On the other hand, “[those standing at] the apices of [intellectual] resolve cannot comprehend Him, and [those who have] dived in [the depths of] acuity cannot reach Him.”[54] His Essence neither yields to the intellection of the sage[55], neither to the spiritual experience of the gnostic[56], thus they both admit their incapability. This incapability arises because comparing what a contingent being can comprehend of Allah (awj) with what it cannot comprehend is to compare finitude with infinity.
At the end, the point that must be mentioned is that in the Islamic corpus of narrations there is mention of an innate knowledge of Allah (awj). Innate knowledge is of the intuitive, presential knowledge, which was explicated previously.
There are two types of innate qualities in the human being: innate understandings (which every human being possesses prior to any education) and innate inclinations (which are part and parcel of the nature of every human being). The former are referred to as “innate knowledge of Allah (awj)” and the latter as “innate worship of Allah.” But, as mentioned previously, they are not present at a conscious level of the human mind so as to render a rational endeavour [to understand Allah (awj)] unnecessary. Nevertheless, since knowledge of Allah (awj) is innate, the arguments presented in favour of Allah (awj) serve actually as reminders and not real proofs. In the process of proving something, one realizes that he has acquired a knowledge which he formerly lacked. But being reminded is to become aware that one has had something all along, albeit unknowingly. Thus it is that in Qur`anic verses and in narrations, what is always mentioned is the removal of the veils of obliviousness. And what rids one of a state of obliviousness is a reminder not a proof.
Notes:
[31] Though it is possible to reach understanding and certainty based on traditions and authority as well; but in this case it is necessary to have previously proved both the fact that the traditions in question were in fact quoted correctly from the holders of authority, such as the ImmaculatesE, and the fact that such traditions have cognitive value. It is only then that they can be used as the standards by which to judge the findings of either the intellect or the heart.
[32] Or macrocosmic signs. That is, the signs outside of the human mind and body.
[33]Surat al-Fussilat (41), Verse 53:
} سَنُرِيهِمْ آيَاتِـنَا فِي الآفََاقِ وَفِي أَنْفُسِهِمْ حَتَّى يَتَبَيَّنَ لَهُمْ أَنَّهُ الْحَقُّ{
[34]Surat al-Baqarah (2), Verse 164:
} إِنَّ فِي خَلْقِ السَّمٌوَاتِ وَالأَرْضِ وَاخْتِلاَفِ اللَّيلِ وَالنَّهَارِ وَالْفُلْكِ الَّتِي تَجْرِي فِي الْبَحْرِ بِمَا يَنْفَعُ النَّاسَ وَمَا أَنْزَلَ اللٌّهُ مِنَ السَّمَآءِ مِنْ مَاءٍ فَأَحْـيَا بِهِ الأَرْضَ بَعْدَ مَوْتِهَا وَبَثَّ فِيهَا مِنْ كُلِّ دَآبَّةٍ وَتَصْرِيفِ الرِّيَاحِ وَالسَّحَابِ الْمُسَخَّرِ بَيْنَ السَّمَآءِ وَالأَرْضِ لآيَاتٍ لِقَوْمٍ يَعْقِلُون{
[35] Nahj al-Balaghah, Short Saying 250:
عَرَفْتُ اللٌّهَ سُبْحَانَهُ بِفَسَخِ الْعَزَائِمِ وَحِلِّ الْعُقُودِ.
[36] Jawahir al-Saniyyah, pg. 116:
مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ.
[37]Surat al-Fussilat (41), Verse 53:
} أَوَلَـمْ يَكْفِ بِرَبِّكَ أَنَّهُ عَلـى كُلِّ شَيءٍ شَهِيدٌ {
[38]Surat Ibrahim (14), Verse 10:
} قَالَتْ رُسُلُهُمْ أَفِي اللٌّهِ شَكٌّ فَاطِرِ السَّمٌوَاتِ وَالأَرْضِ {
[39]Surat Qaf (50), Verse 22:
} لَقَدْ كُنْتَ فِي غَفْلَةٍ مِنْ هٌذَا فَكَشَفْنَا عَنْكَ غِطَاءَكَ فَبَصَرُكَ الْيَوْمَ حَدِيدٌ {
[40] Bihar al-Anwar, vol. 95 pg. 226; also Mafatih al-Jinan:
أَيَكُونُ لِغَيْرِكَ مِنَ الظُّهُورِ مَا لَيسَ لَكَ حَتَّى يَكُونَ هُوَ الْمُظْهِرَ لَكَ؟ مَتَى غِبْتَ حَـتَّى تَحْتَاجَ إِلـى دَلِيلٍ يدُلُّ عَلَيْكَ؟ وَمَتَى بَعُدْتَ حَتَّى تَكُونَ الآثَارَ هِيَ الَّتِي تُوصِلُ إِلَيكَ؟
[41] It must be pointed out that in Farsi and ‘Arabic in asking if the person being addressed is the same one the former had heard about or known previously, he can put the question forth in two ways. He can say, in the case of ‘Arabic, a anta fuln (lit. Are you ...?) or a fuln ant (lit. Is... you?). The latter case is not used in English. Therefore, the reasoning forwarded in the text should be understood in the context of the ‘Arabic language. (Tr.)
[42]Tuhaf al-’Uqul, pg. 327:
إِنَّ مَعْرِفَةَ عَيْنِ الشَّاهِدِ قَبْلَ صِفَتِهِ وَمَعْرِفَةَ صِفَةِ الْغَائِبِ قَبْلَ عَيْنِهِ. قِيلَ: وَكَيْفَ نَعْرِفُ عَيْنَ الشَّاهِدِ قَبْلَ صِفَتِهِ؟ قَالَ (ع): تَعْرِفُهُ وَتَعْلَمُ عِلْمَهُ وَتَعْرِفُ نَفْسَكَ بِهِ وَلاَ تَعْرِفُ نَفْسَكَ بِنَفْسِكَ مِنْ نَفْسِكَ. وَتَعْلَمُ أَنَّ مَا فِيهِ لَهُ وَبِهِ كَمَا قَالُوا لِيُوْسُفَ: }إِنَّكَ لأَنْتَ يُوسُفَ قَالَ أَنَا يُوسُفُ وَهٌذَا أَخِي{ فَعَرَفُوهُ بِهِ وَلَمْ يَعْرِفُوهُ بِغَيرِهِ.
[43] al-Tawhid by Shaykh Saduq, pg. 143:
لاَ يُدْرِكُ مَخْلُوقٌ شَيئاً إِلاَّ بِاللٌّهِ وَلاَ تُدْرَكُ مَعْرِفَةُ اللٌّهِ إِلاَّ بِاللٌّهِ.
[44] al-Tawhid by Shaykh Saduq, pg. 58:
...مَعْرُوفٌ عِنْدَ کُلِّ جَاهِلٍ...
[45] al-Kafi, vol. 1, pg. 98
مَا کُنْتُ أَعْـبُدُ رَبًّا لَمْ أَرَهُ.
[46]Surat al-Baqarah (2), Verse 115:
} فَأَيْـنَمَا تَوَلُّو فَثَمَّ وَجْهُ اللٌّهِ {
[47] Sharh Mi’ah Kalimah, pg. 52; Matlub Kulli Talib, pg. 3; ‘Uyun al-Hikam wa al-Mawa’izh, pg. 415:
لَوْ کُشِفَ الْغِطَاءُ مَا ازْدَدْتُ يَقِيناً.
[48] al-Tawhid by Shaykh Saduq, pg. 170:
لَيْسَ بَينَهُ وَ بَينَ خَلْقِهِ حِجَابٌ غَيرَ خَلْقِهِ...
[49]Mafatih al-Jinan:
وَ أَنِرْ أَبْصَارَ قُلُوبِنَا بِضَيآءِ نَظَرِهَا إِلَيكَ حَتَّى تَخْرِقَ أَبْصَارُ الْقُلُوبِ حُجَبَ النُّورِ فَتَصِلَ إِلـى مَعْدِنِ الْعَظَمَةِ وَ...
[50]Surat Ali-’Imran (3), Verse 30:
} وَيُحَذِّرُكُمُ اللٌّهُ نَفْسَـهُ {
[51] A giant but beautiful bird in Persian mythology, also called Simurgh. In this line of poetry however, it is a metaphor for comprehending the core of Divine Essence. (Tr.)
[52]Nahj al-Balaghah, sermon 49:
... لَمْ يَطَّلِعِ الْعُقُولَ عَلى تَحْدِيدِ صِفَتِهِ. وَلَمْ يَحْجُبْهَا عَنْ وَاجِبِ مَعْرِفَتِهِ...
[53] In his debate with ‘Imran al-Abi’i, Imam al-Rida ( ع) says: “Neither He is in the creation nor is the creation in Him. Just like the mirror: neither you are in it nor it in you. And the mirror is not like a mirage that portrays a deceptive view. At the same time, it has no truth in it other than the image of the person standing in front of it.” Al-Tawhid of Shaykh as-Sadiq, pp., 434-435
[54] Nahj al-Balaghah, First Sermon:
...لاَيُدْرِكُهُ بُعْدُ الْهِمَمِ وَ لاَيَنَالُهُ غَوْصَ الْفِطَنِ...
[55] Bihar al-Anwar, vol. 71 pg. 21, no. 1:
مَا عَرَّفْنَاكَ حَقَّ مَعْرِِفَتِكَ.
[56]Mir’at al-’Uqul, vol. 8 pg. 146:
مَا عَبَدْنَاكَ حَقَّ عِبَادَتِكَ.
