A Commentary On The Phrase Ya Aliyyu Ya ‘Adhim

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

وَهُوَ الْعَلِيُّ الْعَظِيمُ

“... And He alone is the All-Exalted, the Tremendous” (2:255).

لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ وَهُوَ الْعَلِيُّ الْعَظِيمُ

“To Him belongs whatever is in the heavens and whatever is in the earth, and He is the All-Exalted, the Tremendous” (42:4).

*****

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Addressing Allah with the names Ali and Adhim shows a kind of personal distance, which is metaphysical and immaterial: both All (All-Exalted) and Adhim (Tremendous) reveal the extreme remoteness of the servant (‘Abd) from the Master (Mawla). Although Allah says that He is existentially literally with us wherever we are:

وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ

“And He is with you wherever you are” (57:4).

And that He intervenes between a man and his heart:

اللَّهَ يَحُولُ بَيْنَ الْمَرْءِ وَقَلْبِهِ

“Allah intervenes between a man and his heart” (8:24).

Due to our limitations and imperfections, we are extremely remote from His essential and existential exaltedness and tremendousness. Thus, it befits us to call Him and employ the vocative particle ‘ya’. And in doing so we are also expressing our veneration before His infinite reality.

Concerning divine exaltedness, consider the following noteworthy traditions:

In a supplication that Hadrat Fatimah az-Zahra’ (‘a) is reported to have recited after Asr, we read the following:

وَالْحَمْدُ لِلَّهِ الْعَلِيِّ الْمَكَانِ، وَالرَّفِيعِ الْبُنْيَانِ

And praise belongs to Allah, the Exalted in station, and Lofty in [terms of] reality1.

In a supplication, Imam al-Hasan (‘a) is reported to have said:

يَا ذَا الْقُوَّةِ وَالسُّلْطَانِ يَا عَلِيَّ الْمَكَانِ كَيْفَ أَخَافُ وَأَنْتَ أَمَلِي

O Possessor of power and dominance, O the Exalted in station, how should I fear while You are my hope?2

Observe that although the word al-makan employed in the above verse is normally rendered as a physical place or area of settlement, Allah is beyond time and place and thus we cannot say ‘O High in place’. Rather it is apt to render it as ‘O High in station’, where al-makan is translated as al-makanah (station).

‘Allamah Tabataba’i (d. 1402/1981) when discussing the definition of makan in his magnum opus al-Mizan says:

فالمكان هو مقر الشيء من الأرض .... وربما يطلق المكان المكانة لمستقر الشيء من الأمور المعنوية كالمكانة في العلم

Thus, makan is the place where a thing is settled... and sometimes the word al-makan (place) signifies al-makanah (station) due to it being the place where spiritual things settle, such as station in knowledge3.

Imam as-Sadiq (‘a) in his supplication of the Day of ‘Arafah, while praising Allah, says:

الْحَمْدُ لِلَّهِ ... الْكَرِيمِ فِي سُلْطَانِهِ الْعَلِي فِي مَكَانِهِ

Praise belongs to Allah... the Noble in his domination, the Exalted in His station4.

Here also notice the phrase ‘makani-hi is employed and it apparently signifies ‘God’s station or level of reality’.

Concerning divine tremendousness, Imam as-Sadiq (‘a) is reported to have said:

إِنَّ اللَّهَ عَظِيمٌ رَفِيعُ لَا يَقْدِرُ الْعِبَادُ عَلَى صِفَتِهِ وَلَا يَبْلُغُوْنَ كُنْهَ عَظَمَتِهِ

Indeed, Allah is the Tremendous and the Lofty; His servants cannot describe Him, nor can they attain the zenith of His tremendousness5.

In conclusion, since Allah is distant in terms of exaltedness (‘uluww) as well as tremendousness (‘adhamah), we call Him.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

These two divine names, according to a hadith, were the first names that Allah chose for Himself; in a lengthy tradition narrated in al-Kafi, Imam ar-Ridha’ (‘a) is reported to have said:

فَأَوَّلُ مَا اخْتَارَ لِنَفْسِهِ الْعَلِيُّ الْعَظِيمُ، لِأَنَّهُ أَعْلَى الْأَشْيَاءِ كُلِّهَا، فَمَعْنَاهُ اللَّهُ وَ اسْمُهُ الْعَلِيُّ الْعَظِيمُ هُوَ أَوَّلُ أَسْمَائِهِ، عَلا عَلَى كُلِّ شَيْ ءٍ

Therefore, the first [name] that He chose for Himself was al-‘Aliyyu al-Adhim, because He is the highest of all things. Therefore, He is Allah, and His name is al-’Aliyyu al-Adhim, and it is the first of His names, and He is above all things6.

In fact, according to divine mystics like Ibn al-‘Arabi (d. 638/1240), the name ‘Ah in its real sense can only be attributed to Almighty Allah. In his Kashf al-Ma‘na when discussing the name ‘Ali, he says:

العلي بنيه مبالغه في العلو يكون له بها أقصاها بخلاف الأعلى، فإذا نسب العلي إلى ما دون أقصاها فما انصف

The word ‘ali is a hyperbole that designates exaggeration in highness, the possessor of which has the remotest of all levels. This is contrary to the word al-A‘la (the Most High). Hence if ‘ah is attributed to a level lower than the highest, it is not fair7.

Therefore, as Imam ar-Ridha’ (‘a), who knows the intricacies of the Arabic language, said in the aforementioned hadith, Allah selected for Himself the name ‘Ali ‘li annahu a‘la al-ashYa’ (because He is the Highest of all things)’.

Commenting on this beautiful hadith, Mulla Sadra (d. 1050/1640) in his Sharh Usui al-Kafi says:

فانه العلي لذاته وكل ما عداه دونه في الرتية وليس لاحد غيره علو الا بالاضافة الى بعض ما عداه، وعلوه الاضافى انما يستفيد منه تعالى ولقربه منه تعالى، وكل ما هو اقرب منه تعالى فهو اعلى رتبة في الوجود

For indeed, He is Exalted due to His [independently existing] Essence, and [thus] everything other than Him is lower in station, and for other than Him there is no exaltedness save in relation to some other [lower] entities; and it [i.e. other than Him] enjoys its relative exaltedness [only] from Him, the Almighty and [only] due to its proximity to Him; and [thus] whatever is nearer to Him, the Almighty, is of a higher station in terms of existence8.

In conclusion: Allah is Exalted in His Essence and thus He enjoys absolute exaltedness. All other entities are lower than Him. Among them, any entity which is closer to Him than others, is more elevated and possesses relative exaltedness. Hence its elevated position is acquired through proximity to Allah, and is not essential.

Mulla Muhsin Fayd al-Kashani (d. 1100/1680) comments on the above-mentioned tradition in a more mystical sense and says:

الله سبحانه العلو الحقيقي كما أن له العلو الإضافي والأول من خواصه سبحانه لا يشاركه فيه غيره ولهذا قال اختار لنفسه العلي العظيم وجعله أول أسمائه لعدم توقف تعقله على تعقل الغير

To Allah, the Glorious, alone belongs the real highness (al-‘uluww al-haqiqi) as well as the relative highness (al-‘uluww al-idafi); and the first kind of highness is restricted to Him, the Glorious, and no one has any share of it, and that is why He said: He chose for Himself al-All al-Adhim and made it the first of His names, because its comprehension does not depend on the comprehension of someone else9.

In attributing relative highness to Allah, perhaps Mulla al-Kashani was trying to point out the fact that all else who apparently possess relative highness are also the manifestations of His attributes, and hence there is no ‘other’ in the existential sense in the realm of existence.

يَا عَلِيُّ …

O All-Exalted…

The word ‘all stems from the infinitive al-‘uluww which means highness or exaltedness. And since the first, highest, and primary cause of everything is Allah, He is ‘Ali (the Highest or All-Exalted).

Abu Hilal al-‘Askari (d. 395/1005) in al-Furuq al-Lughawiyyah defining the meaning of the divine name al-’Ali, says:

الذي رتبته أعلى المراتب العقلية، وهي المرتبة العلية، فإن ذاته المقدسة هي مبدأ كل موجود حسي وعقلي

He is one who enjoys the highest station in intellectual terms, and that is the station of causation, for indeed, His Sacred Essence is the source of every existent, whether sensible or intellectual10.

يَا عَلِيُّ …

O All-Exalted…

In our traditions the word ‘all is also employed to signify the state of being above deficiencies. For example, when the Holy Qur’an glorifies Allah, it says:

سُبْحَانَهُ وَتَعَالَىٰ عَمَّا يَقُولُونَ عُلُوًّا كَبِيرًا

“Immaculate is He, and greatly exalted above what they say!” (17:43).

Imam ‘Ali (‘a) is reported to have said in one of his sermons narrated in the Nahj al-Balaghah as follows:

الْحَمْدُ لِلَّهِ الْعَلِيِّ عَنْ شَبَهِ الْمَخْلُوقِينَ

Praise belongs to Allah who is above the resemblance of the creatures11.

يَا عَلِيُّ …

O All-Exalted…

One should not conjecture that highness (fuluww) signifies physical altitude. In his supplication of ‘Arafah, Imam Zayn al-‘Abidin (‘a) says:

وَ أَنْتَ اللَّهُ لَا إِلَهَ إِلَّا أَنْتَ الدَّانِي فِي عُلُوهِ، وَ الْعَالِي فِي دُنُوّه

And You are Allah, there is no god other than You, the Close One in His highness, and the High in His closeness12.

Observe here that although Allah is introduced as High (al-’Ali), that does not make Him really distant. He is near (al-Dani) and High (al-’Ali) at the same time. This is because He is the infinite primary cause who is beyond the limits of matter, where physical distance makes sense. In simple words:

1. Since He is the primary cause, He is All (Highest) and we, His creation, are lower in station of reality, and thus remote from His exalted being.

2. Since He is the primary cause, He is al-Muhltu bi kulli shay’

أَلَا إِنَّهُ بِكُلِّ شَيْءٍ مُحِيطٌ

“He is the One who encompasses everything” (41:54).

And thus, He is:

أَقْرَبُ إِلَيْهِ مِنْ حَبْلِ الْوَرِيدِ

“Closer to us than our jugular veins” (50:16).

… يَا عَظِيمُ

… O Tremendous

The word ‘adhim stems from the word ‘adhamah which signifies largeness (kibar) as well as strength (quwwah). Ibn Faris (d. 395/1004) in his Mujam Maqayis al-Lughah says:

العين والظاء والميم أصل واحد صحيح يدل على كبر وقوة

Ayn, za’, and mim is a single and sound root that signifies largeness and strength13.

Hence when we speak about ‘adhamah we speak of tremendousness, whether material or immaterial. With regard to Almighty Allah however, who is free from the confines of matter and finitude, ‘adhamah signifies limitlessness and infinity.

… يَا عَظِيمُ

… O Tremendous

In his an-Nihayah fi Gharib al-Hadith, Ibn al-Athir (d. 606/1210) defines the divine name al-Adhim as follows:

هو الذي جاوز قدْرُه وَجلَّ عن حدود العقول، حتى لا تتصور الإحاطة بكهنة وحقيقته

He is one whose reality transcends the perimeters of the intellects and is beyond them, such that comprehending His Essence and reality cannot be imagined14.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Ya Aliyyu Ya ‘Adhim (O Exalted, O Tremendous): Both the names al-’Aliyyu and al-Adhim have linguistic intricacies one cannot afford to overlook. They are in the form of fa ‘ll, which signifies:

1. An assimilate epithet (sifah mushbihah) signifying perpetuity, and

2. A hyperbolic form (sighah mubalaghah) signifying abundance.

Allah is always exalted and tremendous because His exaltedness and tremendousness are existentially essential (dhati) and need no cause whatsoever.

Hence Ya ‘Aliyyu Ya ‘Adhim would literally mean: O One -who is extremely and perpetually Exalted, O One who is extremely and perpetually Tremendous.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Calling Allah with specific divine names reveals the following:

• The supplicant is praising Allah, for the meaning of praise is to express and manifest the qualities of perfection of the praised one (izharu kamalat al-mahmud). And by expressing the sublime names al-’Aliyyu and al-Adhim we are praising Him. This is really how every supplication must begin. Imam as-Sadiq (‘a) is reported to have said:

كُلُّ دُعَاء لَا يَكُونُ قَبْلَهُ تَحْمِيدُ فَهُوَ أَبْتَرْ

Every supplication before which there is no praise is abtar (without result)15.

• The supplicant has a specific need. When invoking ash-Shafi, for example, the supplicant seeks cure for himself or someone else, when invoking al-Qawiyyu, he seeks strength for himself or someone else, when invoking the name al-’Alimu, he seeks knowledge from Allah. In our case, we are seeking elevation and tremendousness when we call Allah with the Names the All-Exalted and the Tremendous.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Invoking the divine names al-’Aliyyu and al-Adhim reveals the supplicant’s need for spiritual elevation (‘uluww) and greatness (‘adhamah) in perfection; for the human being has a perpetual path towards absolute perfection (al-kamal al-mutlaq). Perhaps the following verses allude to this fundamental reality:

وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ وَإِلَى اللَّهِ الْمَصِيرُ

“To Allah belongs the kingdom of the heavens and the earth, and toward Allah is the destination” (24:42).

…وَمَنْ تَزَكَّىٰ فَإِنَّمَا يَتَزَكَّىٰ لِنَفْسِهِ ۚ وَإِلَى اللَّهِ الْمَصِيرُ

“... Whoever purifies himself purifies only for his own sake, and to Allah is the return” (35:18).

Mawlana Jalal al-Din Rumi (d. 672/1273) in one of his well-known poems of Diwan-e Shams Tabrizi, says:

poems of Diwan-e Shams Tavrızı, says:

ما ز بالاییم و بالا مي رويم ما ز دریاییم و دريا مي رويم

To the exalted realm we belong and to the exalted realm we are heading

To the sea we belong and to the sea we are heading

ما از آن جا و از این جا نیستیم ما زبي جاييم و بي جا مي رويم

Neither do we belong there nor here

We came from no-where and are heading to nowhere

لا اله اندربي الا لله است " همچو لا ما هم به الا مي رويم

There is no god' comes after 'except Allah'

Like There is no god' we also are heading to 'except Allah'

قل تعالوا آیتیست از جذب حق ما به جذبه حق تعالي مي رويم

'Say: come up!' is a sign of divine attraction

We are heading to the attraction of God, the Exalted

كشتي نوحیم در طوفان روح لاجرم بی دست و بی پا می رویم

We resemble Noah's ark in the storm of the spirit

Therefore, we are going stumblingly

And at another point he says:

خوانده اي انا اليه راجعون " تا بداني که کجاها مي رويم

Have you read 'unto Him we are returning' So that you know to which places we are heading

اختر ما نیست در دور قمر لاجرم فوق ثريا مي رويم

Our fortune star is not around the Moon

Thus we are heading beyond the remotest star

همت عالی است در سرهاي ما از علی تا رب اعلا مي رويم

We have exalted aspirations in our minds

From the high ('Ali) to the Highest Lord we are going

Hence it behoves of us not to aspire for lower levels of the Heavenly pleasantries of the Hereafter, but rather to opt for the highest of the levels possible.

One of the manifestations of the divine names al-’Aliyyu and al-Adhim is Amir al-Mu’minin ‘Ah Ibn Abi Talib (‘a):

Manifesting The Divine Name Al-‘Aliyyu

In a lengthy tradition, the mother of Imam ‘Ali (‘a) is reported to have said that after the birth of Imam ‘Ali (‘a), when she wanted to come out of the Ka‘bah, she heard a voice saying:

يا فَاطِمَةُ سَمِّيهِ عَلِيّاً، فَهُوَ عَلِيٌّ وَاللهُ الْعَلِيُّ الْأَعْلَى، يَقُولُ: إِنِّي شَقَقْتُ اسْمَهُ مِنْ اِسْمِي وَأَدَبْتُهُ بِأَدَبِي وَوَقَفْتُهُ عَلَى عَامِضٍ عِلْمًى وَهُوَ الَّذِي يَكْسِرُ الْأَصْنَامَ فِي بَيْتِي

O Fatimah, name him ‘Ali, and thus he is ‘Ali (high) and Allah is All al-A‘la (the Highest of the high), He [Allah] says: Indeed, I drew his name from My name, and fashioned him with My conduct, and taught him the ambiguities of My knowledge, and he is the one who will break the idols in My House16.

Hence, according to the above tradition Imam ‘Ali (‘a) in reality manifested the attribute al-‘Ali in himself.

Shaykh as-Saduq (d. 381/991) in his ‘Ilal ash-Sharayi’ quotes a tradition from Jabir al-Ju‘fi [a companion of Imam al-Baqir (‘a)] who is reported to have said:

وَقَالَتْ طَائِفَةٌ إِنَّمَا سُمِّيَ عَلِيّاً لِأَنَّهُ أَعْلَى النَّاسِ عِلْمًا بَعْدَ رَسُولِ الله (ص)

And a group of people said indeed, ‘Ah was named ‘All because he was the highest of people in terms of knowledge after the Apostle of Allah (S)17.

Ibn Shahr Ashub (d. 588/1192) in his al-Manaqib says:

وَقَالَتْ طَائِفَةٌ وَسُبِّي عَلِيّاً لِأَنَّهُ عَلَا فِي حَسَبِهِ وَنَسَبِهِ وَعِلْمِهِ وَزُهْدِهِ وَغَيْرُ ذلك

‘Ali was named ‘Ali because he was elevated in terms of lineage, family, knowledge, detachment from the world, etc18.

Describing the exalted state of Amir al-Mu’minin ‘Ali (‘a), Ayatullah Muhammad Ridha Rabbani (d. 1423/2002) in his Jalawat-e Rabbani says:

هُوَ عَلِيَّ فِي ذَاتِهِ، هُوَ عَلِيَّ فِي صِفَاتِهِ، هُوَ عَلِيَّ فِي أَفْعَالِهِ

He is exalted (Ali) in his essence, exalted (Ali) in his attributes, exalted (Ali) in his actions19.

Manifesting The Divine Name Al-‘Adhim

Both the Shia as well as Sunni narrators of tradition have mentioned the esoteric commentary of chapter 78: “an an-Naba’ al-Adhim”, “about the tremendous news” (78:2), that it refers to Imam ‘Ali (‘a): In a beautiful narration from Abu Hamzah, Imam al-Baqir (‘a) explaining the exegesis of al-Naba' al-'Adhim, says:

كَانَ أَمِيرُ الْمُؤْمِنِينَ عَلَيْهِ السَّلامُ يَقُولُ: مَا لِلَّهِ عَزَّ وَجَلَّ آيَةٌ هِيَ أَكْبَرُ مِنِّي، وَلَا لِلَّهِ مِنْ نَبَا أَعْظَمُ مِنِّي

Amir al-Mu’minin (‘a) would say: Allah, the Invincible and Majestic, does not have any sign superior than me, nor does Allah have any news greater than me20.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

While invoking the above two divine names and seeking elevation and greatness, we must remember that in the well-known supplication of al-Baha’ of Imam al-Baqir (‘a), we are likewise taught to seek these two names:

two names:

اللهُمَّ إِنِّي أَسْتَلُكَ مِنْ عَظَمَتِكَ بِأَعْظَمِها وَكُلُّ عَظَمَتِكَ عَظِيمَةُ اللَّهُمَّ إِنِّي اسْتَلْكَ بِعَظَمَتِكَ كُلها

O Allah, indeed, I ask You for that tremendousness of Yours which is the most tremendous, and every tremendousness of Yours is extremely tremendous; O Allah I ask you by Your tremendousness in its entirety.

Likewise, we say:

اللهمَّ إِنِّي أَسْتَلْكَ مِنْ عُلُوكَ بِأَعْلاهُ وَكُلُّ عُلُوكَ عَالِ اللَّهُمَّ إِنِّي أَسْتَلُكَ بِعُلُوْكَ كله

O Allah, indeed, I ask you for that exaltedness of Yours which is the most exalted, and every exaltedness of Yours is exalted; O Allah, indeed, I ask you by Your exaltedness in its entirety21.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

In the Verse of the Divine Throne (Ayat al-Kursi) both of these names have been introduced as belonging exclusively to Allah:

…وَهُوَ الْعَلِيُّ الْعَظِيمُ

“... And He alone is the All-Exalted, the Tremendous” (2:255).

When the article al is prefixed in the predicate of a sentence it signifies restriction and exclusiveness. Hence the last phrase ‘wa Huwa al-’Aliyyyu al-Adhim in Ayat al-Kursi would mean ‘He alone is the All-Exalted and the Tremendous! Obviously, it is only Allah who is Exalted and Tremendous in the primary and independent sense. If anyone therefore has any kind of exaltedness or greatness it is only His manifestation, and nothing else.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

If one establishes the exaltedness (‘uluww) of God and His precedence in existence, one will easily understand His tremendousness (‘adhamah) and infinity, for existential necessity (wujub al-wujud) without infinity and non-compositeness (basatah) is impossible, since compositeness (tarkib) reveals contingence (imkan) and a precedence of nonexistence (‘adam). This philosophical exposition needs some amount of reflection to understand; therefore, the reader is advised to reflect and intellectually soar.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Really seeking exaltedness and tremendousness necessitates action. In a very beautiful poem mentioned by scholars we are told:

بقدر الكد تكتسب المعالي

ومن طلب العلا سهر الليالي

Exalted virtues are attained to the extent of struggle;

whosoever seeks exaltedness must observe night vigil;

تروم العز ثم تنام ليلا

يغوص في البحر من طلب اللآلي

You are after honour, and yet you sleep at night?

Whosoever seeks pearls dives in the ocean?22

Hence, without maximising the precious time at night, in which, according to the Qur’an, action has deeper impression on the soul (73:6), one should not anticipate perfection and greatness. In fact, according to a tradition of Imam Hasan al-‘Askari (‘a):

إن الوصول إلى الله عز وجل سفر لا يدرك إلا بامتطاء الليل

Indeed, reaching [the proximity of] Allah, the Invincible and Majestic, is a journey that cannot be realised except by taking the night as a mount23.

The following are some of the different verses of the Qur’an and traditions of the Ahl al-Bayt (‘a) that guide us to the path of exaltedness (‘uluww) and tremendousness (‘adhamah):

Verses And Traditions That Allude To Achieving Exaltedness (‘Uluww)

1. The Holy Qur’an says:

…إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ…

“... To Him ascends the pleasant word, and balanced action elevates it...” (35:10).

‘Allamah Tabataba’i24 , while explaining this verse in his monumental Al-Mizan, says that al-kalim al-tayyib (the pleasant word) signifies one’s knowledge and belief [which is united with one’s essence] and ascends to God, whereas that which is responsible to raise al-kalim al-tayyib is al-‘amal as-Salih (balanced action, an action that is free from the extremes of exaggeration (al-if rat) and negligence (al-tafrit)).

Amir al-Mu’minin (‘a) is reported to have said:

لا تَرَى الْجَاهِلَ إِلَّا مُفْرِطاً أَوْ مُفَرِّطاً

You will not see an ignorant person save in the state of exaggeration (mufritan) or negligence (mufarritan)25.

Hence any balanced and good action performed with proper belief and knowledge would raise the human being and make him attain elevation.

One of the esteemed scholars who has covered this important principle in a number of his writings, is the contemporary mystic Ayatullah Hasan Zadeh Amuli.

In his Ganjine-ye Gawhar-e Rawan he says:

قوه نظری را قوه علامه و نیروی بینش گویند و عملی را قوه عماله و نیروی کنش گویند.

این دو قوه به منزلت دو بال نفس اند که بدانها به اوج حقائق طیران می کنش گویند. کند تا به جنة اللقاء و جنت ذات وَادْخُلِي جَنَّتِي مي رسد رئیس کمالات معتبر در قوه نظری معرفه الله است و در قوه عملی طاعة الله و به حسب مراتب فعلیت این دو قوه انسان را درجات است…

إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ

The theoretical faculty [of the human being] is called ‘allamah and the power of insight, whereas that of action is called ‘ammalah and the power of action.

These two faculties are like the two wings of the human soul by means of which it flies to the peak of realities until it reaches the Heaven of Meeting Him (Jannat al-Liqd’), the Jannah of the Divine Essence, and [the level of] ‘...then enter My Garden of Heaven.’ (89:30).

The president of the essential perfections in the theoretical faculty is the gnosis of Allah (ma‘rifat Allah) and in the practical faculty is the obedience of Allah (ta‘at Allah). And the human being has degrees [of perfection] in accordance with the levels of the actualisation of these two faculties...

[Allah says:] ‘... To Him ascends the pleasant word, and balanced action elevates it...’ (35:10).26

In his beautiful anthology Hezaro Yeh Nukteh, he says:

و بدانی که بهشت و دوزخ در انسانند به این معنی که علم و عمل انسان سازند و هر کسی زرع و زارع و مزرعه خود است إِلَيْهِ يَصْعَدُ الْكَلِمُ الطَّيِّبُ وَالْعَمَلُ الصَّالِحُ يَرْفَعُهُ سعى كن تا كلم طيب باشی و عمل صالح تو رافع تو باشد

And you should know that Heaven and Hell are within the human being [himself], for knowledge and action are the things that make the human being; and everyone is the tilling, the tiller, and the tilth of himself:

“... To Him ascends the pleasant word, and balanced action elevates it...” (35:10).

Struggle to be a pleasant word (al-kalim at-tayyib) and that your balanced action is your elevator27.

2. The Holy Qur’an says:

…يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ…

“... Allah will raise those of you who have faith and those who have been given knowledge, in rank...” (58:11).

This verse, akin to the previous verse, informs us that that which is raised is actually one’s knowledge and belief. Here there is no mention of balanced deeds which is known to be the cause of the ascension of the one who has knowledge and faith.

‘Allamah Tabataba’i in his al-Mizan says:

فإن الإيمان هو الذي يصعد بالعبد إلى مقام القرب، وليس للعمل الصالح إلا إعانة الإيمان وإسعاده في عمله كما قال تعالى: يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ - حيث ذكر للرفع الإيمان والعلم وسكت عن العمل الصالح

For indeed, it is faith that rises with the servant to the station of divine proximity; and balanced action does nothing save help the faith and make it successful through action; as He, the Exalted, said: “... Allah will raise those of you who have faith and those who have been given knowledge, in rank...” (58:11) mentioning faith and knowledge as the objects of elevation and being silent about balanced action28.

In conclusion, although balanced and good action (al-‘amal as-Salih), as explained in verse 35:10, is responsible to raise the human being, knowledge and faith united with the essence of human being are actually the ones that are raised and attain proximity. Therefore, knowledge and faith are extremely important for the elevation of the human being.

Mulla Sadra in his Asrar al-Ayat says:

و درجات العارفين غير محصورة كما قال تعالى: يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ إذ الإحاطة بكنه جلال الله غير ممكن و بحر المعرفة ليس له ساحل فكل له درجة بقدر قوة غوصه و خوضه فيه

And the stations of the Gnostics are limitless, as He, the Exalted, said: “... Allah will raise those of you who have faith and those who have been given knowledge, in rank...” (58:11), for the exhaustive comprehension of divine majesty is impossible, and the ocean of gnosis is shore-less; thus, everyone enjoys a level according to the strength of his diving and indulgence in it29.

3. The Holy Qur’an says:

وَمَنْ يَأْتِهِ مُؤْمِنًا قَدْ عَمِلَ الصَّالِحَاتِ فَأُولَٰئِكَ لَهُمُ الدَّرَجَاتُ الْعُلَىٰ

“But whoever comes to Him [the Lord] with faith and he has done balanced deeds, for such shall be the highest ranks” (20:75).

Note that this verse is akin to the previous verse (35:10) and emphasises two important elements of elevation:

a) Faith

b) Balanced action

4. Imam as-Sadiq (‘a) is reported to have said: On the Day of Judgement Almighty Allah will say:

يا مَعْشَرَ الخَلَائِقِ، هَذَا عَلِيُّ بْنُ أَبِي طَالِبٍ (عَلَيْهِ السَّلَامُ) خَلِيفَةُ اللَّهِ فِي أَرْضِهِ وَحُجَّتُهُ عَلَى عِبَادِهِ فَمَنْ تَعَلَّقَ بِحَبْلِهِ فِي دَارِ الدُّنْيَا فَلْيَتَعَلَّقَ بِحَبْلِهِ فِي هَذَا الْيَوْمِ يَسْتَضِيْءُ بِنُورِهِ وَلِيَتْبَعْهُ إِلَى الدَّرَجَاتِ الْعُلَى مِنَ الْجِنَانِ

O group of creatures, this is ‘Ali Ibn Abi Talib, the vicegerent of Allah on His earth and His proof over His servants; so, whosoever clings onto his rope in the abode of the world, must clung onto his rope today and seek light through his light, and follow him to the exalted stations of Heaven30.

Imam al-‘Askari (‘a) is reported to have said that Almighty Allah said to Prophet Musa (‘a):

يَا مُوسَى ... وَأَنَّ شِيْعَتَهُ الْمُنْقَادِينَ لَهُ الْمُسْلِمِينَ لَهُ وَلَا وَامِرِهِ وَنَوَاهِيْهِ، وَخُلَفَاتِهِ تُجُوْمُ الْفِرْدَوْسِ الأَعْلَى، وَمُلُوكُ جَنَّاتِ عَدْنٍ

O Musa... and his [i.e. Imam ‘Ali (‘a)’s] followers, obedient to him, submissive to him and his commands and prohibitions, and submissive to his successors, are the stars of the higher Paradise and the kings of the gardens of Eden31.

Clinging onto the rope of Imam ‘Ali (‘a) is to assimilate his life and follow him in his thoughts, words, and deeds. Obviously, due to his infallibility, whatever he did was what Allah desired. He was a model of both towering faith and balanced action. Hence, following him would undoubtedly facilitate elevation in one’s life.

5. The Holy Prophet (S) is reported to have said:

أَعْلَى النَّاسِ مَنْزِلَةً عِنْدَ اللَّهِ أَخْوَفُهُمْ مِنْهُ

One who has the highest station near Allah from among the people, is one who is most fearful of Him32.

In another tradition, the Holy Prophet (S) is reported to have said:

أَنَا أَخْوَفُكُمْ لِلَّهِ

I am the most fearful of Allah among you33.

And fear, we must understand, comes about as a result of knowledge and ma‘rifah. Amir al-Mu’minin (‘a) is reported to have said:

أَعْلَمُكُمْ أَخْوَفُكُمْ

The most knowledgeable among you is the most fearful of you34.

أَخْوَفُكُمْ أَعْرَفُكُمْ

The most fearful of you is one who enjoys the most recognition35.

Imam as-Sadiq (‘a) is reported to have said:

مَنْ عَرَفَ اللَّهَ خَافَ الله

Whosoever comes to know Allah, will fear Allah36.

Imam Zayn al-‘Abidin (‘a) in one of his supplications says:

سُبْحَانَكَ عَجَباً لِمَنْ عَرَفَكَ كَيْفَ لَا يُخَافُك

You are free from imperfections; surprising is he who knows You, but does not fear You!37

One who gains knowledge of Allah and His infinite attributes and realises his utter dependence on Him, will naturally be overcome by awe and fear. Hence in order to attract fear of Allah we should try to seek knowledge of Him, albeit within our limitations.

6. The Holy Prophet (S) is reported to have said:

إِنَّ أَهْلَ الْقُرْآنِ فِي أَعْلَى دَرَجَةِ الْآدَمِنِيْنَ مَا خَلَا النَّبِيِّينَ وَالْمُرْسَلِينَ

Indeed, those intimate with the Qur’an are in the highest station from among the human beings, save the Prophets and the Apostles38.

In explaining this tradition, Al-Mazandaram in his exegesis of Usui al-Kafi says:

المراد به من تعلمه وحافظه وواظب على تلاوته والعمل بما فيه

[Ahl al-Qur’an] refers to one who learns, memorises, adheres to its recitation and acts according to its instructions39.

There are other narrations also that allude to the fact that reading the Holy Qur’an in the transformative sense elevates a human being: Imam as-Sadiq (‘a) is reported to have said the following to his beloved companion Mufaddal Ibn ‘Umar:

وَعَلَيْكُمْ بِتِلَاوَةِ الْقُرْآنِ فَإِنَّ دَرَجَاتِ الْجَنَّةِ عَلَى عَدَدِ آيَاتِ الْقُرْآنِ، فَإِذَا كَانَ يَوْمُ الْقِيَامَةِ يُقَالُ لِقَارِئِ الْقُرْآنِ اقْرَأْ وَارْقَ فَكُلَّمَا قَرَأَ آيَةً رَقِيَ دَرَجَة

And upon you is to read the Qur’an, for indeed, the levels of al-Jannah are equal to the verses of the Qur’an; and when the Day of Resurrection will come to transpire, the reciter of Qur’an will be told: Read and ascend! So, whenever he would read a verse, he would ascend [one level]40.

This informs us that reciting the Qur’an elevates the human being.

7. The Holy Prophet (S) is reported to have said:

بِالصَّلَاةِ يَبْلُغُ الْعَبْدُ إِلَى الدَّرَجَةِ الْعُلْيَا

Through prayer, a servant of Allah attains the highest station41.

Another well-known allusion that informs us that prayer elevates a person is the following well-known tradition:

الصَّلَاةُ مِعْرَاجُ الْمُؤْمِنِ

The prayer (salat) is an ascension of the believer42.

The reality that prayer elevates the human being and facilitates the proximity of Allah has been dealt with by many insightful scholars in their works on secrets of prayer, a very good example of which is the Persian masterpiece Adab-e Namaz of Imam Khumayni which has also been rendered into the English language.

8. The Holy Prophet (S) is reported to have said:

إِنَّ اللَّهُ عَزَّ وَجَلَّ جَوَادُ يُحِبُّ الْجُوْدَ وَمَعَالِيَ الْأُمُورِ، وَيَكْرَهُ سَفْسَافَهَا

Indeed, Allah, the Invincible and Majestic, loves generosity and exalted matters, and abhors insignificant matters43.

Hence, one who aspires to climb higher must develop attributes of exaltedness, one of which is generosity and open-handedness. The expression employed to describe such attributes is ma ‘ali al-umur (exalted matters); the word ma ‘all originates from al-‘uluww which signifies highness and exaltedness.

In his well-known Supplication of Noble Characteristics, Imam Zayn al-‘Abidin (‘a) seeks for such exalted morals as follows:

وَهَبْ لِي مَعَالِيَ الْأَخْلَاقِ

And gift me with exalted characteristics44.

9. The Holy Prophet (S) is reported to have said:

الْيَدُ الْعُلْيَا خَيْرٌ مِنَ السُّفْلَى، وَالْيَدُ الْعُلْيَا الْمُنْفِقَةُ وَالْيَدُ السُّفْلَى السَّائِلَةُ وَابْدَأْ بِمَنْ تَعُوْلُ

The upper hand is better than the lower hand. The upper hand is the one which spends [in the way of Allah] and the lower hand is one which begs. And begin with the one whom you are [responsible for] supporting45.

10. Imam Amir al-Mu’minin ‘Ali (‘a) is reported to have said:

بِالصَّبْرِ تُدْرَكُ مَعَالِيَ الْأُمُورِ

Through patience exalted things are attained46.

In another beautiful tradition revealing the great importance of patience, Amir al-Mu’minin (‘a) is reported to have said:

إِنَّكَ لَنْ تُدْرِكَ مِنْ رَبِّكَ مَا تُحِبُّ إِلَّا بِالصَّبْرِ عَمَّا تَشْتَهِي

Indeed, you will never attain from your Lord what you love save through patience from what your Self desires47.

In fact, if one reflects a little, one would understand that the entire spiritual journey to Allah that the spiritual masters teach, can be summarised in what is known as sabr (patience). This is because the entire journey is filled with challenges and requires one to work hard; and working hard is impossible for one who has no patience.

Amir al-Mu’minin (‘a) is reported to have said:

مَنْ صَبَرَ عَلَى اللَّهِ وَصَلَ إِلَيْهِ

Whosoever observes patience for Allah, will reach Him48.

11. Imam al-Baqir (‘a) is reported to have addressed his son Imam as-Sadiq (‘a) as follows:

يَا بُنَيْ اعْرِفْ مَنَازِلَ الشَّيعَةِ عَلَى قَدْرِ رِوَايَتِهِمْ وَمَعْرِفَتِهِمْ، فَإِنَّ الْمَعْرِفَةَ هِيَ الدراية للرواية وبالدِّرَايَاتِ لِلرِّوَايَاتِ يَعْلُو الْمُؤْمِنُ إِلَى أَقْصَى دَرَجَاتِ الْإِيمَانِ

O my dear little son, know that the stations of our Shias are to the extent of their narrations and

recognition (ma ‘rifah); for indeed, ma ‘rifah is al-dirayah (understanding) of the riwdyah (narration); and it is by the understandings of narrations that a believer attains elevation to the topmost stations of faith.'”49

12. Imam as-Sadiq (‘a) is reported to have said:

الْمُؤْمِنُ عَلَوِيٌّ لِأَنَّهُ عَلَا فِي الْمَعْرِفَةِ

A believer is high-ranking (‘alawi) because he has risen high in recognition (marifah)50.

13. Imam ar-Ridha’ (‘a) is reported to have said to Ibn Shabib:

يَا ابْنَ شَبِيبٍ إِنْ سَرَّكَ أَنْ تَكُوْنَ مَعَنَا فِي الدَّرَجَاتِ الْعُلَى مِنَ الْجِنَانِ فَاحْزَنْ لِحُزْنِنَا وَافْرَحْ لِفَرَحِنَا وَ عَلَيْكَ بِوِلَا يَتِنَا

O son of Shabib, if it would make you happy that you are with us in the high stations of the gardens of Heaven then be sad at our sadness and happy at our happiness; and upon you is our wilayah (guardianship)51.

14. Imam ar-Ridha’ (‘a) is reported to have said:

وَمَنْ زَارَنِي فِي غُرْبَتِي كَتَبَ اللهُ لَهُ أَجْرَ مِائَةَ أَلْفِ شَهِيْدٍ وَمَائَةَ أَلْفِ صِدِّيْقٍ وَجُعِلَ فِي الدَّرَجَاتِ الْعُلَى فِي الْجَنَّةِ رَفِيقُنَا

And whosoever visits me in my state of ghurbah [being away from my hometown], Allah would write for him the reward of a hundred thousand martyrs, a hundred thousand veracious ones... and he would be made our friendly companion in the high stations in Heaven52.

15. Amir al-Mu’minin (‘a) is reported to have said:

الْحُكَمَاءُ أَشْرَفُ النَّاسِ أَنْفُسًا

The wise ones (al-hukama’) are the most exalted of people in terms of self53.

16. Imam Musa Ibn Ja'far (‘a) is reported to have said:

مَنْ أَعَانَ مُحِبًا لَنَا عَلَى عَدُةٍ لَنَا فَقَوَّاهُ وَشَجَعَهُ حَتَّى يُخْرِجَ الْحَقَّ الدَّالَّ عَلَى فَضْلِنَا بِأَحْسَنِ صُورَةٍ، وَيُخْرِجَ الْبَاطِلَ الَّذِي يَرُوْمُ بِهِ أَعْدَاؤُنَا فِي دَفْعِ حَقِّنَا فِي أَقْبَح صُورَةٍ، حَتَّى يَتَنَبَّهُ الْغَافِلُوْنَ، وَيَسْتَبْصِرَ الْمُتَعَلِّمُونَ، وَيَزْدَادُ فِي بَصَائِرِهِمْ الْعَالِمُوْنَ، بَعَثَهُ اللهُ يَوْمَ الْقِيَامَةِ فِي أَعْلَى مَنَازِلِ الْجِنَانِ

Whosoever helps our lover against our enemy, and strengthens and encourages him until he unravels the truth that reveals our merit in the best form, and unravels the falsehood which our enemies desire for repelling our rights in the ugliest form, until the negligent ones wake up and realise and those seeking knowledge are enlightened, and the insight of the knowledgeable ones increases, Allah would raise him on the Judgement Day in the highest stations of the gardens of Paradise54.

17. The Holy Prophet (S) is reported to have said to Imam ‘Ali (‘a):

mam 'Ali ('a):

يَا عَلِيُّ أَحْسِنُ خُلُقَكَ مَعَ أَهْلِكَ وَجِيرَانِكَ وَمَنْ تُعَاشِرُ وَتُصَاحِبْ مِنَ النَّاسِ تُكْتَبُ عِنْدَ اللَّهِ فِي الدَّرَجَاتِ الْعُلَى

O ‘Ali, behave beautifully with your family, neighbours, and whosoever you live with and accompany from among the people, and you would be recorded near Allah in the high stations55.

18. The Holy Prophet (S) is reported to have said:

دَخَلْتُ الْجَنَّةَ فَسَمِعْتُ صَوْتَ إِنْسَانٍ، فَقُلْتُ: مَنْ هَذَا؟ قَالُوا: الْحَارِثُ بْنَ النُّعْمَانِ الأَنْصَارِي، كَانَ بَارًا بِوَالِدَيْهِ، فَصَارَ مِنْ أَهْلِ الدَّرَجَاتِ الْعُلَيَ

I entered the Paradise and heard someone’s voice. I asked: Who is this? They said: He is al-Harith Ibn an-Nu’man al-Ansari. He was virtuous to his parents, and became from among those who enjoy lofty stations56.

19. Amir al-Mu’minin (‘a) is reported to have said:

مَا رَفَعَ امْرَءًا كَهِمَّتِهِ، وَلَا وَضَعَهُ كَشَهْوَتِهِ

Nothing raises a person like his aspiration, and nothing drops him like his base desire57.

20. Amir al-Mu’minin (‘a) is reported to have said:

أَعْدَى عَدُةٍ لِلْمَرْءِ غَضَبُهُ وَشَهْوَتُهُ ، فَمَنْ مَلَكَهَا عَلَتْ دَرَجَتُهُ وَبَلَغَ غَايَتَهُ

The worst enemy of a person is his anger and base desires, and whosoever dominates them his station rises and he attains his goal58.

21. Ishaq Ibn ‘Ammar is reported to have heard from Imam as-Sadiq (a):

وَمَوْضِعُ قَبْرِهِ مِنْ يَوْمٍ دُفِنَ رَوْضَةً مِنْ رِيَاضِ الْجَنَّةِ وَمِنْهُ مِعْرَاجُ يُعْرَجُ فِيهِ بِأَعْمَالِ زُوَّارِهِ إِلَى السَّمَاءِ وَمَا مِنْ مَلَكِ فِي السَّمَاءِ وَلَا فِي الْأَرْضِ إِلَّا وَهُمْ يَسْأَلُونَ اللهُ أَنْ يَأْذَنَ لَهُمْ فِي زِيَارَةِ قَبْرِ الْحُسَيْنِ عَلَيْهِ السَّلَامُ

And the place of his (Imam al-Husayn (‘a)’s) grave from the day he was buried, is an aromatic and beautiful garden from the gardens of Heaven. And from there is the ascension; the actions of his visitors are raised from there toward the higher realm, and there is no angel in the heaven nor in the earth save that he asks Allah to permit him to visit the grave of al-Husayn (‘a)59.

Traditions That Allude To Achieving Greatness (‘Adhamah)

1. The Holy Prophet (S) is reported to have said:

إِنَّ أَعظَمَ النَّاسِ مَنزِلَةٌ عِندَ الله يَومَ القيامة أمشاهُم فِي أَرْضِهِ بِالنَّصِيحَةِ لِخَلقِهِ

Indeed, the greatest of people in terms of rank near Allah on the Day of Resurrection, is one who walked most in His land with advice for His creatures60.

This reveals how important the state of selflessness is. One who frequents in giving good advice to others is a selfless human being who yearns for their emancipation.

2. The Holy Prophet (S) is reported to have said:

مَنْ تَوَاضَعَ لِلَّهِ عَظَّمَهُ اللَّهُ وَرَفَعَه

Whosoever humbles himself for Allah, Allah would make him great and raise him...61

3. Amir al-Mu’minin (‘a) is reported to have said:

عَظِمُوا أَقْدَارَكُمْ بِالتَّغَافُلِ عَنِ النَّنِي مِنَ الْأُمُوْرِ

Increase your values in terms of greatness by disregarding insignificant issues62.

4. Imam as-Sadiq (‘a) is reported to have said:

وَمَنْ تَعَلَّمَ وَعَمِلَ وَعَلَّمَ لِلَّهِ دُعِيَ فِي مَلَكُوْتِ السَّمَاوَاتِ عَظِيمًا

And one who learns, practices, and teaches for the sake of Allah, will be called ‘great’ in the celestial realm of the heavens63.

5. Imam Musa Ibn Ja'far (‘a) is reported to have said to Hisham Ibn Hakam:

يَا هِشَامُ إِنَّ الْعَاقِلَ لا يَكْذِبُ وَإِنْ كَانَ فِيْهِ هَوَاهُ ... وَإِنَّ أَعْظَمَ النَّاسِ قَدْرًا الَّذِي لَا يَرَى الدُّنْيَا لِنَفْسِهِ خَطَرًا

O Hisham, indeed, one who employs his intellect does not lie, even if his desire is in that... and indeed, the greatest of people in terms of value is one who does not consider the world important for himself64.

6. Amir al-Mu’minin (‘a), describing the great scholars, is reported to have said to his close disciple Kumayl Ibn Ziyad:

أُوْلَئِكَ وَاللَّهِ الأَقَلُّوْنَ عَدَدًا وَالأَعْظَمُوْنَ قَدْرًا ... وَصَحِبُوا صَفْحَةَ الدُّنْيَا بِأَبْدَانِ أَرْوَاحُهَا مُعَلَّقَةٌ بِالْمَحَلِ الأَعْلَى أُولَئِكَ خُلَفَاءُ اللَّهِ فِي أَرْضِهِ وَالدُّعَاةُ إِلَى دِينِهِ. آه آه شَوْقًا إِلَى رُؤْيَتِهِمْ

Indeed, these are very few in number, but very great in terms of value ... They accompanied the page of the world with their bodies, while their spirits were suspended to the exalted place. These are the vicegerents of Allah on His earth and callers toward His religion; ah, ah, how I yearn to see them65.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Seeking exaltedness and tremendousness is actually aspiring to journey to Allah and His proximity. The Holy Qur’an has beautifully portrayed the fact that the human being, after having been created in the most beautiful mould, has been plunged into the lowest realm:

لَقَدْ خَلَقْنَا الْإِنْسَانَ فِي أَحْسَنِ تَقْوِيمٍ

“Indeed, We created man in the most beautiful of forms” (95:4).

ثُمَّ رَدَدْنَاهُ أَسْفَلَ سَافِلِينَ

“Then We relegated him to the lowest of the low” (95:5).

إِلَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَلَهُمْ أَجْرٌ غَيْرُ مَمْنُونٍ

“Except those who have faith and do balanced deeds, for them there will be an everlasting reward” (95:6).

Hence it is through belief (al-imari) and balanced action (al-‘amal as-Salih) that the human being can ascend to attain exaltedness and greatness. The Exalted Creator legislated laws of worship that really serve as means of the ascension of the human being.

The best of these acts of worship is the canonical prayer (as-Salah) which some traditions call khayru mawdu’ (the best worship legislated)66, some ‘amud al-din (the pillar of religion)67, and some mi‘raj al-mu’min (ascension of the believer)68.

Hence every human being has the opportunity five times a day to ascend to his Creator and attain elevation.

Fasting likewise is a means to elevate the human being so high that he unites with his Lord. In a beautiful sacred tradition Allah is reported to have said: Fasting is for Me and I Myself am its reward (الصوم لى وأنا أجزي به)69. Hajj, which literally means qasd (intention), is also a journey to the Only Beloved and a path towards elevation and greatness. The Holy Qur’an says:

فَفِرُّوا إِلَى اللَّهِ إِنِّي لَكُم مِّنْهُ نَذِيرٌ مُّبِينٌ

“[Say,] ‘So flee toward Allah. Indeed, I am a manifest warner to you from Him’” (51:50).

Commenting on this, Imam as-Sadiq (‘a) is reported to have said:

‘It means intend Allah (al hujju ila Allah)70 thus indicating that Hajj is not merely visiting the House of God and circumambulating around it, but rather it is to actually meet the Owner of the House. Although it involves a tiresome physical journey, its fundamental purpose is to be embraced by the Only Beloved. Thus, it is a spiritually upward journey towards exaltedness and greatness.

If a person reflects on all the obligations that Allah has legislated for man, he will come to realise that they are meant to bestow elevation and greatness to him. Hence it is imperative for us to take all the acts of worship very seriously. The insightful scholars through their struggles have guided us to some of the secrets of worship, and hence we must make a point to read their works71 and apply their teachings and examples in our acts of worship.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Unlike many of us who recite supplications and conceptualise their meaning during recitation, the exalted ones who occupy very lofty stations vision and see the reality as they express the same. The infallible Imam (‘a) who has taught us to recite this supplication does not conceptualise it when reciting it, but rather visions the attributes of exaltedness and tremendousness. Hence, he enjoys visioning the two attributes and then he expresses the reality that he beheld.

Of course, we must not be mistaken to think that attributes of Allah which are infinite in nature can be captured and fathomed. Although such kind of knowledge of the divine attributes is presential, it is according to the capacity of the beholder.

In his well-known work on the exegesis of Du‘a’ as-Sahar, Imam Khumayni when explaining the first verse, alludes to the reality that the supplication of the spiritual wayfarer is the outcome of his spiritual intuitions72. Hence expressions of the infallible Imams of the Ahl al-Bayt (‘a) who enjoy very exalted positions near Allah must not be reckoned to be mere conceptualisations. They express realities that they actually vision and see.

Indeed, how remote are we who just conceptualise and express our feelings from those who vision the reality through their hearts and express the same?

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Seeking superficial exaltedness and greatness is always a negative endeavour, and hence must be distinguished from the positive exaltedness and greatness for which the human being was created. When one, for example, out of arrogance and pride seeks higher worldly positions for the sake of manifesting personal pride, deeper attachment to the world, negative domination, oppression, etc., he is actually seeking a shadow and mirage and not the reality.

The Holy Qur’an condemns such superficial transitory aspirations which represent the scum (az-Zabad) that gathers on the water and fades with time. Pharaoh and his supporters are examples of those who practiced and opted for such worldly exaltedness. In chapter 44, Allah says:

وَلَقَدْ نَجَّيْنَا بَنِي إِسْرَائِيلَ مِنَ الْعَذَابِ الْمُهِينِ

“Certainly, We delivered the Children of Israel from a humiliating torment” (44:30).

مِنْ فِرْعَوْنَ إِنَّهُ كَانَ عَالِيًا مِنَ الْمُسْرِفِينَ

“From Pharaoh; surely he was a high one of the profligates” (44:31).

Observe here that Pharaoh is introduced as ‘innahu kana ‘aliyan min al-musrifin (surely he was a high one of the profligates)’. However, such ‘highness’ is far from being a merit. In chapter 23, Allah says:

ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ

“Then We sent Moses and his brother Aaron with Our signs and a manifest authority” (23:45).

إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا عَالِينَ

“Unto Pharaoh and his council; but they waxed proud, and they were a insolent people” (23:46).

Here the phrase ‘and they were a lofty people (wa kanu qawman ‘alm)’ refers to their negative disposition of domination. Mulla FaYa al-Kashani among other exegetes of the Qur’an, explaining the word ‘alm say that it means mutakabbirin (proud people)73.

In chapter an-naml, Almighty Allah informs us that despite having conviction of the truth of His signs, Pharaoh and his supporters rejected them out of pride, a phenomenon that is very astounding. Allah employs the word ‘uluww (highness) to signify their proud character. The Holy Qur’an says:

فَلَمَّا جَاءَتْهُمْ آيَاتُنَا مُبْصِرَةً قَالُوا هَٰذَا سِحْرٌ مُبِينٌ

“But when Our signs came to them visibly, they said: ‘This is a manifest sorcery’” (27:13).

وَجَحَدُوا بِهَا وَاسْتَيْقَنَتْهَا أَنْفُسُهُمْ ظُلْمًا وَعُلُوًّا ۚ فَانْظُرْ كَيْفَ كَانَ عَاقِبَةُ الْمُفْسِدِينَ

“And they denied them, though their souls gained conviction about them [wastayqanat-ha anfusuhum], wrongfully and out of pride [‘uluwwan]. Behold, how was the end of the workers of corruption!” (27:14).

The Holy Qur’an also mentions the disobedient character of the children of Israel who, despite having been continuously favoured by Allah, behaved arrogantly:

وَقَضَيْنَا إِلَىٰ بَنِي إِسْرَائِيلَ فِي الْكِتَابِ لَتُفْسِدُنَّ فِي الْأَرْضِ مَرَّتَيْنِ وَلَتَعْلُنَّ عُلُوًّا كَبِيرًا

“And We decreed for the Children of Israel in the Book: You shall do corruption in the earth twice, and you shall ascend exceedingly high in your corruption [wa lata‘lunna ‘uluwwan kabiran]” (17:4).

Here the phrase ‘...and you shall ascend exceedingly high in your corruption (wa lata ‘lunna ‘uluwwan kabiran)’ refers to their arrogant and disobedient character.

After mentioning the end of Qarun, who tried to defame Prophet Musa (‘a) but by divine command was swallowed by the earth, Almighty Allah says in the Qur’an:

تِلْكَ الدَّارُ الْآخِرَةُ نَجْعَلُهَا لِلَّذِينَ لَا يُرِيدُونَ عُلُوًّا فِي الْأَرْضِ وَلَا فَسَادًا ۚ وَالْعَاقِبَةُ لِلْمُتَّقِينَ

“That is the abode of the Hereafter which We shall grant to those who do not desire to domineer in the earth nor to cause corruption, and the outcome will be in favour of the God-wary” (28:83).

In this verse Almighty Allah informs mankind that the Hereafter is for those who do not desire to wrongfully dominate in the earth. Allah employs the expression ‘la yuriduna ‘uluwwan (who do not desire to domineer)’. Hence uluwwin this negative sense is reprehensible.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

In the Arabic language, when we wish to call someone and say ‘come!’ we employ expressions such as ta‘al, aqbil ilayya, halumma, ilayya i’tt, ji’ (huna), etc. Although they seem to be synonyms, they have shades of differences worthy of consideration.

The word ta‘al is worthy of reflection. It does not simply mean ‘come’ but means ‘come up’. Its root is the word uluww (highness)74.

The Holy Qur’an employs this word and actually informs the readers of the means of elevation and highness. Consider the following verses:

In chapter 3, Allah says:

قُلْ يَا أَهْلَ الْكِتَابِ تَعَالَوْا إِلَىٰ كَلِمَةٍ سَوَاءٍ بَيْنَنَا وَبَيْنَكُمْ أَلَّا نَعْبُدَ إِلَّا اللَّهَ وَلَا نُشْرِكَ بِهِ شَيْئًا وَلَا يَتَّخِذَ بَعْضُنَا بَعْضًا أَرْبَابًا مِنْ دُونِ اللَّهِ…

“Say, ‘O People of the Book! Come to a word common between us and you: that we will worship none but Allah, and that we will not ascribe any partner to Him, and that we will not take each other as lords besides Allah...” (3:64).

In this verse the Holy Prophet (S) is told by Allah to invite the People of the Book to the common word of worshipping Allah only and not ascribing any partners to Him. The phrase Allah teaches the Prophet (S) to utter is ta‘alaw... which literally means ‘come up!’ thus indicating the reality that accepting Tawhid (oneness of God) elevates the human being.

In chapter 3, Allah says:

وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا قَالُوا لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ

“... When they [the hypocrites] were told: ‘Come, fight in the way of Allah, or defend [yourselves]] they said, ‘If we knew any fighting, surely we would have followed you.’ That day they were nearer to unfaith than to faith. They say with their mouths what is not in their hearts, and Allah knows best whatever they conceal” (3:167).

In this verse the hypocrites are invited to fight in the way of Allah, but they bring about false excuses. When they are invited, the phrase ta‘alaw is employed which literally means ‘come up!’ and thus reveals that fighting in the way of Allah is a means of ascension and elevation.

In chapter 4, Allah says:

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنْكَ صُدُودًا

“And when they are told, ‘Come to what Allah has sent down and [come] to the Apostle] you see the hypocrites keep away from you aversely’” (4:61).

In this verse we are told that when the hypocrites are invited to what Allah has sent down (i.e. the Qur’an) and to the commands of the Prophet (S), they keep away from the Prophet (S) aversely. Here also the word ta‘alaw (which literally means ‘come up!’) is employed for inviting to the Qur’an and the Prophet (S); this reveals that following the Qur’an and the Prophet (S) is a means of ascension and elevation.

In chapter 5, there is a similar invitation to the disbelievers and polytheists. Allah says:

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ

“And when they are told, ‘Come to what Allah has sent down and [come] to the Apostle; they say, ‘Sufficient for us is what we have found our fathers following.’ What, even if their fathers did not know anything and were not guided?!” (5:104).

Exegetes75 of the Qur’an say that the verse speaks of the Prophet’s invitation to the disbelievers to follow the Book of Allah and His Messenger. Here again observe the word ta ‘alaw is employed for invitation. In chapter 63, Allah says:

وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ قَالُوا حَسْبُنَا مَا وَجَدْنَا عَلَيْهِ آبَاءَنَا ۚ أَوَلَوْ كَانَ آبَاؤُهُمْ لَا يَعْلَمُونَ شَيْئًا وَلَا يَهْتَدُونَ

“And when it is said to them, ‘Come now and God’s Messenger will ask forgiveness for you, they twist their heads, and thou see them turning their faces away, waxing proud” (63:5).

Here the hypocrites are invited to the opportunity of the Prophet (S) asking for their forgiveness. Such invitation is made once again by employing the word ta‘alaw thus indicating that if they are truly penitent and the Prophet (S) seeks forgiveness for them, they would be emancipated and thereby ascend.

There are other verses that also employ the same mode of expression. We must therefore try to reflect on them and find the means of elevation and ascension that they clearly display for us.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

A reality that the insightful scholars mention is that the Most High and Tremendous leaves no room for any kind of otherness (ghayr) whatsoever: intellectually speaking, an infinite being cannot accept a second. Hence whatever otherness we behold are loci of manifestation (mazahir) of His attributes and not independent entities as conceived by those who have sufficed themselves with the two eyes76 of the world.

Perhaps a beautiful allusion to this reality of divine infinity, is expressed by Amir al-Mu’minin (‘a) in his well-known supplication that he taught to his close companion Kumayl Ibn Ziyad an-Nakha’i. In it he says:

وَبِعَظَمَتِكَ الَّتِي مَلأَتْ كُلَّ شَيْءٍ

And by Your tremendousness that has filled everything77.

In other words, “O Allah, You encompass everything in the most accurate meaning of the word”. In the same supplication, Amir al-Mu’minin (‘a) alludes to the exaltedness and highness of Allah in terms of ontological and existential sovereignty. He says:

وَبِسُلْطَائِكَ الَّذِي عَلَا كُلَّ شَيْءٍ

And by Your sovereignty that is above everything78.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Seeking elevation is observed in the different kinds of aspirations expressed by the servants of God.

In worship, for example, some aspire for the pleasures of the Hereafter, some are overtaken with fear of perpetual damnation, and some ardently seek the proximity of Allah. In the expression of the Qur’an, this third category are called muqarrabun (those brought close to Allah). Their exalted aspiration is His proximity (garb) and pleasure (ridha’).

Amir al-Mu’minin (‘a) is reported to have said:

إِنَّ قَوْمًا عَبَدُوا اللهَ رَغْبَةً فَتِلْكَ عِبَادَةُ التَّجَارِ، وَإِنَّ قَوْمًا عَبَدُوا اللَّهَ رَهْبَةً فَتِلْكَ عِبَادَةُ الْعَبِيدِ، وَإِنَّ قَوْمًا عَبَدُوا اللهَ شُكْرًا فَتِلْكَ عِبَادَةُ الْأَحْرَارِ وَهِيَ أَفْضَلُ الْعِبَادَةِ

Indeed, a people worship Allah desirously, and that is the worship of merchants, and indeed, a people worship Allah fearfully, and that is the worship of slaves; and indeed, a people worship Allah thankfully, and that is the worship of freemen, and that is the best kind of worship79.

Mulla Hadi Sabzawari in his Sharh Nibras al-Hudd refers to the third category as arbab al-himam al-‘aliyah (those who possess exalted aspirations)80, who realise that the purpose of creation is attaining divine proximity and the vision of the Beloved. Hence those who really aspire to occupy the most elevated position must struggle to worship Allah only out of love for Him and gratitude to Him.

Other Interesting Allusions To Different Levels

Other noteworthy hadiths that show the different levels of the aspirations of the human beings in terms of exaltedness and greatness are as follows:

1. The Holy Prophet (S) is reported to have said:

الْقَلْبُ ثَلاثة أَنْوَاعِ : قَلْبُ مَشْغُولُ بِالدُّنْيَا، وَقَلْبُ مَشْغُوْلُ بِالْعُقْبَى، وَقَلْبُ مَشْغُولُ بِالْمَوْلَى، أَمَّا الْقَلْبُ الْمَشْغُولُ بِالدُّنْيَا لَهُ الشِّدَّةُ وَالْبَلَاءُ، وَأَمَّا الْقَلْبُ الْمَشْغُولُ بِالْعُقْبَى فَلَهُ الدَّرَجَاتُ الْعُلَى، وَأَمَّا الْقَلْبُ الْمَشْغُولُ بِالْمَوْلَى فَلَهُ الدُّنْيَا وَالْعُقْبَى وَالْمَوْلَى

Hearts are of three kinds: the heart that is engaged with the world (al-dunya), the heart that is engaged with the Hereafter (al-‘uqba), and the heart that is engaged with the Beloved (Mawla). The heart that is engaged with the world has severity and trial; as for that which is engaged in the Hereafter, it has exalted stations; and as for the heart that is engaged with the Mawla, it has the world, the Hereafter, and the Mawla as well81.

2. Imam as-Sadiq (‘a) is reported to have said:

إِذَا تَخَلَّى الْمُؤْمِنُ مِنَ الدُّنْيَا سَمَا وَوَجَدَ حَلَاوَةَ حُبِّ اللَّهِ وَكَانَ عِنْدَ أَهْلِ الدُّنْيَا كَأَنَّهُ قَدْ خُوْلِطَا وَإِنَّمَا خَالَطَ الْقَوْمُ حَلاوَةَ حُبِّ اللَّهِ، فَلَمْ يَشْتَغِلُوا بِغَيْرِهِ

When a believer withdraws himself from the world he soars and tastes the sweetness of the love of Allah, and he is to the people of the world like one who is deranged, and surely only the sweetness of the love of Allah has made them that way. So, they did not engage themselves in anything other than Him82.

3. Imam ‘Ali (‘a) is reported to have said:

مَنْ أَحَبَّنَا بِقَلْبِهِ وَأَعَانَا بِلِسَانِهِ وَقَاتَلَ مَعَنَا أَعْدَاءَنَا بِيدِهِ فَهُوَ مَعَنَا فِي الْجَنَّةِ في دَرَجَتِنَا وَمَنْ أَحَبَّنَا بِقَلْبِهِ وَأَعَانَنَا بِلِسَانِهِ وَلَمْ يُقَاتِلُ مَعَنَا أَعْدَاءَنَا فَهُوَ أَسْفَلِ مِنْ ذَلِكَ بِدَرَجَتَيْنِ، وَمَنْ أَحَبَّنَا بِقَلْبِهِ وَلَمْ يُعِنَّا بِلِسَانِهِ وَلَا بِيَدِهِ فهو في الجنة

Whosoever loves us with his heart and assists us with his tongue and fights with us against our enemies, then he is with us in Paradise in our station; and whosoever loves us with his heart, and assists us through his tongue, but does not fight with us against our enemies, then he is two stations lower than that; and whosoever loves us with his heart but does not help us through his tongue, nor with his hand, then he is [merely] in Paradise83.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

It is imperative to know that there is wisdom as to why a specific supplication is given for a specific time. The Ahl al-Bayt (‘a), the infallible guardians of religion, are fully cognisant about this important point. Invoking these two divine names daily in the holy month of Ramadan alludes to the reality that this month is a month of attaining spiritual elevation and greatness. Therefore, let us all grab the opportunity at hand, and struggle to soar to the proximity of the Exalted Beloved and get coloured by Him, and how beautiful is His colouring! The Holy Qur’an says:

صِبْغَةَ اللَّهِ وَمَنْ أَحْسَنُ مِنَ اللَّهِ صِبْغَةً

“The colouring of Allah, and who colours more beautiful than Allah...” (2:138).

In his Epistle on Whisperings with God, the contemporary mystical scholar, Ayatullah Hasan Zadeh Amuli says:

الهی، هم نشین از هم نشین رنگ می گیرد خوشا آن که با تو هم نشین است

)صبغَةَ اللهِ وَمَن أَحْسَنُ مِنَ اللهِ صِبغَه(

My God, one who accompanies another assumes his colour; delighted be one who shares Your company! (The colouring of Allah, and who colours more beautiful than Allah!?)84

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

It is noteworthy that we are taught to always call Allah with these two sublime names so many times throughout the day in our daily prayers: The name Adhim always comes in the dhikr of ruku‘, when we say Subhana Rabbi al-Adhimi wa bi-hamdih (Free from imperfection is my Lord, the Tremendous, and I praise Him) and the name All always comes in the dhikr of sujud when we say Subhana Rabbi al-A‘la wa bi-hamdih (Free from imperfection is my Lord, the Most High, and I praise Him).

The insightful scholars believe that those endowed with inner vision behold in the state of ruku‘, the reality that all attributes of perfection solely belong to Allah, and in the state of sujud that there exists only one essence in reality and that is Allah.

يَا عَلِيُّ يَا عَظِيمُ

O All-Exalted, O Tremendous

Invoking the names al-’Aliyyu and al-Adhim, as we said earlier, is due to the human being’s natural inclination to acquire elevation and greatness. We came to realise that besides supplication, one must also seek the causes of elevation and greatness that the Absolutely Exalted & Tremendous Being has taught us through His Apostles, so that one can achieve elevation and greatness.

Another facility that Allah has availed the human being is the atmosphere of the world of creation. Almighty Allah, after creating the universe, has invited us to reflect on the different things that He has created and thereby travel to His proximity. The Holy Qur’an tells us:

وَكَأَيِّنْ مِنْ آيَةٍ فِي السَّمَاوَاتِ وَالْأَرْضِ يَمُرُّونَ عَلَيْهَا وَهُمْ عَنْهَا مُعْرِضُونَ

“And how many a sign in the heavens and the earth which they pass by, yet they turn aside from it” (12:105).

The entire world has been created in such a way that a contemplative person can be transported to loftier levels of reality.

Things like the mountains, the sky, the sun, the moon, the stars and the birds, should serve as points of transformation and ascension.

If we look at them with the Qur’anic vision of contemplation, we might resolve to journey to our destination of loftiness and sublimity.

It is interesting to note that authorities of dream interpretation from Imam as-Sadiq (‘a) to the likes of Ibn Sirin have thought-provoking interpretations for entities like the mountain. They unanimously say that it refers to lofty and high matters: Imam as-Sadiq (‘a), for example, is reported to have said:

رُؤْيَا الْجَبَلِ تَؤُولُ بِالْمُلْكِ وَالظُّفْرِ وَالرِّيَاسَةِ وَلِقَاءِ الرَّاحَةِ

Seeing a mountain in a dream is interpreted as kingdom, victory, leadership and meeting comfort85.

Therefore, when we see any mountain, we should be led to think of how to elevate ourselves and attain the peak of human perfection. Mountains also allude to firmness, and a believer is in some traditions compared to a mountain. The Holy Prophet (S) is reported to have said:

الْمُؤْمِنُ كَالْجَبَلِ الرَّاسِجَ، لَا تُحَرِّكُهُ الْعَوَاصِفُ

A believer is like a firm mountain, which the violent winds cannot shake.

Amir al-Mu’minin (‘a) is also reported to have said something interesting in this regard:

ذُو الشَّرَفِ لا تُبْطِرُهُ مَنْزِلَةٌ نَالَهَا وَإِنْ عَظْمَتْ كَالْجَبَلِ الَّذِي لَا تُزَعْزِعُهُ الرِّيَاحُ، وَالدَّنِي يُبْطِرُهُ أَدْنِي مَنْزِلَةً كالكلا الَّذِي يُحَرِّكُهُ مَرَّ النَّسِيم

A sublime human being does not become proud when attaining any station, even if it be great. He is like a mountain that winds cannot shake. The degenerate, however, becomes proud by attaining the lowest of stations, like the grass that the breeze shakes86.

When we behold the sky (sama’) our minds should remind us of sumuww (highness). Just as the sky is high, the human being can attain a level which is high. The Ahl al-Bayt (‘a) are introduced in some traditions as The lofty sky (as-Sama’ al-marfu‘ah). Imam al-Hasan al-Mujtaba (‘a) is reported to have said in one of his sermons:

آل مُحَمَّدٍ كَالسَّمَاءِ الْمَرْفُوعَةِ

The progeny of Muhammad are like the lofty sky87.

Contemplating upon the stars, the sun, and the moon, should wake us up and teach us the lesson of elevation. We have many traditions that compare sublime human beings with these radiant heavenly bodies. Look at the following traditions:

The Holy Prophet (S) is reported to have said:

آنا كَالشَّمْسِ وَعَلِيَّ كَالْقَمَرِ وَأَهْلُ بَيْنِي كَالتُجُوْمِ، يَأْتِهِمْ اقْتَدَيْتُمْ اهْتَدَيْتُمْ

I am like the sun, and ‘Ali is like the moon, and my household are like the stars; whichever among them you follow you will attain guidance88.

In another tradition, the Holy Prophet (S) is reported to have said to Imam ‘Ali (‘a):

يَا عَلى تَخْرُجُ أَنتَ وَشِبْعَتُكَ مِنْ قُبُورِهِمْ وَوُجُوهُكُمْ كَالْقَمَرِ لَيْلَةَ الْبَدْرِ

O ‘Ali, you and your followers (Shias) will come out from your graves while your faces will be like the full moon89.

Amir al-Mu’minin (‘a) is reported to have said in one of his sermons:

وَإِنَّمَا الْعُلَمَاءُ فِي النَّاسِ كَالْبَدْرِ فِي السَّمَاءِ ، يُضِيءُ نُورُهُ عَلَى سَائِرِ الْكَوَاكِبِ

Indeed, the knowledgeable ones among the people are like the full moon in the sky, its light radiates over the rest of the stars90.

Birds, likewise, must remind us of our journey towards the higher levels of existence. The flying bird reveals so many things for the contemplative mind. One should therefore not be oblivious of all these signs that call the human spirit to wake up and think of elevation.

The vastness of the ocean and the sky likewise make our minds transcend towards the reality of ‘adhamah and tremendousness. The human being has an infinite journey of tremendousness to undertake. Tremendous entities should therefore shake the human being and remind him of what kind of tremendousness he can attain.

• 1. ‘Allamah Al-Majlisi, Bihar al-Anwar. v. 83, p. 85.
• 2. Al-Qayyumi, Sahifah al-Hasan (‘a), p. 76.
• 3. ‘Allamah Tabataba’i, al-Mizan, v. 11, p. 109.
• 4. Sayyid Ibn Tawus, Iqbal al-A ‘mal, v. 2, p. 123.
• 5. Shaykh al-Kulayni, al-Kafi, v. 1, p. 103.
• 6. Shaykh al-Kulayni, al-Kafi, v. 1, p. 113.
• 7. Ibn al-‘Arabi, Kashf al-Ma‘na, p. 96.
• 8. Mulla Sadra, Sharh Usul al-Kafi, v. 3, p. 252.
• 9. Mulla Fayd al-Kashani, al-Wafi, v. 1, p. 466.
• 10. Abu Hilal al-‘Askari, al-Furuq al-Lughawiyyah, p. 375.
• 11. Imam ‘Ali (‘a), Nahj al-Balaghah, Sermon 213.
• 12. Imam as-Sajjad (‘a), as-Sahifah as-Sajjadiyyah, Supplication 47.
• 13. Ibn Faris, Mujam Maqayis al-Lughah, v. 4, p. 355.
• 14. Ibn al-Athir, an-Nihayah fi Gharib al-Hadith, v. 3, pp. 259-260.
• 15. Shaykh al-Kulayni, al-Kafi, v. 2, p. 504.
• 16. Shaykh as-Saduq, al-Amali, p. 195.
• 17. Shaykh as-Saduq, ‘Ilal ash-Sharayi, v. 1, p. 136.
• 18. Ibn Shahr Ashub, al-Manaqib, v. 4, p. 246.
• 19. Ayatullah Muhammad Ridha Rabbani, Jalawat-e Rabbani, v. 1, p. 27.
• 20. Sayyid al-Bahrani, al-Burhan fi Tafsir al-Qur’an, v. 3, p. 15.
• 21. Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, pp. 325-328.
• 22. Al-Munawi, Fayd al-Qadir, v. 4, p. 661.
• 23. ‘Allamah Al-Majlisi, Bihar al-Anwar, v. 75, p. 380.
• 24. ‘Allamah Tabataba’i, al-Mizanfi Tafsir al-Qur’an, v. 1, p. 37.
• 25. Imam ‘Ali (‘a), Nahj al-Balaghah, p. 479, Subhi Salih ed.
• 26. Ayatullah Hasan Zadeh Amuli, Ganjine-ye Gawhar-e Rawan. p. 16.
• 27. Ayatullah Hasan Zadeh Amuli, Hezaro Yeh Nukteh, p. 867.
• 28. ‘Allamah Tabataba’i, al-Mizan fi Tafsir al-Qur’an, v. 10, p. 16.
• 29. Mulla Sadra, Asrar al-Ayat, p. 29.
• 30. Al-‘Amili, al-Fusul al-Muhimmah, v. 1, pp. 353-354.
• 31. Al-Abtahi, ash-Shi'ah fi Ahadith al-Fariqayn, p. 534.
• 32. Ayatullah Rayshahri, Mizan al-Hikmah, v. 1, p. 824.
• 33. Al-Ghazzali, Ihya’ ‘Ulum al-Din, v. 13, p. 4.
• 34. Al-Wasiti, ‘Uyun al-Hikam wa al-Mawa‘iz, p. 113.
• 35. Al-Wasiti, ‘Uyun al-Hikam wa al-Mawaiz, p. 113.
• 36. Risalah fi al-‘Adalah, p. 75.
• 37. Jannat al-Aman, v. 1, p. 83.
• 38. Shaykh al-Kulayni, al-Kafi, v. 2, p. 603.
• 39. Mawla al-Mazandarani, Sharh Usui al-Kafi, v. 11, p. 22.
• 40. Shaykh as-Saduq, al-Amali, p. 359.
• 41. Shaykh as-Saduq, al-Khisal, p. 522.
• 42. Shaykh ash-Shahrudi, Mustadrak Safinat al-Bihar, v. 6, p. 343.
• 43. Mirza Nuri, Mustadrak al-Wasa’il, v. 13, p. 57.
• 44. Imam as-Sajjad (‘a), as-Sahifah as-Sajjadiyyah, Supplication 20.
• 45. Al-Ihsa’i, ‘Awali al-La’ali, v. 1, p. 141.
• 46. Al-Wasiti, ‘Uyun al-Hikam wa al-Mawa’iz, p. 188.
• 47. Al-Wasiti, ‘Uyun al-Hikam wa al-Mawa’iz, p. 172.
• 48. ‘Allamah Al-Majlisi, Bihar al-Anwar, v. 71, p. 95.
• 49. ‘Allamah Al-Majlisi, Bihar al-Anwar, v. l, p. 106.
• 50. Shaykh as-Saduq, ‘Ilal ash-Sharayi‘, v. 2, p. 467.
• 51. Shaykh as-Saduq, al-Amali, p. 193.
• 52. Sayyid al-Bahrani, Madinat al-Ma‘ajiz, v. 7, p. 182.
• 53. Ayatullah Rayshahri, al-‘Ilm wa al-Hikmah fi al-Kitab wa as-Sunnah, p. 108.
• 54. ‘Allamah al-Majlisi, Bihar al-Anwar. v. 7, p. 226.
• 55. Ibn Shu‘bah, Tuhaf al-‘Uqul, p. 14.
• 56. Mirza Nuri, Mustadrak al-Wasa’il, v. 15, p. 176.
• 57. Ayatullah Rayshahri, Mizan al-Hikmah, v. 4, p. 3468.
• 58. Al-Tabrasi, Mustadrak al-Wasa’il, v. 12, p. 12.
• 59. Shaykh al-‘Amili, Wasa’il ash-Shi'ah, v. 10, p. 400.
• 60. Shaykh al-Kulayni, al-Kafi, v. 2, p. 208.
• 61. Shaykh al-Kulayni, al-Kafi, v. 2, p. 122.
• 62. Mirza Nuri, Mustadrak al-Wasa’il, v. 11, p. 188.
• 63. ‘Allamah Al-Majlisi, Bihar al-Anwar. v. 2, p. 27.
• 64. Shaykh al-Kulayni, al-Kafi, v. 1, p. 19.
• 65. Imam ‘Ali (‘a), Nahj al-Balaghah, v. 4, p. 37.
• 66. This is a reference to a tradition of the Holy Prophet (S) where, after being asked by his close companion Abu Dharr what Salat is, he is reported to have said ‘the best of what has been legislated (khayru mawdu‘)'. Ref: Shaykh al-‘Amili, Wasa’il ash-Shi‘ah, v. 5, p. 248.
• 67. This is a reference to a tradition of Imam al-Baqir (‘a); ref: Ahmad al-Barqi, al- Mahasin, v. l, p. 44.
• 68. This is a reference to a tradition of the Holy Prophet (S). Ref: ash-Shahrudi, Mustadrak Safinat al-Bihar, v. 6, p. 343.
• 69. ‘Allamah Al-Majlisi, Bihar al-Anwar, v. 29, p. 259.
• 70. Mulla Fayd al-Kashani, Tafsir as-Safi, v. 5, p. 74.
• 71. Examples of such works are the Adab as-Salat and the Sirr as-Salat of Imam Khumayni and the Adab ash-Shari'ah of Sayyid Haydar al-Amuli. All these have been rendered into the English language and hence it is important for the true aspirants to read and reflect on them so that their devotions turn qualitatively superior and serve as means of elevation.
• 72. Imam Khumayni, Sharh Du ‘a’ as-Sahar, p. 16.
• 73. Mulla Fayd al-Kashani, al-Asfa fi Tafsir al-Qur’an, v. 2, p. 822.
• 74. Al-Isfahani, Mufradatu Alfaz al-Qur’an al-Karim, p. 584.
• 75. Sayyid ‘Abd al-Husayn Tayyib, Atyab al-Bayan fi Tafsir al-Qur’an, v. 4, p. 484.
• 76. There is a beautiful hadith from Imam as-Sadiq (‘a) who is reported to have said: Indeed, Allah created four eyes for the people, two physical eyes with which they see the matters of the world, and two inner eyes with which they see the matters of the Hereafter; and indeed our true followers (Shias) possess four eyes, whereas Allah blindfolded the two inner eyes of our opponents.’ [Ash-Shahrudi, Mustadrak Safinat al-Bihar, v. 1, p. 361].
• 77. Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, Du‘a’ Kumayl, p. 114.
• 78. Shaykh ‘Abbas al-Qummi, Mafatih al-Jinan, Du‘a’ Kumayl, p. 114.
• 79. Ibn Shu‘bah, Tuhaf al-‘Uqul, p. 246.
• 80. Mulla Hadi Sabzawari, Sharh Nibras al-Huda, p. 92.
• 81. Ayatullah Rayshahri, Mizan al-Hikmah, v. 4, p. 3473.
• 82. Shaykh al-Kulayni, al-Kafi, v. 2, p. 130.
• 83. Shaykh as-Saduq, al-Khisal, p. 629.
• 84. Ayatullah Hasan Zadeh Amuli, Ilahi Nameh, http://www.ghadeer.org [4-11-2013].
• 85. Al-Mawsu‘at al-Jami'ah fi Tafsir al-Ahlam, p. 151.
• 86. Al-Wasiti, ‘Uyun al-Hikam wa al-Mawaiz, p. 257.
• 87. Ash-Shahrudi, Mustadrak Safinat al-Bihar, v. 5, pp. 361-362.
• 88. Al-Ihsa’i, ‘Awali ’ al-La’ali, v. 4, p. 86.
• 89. As-Saffar, Basa’ir al-Darajat, p. 104.
• 90. Shaykh Mufid, Kitab al-Irshad, v. 1, pp. 229-230.