In the previous section we said, All scholars who have made researches on this issue, say: the recognition of God, the Almighty, is possible through three ways:
1) The nature;
2) Research on creatures;
3) Reasoning and rational thinking;
The first factor is elaborated on in the previous part. Now the 2nd and 3rd factors are investigated.
In the first volume of “ land of lovers” which is an exposition on Imam Zainol Abedin’s Sahifeh Sajjadieh, professor Hossein Ansarian, the author, interprets the different issues mentioned in Sahifeh Sajjadieh. Among them is the issues on theism which forms the first supplications of Sahifeh Sajjadieh. The following text is adopted from the first volume of “ land of lovers”.
Research and Focusing Attention on Creation
Since the inappropriate environmental factors, the wrong judgment of our wisdom, our thought, deviations, the aggression of books on blasphemy, the torrent of our lusts and instincts may all cover the beautiful features of internal, natural sensations and our instincts and deprive us of the divine agent called human nature, Islam has invited our external senses to identify and comprehend the world sensations and has asked our wisdom, as well to judiciously verify the foundations of existence so that through this way we may recognize the Great Love and remove the curtains of doubt over human nature.
3) The Reasoning and the Rational Philosophy
Although tough and at times puzzling, reasoning is the safest way to recognize God.
The Holy Quran and the Islamic precious knowledge not only have not rejected reasoning as the feeble–minded individuals have erroneously assumed but also have encouraged this way of the recognition of God and have laid the groundwork on this kind of research.
The verses which are concerned with monotheism and the Resurrection, both those which are God’s own words and the ones which are the Prophet’s statements narrated by the Almighty God, sometimes refer to man’s nature, or attract our attention towards God’s works in the arena of creation. And sometimes they are pure reasoning to verify the existence of Allah and the issue of resurrection.
The reasonings and the discussions narrated in the best books on narrations concerning the issue of monotheism from the great Prophet and the Infallible ones include the method of reasoning.
I wished to refer to the different facets of reasoning as used in the Holy Quran and the Divine knowledge and in books on gnostism and philosophy. But for two valid reasons, I decided not to do this:
The first reason is that these forms of reasoning are dealt with in many books accessible to the public. For instance, you may refer to the following:
The Holy Qoran, Nahjolbalaqe, kafi principles, vol one, Beharol Anvar, volumes 3 and 4, Tabarssi Reasoning, Kefayatol Mowahedin: in this last source God’s verses and the knowledge of the Infallible ones are recorded.
The scientific books which deal with reasoning are: Avicenna’s Esharat, Mirdamad’s Qabsat, Molla Sadra’s Asfar and sublime knowledge, Shavahedol Robubieh, Arshieh, Khaje Tusi’s Description on Tajrid Description on Esharat, Feiz Kashani’s Osulol Ma’aref, Farabi’s Fosus, Molla Mehdi Naraqi’s Elama’ٍta Elahia, Ibn Torkeh’s Tamhidol Qava’ed, Molla Abdollah Zonuzi’s Lama’at Elahieyeh Haji Sabzevari’s the collection of treatises, Molla Na’ima Taleqani’s Aslel Osul, and other sources such as the five volumes of the principles of philosophy and the Method of Realism by the Allameh Tabatabaee with the footnotes by the great Islamic philosopher, Sheikh Morteza Motaheri.
The second reason why I did not mention all kinds of reasoning here in this book is that I am writing this book for the lay – man, for general public. I avoid referring to the complicated philosophical issues for fear that the reader might get bored and put the book aside completely and deprive himself of God’s blessings. The experts may read those technical books on their own.
The understanding of deductive reasoning for the recognition of God is difficult for layman, especially when the major, the minor or the intermediate is absent: look at the following:
يا منْ دلَّ على ذاته بذاته.
“O God who have referred to your existence through your existence”
وبكَ عرفتكَ و انتَ دللتني عليك.
I recognized you through you yourself and you led me to yourself.
و اَعْرِفوا الله تعالى بِالله.
And know Allah, the almighty, through Allah himself.
This kind of reasoning is hard for general people to grasp. And general people are not the followers of this kind of research. Rather, the revelation of monotheism in their heart is possible and easier through nature.
Akhund Molla Mohammad Na’ima Taleqani, the great Islamic researcher, one of the great teachers of Shiite Islamic centers in the twelfth century, and a great hero in philosophy, Gnosticism, logics, and narrations, in his book called Aslolosul, on page 103, in chapter 3 on the issue of Touhidol Wajib Ta’ala, Wa Ahadiyyata Wa Vahediyyeh, Concerning the use of reasoning for the recognition of Allah, says:
“Know that this high topic, i.e., the realization of monotheism and the understanding of God is the highest degree of perfection and the most sublime of goal of worshippers, and it is the desired objective for the thirsty souls for knowledge and the last wish of the well - wishers.
“But the comprehension of these sublime topics and high stages is only possible through the following factors:
Skill, habit, shrewd mind, special training, possessing the mental facts of the pious, being special among God – believers, observing Islamic codes at all times, holding the chord of sunnah, heavy self – disciplines, difficult trials, shinning worldly ornamentations, full attention towards God being free from layman’s customs, being clean from a filthy nature, the denial of bodily desires, the rooting out of satanic manners and through other means which God has provided for us.”
After these sentences, Akhund Molla Na’ima continues with the following words: “what, however, is said about this significant topic, is of no benefit for those who did not have the prerequisites; in fact, they were drawn far from the truth by being exposed to these topics. Thus, those students who started to listen to these reasoning’s without previous backgrounds were lost completely.”
We have to repeat once again that we did not refer to strong logical reasoning, although it is the best way through which we could recognize Allah, simply because our readers could resort to the other two ways available: i.e., through their nature or through attention to the creature of the great Creator.
O my Lord! O Creator, O God of the two worlds, O beloved of all lovers, O the objective of the knowers, if only the hands of the misled, and the slaves to their lusts, did not interfere in man’s life and if these dangerous thieves would let the inhabitants of the earth free during man’s history, your recognition would not have been so difficult, especially when they have put so many curtains between you and us. You have told us in the Holy Quran that you are very near to us, even nearer than our veins: you have, as well, said:
وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ.
“He is with you wherever you are. 57: 4”
وَلِكُلٍّ وِجْهَةٌ هُوَ مُوَلِّيهَا.
You have also said:
“And everyone has a direction to which he should turn. 2: 148”
O my Lord! let us be attracted by the attraction of your blessings. In order for us to know you, let us enjoy your benevolence. Enlighten our wisdom, heart, and soul with your lights. Let us dwell in the paradise of your knowledge and love. Please accept from me this description and interpretation which I want to offer with the help of the verses of Holy Quran, narrations, scholar’s words and the grosticism of the knowers. Please help this disabled and ignorant writer.
الحمد لله الاول بلا اول كان قبله و الاخر بلا آخر يكون بعده الذي قصرت عن رؤيته أبصار الناظرين و عجزت عن نعته أوهام الواصفين.
All praises are for the Sacred Being who possess all the attributes of perfection. His existence is free from all defects. He is the origin of every creature. There was no one before Him. He is the reference and Resurrection of the creation. There is nothing after Him. The eyes are unable to see Him and the thoughts of the describers are incapable in describing Him.
source : the land of lovers by professor Hossein Ansarian
