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Lesson: 50 Remedy for Removing Doubtfulness and Ignorance
The way of
removing this dangerous disease is the tearing apart the veils of ignorance
and doubts and implanting Faith and certainty in heart. That is why the scholars
of Islam have said that certainty is the opposite of compound ignorance and
confusion and doubt. For this reason certainty is considered the best of human
virtues. In the Holy Quran also Yaqueen (Certainty) is mentioned as one of the
virtues of the Muttaqueen Pious, Mumineen Faithful and Muhsineen Benevolent.Surah Baqarah: 2, Surah Naml: 3, Luqman: 4.
Verses:1. And we made of them Imams to guide by our command when they were patient,
and they were certain of our communications. 2. Nay! if you had known with a certain knowledge, You should most certainly
have seen the hell; Then you shall most certainly see it with the eye of certainty.
Traditions
1. Washaa says,
he heard from Hazrat Moosa bin Ja'far (a.s.): Eemaan is one stage higher than
Islam and Taw is one stage higher than it and Yaqueen is one stage higher than
Taw and among people nothing is less distributed than Yaqueen. It is scarce.
2. Abdullah bin Sanaan
says Imam Sadiq (a.s.) has said: One of the signs of the correctness of the
certainty of a Muslim is that he does not make people happy and glad through
Gods anger that is, he does not overlook Gods commandments for pleasing people
and he does not rebuke people for what God did not give to him, because, sustenance
is not obtained either by the jealousy of a jealous or on his man's asking.
And if anyone of your runs away from his sustenance it follows him just as his
death follow him. Then said: and catches hold of him. Then said: God has, due
to His justice, kept ease and happiness in Yaqueen certainty of faith and sorrow
and grief in doubt and discontent. 3. Hishaam bin Saalim
quotes Imam Sadiq (a.s.): A small but continues virtuous act with Yaqueen is
dearer to God than a big deed which is without certainty. 4. Imam (a.s.) heard
the voice of a khaariji who was busy in midnight worship and recitation of the
Holy Quran. He told him a sleep with faith is better than a prayer with doubt.
Signs of
certainty
Imam Sadiq
(a.s.) has said: one day the Holy Prophet (s.a.w.s.) offered the morning prayers
with people. Then his eye fell on a youth who was dozing. His complexion was
yellowish and body very thin. His eyes had gone deep in sockets. Addressing
him the Holy Prophet (s.a.w.s.) said: O youth! How you passed your night? He
replied: I passed my night in a way which provided me certainty the Holy Prophet
(s.a.w.s.) became pleased with his reply and said: Verily every certainty has
a reality. What is the reality of your certainty? He answered: O Prophet of
Allah! It is the certainty that has made me gloomy. It has made me bear wake
fullness during night and the hot sun during days. It has made me disinterested
in whatever is there in this world. It has almost enabled me to observe the
Throne of Allah as if I am standing in His Presence to account for my deeds
that people have gathered all around; as if I am seeing the people of the paradise
who are living happily and are reclining on their chairs talking pleasantly
with one another and similarly, as if I can also see the people of the hell
who are being chastised therein, crying and wailing and as if the nose of the
leaping flames of the hell-fire is rigging in my ears. the Holy Prophet (s.a.w.s.)
said: This youth is a slave of Allah whose heart is lit up with the light of
Faith. Thereafter, the Holy Prophet (s.a.w.s.) himself said to that youth: continue
in the state and condition wherein you are now. The youth appealed: O Prophet
of Allah! Pray to Allah so that He may grant me martyrdom with your attendants.
The Holy Prophet (s.a.w.s.) prayed for him and it so happened that after some
time that youth, who was fighting a battle along with the Holy Prophet (s.a.w.s.)
turned out to be the tenth martyr of that Holy war.
The late Naraqi
has also described signs of certainty in this background:
A: Man does
not pay attention to anything except Allah Who alone is his reliance in every
matter for him. He believes that whatever God has destined for him will surely
reach him. In this condition he reaches a state when everything becomes equal
and same for him whether it is existence or non-existence, less or more, praise
or condemnation, poverty or richness, health or illness, honour or disrespect
One day one of his companions told Imam Sadiq (a.s.): I give preference to illness
over health and poverty over wealth. The Imam (a.s.) replied: We are not like
that. Rather we like all that God likes for us.B: Man, in
all situations, remains happy and pleased and submissive and meek and content
before his Lord and continues to perform all of his duties with a pleasant mood
because he possesses certainty, he knows his Lord well and is aware of His Greatness,
Majesty and Power and also knows that He, the Omniscient knows all, sees all
of his movements and actions and inactions including whatever passes in is his
heart.
C: One who
has certainty is such that his prayers are answered. Rather sometimes his actions
are miraculous. The more man's certainty the more his power grows so much so
that at last he is able to rule over matter too in the material world. Once
there was a discussion about the walk of Hazrat Isa (a.s.) on water when the
Holy Prophet (s.a.w.s.) said: Had his certainty grown further he would have
flied in the air also.
Stages or
certainty
The wise scholars
of Islam have described stages of certainty Yaqueen that are serially as under:
1. Ilmul Yaqueen
is the same solid and sound belief that confirms truth and which can be obtained
through arguments. 2. Ainul Yaqueen means
looking at observing the celestial world through the inner eye of the heart.
Amirul Mo-mineen (a.s.) refers to it when he says: I do not adore a god whom
I have not seen. 3. Haqqul Yaqueen
which means whenever man sees anything in the world be observes the rays permeating
therefrom in such a manner that the relation between the aaquil (wise) and the
Maaqool (rational) continues perpetually without break. 4. Nihayat Darja Haqqul
Yaqueen extreme stage of certainty. This is a degree imagined by ahle sulook
soofis where in the aarif gnostic considers himself lost in the radiance of
God in such a manner that he no more believes in the stability of things. Imagination
of such stages are, maybe, easy but it is obvious that it cannot be reached
through arguments and evidences. But it needs many kinds of tiring exercises
and endeavours for gaining which first of all man has to remove all lowly instincts
from his heart and to fill the heart with the angel-like virtues until the heart
becomes as bright as a mirror. Then the more clean and bright it becomes the
more it is able to attract Divine radiance.
The Holy Prophet
(s.a.w.s.) said: Had not the satans put doubts in man's heart he man would have
been able to observe the reality of the heaven and the earth.
For reaching
the above-mentioned realities and in order to understand it, it is necessary
to cross some stages:
1. The soul
of man must have ability. 2. The heart must become clean. All impurities must be removed. 3. Man's mind must not be involved in worldly affairs.
When these
stages are reached then he will be able to show tajalliyaat (manifestations)
and (Makaashifaat) illuminations.
Kinds of
makaashifaat
First: Material
physical and natural miracles. It includes information of the hidden which man
obtains in the physical world like the science of nature, mathematics, astrology
etc
Second: Perceptions
of the heart. These are observations which the Saalik (gnostic) and the Aarif
(learned) obtain after crossing the material world and entering the world of
Misaal likeness, just as personification of some of the meaning in similar shapes
forms in the states of wakefulness. For example, dreams and visions which man
sees in his sleep.
Third: Revelations
which agnostic gets after passing through the world of Misaal and entering the
world of spirits and intelligence. They are called spiritual revelations. This
condition is created through the power of spirit soul and its domination in
the world. For example proficiency of mind, thoughts, travel on earth or in
air or walking on fire, knowledge of future events, appropriation of soul health
or illness and control over common thoughts etc
Fourth: Revelations
of the mysteries which are obtained by the gnostic in the world of pure heartedness
and the spirit, after passing through soul and majesty like the unfolding of
the secrets of the universe of existence and enlightenment on the total meaning
and the knowledge of the Noble Names and Attributes of Almighty God.
Fifth: These
are revelations which a gnostic gets after perfection and after passing through
the stages of selflessness, purity of soul and on reaching the stage of Tawheed-e-Mutlaq
absolute monotheism and Baqaa-e-Billaah nearness to God. They are called Personal
Revelations like the understanding of the reality of existence and its effects
and the order of commandments on earth and the source of Divine decision and
the Heavenly will and the fountain of religion and revelation and coverage of
all the descending disasters and the quality of the certainty of the novelties
and their relation with the Heavens and the unity and oneness and multiplicity
and.
From what has
been said above it is understood that the spiritual revelations are obtained
before entering the world of Godworship and monotheism and they are common for
a mo-min and a mushrik and they never prove the perfection nor do they negate
non-perfection.
