The Hijab And The Divine Cloak

[Qa'im]

I would like to carry on Skype discussion sessions next week (i.e. not this coming Saturday). Our next session will take place on Saturday, March 7th at 3:00pm Eastern Standard Time.

 

Topic: The Hijab and the Divine Cloak

 

If you're interested in coming, please send me a private message with your Skype info, and inshaAllah we will convene when the time comes.

[peace seeker II]

thank you i hope i don't miss this time!

 

jazak Allah Khair

[Fresh-imaan]

I would like to carry on Skype discussion sessions next week (i.e. not this coming Saturday). Our next session will take place on Saturday, March 7th at 3:00pm Eastern Standard Time.

 

Topic: The Hijab and the Divine Cloak

 

If you're interested in coming, please send me a private message with your Skype info, and inshaAllah we will convene when the time comes.

 

Walaikumsalam wa rahmatullah

 

Wow, sounds good mashaAllah. Easterm time 3pm, would that be 11am UK? what would the time difference be? sounds great inshaAllah

[Qa'im]

I believe it would be at 8pm UK time.

[Fresh-imaan]

I believe it would be at 8pm UK time.

 

yay, that's even better inshaAllah. I'm in :)

[aliyah21]

I would like to carry on Skype discussion sessions next week (i.e. not this coming Saturday). Our next session will take place on Saturday, March 7th at 3:00pm Eastern Standard Time.

 

Topic: The Hijab and the Divine Cloak

 

If you're interested in coming, please send me a private message with your Skype info, and inshaAllah we will convene when the time comes.

 

Aw, I always end up missing most of those sessions because I have to work on the weekends during that time :(  Just wondering, will you ever go back to having the classes at 8pm time like you did over the summer, or will it still be 3ish from now on? 

[Qa'im]

Aw, I always end up missing most of those sessions because I have to work on the weekends during that time :(  Just wondering, will you ever go back to having the classes at 8pm time like you did over the summer, or will it still be 3ish from now on? 

 

InshaAllah I'll take a survey in the written chat after the next session, and see what time works best with the most people.

 

The issue with 8pm is that our European and Asian friends will be asleep.

Edited February 24, 2015 by Qa'im

[Qa'im]

Quick reminder that the talk will be happening this Saturday.

Edited March 5, 2015 by Qa'im

[Qa'im]

A few brothers and sisters requested a synopsis, so here it is:

 

In the outset of Surat al-Baqara, Allah made "belief in the ghayb" a prerequisite to God-consciousness. The theme of the ghayb (the occult, the hidden, the unseen, the covert, the esoteric, the discreet) is all over the Qur'an. Reality is beyond just its physical manifestation, but rather, it extends to that which is beyond our sensory perception. In the ghayb there are levels of hiddenness. There is (1) that which is hidden from us by way of circumstance - such as a distant object, a blocked object, or microscopically small object, or an object we are blinded from; and (2) that which cannot be attained using our physical organs. Humans are of an earthly substance, but humans also have unique access to the aql, the qalb, and the ruh, which are roughly translated as the intellect, heart, and soul - not the flesh and blood organs, but spiritual organs which exist on a different plain.

 

The ard or the dunya is simply the lower realm. Above that there are the malakut, the jabarut, and the lahut, which are all higher realms or higher plains, where there exists the light of Allah, the angels, the jinn, the Book, the sirat, the pen, the tablet - these all exist, but they exist metaphysically. For the believer, one prerequisite to imaan is to believe in the ghayb. A believer is not just one who submits to the existence of that which is beyond our sensory perception, but also one who yearns to understand, recognize, access, and interact with the metaphysical. For example: salat is meant to be the ascension (mi`raj) of the believer - it is our way of removing the veils and accessing the Creator. In order to remove these veils, you must first recognize them as veils.

 

The hijab is a veil, cloak, and boundary with many dimensions. The word hijab occurs seven times in the Qur'an, but it never refers to the headdress.

 

(to be continued)

[Qa'im]

The hijab is not simply a physical garment that women wear, neither literally nor figuratively. Rather, it is a veil that can have physical and metaphysical properties. The narrations describe Allah's veils - differing in number, but some narrations say 7 in total, which is the same as the maximum number of takbeerat a person can do before salat. Allah's veil is light (noor), and it conceals His essence (dhaat). When the Messenger (pbuh) ascended (mi`raj), he traversed beyond the veils, and was less than two bow lengths away from Allah's mercy. Gabriel could not go beyond a certain point, and so Allah rewarded him by shedding the light of His greatness. Allah's light, according to the scriptures, inspires guidance and love in the creation. Allah's light is the means through which He guides us; and so the revealed books, the Prophet (pbuh), and the Ahl al-Bayt (as) all hold a share of this light. Noor, in Arabic, is a reflection of light and not a source of light (siraj), similar to how the moon is described as a noor or a munir, because it reflects the light of the sun. Similarly, the light of Allah veils His essence, but it also reflects His characteristics theophanically. The significance of this is monumental: while the hujja is entrusted to conceal God's secret (His essence), he becomes the medium through which God is recognized.

 

And so with this understanding of hijabs, it is important to reconsider the human hijab. While many Muslims focus on the horizontal dunyawi purposes of the hijab, the hijab is a symbol for a vertical roohani reality. This brings us to the narration of Ja`far as-Sadiq (as), where he says, whilst talking about women, "Allah is veiled and loves veiling." Just as Allah Himself inclines towards veiling (sattaar), He loves the idea of veiling. Not only has He remained hidden from our sensory perception, but He masks beautiful meanings in metaphorical scriptures. Allah likes to veil things of value so that only those who have demonstrated their sincere loyalty can remove the veil. For example, the Prophet went beyond the veils of Allah because of his dedication to Him. Likewise, we "see" Allah with our hearts after a certain level of belief, and we recognize the Imams' realities beyond their flesh and blood accidental characteristics. We also unveil the esoteric meanings of Allah's scripture after sincere dedication and contemplation. Shiism also has the taqiyya dimension, where the Imams and their Shi`a conceal special knowledge from the ignorant and the hypocritical, who may corrupt its sanctity and endanger its upholders.

 

And so, the human hijab, according to this narration, is an extension of this philosophy. Men are to cover certain body parts and lower their interaction with women, and a woman's hijab extends to beyond just the areas they need to cover. A mu'min's hijab can only be considered one if it is coupled and undergirded with the principles of hijab. A prerequisite to a good hijab is an intention to serve the Creator and to be upon His deen (literally: His lifestyle). A headscarf that is worn solely for its dunyawi reasons is an insufficient hijab. We see that the hijab is not just a garment, but an effort to abstain from interacting with strangers of the opposite gender. One's hijabi attitude erects a metaphysical boundary between them and the outsiders. The hijab of the woman is more demanding than that of a man for many reasons, and the effect of this is that she covers her beauty from outsiders (both physical beauty and the beauty of her personality, her nurturing capacity, her feminine energy, etc). Allah's hijab is His glorious light, and so if women are to reflect His example, then a woman's hijab should inspire guidance, God-consciousness, honour, and respect. Her hijab is beautiful in itself, setting a good example and reflecting God's attribute, but it conceals another kind of beauty. In contrast to Western culture, where the good characteristics of a woman are highlighted for outsiders, Islam vies for the concealment of precious things - be it Allah's essence or the secrets of the religion - and it is the same for its women; much like a clam's concealment of its pearl. A woman is to be ladylike to outsiders, and she must only unveil her beauty to one who has demonstrated a sincere dedication to her. Her beauty is meant to be "known", but only by those who have committed themselves to her. The mi`raj of the man in his marriage is to remove his wife's veils, both her physical veil and the veil of her personality, her motherhood, and her companionship. Allah is al-Batin, which is a secret and esoteric characteristic that women can reflect through the hijab.

 

(to be continued)

Edited March 12, 2015 by Qa'im

[La fata illa Ali]

Assalam:

 

Please explain this a bit more:

 

When the Messenger (pbuh) ascended (mi`raj), he traversed beyond the veils, and was less than two bow lengths away from Allah's essence.

 

 

 

Thanks

[Qa'im]

^ This should actually be less than two bow lengths away from Allah's mercy*, in accordance to the Qur'an 53:9 and hadiths on the mi`raj.

[StrugglingForTheLight]

Salam

 

My Lord, grant me complete severance of my relations with everything else and total submission to You. Enlighten the eyes of our hearts with the light of their looking at You to the extent that they penetrate the veils of light and reach the Source of Grandeur, and let our souls get suspended by the glory of Your sanctity.
My Lord, make me one of those whom You call and they respond; when You look at and they are thunderstruck by Your majesty. You whisper to them secretly and they work for You openly.

 

 

Qaim given we can't see Allah fully, what's your interpretation of the above Du'a. I heard this Du'a (Munajatal Shabaniya) is mutuwatir having many authentic chains.

 

 

 

[dragonfly]

"It is not fitting for a man that Allah should speak to him except by inspiration, or from behind a veil, or by the sending of a messenger to reveal, with Allah's permission, what Allah wills: for He is Most High, Most Wise." 42:51

I like this verse about hijab :)

[Qa'im]

Salam

 

My Lord, grant me complete severance of my relations with everything else and total submission to You. Enlighten the eyes of our hearts with the light of their looking at You to the extent that they penetrate the veils of light and reach the Source of Grandeur, and let our souls get suspended by the glory of Your sanctity.

My Lord, make me one of those whom You call and they respond; when You look at and they are thunderstruck by Your majesty. You whisper to them secretly and they work for You openly.

 

 

Qaim given we can't see Allah fully, what's your interpretation of the above Du'a. I heard this Du'a (Munajatal Shabaniya) is mutuwatir having many authentic chains.

 

As the dua says, this is referring to seeing Allah with our heart and not with our eyes. Allah cannot be seen with our eyes, by His reality can be recognized with our hearts.

 

Abu Baseer, a blind companion of Imam Ja`far as-Sadiq [a], asked the Imam, “Inform me of Allah – will the believers see Him on the Day of Resurrection?”

The Imam said, “Yes, and they have seen Him before the Day of Resurrection.”

Abu Baseer asked, “When?”

The Imam replied, “When He said to them, ‘Am I not your Lord’ and they said ‘Of course’ (7:172)”

Then, the Imam went quiet for a while. He then said, “And surely, the believers will see Him in this world before the Day of Resurrection. Do you not see Him in this very moment?”

Abu Baseer asked, “May I be your sacrifice: may I narrate this [to others] from you?”

So the Imam said, “No – if you were to relate this, then a denier who is ignorant of what you mean by it would reject it, and assume that it is divine alikeness (tashbeeh) and disbelief. Rather, seeing [Allah] with the heart is unlike seeing [Him] with the eyes. Allah is above the descriptions of those who liken Him [to His creation] and the heretics.”

حدثنا علي بن أحمد بن محمد بن عمران الدقاق رحمه الله، قال: حدثنا محمد بن أبي عبد الله الكوفي، قال: حدثنا موسى بن عمران النخعي، عن الحسين بن يزيد النوفلي، عن علي بن أبي حمزة، عن أبي بصير، عن أبي عبد الله عليه السلام، قال: قلت له: أخبرني عن الله عزوجل هل يراه المؤمنون يوم القيامة ؟ قال: نعم، وقد رأوه قبل يوم القيامة، فقلت: متى ؟ قال: حين قال لهم: (ألست بربكم قالوا بلى) ثم سكت ساعة، ثم قال: وإن المؤمنين ليرونه في الدنيا قبل يوم القيامة، ألست تراه في وقتك هذا ؟ قال أبو بصير: فقلت له: جعلت فداك فاحدث بهذا عنك ؟ فقال لا، فإنك إذا حدثت به فأنكر منكر جاهل بمعنى ما تقوله ثم قدر أن ذلك تشبيه كفر (1) وليست الرؤية بالقلب كالرؤية بالعين، تعالى الله عما يصفه المشبهون والملحدون.

(Kitab al-Tawhid by Shaykh as-Saduq)

[guest102317]

(bismillah)

 

(salam)

 

 

So the Imam said, “No – if you were to relate this, then a denier who is ignorant of what you mean by it would reject it, and assume that it is divine alikeness (tashbeeh) and disbelief. Rather, seeing [Allah] with the heart is unlike seeing [Him] with the eyes. Allah is above the descriptions of those who liken Him [to His creation] and the heretics.”

 

This sounds familiar.

 

The hadith is sufficient for a lover of wisdom to recognise the Imams did not teach all the deep truths to the average Shi'a, which explains why we did not receive many things of religious relevance that are accessible by conceptual ratiocination and sincere intellection and spiritual intuition, discovered by the masters of these hidden fields.

There are layers of interpretation for what we call reality, each deeper layer beyond the ability of the one stuck on the outside.

 

(wasalam)

Edited March 14, 2015 by Jebreil

[Qa'im]

Continued...

 

I had a few case studies that involved the themes of veiling and unveiling in Islam. The first can be seen in post #15, where Abu Baseer asks the Imam if Allah could be seen. Abu Baseer is a blind Kufan student of Imam as-Sadiq, and he is known for reporting batini traditions on the Imam. He narrates many hadiths on his miracles, his esoteric exegeses, and the status of the Ahl al-Bayt. While many hadiths emphasize that Allah is bodiless, and that He cannot be seen with the sight of eyes, a few hadiths say that He can be recognized with the heart. The believer will "see" Allah on the Day of Resurrection, but this refers to recognizing His reality. So interestingly, Abu Baseer has a few hadiths that involve him "seeing" with the assistance of the Imam. The Imam says in this hadith that Allah was seen during the Primordial Covenant, and He can even be seen right now by the believer. This is an example of the unveiling of Allah's essence - while He is al-Batin, and His form remains a secret, a sincere believer can have the pleasure in recognizing Him once his faith has been demonstrated.

 

Narration 2: Trading Looks With Allah

 

الشيخ أبو محمد هرون بن موسى بن احمد بن ابراهيم التلعكبري ايده الله قال حدثنا محمد بن همام قال حدثنا حميد بن زياد الدهقان قال حدثنا أبو جعفر احمد بن زياد بن جعفر الازدي البزاز قال حدثنا محمد بن المثنى بن القاسم الحضرمي قال حدثنا جعفر بن محمد بن شريح الحضرمي عن حميد بن شعيب السبيعي عن جابر بن يزيد الجعفي قال قال أبو جعفر محمد بن علي عليهما السلام من سره ان لا يكون بينه وبين الله حجاب يوم القيمة حتى ينظر إلى الله و ينظر الله إليه فليتول ال محمد (ص) ويبرء ( ويتبرء خ د ) من عدوهم وياتم بالامام منهم فانه إذا كان ذلك نظر إلى الله ونظر الله إليه

 

Imam al-Baqir [a] said, "Whoever would want no veil between him and Allah on the Day of Resurrection, so that he may look towards Allah and Allah may look towards him, then he should take the Family of Muhammad as his wali, disassociate from their enemy, and unite with the Imam from them. When he is like that, then he will look towards Allah and Allah will look towards him."

 

This hadith reinforces the same theme: once you submit yourself to the Ahl al-Bayt, the veil between us and Allah is removed. This is because the vicegerent is the light of God and His remainder in the Earth, and so he reflects His attributes in a way we can comprehend. Remember that Abu Baseer could not see the flesh of the Imam, but he was able to recognize his metaphysical nature and spiritual status. Recognizing the Imam is not about knowing their physical characteristics, but rather it is about knowing where Allah has placed them. Once this is done, you will have the pleasure of looking at and admiring your Lord, and He will look back at you (i.e. be pleased with you and uplift you).

 

Narration 3: The Mi`raj

 

[ 7244 ] 7 ـ وفي ( العلل ) : عن علي بن حاتم ، عن القاسم بن محمّد ، عن حمدان بن الحسين ، عن الحسن بن الوليد ، عن الحسن بن إبراهيم ، عن محمّد بن زياد ، عن هشام بن الحكم ، عن أبي الحسن موسى ( عليه السلام ) قال : قلت له : لأيّ علة صار التكبير في الافتتاح سبع تكبيرات أفضل ـ الى أن قال ـ قال : يا هشام ، إن الله خلق السماوات سبعاً والأرضين سبعاً والحجب سبعاً ، فلمّا اُسرى بالنبيّ ( صلّى الله عليه وآله ) فكان من ربّه كقاب قوسين أو أدنى رفع له حجاب من حجبه فكبّر رسول الله ( صلّى الله عليه وآله ) وجعل يقول الكلمات التي تقال في الافتتاح ، فلمّا رفع له الثاني كبّر فلم يزل كذلك حتى بلغ سبع حجب فكبّر سبع تكبيرات ، فلتلك العلّة يكبّر للافتتاح في الصلاة سبع تكبيرات.

 

A man asked Imam Musa al-Kadhim [a], "For what reason is opening with seven takbeerat the best?" The Imam replied, "Allah created seven Heavens, seven Earths, and seven veils. So when He made the Prophet journey by night, and he was from his Lord like the distance of two bows or less, He lifted a veil from His veils, so the Messenger of Allah did takbeer. And he set about saying the words that are said in the opening. So when He lifted the second veil for him, he did takbeer, and he did not cease as that until he reached seven veils and he had done seven takbeerat. So it is for that reason that one can pronounce seven takbeerat at the opening of the salat."

 

Here, the Imam says that the Prophet (pbuh) was brought closer to Allah than two bow lengths. This is not to be understood spatially: some hadiths state that nothing can be closer or further away from Allah's essence. This is because Allah is not held or contained in a dimensional setting, and so you cannot move towards him physically. However, the Prophet become more proximate to His presence than anything else, and Allah disclosed a secret to him (pbuh). As the Prophet transcended these veils of Allah, he would say "Allahu akbar!", until he had surpassed seven veils. The removing of veils is an emphasis of the Messenger's intimacy with His Lord.

 

Case Study 4: The People of the Cloak

 

Post #10 discussed the symbol of Allah's veils, and an interesting case study is the famous Hadith al-Kisa'. After 33:33 was revealed, the Prophet gathered the other 4 members of this sacred primordial union, and he specifically requested a cloak to enshroud the five altogether whilst reciting the second part of the verse. What's fascinating is that the Prophet specifically called the four, retrieved a cloak (rather than using another object or just simply announced who the 5 were), and insisted on keeping his wives outside of the cloak. This was a vivid demonstration of a cosmic reality: that the Ahl al-Kisa' are the literal People of the Cloak, meaning, the simultaneous protectors of Allah's secret and manifestations of Allah's veil. They are the means through which Allah is both hidden and recognized at the same time. They prevent the people from envisioning God and inventing an incorrect understanding of His essence, and, they are His light by which the worlds are guided with wisdom and mercy.

 

Case Study 5: The Hijab of Fatima

 

There are two dimensions to Fatima (as) and her hijab. The first is the physical, and the second is the metaphysical. For the former: what I find interesting is that there is no physical description of Fatima (as), even though there are descriptions of her father, her husband, and her sons. Her physical hijab was such that the people had not seen her enough to describe her. She would be rarely seen in public, and when she was, she would be fully dressed, wearing a shroud over her clothing, with her face covered, stepping on her garment so that her walking would not even make a sound. When she spoke in her famous sermon, she spoke behind a curtain (a hijab). On the metaphysical level, Fatima was even more secretive. Countless hadiths paint her as the Secret of Ahl al-Bayt. In one set of traditions, the Prophet whispers the news of his death and her death in her ear. In another set of traditions, the angels whisper the secret contents of Mus`haf Fatima, which accumulate to double the size of the Qur'an. In a third set of traditions, she has access to a secret tablet which delineated the names of all of the Imams. In one tradition, she gives three mysterious baskets from Paradise to the Prophet's companions, whose contents are unknown. In another tradition, Imam al-Kadhim shuts his door and calls on her. Her death was clouded in mystery (and if she was killed, she was killed behind the door), and even the place of her burial was a secret. She appears in few places in our literature, but whenever she does appear, she appears as a mysterious, enigmatic figure. Not only was she a practitioner of the hijab, but she embodied the very concept. Like Allah, she was hidden to all but those who were blessed to see and recognize her reality. The family of Muhammad saw the real Fatima behind the curtain, and righteous companions of the Prophet were exposed to more of her secret side than others.

 

(to be continued).

[Qa'im]

Narration 6: The Intellect

 

Imam al-Baqir [a] said, "When Allah created the intellect, He interrogated it. Then He said to it: Draw near. So it drew near. Then He said to it: Go back. So it went back. Then He said: By My glory and My majesty, I have not created a creation that is more beloved to Me than you. And I have not perfected you but in one whom I love. Truly you do I command and you do I forbid. And you do I punish, and you do I reward."

 

This narration describes the aql as one of the primordial creations. It is obedient, exalted, honourable, and cherished by Allah (ما خلقت خلقا أحسن منك ولا أطوع لي منك ولا أرفع منك ولا أشرف منك ولا أعز منك), and the standard by which Allah rewards and punishes His creation. The aql is not just passive rationality, but rather, it obeys its Creator. Obedience of Allah is always the most rational option, because Allah is Merciful and Just, and His will is in the best interest of the whole. The aql is translated as "intellect" rather than "mind" or "reason", because intellect is intrinsically positive, while human reason can be subject to biases and ill-intent.

 

But interestingly, the hadith states that the aql draws near and goes back by the order of Allah. This is a demonstration of the aql's obedience, but it's more than that. Remember that the aql was created from a stored, hidden light (إن الله خلق العقل من نور مخزون مكنون). Its esoteric origin is an indicator to its precious nature. A question comes to mind: what is "forward" and "back" in a dimension that lacks time and spatial properties? Especially if "drawing near" cannot be a physical statement, because Allah cannot be approached or escaped physically, and because the aql and noor do not have physical properties. There are a few theories that may explain this phenomenon, including one emanating from Ayt. Behjat's students, which describes the aql's "drawing near" as a movement towards ithhar (becoming apparent), and its "drawing back" as its hiddenness. This would make the language of the hadith a literary device that helps us understand the exchange: a closer object is more apparent, while a further object is less apparent. To support this point, notice how the aql was formed out of a hidden light, and Allah tells it to first "draw near" (i.e. become apparent).

 

The significance of this is that there are thahir and batin aspects of the intellect that manifest in the wisdom of Islam. There are exoteric truths and esoteric truths, outward personalities of the ma`sumeen and their inward realities. Niyya (inner) and a`maal (outer).

 

Narration 7: The Occultation

 

The occultation of the 12th Imam made the mandatory recognition of the Imam an almost entirely batini concept (for the time being). Before your deeds can be accepted, you need to set out to find your unseen Imam. In this epoch, the narrations also indicate that the believers will increase their taqiyya, protecting the divine wisdom from being persecuted by the ignorant and the evil. The believer develops a strong connection with the Hidden Imam, but is not able to see him with his physical eyes. This brings us to the narration:

 

Imam al-Qa'im (as) wrote in a letter, "In the daughter of the Messenger of Allah is a good example for me." (في ابنة رسول الله صلى الله عليه وآله لي أسوة حسنة)

 

While the Imam himself does not elaborate on this concept (perhaps to reassert the mystique of Sayyida Fatima (as)), some commentaries tie the Imam's occultation to Fatima's secrecy. Both were oppressed of their rights, and both reflect the batini dimension. While we cannot unveil the two fully, we can understand what is behind the veil and develop a connection with them.

 

------

 

There are many other examples we can point to, but this should be sufficient in illustrating my point. The Qur'an and the Ahl al-Bayt have given a great deal of emphasis to this idea of veiling and unveiling realities. I have extended this to the hijab, which not only gives the hijab a divine importance, but it expands its purpose. Rather than simply being a garment that covers the physical beauty of a person, it takes after God's example.

 

(end)

[Qa'im]

وعن أبي عبد الله الإمام الصادق (عليه السلام) أ نّه قال : ( إنَّا أنزَلْـنَاهُ فِي لَـيْلَةِ القَدْرِ )[2] ، الليلة فاطمة الزهراء والقدر الله ، فمن عرف فاطمة حقّ معرفتها فقد أدرك ليلة القدر ، وإنّما سمّيت فاطمة لأنّ الخلق فطموا عن معرفتها.

 

Imam Ja`far as-Sadiq (as) said: "Surely, we have revealed it on the Night of Power." (97:1) The night is Fatima al-Zahra, and the Power is Allah. Whoever recognizes Fatima in her rightful manner will have comprehended the Night of Power. She was named Fatima because the Creation has been prevented (fatamu) from recognizing her [fully]."

 

 

(Tafsir Furat al-Kufi)

[StrugglingForTheLight]

It can also be translated as "The Night of Greatness" and "the greatness" is "Allah".

[Ibn al-Hussain]

(salam)

 

Narration 6: The Intellect

 

Imam al-Baqir [a] said, "When Allah created the intellect, He interrogated it. Then He said to it: Draw near. So it drew near. Then He said to it: Go back. So it went back. Then He said: By My glory and My majesty, I have not created a creation that is more beloved to Me than you. And I have not perfected you but in one whom I love. Truly you do I command and you do I forbid. And you do I punish, and you do I reward."

 

But interestingly, the hadith states that the aql draws near and goes back by the order of Allah. This is a demonstration of the aql's obedience, but it's more than that. Remember that the aql was created from a stored, hidden light (إن الله خلق العقل من نور مخزون مكنون). Its esoteric origin is an indicator to its precious nature. A question comes to mind: what is "forward" and "back" in a dimension that lacks time and spatial properties? Especially if "drawing near" cannot be a physical statement, because Allah cannot be approached or escaped physically, and because the aql and noor do not have physical properties. There are a few theories that may explain this phenomenon, including one emanating from Ayt. Behjat's students, which describes the aql's "drawing near" as a movement towards ithhar (becoming apparent), and its "drawing back" as its hiddenness. This would make the language of the hadith a literary device that helps us understand the exchange: a closer object is more apparent, while a further object is less apparent. To support this point, notice how the aql was formed out of a hidden light, and Allah tells it to first "draw near" (i.e. become apparent).

 

I am quoting this only as a reminder for my self - inshAllah I have some notes that I have taken from the Farsi lectures of this student (Agha Abidini). Of course I am not too strong in these philosophical discussions, but perhaps if I simply relay it in English, those with a stronger philosophical understanding can perhaps connect the dots and benefit from it (and maybe explain it to us in laymen terms).

 

Also, this notion of iqbaal and idbaar has been discussed by Imam Khomeini in his explanation of the Hadith of Junood of Aql wa Jahl. It is very similar to what Agha Abidini says. If brothers/sisters who know Farsi, are interested in his lectures please PM me - there are websites where his explanations of a few chapters of al-Kafi (chapter on Aql and Fadhl ul-Ilm) and from Bihar (on Ma'ad) and also lectures on al-Mizan can be downloaded from.

 

Wassalam

[Qa'im]

الحسين بن احمد، عن أبيه قال: حدثنا محمد بن بندار، عن محمد ابن علي، عن محمد بن عبد الله الخراساني خادم الرضا قال: قال بعض الزنادقة لابي الحسن " ع ": لم احتجب الله؟ فقال أبو الحسن عليه السلام: ان الحجاب عن الخلق لكثرة ذنوبهم فاما هو فلا تخفى عليه خافية في آناء الليل والنهار

A heretic asked Imam ar-Rida [a], "Why is Allah veiled?"

So the Imam said, "Veiling from the creation is due to the abundance of their sins. Surely, He is not hidden from them out of fear, neither the night nor the day."

[Al-Hassan]

1 - حدثنا محمد بن إبراهيم بن أحمد بن يونس المعاذي، قال: حدثنا أحمد بنمحمد بن سعيد الكوفي الهمداني، قال: حدثنا علي بن الحسن بن علي بن فضال،عن أبيه، قال: سألت الرضا علي بن موسى عليهما السلام، عن قول الله عز وجل: (كلاإنهم عن ربهم يومئذ لمحجوبون) فقال: إن الله تبارك وتعالى لا يوصف بمكان يحلفيه فيحجب عنه فيه عباده، ولكنه يعني، إنهم عن ثواب ربهم لمحجوبون.

 

Narrated 'Ali b. al-Hassan b. 'Ali b. Fadhal from his father, he said: I asked 'Ali b. Musa al-Redhaع on the saying of Allah 'Azawajjal: "Verily from their Lord that Day will they be veiled. (Quran 83:15)" He said: Surely Allah Tabarakah Wata'alah is not described to be in a space where He is veiled from His servants there. But rather, it means that the reward of Allah will be veiled from them. [al-Tawheed by Saduq]

[Islamic Salvation]

On 11/26/2015, 11:34:45, Qa'im said:

الحسين بن احمد، عن أبيه قال: حدثنا محمد بن بندار، عن محمد ابن علي، عن محمد بن عبد الله الخراساني خادم الرضا قال: قال بعض الزنادقة لابي الحسن " ع ": لم احتجب الله؟ فقال أبو الحسن عليه السلام: ان الحجاب عن الخلق لكثرة ذنوبهم فاما هو فلا تخفى عليه خافية في آناء الليل والنهار

A heretic asked Imam ar-Rida [a], "Why is Allah veiled?"

So the Imam said, "Veiling from the creation is due to the abundance of their sins. Surely, He is not hidden from them out of fear, neither the night nor the day."

"But your iniquities have made a separation between you and your God, And your sins have hidden His face from you so that He does not hear."

"Truly, You are a God who hides Himself, O God of Israel, Savior!"

"And I will wait for the LORD who is hiding His face from the house of Jacob; I will even look eagerly for Him"

This is also an intriguing book related to this topic  http://www.amazon.com/The-Disappearance-God-Divine-Mystery/dp/0316294349

Edited November 28, 2015 by Islamic Salvation

[StrugglingForTheLight]

Notice how the Imam [a] considers vision towards God to be the reward of the believer. Not Houris, not drinks, not fruits, but that "Allah" is their reward. In the long Du'a of arifini nafsik, we are taught to say "and through him (Imam Mahdi [a]) make us not seek anything other then your face" Of course, Allah's [swt] true essence cannot be seen or comprehended in time and place or by any vision, even that of the best of the best servants of God.

As for houris, etc, they will manifest God's generosity and love for his servants, which is why these rewards are in Quran. They are not meant to be desired ends in themselves though, but just as a girl likes a special necklace or something given by a special partner, the same is true of the believer appreciating the gifts of God. They love the gift and appreciate it, but it's mainly due to the love manifested and praise of God in that, and the relationship of the gift to the giver.

 

[YAli]

I know this is very old but, Qa'im that description about the hijab and it's true meaning (physical and metaphysical) and how the husband goes through miraj to unveil his wife ...... It was amazing. Just everything you said was so brilliant and amazing. all of your words and descriptions were amazing.... Pearls, and husbands and wives and dedication and sincerity and acting ladylike...... This description of the hijab should be published. It is PERFECT. No less. 

[Qa'im]

روى عبد الله بن الحسن باسناده عن آبائه ، أنه لما أجمع أبوبكر وعمر على منع فاطمة عليها السلام فدكا و بلغها ذلك لاثت خمارها على رأسها و اشتملت بجلبابها وأقبلت في لمةٍ من حفدتها ونساء قومها تطأ ذيولها ما تخرم مشيتها مشية رسول الله ( ص ) حتى دخلت على أبي بكر وهو في حشد من المهاجرين والأنصار وغيرهم فنيطت دونها ملاءة فجلست

When Lady Fatima [a] set out to deliver her sermon on Fadak, she wrapped her scarf around her head, covered herself in her cloak, surrounded herself with her family and women from her community, and stepped on the ends of her dress. Her walk was no different than the walking of the Messenger of Allah (s). Then, she entered upon Abi Bakr, who was in a gathering of the Muhajireen, the Ansar, and others. She requested that a curtain be placed before her, and then she sat behind it.  (al-Ihtijaj)