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The necessary consequence of religious tendency, natural in every man, as the result of self-love, is prayer and sacrifice. Sacrifice is an effort to break one's bonds so as to come in contact with the sacred being, the ultimate object of faith, by parting with some of his possessions, which, on account of his faith, are regarded as gifts received from the sacred being. Prayer is a demand put forward to the object of adoration and veneration; and when the demand is met, the bounties received are given to others, in charity, to please the fulfiller. So to take and to give, in religious adoration, go together. Only in how and what is given people are distinguished from each other. Din and iman, in the highest form, is yuminuna bil ghayb, a total and perfect inclination and commitment of the mind and the heart, on the strength of pure reasoning, to the unseen and the inconceivable reality, realized by all as beyond the grasp of human means and intellect. The loftier the object the more intense will be the faith in it. Although there are beings beyond the empirical knowledge like angels and jinn etc., yet they are created beings, definable and within the conceptual capacity of man; despite the fact that they cannot be verified through observation and experiment. Only ALLAH, beyond all definitions and limitations, is ghayb ul mutlaq, the incomprehensible absolute, the loftiest object of din and iman, the ultimate of iman bil ghayb, and not anything else created by Him. This iman bil ghayb is a dynamic force which takes man towards the absolute in a progressive and unfaltering stride. If any other unseen, except the ghayb ul mutlaq, is held as an object of faith, it will cause stoppage, obstruction and stagnancy, which results in idolatry. In verses 52 to 56 of al Anbiya this stagnancy has been condemned. Imam Jafar bin Muhammad al Sadiq says:
That which your mind, in its finest awareness, may distinctly grasp, would be your creation like unto you, and that will bounce and come back to you.
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