are Twelvers. They were originally the same group of friends and supporters of Ali who, after the death of the Prophet,
in order to defend the right of the Household of the Prophet in the question of the caliphate and religious authority, began to criticize and protest against prevalent views and separated from the majority of the people.
During the caliphate of the "rightly-guided caliphs" (11/632-35/656) the Shi'ites were under a certain amount of pressure which became much greater during the Umayyad Caliphate (40/661-132/750) when they were no longer protected in any way against destruction of their lives and property. Yet the greater the pressure placed upon them, the firmer they became in their belief. They especially benefited from their being oppressed in spreading their beliefs and teachings.
From the middle of the 2nd/8th century when the Abbasid caliphs established their dynasty, Shi'ism was able to gain a mew life as a result of the languid and weak state prevailing at that time. Soon, however, conditions became difficult once again and until the end of the 3rd/9th century became ever more stringent. At the beginning of the 4th/10th century, with the rise of the influential Buyids, who were Shi'ites, Shi'ism gained power and became more or less free to carry out its activities. It began to carry out scientific and scholarly debates and continued in this manner until the end of the 5th/11th century. At the beginning of the 7th/13th century when the Mongol invasion began, as a result of the general involvement in war and chaos and the continuation of the Crusades, the different Islamic governments did not put too great a pressure upon the Shi'ites. Moreover, the conversion to Shi'ism of some Mongol rulers in Persia and the rule of the Sadat-i Mar'ashi (who were Shi'ites) in Mazandaran were instrumental in the spread of the power and territory of Shi'ism. They made the presence of large concentrations of Shi'ite population in Persia and other Muslim lands felt more than ever before. This situation continued through the 9th/15th century.
At the beginning of the 10th/16th century, as a result of the rise of the Safavids, Shi'ism became the official religion of the vast territories of Persia and continues in this position to the present day. In other regions of the world also there are tens of millions of Shi'ites.
1. Editor's note: From the general theological perspective oflslam the "revealed religions" are those possessing Divine Scriptures and usually numbered as above. This does not, however, prevent Muslims from believing in the universality of revelation. which is particularly accented in Sufism. Whenever the situation arose, Muslims applied this principle outside the Semitic and Iranian monothe istic worlds, as for example when they encountered Hinduism whose divine origin many Muslim religious authorities admitted openly.
2. Editor's note: The Ratlwa mountains are a range located near Medina and well known for the role they played in early Islamic history.
3. Editor's note: It must be remembered that most of the branches cited here had very few adherents and are not in any way comparable to Twelve-Imam Shi'ism or Isma'ilism.
4. The material of this section is based on al- Milal wa'l-nihal and the Kamil of Ibn Athir.
5. The material of this section' is taken from the Kamil, Raudat al-safa-', Habib al-siyar, Abu'l-Fida-', al-Milal wa'l-nihal, and some of its details from Tarikh-i Aqa Khaniyah of Matba'i. Najaf, 1351.
6. Editor's note: Here Sabaean refers to the people of Harran who had a religion in which stars played a major role, Moreover, they were the depository of Hermetic and Neopythagorean philosophy and played an important role in the transmission to Islam ofthe more esoteric schools of Hellenistic philosophy as well as astronomy and mathematics. They became extinct during the first few centuries of Islamic history and must not he confused with the Sabseans or Mandeans of Southern Iraq and Persia who still survive.
7. Editor's note : The term "ta'wil," which plays a cardinal role in Shi'ism as well as Sufism, means literally to return to the origin of a thing. It means to penetrate the external aspect of any reality, whether it be sacred scripture or phenomena of nature, to its inner essence, to go from the phenomenon to the noumenon.
8. Editor's note: The term "wali" in Islam means saint and wilayah as usually employed, particularly in Sufism, means sanctity. But in the context of Shi'ism, wilayah (usually pronounced walayat) means the esoteric power of the Imam whereby he is able to initiate men into the Divine Mysteries and provide for them the key to attaining sanctity. The use of the two terms, therefore, is related, since on the one hand it pertains to the saintly life aind on the other to the particular esoteric power of the Imam which leads men to the saintly life. In the case of the Imam it also has other cosmic and social connotations usually not identified with wilayah'n the general sense of sanctity.
METHODS OF RELIGIOUS THOUGHT
By "religious thought" we mean that form of thought which is concerned with any of the problems of a religious nature within a particular religion, in the same sense that mathematical thought is the form of thought which deals with mathematical questions and solves mathematical problems.
Needless to say religious thought, like other forms of thought, must have reliable sources from which the raw material of its thought originates and upon which it depends. Similarly, the process of reasoning necessary for the solution of mathematical problems must have a series of established mathematical facts and principles.
The single source upon which the divinely revealed religion of Islam depends and upon which it is based, inasmuch as it is based on a revelation of celestial origin, is none other than the Holy Quran. It is the Quran which is the definitive testament of the universal and ever-living prophethood of the Prophet and it is the content of the Quran that bears the substance of the Islamic call. Of course the fact that the Quran is alone the source of Islamic religious thought does not eliminate other sources and origins of correct thinking, as will be explained later.
There are three methods of religious thought in Islam. The Holy Quran in its teachings points to three paths for Muslims to follow in order to comprehend the purposes of religion and the Islamic sciences: (1) the path of the external and formal aspect of religion (the Shari'ah); (2) the path of intellectual understanding; and (3) the path of spiritual comprehension achieved through sincerity (ikhlas) in obeying God.
It can be seen that the Holy Quran in its formal aspect addresses all people without providing any demonstration or proof. Rather, depending on the unique sovereignty of God, it commands people to accept the principles of faith such as divine unity, prophethood, eschatology; it gives them practical injunctions such as the daily prayers, fasting, etc.; and at the same time it prohibits them from committing certain other actions. Yet if the Quran had not provided authority for these commands it would never have expected man to accept and obey them. It must, therefore, be said that such simple utterances of the Quran are a path toward the understanding of ultimate religious ends and the comprehension of the Islamic sciences. We call such verbal expressions as "Believe in God and His Prophet" and "Perform the prayers," the external or formal aspect of religion.
In addition to guidance in the external aspect of religion, we see that the Holy Quran in many verses guides man toward intellectual understanding. It invites man to meditate, contemplate and deliberate upon the signs of God in the macrocosm and the microcosm. It explains many verities through unfettered intellectual reasoning. It must be said in truth that no sacred book praises and recommends science and intellectual knowledge for man as much as does the Quran. In many of its words and utterances the Quran attests to the validity of intellectual proof and rational demonstration, that is, it does not claim that man should first accept the validity of the Islamic sciences and then through intellectual proofs justify these sciences. Rather, with complete confidence in the truth of its own position it proclaims that man should use his intellect to discover the truth of the Islamic sciences, and only then accept this truth. He should seek the affirmation of the words contained in the Islamic message in the world of creation which is itself a truthful witness. And finally man should find the affirmation of his faith in the results of rational demonstration ; he should not have to gain faith first and the, in obedience to it, seek proofs. Thus philosophical thought is also a way whose validity and efficacy is confirmed by the Holy Quran.[1]
Also, in addition to guidance in the external and intellectual aspects of religion, we see that the Holy Quran in subtle terms explains that all true religious science originates and comes from
Divine Unity (tawhid) and the knowledge of god and His Attributes . The perfection of the knowledge of God belongs to those whom He has drawn from all places and elevated solely to Himself. It is these men who have forgotten themselves and all things and as a result of sincerity in obedience to God have been able to concentrate all their powers and energies upon the transcendent world. Their eyes have become illuminated through the vision of the light of the Pure Creator. With the eye of discernment they have seen the reality of things in the kingdom of heaven and earth, for through sincerity of obedience they have reached the station of certainty (yaqin). As a result of this certainty the kingdoms of heaven and earth and the immortal life of the eternal world have become revealed to them.
Deliberation upon the following holy verses illuminates fully this claim: "And We sent no messenger before thee but We inspired him (saying): There is no God save Me (Allah), so worship Me" (Quran, XXI, 25);[2] and, "Glorified be Allah from that which they attribute (unto Him), Save single-minded slaves of Allah" (Quran, XXXVII, 159-160)[3]; and, "Say, I am only a mortal like you. My Lord inspireth in me that your God is only One God. And whoever hopeth for the meeting with his Lord, let him do righteous work, and make none sharer of the worship due unto his Lord" (Quran, XVIII, 111)[4]; and, "And serve the Lord till the inevitable [al-yaqin] cometh unto thee" (Quran, XV, 99)[5]; and God says, "Thus did We show Abraham the Kingdom of the heavens and the earth that he might be of those possessing certainty" (Quran, VI, 76)[6]; and "Nay, but the record of the righteous is in 'Iliyin - Ah! what will convey unto thee what 'Iliyin is! - A written record, attested by those who are brought near (unto their Lord)" (Quran, LXXXIII, 18-21); and,[7] "Nay, would that ye knew (now) with a sure knowledge ['ilm al-yaqin]! Ye will behold hellfire" (Quran, XII, 5-6).[8]
Thus it may be said that one of the paths for the comprehension of religious verities and sciences is the purification of the carnal soul and sincerity in obedience to God.
From what has been said it becomes clear that the Holy Quran proposes three methods for the comprehension of religious truths: the external, or formal aspects of religion; intellectual reasoning;
and sincerity in obedience leading to the intellectual intuition which results in the unveiling of the truth and its inward vision. Yet it must be understood that these three methods differ from each other in several ways. For instance, since the external forms of religion are verbal expressions in the simplest language, they are in the hands of all people, and everyone benefits from them according to his own capacity.[9] On the other hand, the other two paths, which are appropriate to a particular group (the elite - khawass), are not common to all. The path of the external forms of religion leads to the understanding of the principles and the obligations of Islam and results in knowledge of the substance of the beliefs and practices of Islam, and of the principles of the Islamic sciences, ethics, and jurisprudence. This is in contrast to the other two paths. The intellectual path can discover the problems connected with faith, ethics, and the general principles governing practical questions, but the intellectual method cannot discover the specific religious injunctions given in the Quran and the Sunnah. The path of purification of the carnal soul, since it leads to the discovery of God-given spiritual truths, can have no limits nor measure of its results or of the truths revealed through this divine gift. Men who have reached this knowledge have cut themselves off from everything and forgotten everything but God and are under the direct guidance and dominion of God Himself - May His Name be Glorified. Whatever He wants and not what they want is revealed to them.
We will now take up in detail the three methods of religious thought in Islam.
FIRST METHOD: THE FORMAL ASPECT OF RELIGION
The Different Facets of the Formal Aspect of Religion
It has become clear from what has been said thus far that the Holy Quran, which is the principal source of religious thought in
Islam, has given full authority to the external meanings of its words for those who give ear to its message. The same external meaning of the Quranic verses has made the sayings of the Prophet complementary to the words of the Quran and has declared them to be authoritative like the Quran. For as the Quran says: "And We have revealed unto thee the Remembrance that thou mayst explain to mankind that which hath been revealed for them" (Quran, XVI, 44). And, "He it is who hath sent among the unlettered ones a messenger of their own, to recite unto them His revelations and to make them grow, and to teach them the scripture and Wisdom" (Quran, LXII, 2). And, "And whatsoever the messenger giveth you, take it. And whatsoever he forbiddeth, abstain (from it)" (Quran, LIX, 7). And, "Verily in the messenger of Allah ye have a good example" (Quran, XXXIII, 21).
It is quite evident that such verses would not have any real meaning if the words and deeds of the Prophet and even his silence and approval were not authority for us just as the Quran itself is. Thus the words of the Prophet are authoritative and must be accepted by those who have heard them orally or received them through reliable transmission. Moreover, through such a completely authentic chain of transmission it is known that the Holy Prophet said, "I leave two things of value amidst you in trust which if you hold on to you will never go astray: the Quran and the members of my household. These will never be separated until the Day of Judgment."[10] According to this and other definitely established hadiths the words of the Family of the Household of the Prophet form a corpus that is complementary to the Prophetic religious sciences and are inerrant in the explanation of the teachings and injunctions of Islam. Their sayings, received orally or through reliable transmission, are reliable and authoritative.
Therefore, it is clear that the traditional source from which the formal and external aspect of religion is derived, which is an authoritative document and which is also the basic source for the religious thought of Islam, consists of two parts: The Book (the Quran) and the Sunnah. By the Book is meant the external aspect of the verses of the Holy Quran; and by the Sunnah, hadith received from the Prophet and his revered Household.
Traditions of the Companions
In Shi'ism hadiths transmitted through the companions are dealt with according to this principle: if they deal with the words and actions of the Prophet and do not contradict the hadiths of the Household of the Prophet, they are acceptable. If they contain only the views or opinions of the companions themselves and not those of the Prophet, they are not authoritative as sources for religious injunctions. In this respect the ruling of the companions is like the ruling of any other Muslim. In the same way, the companions themselves dealt with other companions in questions of Islamic law as they would with any Muslim, not as someone special.
The Book and Tradition
The Book of God, the Holy Quran, is the principal source of every form of Islamic thought. It is the Quran which gives religious validity and authority to every other religious source in Islam. Therefore, it must be comprehensible to all. Moreover, the Quran describes itself as the light which illuminates all things. Also it challenges men and requests them to ponder over its verses and observe that there are no disparities or contradictions in them. It invites them to compose similar work, if they can, to replace it. It is clear that if the Holy Quran were not comprehensible to all there would be no place for such assertions.
To say that the Quran is in itself comprehensible to all is not in any way contradictory to the previous assertion that the Prophet and his Household are religious authorities in the Islamic sciences, which sciences in reality are only elaborations of the content of the Quran. For instance, in the part of the Islamic sciences which comprises the injunctions and laws of the Shari'ah, the Quran contains only the general principles. The clarification and elaboration of their details, such as the manner of accomplishing the daily prayers, fasting, exchanging merchandise, and
in fact all acts of worship ('ibadat) and transactions (mu'amalat), can be achieved only by referring to the traditions of the Holy Prophet and his Household.
As for the other part of the Islamic sciences dealing with doctrines and ethical methods and practices, although their content and details can be comprehended by all, the understanding of their full meaning depends on accepting the method of the Household of the Prophet. Also each verse of the Quran must be explained and interpreted by means of other Quranic verses, not by views which have become acceptable and familiar to us only through habit and custom.
Ali has said: "Some parts of the Quran speak with other parts of it revealing to us their meaning and some parts attest to the meaning of others."[11] And the Prophet has said, "Parts of the Quran verify other parts."[12] And also: "Whosoever interprets the Quran according to his own opinion has made a place for himself in the fire."[13]
As a simple example of the Quran through the Quran may be cited the story of the torture of the people of Lot about whom in one place God says, "And we rained on them a rain,"[14] and in another place He has changed this phrase to, "Lo! We sent a storm of stones upon them (all)."[15]By relating the second verse to the first it becomes clear that by "rain" is meant "stones" from heaven. Whoever has studied with care the hadiths of the Household of the Prophet, and the outstanding companions who were the followers of the Prophet, will have no doubt that the commentary of the Quran through the Quran is the sole method of Quranic commentary taught by the Household of the Prophet.[16]
The Outward and Inward Aspects of the Quran
It has been explained that the Holy Quran elucidates religious aims through its own words and gives commands to mankind in matter of doctrine and action. But the meaning of the Quran is not limited to this level. Rather, behind these same expressions
and within these same meanings there are deeper and wider levels of meaning which only the spiritual elite who possess pure hearts can comprehend.
The Prophet, who is the divinely appointed teacher of the Quran, says:[17] "The Quran has a beautiful exterior and a profound interior." He has also said, "The Quran has an inner dimension, and that inner dimension has an inner dimension up to seven inner dimensions."[18] Also in the sayings of the imams there are numerous references to the inner aspect of the Quran.
The main support of these assertions is a symbol which God has mentioned in Chapter XIII, verse 17, of the Quran. In this verse divine gifts are symbolized by rain that falls from heaven and upon which depends the life of the earth and its inhabitants. With the coming of the rain, floods begin to flow and each river bed accepts a certain amount of the flood, depending on its capacity. As it flows, the flood is covered with foam, but beneath the foam there is that same water which is life-giving and beneficial to mankind.
As is indicated by this symbolic story, the capacity for comprehension of divine sciences, which are the source of man's inner life, differs among people. There are those for whom there is no reality beyond physical existence and the material life of this world which lasts but a few days. Such people are attached to material appetites and physical desires alone and fear nothing but the loss of material benefits and sensory enjoyment. Such people, taking into consideration the differences of degree among them, can at best accept the divine sciences on the level of believing in a summary fashion in the doctrines and performing the practical commands of Islam in purely outward manner without any comprehension. They worship God with the hope of recompense or fear of punishment in the next world.
There are also those who, because of the purity of their nature, do not consider their well-being to lie in attachment to the transient pleasures of the fleeting life of this world. The losses and gains and bitter and sweet experiences of this world are for them no more than an attractive illusion. Memory of those who passed before them in the caravan of existence, who were pleasure-seekers yesterday and no more than subjects of stories today, is a
warning that is continuously present before their eyes. Such men who possess pure hearts are naturally attracted to the world of eternity. They view the different phenomena of this passing world as symbols and portents of the higher world, not as persisting and independent realities.
It is at this point that through earthly and heavenly signs, signs upon the horizons and within the souls of men,[19] they "observe" in a spiritual vision the Infinite Light of the Majesty and Glory of God. Their hearts become completely enamored with the longing to reach an understanding of the secret symbols of creation. Instead of being imprisoned in the dark and narrow well of personal gain and selfishness they begin to fly in the unlimited space of the world of eternity and advance ever onwards toward the zenith of the spiritual world.
When they hear that God has forbidden the worship of idols, which outwardly means bowing down before an idol, they understand this command to mean that they should not obey other than God, for to obey means to bow down before someone and to serve him. Beyond that meaning they understand that they should not have hope of fear of other than God; beyond that, they should not surrender to the demands of their selfish appetites; and beyond that, they should not concentrate on anything except God, May His Name be Glorified.
Likewise when they hear from the Quran that they should pray, the external meaning of which is to perform the particular rites of prayers, through its inner meaning they comprehend that they must worship and obey God with all their hearts and souls. Beyond that they comprehend that before God they must consider themselves as nothing, must forget themselves and remember only God.[20]
It can be seen that the inner meaning present in these two examples is not due to the outward expression of the command and prohibition in question. Yet the comprehension of this meaning is unavoidable for anyone who has begun to meditate upon a more universal order and has preferred to gain a vision of the universe of reality rather than his own ego, who has preferred objectivity to an egocentric subjectivism
From this discussion the meaning of the outward and inward aspects of the Quran has become clear. It has also become evident that the inner meaning of the Quran does no eradicate or invalidate its outward meaning. Rather, it is like the soul which gives life to the body. Islam, which is a universal and eternal religion and places the greatest emphasis upon the "reformation" of mankind, can never dispense with its external laws which are for the benefit of society, nor with its simple doctrines which are the guardians and preservers of these laws.
How can a society, on the pretense that religion is only a matter of the heart, that man's heart should be pure and that there is no value to actions, live in disorder and yet attain happiness? How can impure deeds and words cause the cultivation of a pure heart? Or how can impure words emanate from a pure heart? God says in His Book, "Vile women are for vile men, and vile men for vile women. Good women are for good men, and good men for good women." (Quran, XXIV, 26) He also says, "As for the good land, its vegetation cometh forth by permission of its Lord; while as for that which is bad, only evil cometh forth (from it)." (Quran, VII, 58) Thus it becomes evident that the Holy Quran has an outward and an inward aspect and the inward aspect itself has different levels of meaning. The hadith literature, which explains the content of the Quran, also contains these various aspects.
The Principles of Interpretation of the Quran
At the beginning of Islam it was commonly believed by some Sunnis that if there was sufficient reason one could ignore the outward meaning of Quranic verses and ascribe to them a contrary meaning. Usually the meaning which opposed the outward, literal meaning was called ta'wil, and what is called "ta'wil of the Quran" in Sunni Islam is usually understood in this sense.
In the religious works of Sunni scholars, as well as in the controversies that have been recorded as taking place between different schools, one often observes that if a particular point of doctrine (that has been established through the consensus of the ulama of a school or through some other means) is opposed to the
outward meaning of a verse of the Quran, that verse is interpreted by ta'wil to have a meaning contrary to its apparent meaning. Sometimes two contending sides support two opposing views and present Quranic verses in proof of their contentions. Each side interprets the verses presented by the other side through ta'wil. This method has also penetrated more or less into Shi'ism and can be seen in some Shi'ite theological works.
Yet, sufficient deliberation upon Quranic verses and the hadith of the Household of the Prophet demonstrates clearly that the Holy Quran with its attractive language and eloquent and lucid expression never uses enigmatic or puzzling methods of exposition and always expounds any subject in a language suitable for that subject. What has been rightly called ta'wil, or hermeneutic interpretation, of the Holy Quran is not concerned simply with the denotation of words. Rather, it is concerned with certain truths and realities that transcend the comprehension of the common run of men ; yet it is from these truths and realities that the principles of doctrine and the practical injunctions of the Quran issue forth.
The whole of the Quran possesses the sense of ta'wil, of esoteric meaning, which cannot be comprehended directly through human thought alone. Only the prophets and the pure among the saints of God who are free from the dross of human imperfection can contemplate these meanings while living on the present plane of existence. On the Day of Resurrection the ta'wil of the Quran will be revealed to everyone.
This assertion can be explained by pointing to the fact that what forces man to use speech, create words and make use of expressions is nothing other than his social and material needs. In his social life man is forced to try to make his fellow-men understand his thoughts and intentions and the feelings which exist within his soul. To accomplish this end he makes use of sounds and hearing. Occasionally also he uses to a degree his eyes and gestures. That is why between the mute and the blind there can never be any mutual comprehension, for whatever the blind man says the deaf cannot hear, and whatever the mute makes understood through gestures the blind man cannot see.
The creation of words and the naming of objects have been
accomplished with a material end in view. Expressions have been created for those objects, states, and conditions which are material and available to the senses or near to the sensible world. As can be seen in those cases where the person addressed lacks one of the physical senses, if we wish to speak of matters which can be comprehended through the missing sense we employ a kind of allegory and similitude. For example, if we wish to describe light or color to one who is born blind, or the pleasures of sex to a child that has not reached the age of adolescence, we seek to achieve our purpose through comparison and allegory and through providing examples.
Therefore, if we accept the hypothesis that in the scale of Universal Existence there are immense levels of reality which are independent of the world of matter (and this is in reality the case), and that in each generation there are among mankind but a handful who have the capability of comprehending and having a vision of these realities, then questions pertaining to these higher worlds cannot be understood through common verbal expressions and modes of thought. They cannot be referred to except by allusion and through symbolism. Since religious realities are of this kind, the expression of the Quran in such matters must of necessity be symbolic.
God says in his book, "Lo! We have appointed it a Lecture in Arabic that haply ye may understand. And Lo! in the Source of Decrees, which We possess, it is indeed sublime, decisive." (Common comprehension cannot understand it or penetrate into it.) (Quran, XLIII, 3-4) He also says, "That (this) is indeed a noble Quran, In a book kept hidden, Which none toucheth save the purified" (Quran, LVI, 77-79). Concerning the Prophet and his Household he says, "Allah's wish is but to remove uncleanness far from you, O Folk of the Household, and cleanse you with a thorough cleansing" (Quran, XXXIII, 33).
As proved by these verses, the Holy Quran emanates from sources beyond the comprehension of common man. No one can have a full comprehension of the Quran save those servants of God whom He has chosen to purify. And the Household of the Prophet are among those pure beings.
In another place God says, "Nay, but they denied that (the Quran), the knowledge whereof they could not compass, and whereof the interpretation (in events) [ta'wil] hath not yet come into them" (Quran, X, 40) (meaning the day of Resurrection when the truth of things will become known). And again he says, "On the day (the Day of Resurrection) when the fulfillment [ta'wil] thereof (of the whole Quran) cometh, those who were before forgetful thereof will say: The messengers of our Lord did bring the Truth!" (Quran, VII, 53)
Hadith
The principle that the hadith possesses validity, as attested by the Quran, is not at all disputed among Shi'ites or in fact among all Muslims. But because of the failure of some of the early rulers of Islam in preserving and guarding the hadith, and the excesses of a group among the companions and followers of the Prophet in propagating hadith literature, the corpus of hadith came to face a certain number of difficulties.
On the one hand the caliphs of the time prevented the writing down and recording of the hadith and ordered ny pages containing texts of hadith to be burned. Sometimes also any increase in activity in the transmission and study of hadith was forbidden.[21] In this way a certain number of hadiths were forgotten or lost and a few were even transmitted with a different or distorted meaning. On the other hand another tendency also prevailed among another group of the companions of the Holy Prophet who had had the honor of seeing his presence and actually hearing his words. This group, which was respected by the caliphs and the Muslim community, began an intense effort to propagate the hadith. This was carried to such an extent that sometimes hadith overruled the Quran and the injunction of a Quranic verse was even considered abrogated by some people through a hadith.[22] Often the transmitters of hadith would travel many miles and bear all the difficulties of traveling in order to hear a single saying.
A group of outsiders who had worn the dress of Islam and also
some of the enemies within ranks of Islam began to change and distort some of the hadith and thus diminished the reliability and validity of the hadith that was then heard and known.[23] For this very reason Islamic scholars began to think of a solution. They created the sciences concerned with the biography of learned men and chains of transmission of hadith in order to be able to discriminate between true and false hadith.[24]
The Method of Shi'ism in Authenticating the Hadith
Shi'ism, in addition to seeking to authenticate the chain transmission of hadith, considers the correlation of the text of the hadith with the Quran as a necessary condition for its validity. In Shi'ite sources there are many hadiths of the Prophet and the Imams with authentic chains of transmission which themselves assert that a hadith contrary to the Quran has no value. Only that hadith can be considered valid which is in agreement with the Quran.[25]
Basing itself on these hadiths, Shi'ism does not act upon those hadiths which are contrary to the text of the Quran. As for the hadiths whose agreement or disagreement cannot be established, according to instructions received from Imams they are passed by in silence without being accepted or rejected.[26] Needless to say there are also within Shi'ism those who, like a group among the Sunnis, act on any hadith whatsoever which they happen to find in different traditional sources.
The Method of Shi'ism in Following the Hadith
A hadith heard directly from the mouth of the Prophet or one of the Imams is accepted as is the Quran. As for hadiths received through intermediaries, the majority of Shi'ites act upon them if their chain of transmission is established at every step or if there exists definite proof concerning their truth, and, if they are con-
cerned with principles of doctrine which require knowledge and certainty, according to the text of the Quran. Other than these two kinds of hadith, no other hadith has any validity concerning principles of doctrine, the invalid hadith being called "tradition with a single transmitter" (khabar wahid). However, in establishing the injunctions of the Shari'ah, because of reasons that have been given, Shi'ites act also on a tradition which is generally accepted as reliable. Therefore it can be said that for Shi'ism a certain and definitely established hadith is absolutely binding and must be followed, while a hadith which is not absolutely established but which is generally considered as reliable is utilized only in the elaboration of the injunctions of the Shari'ah.
Learning and Teaching in Islam
To acquire knowledge is a religious duty in Islam. The Prophet has said, "To seek knowledge is incumbent upon every Muslim."[27] According to fully established hadiths which elucidate the meaning of this saying, knowledge here means the three principles of Islam : unity or tawhid ; prophecy or nubuwwat; and eschatology or ma'ad. In addition to these principles, Muslims are expected to acquire knowledge of the subsidiary branches and the details of the injunctions and laws of Islam according to their individual circumstances and needs.
It is clear that acquiring knowledge of the principles of religion, even if it be in summary fashion, is possible to a certain extent for everyone. But acquiring detailed knowledge of the injunctions and laws of religion through use of the basic documents of the Book and the Sunnah and technical reasoning based upon them (or what is called demonstrative jurisprudence, fiqh-i istidlali ) is not possible for every Muslim. Only a few persons have the capacity for demonstrative jurisprudence, nor is such acquiring of detailed knowledge required of everyone, for there are no injunctions in Islam requiring one to do what lies beyond his abilities.[28]
Therefore, the study of Islamic injunctions and laws through reasoning has been limited through the principle of "sufficient
necessity" (wajib-i kifa'i) to those individuals who have the necessary capability and are worthy of such study. The duty of the rest of the people, according to the general principle of the necessity for the ignorant to depend on the one who knows, is to seek guidance from capable and worthy men of learning, who are called mujtahids and faqihs. This act of following mujtahids is called imitation or taqlid. Of course this imitation differs from imitation in the principles of religious knowledge which is forbidden according to the very text of the Quran, "(O man), follow not that whereof thou hast no knowledge." (Quran, XVII, 36).
It must be known that Shi'ism does not permit imitation of a dead mujtahid. That is to say, a person who does not know the answer to a problem through ijtihad and through religious duty must imitate a living mujtahid and cannot depend on the view of a mujtahid who is not living, unless he had received that guidance while the mujtahid was alive. This practice is one of the factors which have kept Islamic Shi'ite jurisprudence alive and fresh throughout the ages. There are individuals who continuously follow the path of independent judgment, ijtihad, and delve into the problems of jurisprudence from one generation to another.
In Sunnism, as a result of consensus of opinion (ijma') that occurred in the 4th/10th century, it was decided that submission to one of the four schools (of Abu Hanifah, Ibn Malik, al-Shafi'i, and Ahmad ibn Hanbal) was necessary. Free ijtihad or imitation of a school other than these four (or one or two smaller schools that died out later) was not considered permissible. As a result, their jurisprudence has remained in the same condition as it was about 1100 years ago. In recent times certain individuals in the Sunni world have turned away from this consensus and have begun to exercise free ijtihad.
Shi'ism and the Transmitted Sciences
The Islamic sciences, which owe their existence to the ulama of Islam who organized and formulated them, are divided into the two categories of intellectual ('alqi) and transmitted (naqli). The intellectual sciences include such sciences as philosophy and
mathematics. The transmitted sciences are those which depend upon transmission from some source, such as the sciences of language, hadith, or history. Without doubt the major cause for the appearance of the transmitted sciences in Islam is the Holy Quran. With the exception of a few disciplines such as history, genealogy, and prosody, the other transmitted sciences have all come into being under the influence of the Holy Book. Guided by religious discussions and research, Muslims began to cultivate these sciences, of which the most important are Arabic literature (grammar, rhetoric, and the science of metaphors) and the sciences pertaining to the external form of religion (recitation of the Quran, Quranic commentary (tafsir), hadith, biography of learned men, the chain of transmission of hadith, and the principles of jurisprudence).
Shi'ites played an essential role in the foundation and establishment of these sciences. In fact, the founders and creators of many of these sciences were Shi'ites. Arabic grammar was put into a systematic form by Abu'l-Aswad al-Du'ali, one of the companions of the Holy Prophet, and by Ali. Ali dictated an outline for the organization of the science of Arabic grammar.[29] One of the founders of the science of eloquence (rhetoric and the science of metaphors) was Sahib ibn 'Abbad, a Shi'ite, who was a vizier of the Buyids.[30] The first Arabic dictionary is the Kitab al-'ayn composed by the famous scholar, Khalil ibn Ahmad al-Basri, the Shi'ite who founded the science of prosody. He was also the teacher of the great master of grammar, Sibuwayh.
The Quranic recitation of 'Asim goes back to Ali through one intermediary, and 'Abdallah ibn 'Abbas, who in hadith was the foremost among the companions, was a student of Ali. The contributions of the Household of the Prophet and their associates in hadith and jurisprudence are well known. The founders of the four Sunni schools of law are known to have associated with the fifth and sixth Shi'ite Imams. In the principles of jurisprudence the remarkable advances accomplished by the Shi'ite scholar Wahid Binbahani and followed by Shaykh Murtada Ansari have never been matched in Sunni jurisprudence according to existing evidence.
SECOND METHOD: THE WAY OF INTELLECTION AND INTELLECTUAL REASONING
Philosophical and Theological Thought in Shi'ism
It has been mentioned before that Islam has legitimized and approved rational thought, which it considers a part of religious thought. Rational thought in its Islamic sense, after confirming the prophecy of the Prophet, provides intellectual demonstrations of the validity of the external aspect of the Quran, which is a divine revelation, as well as of the definitely established sayings of the Prophet and his noble Household.
Intellectual proofs, which aid man in finding solutions for these problems through his God-given nature, are of two kinds : demonstration (burhan) and dialectic (jadal). Demonstration is a proof whose premises are true (accord with reality) even if they be not observable or evident. In other words, it is a proposition which man comprehends and confirms by necessity through his God-given intelligence, as for example when he knows that "the number three is less than four." This type of thought is called rational thought; and in case it concerns universal problems of existence, such as the origin and end of the world and of man, it becomes known as philosophical thought.
Dialectic is a proof all or some of whose premises are based on observable and certain data, as for example the case of believers in a religion for whom the common practice is to prove their religious views within that religion by appealing to its certain and evident principles.
The Holy Quran has employed both these methods and there are many verses in the Holy Book attesting to each type of proof. First of all, the Quran commands free investigation and meditation upon the universal principles of the world of existence and the general principles of cosmic order, as well as upon more particular orders such as that of the heavens, the stars, day and night, the earth, the plants, animals, men, etc. It praises in the most eloquent language intellectual investigation of these matters.
Secondly, the Quran has commanded man to apply dialectical thought, which is usually called theological (kalami)[31] discussion, provided it is accomplished in the best manner possible, that is, with the aim of manifesting the truth without contention and by men who possess the necessary moral virtues. It is said in the Quran, "Call unto the way of thy Lord with wisdom and fair exhortation, and reason ["jadil," from jadal] with them in the better way" (Quran, XVI, 125).
Shi'ite Initiative in Islamic Philosophy and Kalam
As for theology, kalam, it is clear that from the beginning when the Shi'ites separated from the Sunni majority they began to debate with their opponents concerning their own particular point of view. It is true that a debate has two sides and that both the opponents share in it. However, the Shi'ites were continuously on the offensive, taking the initiative, while the other side played the defensive role. In the gradual growth of kalam, which reached its height in 2nd/8th and 3rd/9th centuries with the spread of the Mu'tazilite school, Shi'ite scholars and learned men, who were students of the school of the Household of the Prophet, became among the foremost masters of kalam.[32] Furthermore, the chain of theologians of the Sunni world, whether it be the Ash'arites, Mu'tazilites or others, goes back to the first Imam of the Shi'ites, Ali.
As for philosophy,[33] those who are acquainted with sayings and works of the companions of the Prophet (of which the names of 12,000 have been recorded and 120,000 are known to exist) know that there is little in them containing an appreciable discussion of philosophical questions. It is only Ali whose compelling metaphysical utterances contain the deepest philosophical thought.
The companions and the scholars who followed them, and in fact the Arabs of that day in general, were not acquainted with free intellectual discussion. There is no example of philosophical thought in the works of the scholars of the first two centuries. Only the profound sayings of the Shi'ite Imams, particularly the
first and eighth, contain an inexhaustible treasury of philosophical meditations in their Islamic context. It is they who acquainted some of their students with this form of thought.
The Arabs were not familiar with philosophical thought until they saw examples of it during the 2nd/8th century in the translation of certain philosophical works into Arabic. Later, during the 3rd/9th century, numerous philosophical writings were translated into Arabic from Greek, Syriac, and other languages and through them the method of philosophical thought became known to the general public. Nevertheless, most jurists and theologians did not look upon philosophy and other intellectual sciences, which were newly arrived guests, with favor. At the beginning, because of the support of the governmental authorities for these sciences, their opposition did not have much effect. But conditions soon changed through strict orders many philosophical works were destroyed. The Epistles of the Brethren of Purity, which is the work of a group of unknown authors, is a reminder of those days and attests to the unfavorable conditions of that epoch.
After this period of difficulty, philosophy was revived at the beginning of the 4th/10th century by the famous philosopher Abu Nasr al-Farabi. In the 5th/11th century, as a result of the works of the celebrated philosopher Ibn Sina (Avicenna), Peripatetic philosophy reached its full development. In the 6th/12th century Shaykh al-Ishraq Shihab al-Din Suhrawardi systematized the philosophy of illumination (ishraq) and because of this was executed by the order of Salah al-Din Ayyubi. Thereafter, philosophy ceased to exist among the Muslim majority in the Sunni world. There was no further outstanding philosopher in that part of the Muslim world except in Andalusia at the edge of the Islamic world where at the end of the 6th/12th century Ibn Rushd (Averroes) sought to revive the study of philosophy.[34]
Shi'ite Contributions to Philosophy and the Intellectual Sciences
In the same way that from the beginning Shi'ism played an effective role in the formation of Islamic philosophical thought, it was also a principal factor in the further development and prop-
agation of philosophy and the Islamic sciences. Although after Ibn Rushd philosophy disappeared in the Sunni world, it continued to live in Shi'ism. After Ibn Rushd there appeared such celebrated philosophers as Khwajah Nasir al-Din Tusi, Mir Damad, and Sadr al-Din Shirazi, who studied, developed and expounded philosophical thought one after another. In the same manner, in the other intellectual sciences, there appeared many outstanding figures such as Nasir al-Din Tusi (who was both philosopher and mathematician) and Birjandi, who was also an outstanding mathematician.
All the sciences, particularly metaphysics or theosophy (falsafah-i ilahi or hikmat-i ilahi), made major advances thanks to the indefatigable endeavor of Shi'ite scholars. This fact can be seen if one compares the works of Nasir al-Din Tusi, Shams al-Din Turkah, Mir Damad, and Sadr al-Din Shirazi with the writings of those who came before them.[35]
It is known that the element that was instrumental in the appearance of philosophical and metaphysical thought in Shi'ism and through Shi'ism in other Islamic circles was the treasury of knowledge left behind by the Imams. The persistence and continuity of this type of thought in Shi'ism is due to the existence of this same treasury of knowledge, which Shi'ism has continued to regard with a sense of reverence and respect.
In order to clarify this situation it is enough to compare the treasury of knowledge left by the Household of the Prophet with the philosophical works written over the course of the centuries. In this comparison one can see clearly how each day Islamic philosophy approached this source of knowledge ever more closely, until in the 11th/17th century Islamic philosophy and this inspired treasury of wisdom converged more or less completely. They were separated only by certain differences of interpretation of some of the principles of philosophy.
Outstanding Intellectual Figures of Shi'ism
Thiqat al-islam Muhammad ibn Ya'qub Kulayni (d. 329/940) is the first person in Shi'ism to have separated the Shi'ite hadiths from the books called Principles (usul) and to have arranged and
organized them according the headings of jurisprudence and articles of faith. (Each one of the Shi'ite scholars of hadith had assembled sayings he had collected from the Imams in a book called Asl, or Principles.) The book of Kulayni known as Kafi is divided into three parts: Principles, Branches, and Miscellaneous Articles, and contains 16,199 hadiths. It is the most trustworthy and celebrated work of hadith known in the Shi'ite world.
Three other works which complement the Kafi are the book of the jurist Shaykh-i Saduq Muhammad ibn Babuyah Qumi(d. 381/991), and Kitab al-tahdhib and Kitab al-istibsar, both by Shaykh Muhammad Tusi (d. 460/1068).
Abu'l-Qasim Ja'far ibn Hasan ibn Yahya Hilli (d. 676/1277), known as Muhaqqiq, was an outstanding genius in the science of jurisprudence and is considered to be the foremost Shi'ite jurist. Among his masterpieces are Kitab-i mukhtasar-i nafi' and Kitab-i sharayi', which have been passed from hand to hand for seven hundred years among Shi'ite jurists and have always been regarded with a sense of awe and wonder.
Following Muhaqqiq, we must cite Shahid-i Awwal (the First Martyr) Shams al-Din Muhammad ibn Makki, who was killed in Damascus in 786/1384 on the accusation of being Shi'ite. Among his juridical masterpieces is his Lum'ah-i dimashqiyah which he wrote in prison in a period of seven days. Also we must cite Shaykh Ja'far Kashif al-Ghita' Najafi (d. 1327/1909) among whose outstanding juridical works is Kitab kashf al-ghita'.
Khwajah Nasir al-Din Tusi (d. 672/1274) is the first to have made kalam a thorough and complete science. Among his masterpieces in this domain is his Tajrid al-iteqed which has preserved its authority among masters of this discipline for more than seven centuries. Numerous commentaries have been written on it by Shi'ites and Sunnis alike. Over and above his genius in the science of kalam, he was one of the outstanding figures of his day in philosophy and mathematics as witnessed by the valuable contributions he made to the intellectual sciences. Moreover, the Maraghah observatory owed its existence to him.
Sadr al-Din Shirazi (d. 1050/1640), known as Mulla Sadra and Sadr al-Muta'allihin, was the philosopher who, after centuries of philosophical development in Islam, brought complete order and
harmony into the discussion of philosophical problems for the first time. He organized and systematized them like mathematical problems and at the same time wed philosophy and gnosis, thereby bringing about several important developments. He gave to philosophy new ways to discuss and solve hundreds of problems that could not be solved through Peripatetic philosophy. He made possible the analysis and solution of a series of mystical questions which to that day had been considered as belonging to a domain above that of reason and beyond comprehension through rational thought. He clarified and elucidated the meaning of many treasuries of wisdom, contained in the exoteric sources of religion in the profound metaphysical utterances of the Imams of the Household of the Prophet, that for centuries had been considered as insoluble riddles and usually believed to be of an allegorical or even unclear nature. In this way gnosis, philosophy and the exoteric aspect of religion were completely harmonized and began to follow a single course.
By following the methods he had developed, Mulla Sadra succeeded in proving "transubstantial motion" (harakat-i jawhariyah),[36] and in discovering the intimate relation of time to the three spatial dimensions in a manner that is similar to the meaning given in modern physics to the "fourth dimension" and which resembles the general principles of the theory of relativity (relativity of course in the corporeal world outside the mind, not in the mind), and many other noteworthy principles. He wrote nearly fifty books and treatises. Among his greatest masterpieces is the four-volume Asfar.
It should be noted here that before Mulla Sadra certain sages like Suhrawardi, the 6th/12th century philosopher and author of Hikmat al-ishraq, and Shams al-Din Turkah, a philosopher of the 8th/14th century, had taken steps toward harmonizing gnosis, philosophy and exoteric religion, but credit for complete success in this undertaking belongs to Mulla Sadra.
Shaykh Murtada Ansari Shustari (d. 1281/1864) reorganized the science of the principles of jurisprudence upon a new foundation and formulated the practical principles of this science. For over a century his school has been followed diligently by Shi'ite scholars.
THIRD METHOD: INTELLECTUAL INTUITION OR MYSTICAL UNVEILING
Man and Gnostic Comprehension[37]
Even though most men are occupied with gaining a livelihood and providing for their daily needs and show no concern for spiritual matters, there lies within the nature of man an innate urge to seek the ultimately Real. In certain individuals this force which is dormant and potential becomes awakened and manifests itself openly, thus leading to a series of spiritual perceptions.
Every man believes in a permanent Reality despite the claim of sophists and skeptics, who call every truth and reality illusion and superstition. Occasionally when man views with a clear mind and a pure soul the permanent Reality pervading the universe and the created order, and at the same time sees the impermanence and transient character of the diverse parts and elements of the world, he is able to contemplate the world and its phenomena as mirrors which reflect the beauty of a permanent reality. The joy of comprehending this Reality obliterates every other joy in the eye of the viewer and makes everything else appear as insignificant and unimportant.
This vision is that same gnostic "divine attraction" (jadhbah) which draws the attention of the God-centered man toward the transcendent world and awakens the love of God in his heart. Through this attraction he forgets all else. All his manifold desires and wishes are obliterated from his mind. This attraction guides man to the worship and praise of the Invisible Deity who is in reality more evident and manifest than all that is visible and audible. In truth it is this same inner attraction that has brought into being the different religions within the world, religions which are based on the worship of God. The gnostic ('arif) is the one who worships God through knowledge and because of love for Him, not in hope of reward or fear of punishment.[38]
From this exposition it becomes clear that we must not consider gnosis as a religion among others, but as the heart of all religions. Gnosis is one of the paths of worship, a path based on knowledge combined with love, rather than fear. It is the path for realizing the inner truth of religion rather than remaining satisfied only with its external form and rational thought. Every revealed religion and even those that appear in the form of idol-worship have certain followers who march upon the path of gnosis. The polytheistic religions[39] and Judaism, Christianity, Zoroastrianism, and Islam all have believers who are gnostics.
Appearance of Gnosis (Sufism) in Islam
Among the companions of the Prophet, Ali is known particularly for his eloquent exposition of gnostic truths and the stages of the spiritual life. His words in this domain comprise an inexhaustible treasury of wisdom. Among the works of the other companions which have survived there is not a great deal of material that concerns this type of question. Among the associates of Ali, such as Salman Farsi, Uways Qarani, Kumayl ibn Ziyad, Roshaid Hajari, Maytham Tammar, Rabi'ibn Khaytham.
However, there are figures who have been considered by the majority of the Sufis, Sunni and Shi'ite alike, as the heads of their spiritual chain (silsilah) after Ali.
After this group there appeared others, such as Tawus Yamani, Shayban Ra'i, Malik ibn Dinar, Ibrahim Adham, and Shaqiq Balkhi, who were considered by the people to be saints and men of God. These men, without publicly talking about gnosis and Sufism, appeared externally as ascetics and did not hide the fact that they had been initiated by the earlier group and had undergone spiritual training under them.
After them there appeared at the end of the 2nd/8th century and the beginning of the 3rd/9th century men such as Bayazid Bastami, Ma'ruf Karkhi, Junayd Baghdadi and others like them, who followed the Sufi path and openly declared their connection with Sufism and gnosis. They divulged certain esoteric sayings based on spiritual vision which, because of their repellent external form,
brought upon them the condemnation of some of the jurists and theologians. Some of them were imprisoned, flogged, and even occasionally killed.[40] Even so, this group persisted and continued its activities despite its opponents. In this manner gnosis and the "Way" (Tariqah, or Sufism) continued to grow until in the 7th/13th and 8th/14th centuries it reached the height of its expansion and power. Since then, sometimes stronger and at other times less so, it has continued its existence to this very day within the Islamic world.
Gnosis or Sufism as we observe it today first appeared in the Sunni world and later among the Shi'ites. The first men who openly declared themselves to be Sufis and gnostics, and were recognized as spiritual masters of Sufi orders, apparently followed Sunnism in the branches (furu') of Islamic law. Many of the masters who followed them and who expanded the Sufi orders were also Sunnis in their following of the law.
Even so, these masters traced their spiritual chain, which in the spiritual life is like the genealogical chain of a person, through their previous masters to Ali. Also the results of their visions and intuitions as transmitted to us convey mostly truths concerning divine unity and the stations of the spiritual life which are found in the sayings of Ali and other Shi'ite Imams. This can be seen provided we are not affected by some of the striking and even sometimes shocking expressions used by these Sufi masters and consider the total content of their teachings with deliberation and patience. Sanctity[41] resulting from initiation into the spiritual path, which Sufis consider as the perfection of man, is a state which according to Shi'ite belief is possessed in its fullness by the Imam and through the radiance of his being can be attained by his true followers. And the Spiritual Pole (qutb),[42] whose existence at all times is considered necessary by all the Sufis - as well as the attributes associated with him - correlates with the Shi'ite conception of the Imam. According to the saying of the Household of the Prophet, the Imam is, to use the Sufi expression, Universal Man, the manifestation of the Divine Names and the spiritual guide of the lives and actions of men. Therefore, one could say, considering the Shi'ite concept of walayat, that Sufi masters are
"Shi'ite" from the point of view of the spiritual life and in connection with the source of walayat although, from the point of view of the external form of religion they follow the Sunni schools of law.
It is necessary to mention that even in classical Sunni treatises it has sometimes been said that the spiritual method of the "Path,"[43] or the "techniques" whereby one comes to know and realize himself, cannot be explained through the external forms and teachings of the Shari'ah. Rather these sources claim that individual Muslims themselves have discovered many of these methods and practices, which then have become accepted by God, such as is the case with monasticism in Christianity.[44] Therefore each master has devised certain actions and practices which he has deemed necessary in the spiritual method, such as the particular type of ceremony of being accepted by the master the details of the way in which the invocation is given to the new adept along with a robe, and the use of music, chanting and other methods of inducing ecstasy during the invocation of the Divine Name. In some cases the practices of the Tariqah have outwardly become separated from those of the Shari'ah and it may seem difficult for an outsider to see the intimate and inward relation between them. But by taking into consideration the theoretical principles of Shi'ism and then studying in depth the basic sources of Islam, namely the Quran and the Sunnah, he will soon realize that it is impossible to say that this spiritual guidance has not been provided by Islam itself or that Islam has remained negligent in clarifying the nature of the spiritual program to be followed.
Guidance Provided by the Quran and Sunnah for Gnostic Knowledge
God - exalted be His Name - has commanded man in several places in the Quran to deliberate upon the Holy Book and be persistent in this effort and not be satisfied with a merely superficial and elementary understanding of it. In many verses the world of creation and all that is in it without exception are called portents (ayat), signs and symbols of the Divine.[45] A degree of
deliberation upon the meaning of portents and signs and penetration into their real significance will reveal the fact that things are called by these names because they manifest and make known not so much themselves but a reality other than themselves. For example, a red light placed as a sign of danger, once seen, reminds one completely of the idea of danger so that one no longer pays attention to the red light itself. If one begins to think about the form or quiddity of the light or its color, there will be in his mind only the form of the lamp or its glass or color rather than the conception of danger. In the same manner, if the world and its phenomena are all and in every aspect signs and portents of God, the Creator of the Universe, they have no ontological independence of their own. No matter how we view them they display nothing but God.
He who through guidance of the Holy Quran is able to view the world and the people of the world with such an eye will apprehend nothing but God. Instead of seeing only this borrowed beauty which others see in the attractive appearance of the world, he will see an Infinite Beauty, a Beloved who manifests Himself through the narrow confines of this world. Of course, as in the example of the red light, what is contemplated and seen in "signs" and "portents" is God the Creator of the world and not the world itself. The relation of God to the world is from a certain point of view like (1 + 0) not (1 + 1) nor (1 x 1) (that is, the world is nothing before God and adds nothing to him). It is at the moment of realization of this truth that the harvest of man's separative existence is plundered and in one stroke man entrusts his heart to the hands of Divine love. This realization obviously does not take place through the instrument of the eye or the ear or the other outward senses, nor through the power of imagination or reason, for all these instruments are themselves signs and portents and of little significance to the spiritual guidance sought here.[46]
He who has attained the vision of God and who has no intention but to remember God and forget all else, when he hears that in another place in the Quran God says, "O ye who believe! Ye have charge of your own souls. He who erreth cannot injure you if you are rightly guided" (Quran, V, 105), then he understands that the
sole royal path which will guide him fully and completely is the path of "self realization." His true guide who is God Himself obliges him to know himself, to leave behind all other ways and to seek the path of self-knowledge, to see God through the window of his soul, gaining in this way the real object of his search. That is why the Prophet has said, "He who knows himself verily knows the Lord."[47] And also he has said, "Those among you know God better who know themselves better."[48]
As for the method of following the path, there are many verses of the Quran which command man to remember God, as for example where He says, "Therefore remember Me, I will remember you" (Quran, II, 152) and similar sayings. Man is also commanded to perform right actions which are described fully in the Quran and hadith. At the end of this discussion of right actions God says, "Verily in the Messenger of Allah ye have a good example" (Quran, XXXIII, 21).
How can anyone imagine that Islam could discover that a particular path is the path which leads to God without recommending this path to all the people? Or how could it make such a path known and yet neglect to explain the method of following it? For God says in the Quran, "And We reveal the Scripture unto thee as an exposition of all things" (Quran, XVI, 89).
NOTES
1. Editor's note: As indicated in the introduction there has been in the Shi'ite world a continuous tradition oftheosophy or wisdom (hikmah), which is also called falsafah, or philosophy, to which the author refers often in this book. This school is, however, a traditional school of philosophy wedded to metaphysics and to means of spiritual realization. It should not he identified with profane or purely rationalistic modes of thought and is therefore not the same as philosophy as currently understood in the West. although it does use rational demonstrations and the laws of logic.
2. We can deduce from this verse that worship in the religion of God is sub servient to Unity (tawhid) and is based upon it.
3. To be able to attribute and describe depends on knowledge of that which is to be described. From this verse it can be concluded that except for those who are devoted in sincerity to God and those who have become purified. no others can come to know God in the manner in which He should be known. He therefore cannot be properly known or described by others and is beyond whatever attri butes they give Him.
4. We can deduce from this verse that there is no other way to meet the Lord except through Unity and right action.
5. From this verse it can be concluded that the true worship of God results in certainty (yaqin).
6. We can conclude from this verse that one of the necessary conditions for reaching certainty is to gain a vision of the."angelic" or "archetypal" heavens and earth.
7. From these verses it becomes known that the destiny of the righteous (abrar) is contained in a book called 'Illiyin (the very elevated), known by those close to God through spiritual vision. The verb "attested by" (yeshhaduhu in Arabic) shows that by "a written record" is not meant a written book in the ordinary sense rather it refers to the world of "divine proximity and elevation."
8. From this verse it can be understood that the science of certainty ('ilm al yaqin) results in the vision of the final end of those who are in a state of wretched ness, this end being called jahim or hell.
9. It is with reference to this truth that the Holy Prophet in a hadith accepted by Sunnis and Shi'ites alike says, "We prophets speak to mankind according to the degree of their understanding." Bihar al-anwar, vol.l, p.37; Usul al-kafl, Kulayni. Tehran, 1357, vol.l, p.203.
10. The source for this hadith has been mentioned in Part I of this work.
11. Nahj al-balaghah, sermon 231. This question has been discussed in our work on the Quran which is also to appear shortly in English. 118
12. Al-Durr al-manthur, vol.ll.p.6.
13. Tafsir al-safi. Mulla Muhsin Fayd Kashani, Tehran. I269 p.8 Bihar al-anwar. vol. XIX, p- 28.
14. Quran, XXVI. 173.
15. Quran, LIV, 34.
16. Editor,s note: It may be added that this is the method employed by the author in his monumenental Quranic commentary al-Mizan, of which seventeen volumes have already appeared.
17. Tafsir al -safi, p. 4.
18. This has been recounted of the Prophet in the Tafsir al-safi, p.15 Safinat al-bihar of Abbas Qumi, Najaf, 1352-55, and other well-known commentaries.
19. Editor's note: This is in reference to the Quranic verse, "We shall show them our portents upon the horizons and within themselves, until it be manifest unto them that it is the Truth" (XLI, 53).
20. Editor's note: This is a direct reference to the practice of dhikr or invocation which also means remembrance and is the fundamental technique of spiritual eaalization in Sufism.
21. Bihar al-anwar, vol.l, p.117.
22. The question ofthe abrogation or substitution of certain verses ofthe Quran is one ofthe difficult problems of the science of the principles ofjurisprudence and at least some of the 'ulama in Sunnism seem to have accepted abrogation The incident of Fadak seems also to involve the question of different kinds of inter pretations given to Quranic verses through the use of hadith.
23. The proof of this question lies in the large number of works written by traditional religious scholars on fabricated hadith. Also in books dealing with the biography of learned men. some transmitters of hadith have been described as unreliable and others as weak.
24. Editor's note: The traditional Islamic criticism of hadith literature and the creation of criteria for distinguishing between true and false hadith must not be in any way confused with the criticism of European orientalists made against the whole corpus of hadith. From the Islamic view this is one of the most diabolical made against the whole structure of Islam
25. Bihar al-anwar,vol.l.p.139.
26. Bihar al-anwar,vol.l.p.117.
27. See the discussion concerning "a single tradition" in works on the science of the principles of jurisprudence (usul).
28. Bihar al-anwar, vol.l. p.55.
29. In these matters one should refer to the discussions concerning ijtihad and taqlid in works on the science of the principles of jurisprudence.
30. Wafayat al-a'yan of Ibn Khallikan, Tehran, 1284 p.78: A'yan al-shi'ah of Muhsin 'Amili Damascus, 1935 onward. vol. XI. p.231.
31. Wafayat al-a'yan. p.190,- A'yan al-shi'ah, and other works on the biography of learned men.
32. Editor's note: Kalam is a special discipline in Islam: the word is usually rendered into European languages as theology, although the role and scope of kalam and theology are not the same. Henceforth, the word kalam itself. which is now gradually coming into use in English, will be employed in its original Arabic form and will not be translated.
33. Ibn Abi'l-Hadid, beginning of vol.l.
34. Editor's note.' As pointed Out before, philosophy in this context means tradi tional philosophy. which is based on certainty,and not the specifically modern philosophy that begins with doubt and limits the intellect to reason.
35. These matters are ampIy; treated in Akhbar al-hukama' of Ibn al-Qifti. Leipzig, 1903, Wafayat al-a''yan. and other biographies of learned men
36. Editor's note: These are all outstanding philosophers of the later period (from the 7th/l3th to the llth/l7th centuries) and are nearly unknown in the West, except for Tusi who is, however, known more for his mathematical works than for his philosophical contributions.
37. Editor's note: Earlier Muslim philosophers believed, like Aristotle, that motion is possible only in the accidents of things, not in their substance. Mulla Sadra asserted, on the contrary, that whenever something partakes of motion (in the sense ofmedieval philosophy) its substance undergoes motion and not just its accidents. There is thus a becoming within things through which they ascend to the higher orders of universal existence. This view, however, should not be confused with the modern theory of evolution.
38. Editor's note: Islamic esotericism is called Sufism (tasawwuf) or gnosis (irfan); the first word concerns more the practical and the second the theoretical aspect of the same reality. It has been common among Shi'ite religious scholars since the Safavid period to refer to Islamic esotericism more often as irfan than as tasawwuf. This is due to historical reasons connected with the fact that the Safavids were at first a Sufi order and later gained political power, with the result that many worldly men sought to put on the garb of Sufism in order to gain political or social power, therefore discrediting Sufism in the eyes of the devout.
39. The sixth Imam has said. "There are three kinds of worship: a group worship Gnd in fear and that is the worship of slaves; a group worship God in order to receive rewards and that is the worship ofmercenaries; and a group worship God because oftheir love a'nd devotion to Him and that is the worship of free men. That is the best form of worship." Bihar al-anwar, vol. XV, p.208.
40. Editor's note: The author has here in mind the religions of India and the Far East in which different aspects of the Divinity are symbolized by mythical and symbolic forms and deities and which therefore appear in the eye of Muslims in general as "polytheism".
41. See the works on the biographies of learned men and also Todhkirot al' awliya-' of'Attar, Tehran. 1321 (A.H. solar), and Tara'iq al-haqa'iq of Ma'sum 'Ali Shah, Tehran, 1318.
42. In the language of the gnostics, when the gnostic forgets himself, he be- comes annihilated in God and surrenders to His guidance or walayat.
43. The gnostics say that through the Divine Names the world has gained an apparent existence and thus runs its course. All the Divine Names are derived from the "Complete and Supreme Name." The Supreme Name is the station (maqam) of the Universal Man who is also called the spiritual pole (quth) of the Universe. In no time can the world of man be without a quth.
44. Editor's note: The spiritual path in Islam is called sayr Wa suluk (meaning "traveling and wayfaring") to indicate the way or journey which symbolizes the movement from man to God.
45. God- Exalted be His Name -says. "But monasticism they [the Christians] invented -We ordained it not for them--only seeking Allah's pleasure, and they observed it not' with right observance." (Quran, LVII, 27)
46. Editor's note: There is a difference between a sign which signifies a meaning through agreement and a symbol which reveals the meaning symbolized through an essential and ontological bond between the symbol and the symbolized. Here the author is using the concept of signs and portents (ayat) in the world in the sense of true symbols.
47. Ali has said, "God is not that which can enter under one of the categories of knowledge. God is That which guides reasoning toward Himself." Bihar al-anwar, vol.ll, p.186.
48. A famous hadith repeated especially in works of well-known Sufis and gnostics. Shi'ite and Sunni alike.
49. This hadith is also found in many gnostic works, both Shi'ite and Sunni.
source : The Study of Shism/Seyyed Hossein Nasr
