The phrase kana yaqul (used to say) has a meaning different from qala (said) or yaqul (says), as it indicates continuation and perpetuation. It shows that Amir al-Mu'minin (A) repeatedly used to utter these words. The word tanabbuh means `to arouse', 'to warn', `to call attention to', and 'to awaken from sleep.' Here all of these meanings are suitable, for the hearts are in a state of neglectfulness and sleep prior to contemplation, and they come out of this state by means of it. Sleep and awakening, unconsciousness and consciousness are different for the realm of the body and the kingdom of the soul. Many a time the outward eye is awake, the corporeal personality is conscious but the inner eye and the inward vision is deep asleep, and the spiritual regions and the domain of the soul are heedless and unconscious. Tafakkur (contemplation, intellection) is the activity of the intellect. It is the reordering of known matters for the purpose of reaching hitherto unknown conclusions. It includes the kind of contemplation which is one of the characteristics of mystics and wayfarers of the Path. Khwajah `Abd Allah al-'Ansari has described it in these words:
Know that contemplation is the inquisitive groping of the inner vision for attaining the coveted end. 
It is obvious that ma`rifah (gnosis) is the desired object of the heart. Accordingly, in this hadith also contemplation has a specific sense concerned with the heart and its life.
What is Heart?
There are various applications and denotations of the word `heart'. For physicians and the common people it is a tiny piece of flesh, whose contractions and expansions cause the flow of blood through arteries and veins, which generates a subtle elan vital. The philosophers (hukama) use it for a certain seat of the psyche (nafs). The `urafa' assign to it grades (maratib) and stages (maqamat), and to go into their details is not our concern here. In the Holy Quran and the ahadith, it has been used both in its general as well as its particular senses in different places.
In the verse `...the hearts reached to the throats ' (33:10), `heart' is used in the same sense as used by physicians. And in "They have hearts wherewith they understand not, and they have eyes wherewith they see not' (7:179), it is used in the sense used by the philosophers. And in `Therein verily is a reminder for him who hath a heart, or giveth ear with full intelligence' (50:37), `heart' is used in the same sense as used by the `urafa'.
In the tradition, tafakkur is used in the sense as is generally used by hukama', but the `heart' as meant by `urafa' has no relation to tafakkur, especially on its certain levels, as those who are familiar with their terminology know well.
In the statement: gives the sense of bu'd, to keep away, to shun, and such is its-meaning in as given by al-Sihah. `Night', here, has been used allegorically for `bed'... and as discussed in detail by the usuli faqih Aqa Shaykh Rida Isfahani in Jaliyyat al-hal , the avoiding of `night' refers to getting up from the bed for night prayers ....God willing, we shall discuss the holy tradition in a number of sections.
The Merits of Contemplation:
It should be known that there is a great merit in contemplation. Contemplation is the key to the doors of ma'rifah and to the treasure chests of knowledge and excellence. It is the necessary and the surest first step on the path of genuine humanness. It has been highly commended and glorified by the Glorious Quran and in traditions, and one who abandons it has been censured and denounced.
In al-Kafi it is reported from al-'Imam al-Sadiq (A) that:
The best form of worship is to contemplate about God and His Power. 
In another hadith, it is stated that an hour's contemplation is better than a night's worship.'  And according to a Prophetic tradition, the contemplation of an hour is better than a year's worship. In another tradition it is stated that an hour's contemplation is better than sixty years of worship (according to another hadith, seventy years). And some traditionists and fuqaha' have even mentioned it as being better than a thousand years of worship. In any case, there are different grades and levels of contemplation, and every grade gives certain results and consequences. Here we shall mention a few of them.
1. The first kind of contemplation is about God, His Names, Attributes and His Perfections, the result of which is the knowledge of His existence and His irradiations (tajalliyat) from which the archetypes (ayan) and the manifestations (mazahir) emerge. And this is the most superior level of contemplation which yields the sublimest of the kinds of knowledge, and the firmest of the arguments (burhan); for thinking about the essence of the Cause and meditating on the Absolute Cause imparts knowledge about Him and the understanding of the effects. Such is the outline of the revelations on the hearts of the Truthful (siddiqun), and it is for this reason that it is called burhan al-siddiqin, the Proof of the Truthful; since the Truthful observe the Names and the Attributes, and view the first essences (a`yan) and manifestations (mazahir) in the mirror of the Names through the witness of the Essence. The reason, however, that this type of proof is called burhan al-siddiqin is that if a Truthful one (siddiq) wishes to set forth his observations in the form of a proof and give his gnostic, intuitive experience the apparel of words, it would appear in this form; not that anyone who gains the knowledge of the Essence and its irradiations through this proof becomes one of the Truthful, or that the knowledge of the Truthful belongs to the category of proofs, even especial ones. How far from the truth to imagine that their knowledge is of the category of contemplation, or that their cognitions are like arguments and their premises! As long as the heart is covered within the wrapping of arguments and one is in the stage of contemplation, one has not yet reached even the first grade of the Truthful. And when the thick curtains of knowledge and proof are set aside and contemplation brushed aside, it is at the extremity of the Path drat there, without the mediation of contemplation - in fact without any means or agency whatsoever - that he ultimately succeeds in viewing the glory and beauty of the Absolute at the end of his voyage; it is then that he experiences perpetual and everlasting delight. He transcends the world and everything therein, covered under the mantle of the Almighty to remain existent in total annihilation. Nothing remains of him, and he passes into absolute oblivion, save that Divine favour should take him back to his realm and to the regions of (relative) being, in accordance with the capacity of his unchanging essence (al-`ayn al-thabitah). In the state of this return, the spheres of Divine glory and beauty are revealed to him, and he perceives (the meaning of) the Names and the Attributes in the mirror of the Essence. Through that he witnesses his own unchanging essence and everything that is under His shelter and protection, and discovers the tracks of the manifestations and the ways of recourse to the heart's exterior. Then he is conferred with the robes of prophethood and the difference of the stations of the apostles and prophets becomes evident to him. The vastness or narrowness of the circle of prophethood and that of those from whom the prophet is raised and those towards whom he is sent are revealed to him. And to enlarge on this topic further is not proper for these pages. So we shall leave it here and part, too, with the theme of burhan al-siddiqin, as it needs a preparatory introduction with its elaborate details.
The Desirable and the Forbidden Contemplation on the Divine Essence:
It should be known that what we said about the possibility of contemplation on the Essence, the Names and the Attributes may lead the ignorant to imagine that it is forbidden in accordance with certain riwayat, knowing not that that which is forbidden is to attempt to fathom the quality and depths of the Essence, as is clear from the traditions.'  Sometimes those who are not capable of such (otherwise desirable) contemplation are also forbidden from reflecting on certain kinds of ma`arif which require initiation into certain subtleties. The hukama' confirm both of these points. The impossibility of fathoming the Essence is demonstrated in their writings, and the prohibition on contemplation on it is acknowledged by all of them. Also the conditions of entry into these sciences and the prohibition of the unworthy from learning them is also mentioned in their books; it is a customary advice which is mentioned by them either in the beginning or at the end of their works. For instance, the two great philosophers of Islam and authorities in this field, Shaykh Bu 'Ali Sina and Sadr al-Muta'allihin (R) have stated this at the end of al-'Isharat  and at the beginning of al-'Asfar.  They have given eloquent counsels in this regard. But to contemplate the Essence for positing the principle of al-tawhid and affirming Its transcendence (al-tanzih) and sanctity was the ultimate goal and purpose of the sending of the prophets and the cherished end of the `urafa'. The Holy Quran and the sacred ahadith are loaded with the knowledge of the Essence, Its Perfections and the Divine Names. Reliable books of traditions, like Usul al-Kafi and al-Tawhid of al Shaykh al-Saduq, also do not forbid contemplation for the purpose of affirmation of the Essence, the Names and the Attributes. The difference between the scriptures and traditions of the prophets and the writings of the philosophers is regarding their terminology and their synoptic or elaborate treatment of the subject, as is the case with the difference between fiqh and traditions. But the calamity is that certain ignorant persons have appeared in the garb of scholars during the last few centuries, who, being bereft of the knowledge of the Quran and the Sunnah, consider their sheer ignorance as the sole proof of the vanity of the knowledge of al-mabda' and al-ma'ad. Such a man for the sake of promoting his trade, labels these ma`arif, which were the ultimate goal of the apostles and the Awliya' (A) of God and with whose description the entire Book of God and the traditions of the Imams of the Ahl al-Bayt (A) are replete, as haram. Not sparing any charge and calumny against those who pursue these ma'arif, he diverts the hearts of the creatures of God from the knowledge of al-mabda' and al-ma`ad, in addition to sowing the seeds of discord and disharmony in the community of Muslims. When asked about the reason for all this takfir (calling someone kafir) and tafsiq, (calling someone fasiq ), he immediately clings to the tradition, `Do not contemplate upon the Essence (of God)'. The ignorance and the error of this wretch is for two reasons: Firstly, he believes that the hukama' contemplate on the Essence, whereas they consider its intellection as impossible and probing deep into its mysteries as forbidden, and this itself is one of the established issues of their discipline. Secondly, having misunderstood the meaning of the tradition, he believes that not a single word be uttered regarding the Sacred Essence.
Here we shall cite some of the related traditions and, in our humble capacity, try to reconcile them, leaving the judgement to the (reader's sense of) justice. Though this makes us digress from the proposed exposition of the hadith - our original goal -it is essential for eliminating doubts and refuting misconceptions. The following tradition is mentioned in al-Kafi:
...Abu Basir reports Abu Ja'far (A) as having said: Speak (takallamu) about the creation of God, and do not speak about God (fi Allah), for discourse about God will bring nothing but confusion (tahayyur) to the discourser. 
This tradition itself indicates that the purpose of the prohibition is to discourage discourse aimed at fathoming the depths (iktinah) of the Essence and Its kayfiyyah (quality) with a view to discovering Its cause. Otherwise, discoursing about the Essence with a view to affirming It, Its Perfections, Its Unity and Transcendence does not cause confusion. It is also possible that the prohibition here relates to such persons in whom discourse about these matters will cause perplexity and confusion. The late muhaddith al-Majlisi (R) has allowed both of these possibilities without elaborating them, but he gives more weight to the first one. Another tradition of al-Kafi states:
...from Hariz, from Abu `Abd Allah (A) that he said: "Discuss everything, but do not discuss the Essence of the Almighty." 
There are other traditions which are identical or close in import to this riwayah, and to cite them all is not essential. Another tradition of al-Kafi states:
...Abu Ja'far (A) said: "Beware of tafakkur in God. But if you wish to view His grandeur, observe the great of His creations." 
Apparently, this riwayah also seems to forbid probing into the reality of the Essence, for the tradition adds that if someone wants to perceive the glory of the Almighty he should infer it from the grandeur of His creation. This kind of parabolic approach is intended for various types of persons whose knowledge of God is derived through the means of the creation.
This and other such traditions which appear to forbid discourse and contemplation on God by themselves support our claim, which is expressly confirmed by the following tradition of al-Kafi on contemplation:
The most superior form of worship is perpetual contemplation on God and His Power. 
Accordingly, contemplation on God for positing His Essence and contemplating His Power, His Names and Attributes is not only not prohibited, but is the most superior kind of worship. Another tradition of al-Kafi states:
`Ali (A) ibn al-Husayn (A) was questioned about tawhid; he answered "Verily, God Almighty knew that during the Last Age there would be a people of profound thinking. Hence the Almighty revealed (Surat al-Tawhid) and the verses of the Surat al-Hadid up to `And God is the Knower of all that is in the hearts'. So whosoever goes beyond that will perish." 
This shows that these verses about tawhid and tanzih, the verses about the emergence and the return of the creation mentioned therein, are for those who contemplate profoundly. Can then anyone still claim that contemplating on God Almighty is prohibited? What `arif and hakim has brought anything that goes beyond the commencing verses of the Surat al-Hadid? The ultimate of their achievement is that 'All that is in the heavens and the earth glorifieth Allah'.-'Is ` there any better way of describing God Almighty and the aspects of His Sacred Essence than the verse:
He is the First and the Last, and the Outward and the Inward, and He is the Knower of all things. (57:3)
By the Life of the Beloved, had there been nothing besides this verse in the Glorious Book of God, it would have been sufficient for the men of heart!
If one were to consider the Book of God and the sermons and the traditions of the Holy Prophet (S) and his infallible vicegerents (A), one shall notice that no `arif or hakim has said anything on any of the conceivable sub-issues of the Divine teachings that goes beyond these; all their statements are replete with the description (tawsif) of the Almighty and full of arguments about His sacred Essence and Attributes, so that every class of scholars benefits from them according to the capacity of its comprehension.
Then all of these traditions show that contemplating and meditating on the Essence is forbidden on a certain level, which is to probe into the inmost mysteries (kunh) of the Essence and Its Quality (kayfiyyah), as stated in this tradition of al-Kafi:
Whosoever contemplates in God to see how He is, perishes. 
Moreover, the traditions forbidding contemplation and those enjoining it, when reconciled, give the conclusion that a group of people who do not possess the strength of giving ear to philosophical arguments (burhan), having no capacity of entering into such discussions, are forbidden from doing so, and there are indications in the riwayat which testify to this. But as for those who have an aptitude for it, it is not only proper but is the highest form of worship. In any case, we have digressed completely from our proposed theme, but there was no way we could avoid examining those degenerate views and the kind of calumnies, displeasing to God, which have acquired circulation during recent times on tongues, with the hope that it will make some effect on some hearts, and if one person were to accept this it would be sufficient for me. And praise is God's and to Him do we complain.
Contemplation on Creation:
Another level of contemplation is reflecting on the subtleties of creation, its perfection and refinement, to the extent that it is in human power. Such contemplation leads to the intellection of its Perfect Source, its Wise Maker, and is a process which is the reverse of the burhan al siddiqin; for, in the latter, the point of departure is the station of God Almighty, glorious is His Name, wherefrom is acquired the knowledge of the manifestations of His Sovereignty (wilayah). Here, however, the point of departure is creation, whereafter is acquired the knowledge of its Source and Maker. This proof (burhan) is for ordinary people, who do not partake of the burhan al-siddiqin. Therefore, perhaps, many of them would negate that the contemplation of God can bring the knowledge of Him and that the knowledge of the Origin can lead to the knowledge of the creation.
Hence, the contemplation of the subtleties and the marvels of creation and the firmness and finesse of the system of creation belongs to the category of beneficial knowledge; it is the most meritorious of the actions of the heart and superior to all worships, since its result is the noblest of all results. Although in all forms of devotional rites (`ibadat) the main aim and the real secret is the acquisition of transcendental knowledge (ma'arif), yet the likes of us find no access to such secrets and such results. They are for their own people, to whom every devotional rite is like a grain of one or several revelations.
In any case, man has not been able to acquire the real knowledge of the subtleties and secrets of creation. So subtle are its foundations and so firm its design, so beautiful and perfectly planned is its system that if we consider any creature, however insignificant and humble it should appear to be, with all the scientific development acquired during centuries of studies man has been unable to discover even one of its thousand secrets, let alone the majesty of the cosmic system of creation whose intricacies and mysteries are beyond the reaches of our vision and inaccessible to our imperfect, limited ideas. Now we shall draw your attention to one of the subtleties of creation which is relatively near to understanding and comprehension and is considered to lie in the realm of the sensible.
The Earth and the Sun: Two Masterpieces of Creation
My dear, observe and reflect on the relationship between the earth and the sun, the fixed distance and the suitable speed with which the earth spins on its axis and revolves in its orbit around the sun, causing day and night and the seasons. What a perfection of creative skill and what a work of immaculate wisdom it is that had it been not exactly so - that is had the earth been a little away or nearer to the sun - there would not have been any vegetation and animal life, on account of chilling cold due to the former and excessive heat due to the latter. And, similarly, had the earth remained static, there would not have been any days and nights and seasons either, and the earth would have been without any trace of life despite possessing everything else to support life. Yet He did not suffice at this; He made its north furthest from the sun (in the northern hemisphere), so as to ensure that excessive heat does no harm to the creatures; the point nearest to the sun was situated towards the south, so that coldness should not harm the inhabitants of the earth. This was also not enough; the moon, which also influences the earth's creatures, was assigned a different course than the earth, in such a way that when the sun is the northern region of the earth, the moon appears in the southern, and vice versa. This was for the sake of the utmost benefit of their positions relative to the earth. These are essentially sensible phenomena, yet to encompass their subtleties and secrets is not possible for anybody but their omnipotent Creator.
Why should we go so far ? If one contemplates his own creation, according to the scope of his knowledge and capability, beginning with the external senses he will see that they have been contrived according to the kind of sensations and sense perceptions they receive. For every group of sensible objects a separate faculty of perception has been created, and that too with what astounding propriety and skill! And for matters of a supra-sensible nature, which cannot be perceived through the outward senses, internal senses have been fashioned to perceive them. Let alone the knowledge of the soul and its spiritual faculties, which the human intellect cannot comprehend, and contemplate upon the human body, its anatomy, its physical constitution and the functioning of each and every external and internal organ. See what a wonderful system and what a striking order they constitute! In spite of a hundred centuries of scientific study, man has not been able to understand a thousandth fraction of it, and all the scientists declare their inability in this regard in unambiguous terms, although this body of man is no more than an insignificant speck in comparison to other creatures on the earth's crust, and the earth with all its inhabitants is of little significance as compared with the solar system and our complete solar system is of no consequence when compared with other solar systems and galaxies; and all these macro and micro systems are parts of a disciplined and orderly system, no speck of which can be found faulty by anyone and all the human intellects are unable to understand even a single secret of its myriad recondite subtleties and secrets.
Does your intellect still need something more after this reflection to believe that an Omniscient, Omnipotent and All-Wise Being, who does not resemble any other being in anything, has created all these creatures with their firm orderliness and subtlety?
....Can there be any doubt concerning God, the Creator of the heavens and the earth?...(14:10)
All this orderly and systematic artistry, whose general laws no human mind can comprehend, has not come into existence by itself and spontaneously. Blind be the inner eye that fails to perceive the Truth and cannot observe its beauty in these creatures! Perish the man who is skeptical and doubtful despite seeing all these effects and signs! But, what else can helpless man, captivated by fantasies, do? If you take out your rosary and claim that its beads got assembled on the thread by themselves, without anybody arranging them, everyone will laugh at your intelligence. You will invite a calamity if you take out your pocket watch and make similar claims about it; if you do such a thing will you not have stuck off your name from the list of the sane and wouldn't all the sane people of the world consider you a lunatic? If one who considers this simple and small mechanical system to originate without a cause and as being outside causality is considered insane and is likely to be stripped of all the rights belonging to men of reason, what is to be done with the person who claims not the whole cosmic system but even man and the complex system of his body and soul alone to have come into existence by itself? Is he still to be reckoned among men of reason? What fool is more stupid than such a man?
Perish man! What has made him an unbeliever? (80:17)
Death to him whom knowledge cannot revive and who is drowned in the sea of his own error!
Contemplation on the States of the Soul:
One of the levels of contemplation is meditation on the states of the soul, which is of immense benefit being the source of vast transcendental knowledge. Here we intend to discuss two benefits: one is the knowledge of the Day of Resurrection, and the other is the knowledge of (the necessity of) prophethood and revealed scriptures - that is, of general prophethood (al-nubuwwat al-`ammah) and systems of Divine Law (sharayi' haqqah). One of the issues pertaining to the soul is its state of independence (from the body), a problem which has been given more significance than any other philosophical issue by all the eminent hukama about which they have given numerous proofs and explanations. Here we are not in a position to offer an elaborate proof of this. We shall confine ourselves to mentioning some simple preliminaries and then return to our subject.
All the physicians, scientists and anatomists unanimously agree that all the human organs, from the piamater - which is the centre of sense perceptions and the stage for the manifestation of all psychic faculties - to the coarser parts and organs of the body, weaken, deteriorate and decline after the age of thirty or thirty-five years. We ourselves have experienced how weakness and sluggishness overtake all the organs of the body after that age. However, at the same time, that is at the age of thirty and forty and after that, the spiritual faculties and intellectual perceptions become more refined and gain in growth and strength. This implies that the rational faculties are not physically based, for had they been corporeal like other physical faculties, they would also have declined. It is not right to imagine that it is the extent of intellectual activity as well as experience which strengthen the intellectual faculties, because all the physical faculties weaken and decline despite prolonged use and do not grow in strength and perfection. This proves that the intellectual faculty is not physically rooted.
It is also improper to say that the faculty of intellect also declines with age, because, firstly, none of the physical faculties grows strong till middle age, so that it may be said that a certain organ of the body has been the centre of intellectual perception that grows in strength till middle age and then becomes weaker, thus rendering weak the faculty of intellect as well.
Secondly, the weakness which continues into middle age is associated with rational thought, which is either a faculty present in the body or is dependent on the physical faculties. The purely intellectual and higher faculties continue to become stronger than ever before during middle age, although their expression and outward manifestation may be lesser. In short, the strength of the faculty of intellectual perception at the age of forty or fifty years is enough for proving our contention.
Moreover, every such faculty which is nearer to the physical and corporeal domain is inclined to deteriorate and decay more rapidly, and that which is more removed from it weakens more latterly. But the powers belonging to the world of the transcendent and the celestial become stronger and their vitality increases. This proves that the soul is not corporeal and physical in nature. Since the properties, effects and activities of the soul are opposed to the properties, effects and activities of the purely corporeal organs, it proves that the soul is not corporeal in nature. For instance, through prior knowledge we know that a body does not accept more than one form. If it is to receive another form, it will have to part with the form it earlier had. For example, if a picture is drawn on a paper, another picture cannot be painted on that page as long as the first picture is not erased completely. This principle is applicable to all bodies; but for the soul, while one form is impressed on it, other totally different forms can also be stamped on it without the first form being wiped out. Every corporeal body can receive only finite forms, whereas the soul can receive infinite forms, and it is for this reason that it can posit infinity. Also, every corporeal body, if it loses one form, that form cannot be restored to it without a renewed cause; but in the case of the soul, any form, after having left it, may return to it without any resumption of the cause. This shows that the soul is opposed to all corporeal bodies regarding properties, effects and action. Hence it has a non-corporeal existence of its own and does not belong to the category of bodies and physical objects.
Anything that is non-corporeal is not subject to decay - as has been demonstrated in its own place - because decay cannot occur without matter, and the non-corporeal is independent of matter. Matter is the precondition of corporeal bodies; therefore, decay is not possible for the soul. Hence we come to the conclusion that the soul does not weaken and decay or is destroyed with the weakening, decay or destruction of the body, or after separating from it. It remains in another world and there is no death and extinction for it; this is a spiritual resurrection for the souls, prior to the Day of Resurrection, when they are united with the bodies by the will of God.
Now we reach the point of absolute affirmation of Resurrection, and stand opposed to those who negate it absolutely. From these preliminaries it should be clear that there is health and disease, reform and corruption, knowledge and wretchedness for souls, and to discover their source and to know the secrets of their corruption and welfare is not possible for anyone except the Holy Essence of the Almighty. In the perfect system of the cosmos, which is the best of possible systems ordered by the Absolutely Wise and the Omniscient, it is impossible that there should be any negligence regarding the education of mankind as to the ways of its felicity and wretchedness, its guidance towards the causes of spiritual soundness and corruption, and the prescription of remedies for curing the soul. This is because such a negligence would imply a defect either in God's knowledge or His power, either His generosity or His justice, whereas it is known that His Holy Being is free from all these defects. He is absolutely perfect and absolutely generous. Any neglect providing guidance pointing out the paths of knowledge and wretchedness will imply a great defect in Divine wisdom, which would lead to cosmic disorder and chaos. Therefore, the perfect system necessitates the declaration of the paths of felicity and the road to guidance. This explanation leads to two clear conclusions.
One is that the Shari'ah is the prescription for spiritual maladies and is known to none except the Sacred Being of the Almighty. The other is that it is necessary for God to bring it to the knowledge of man. It is obvious that such a momentous, perfect and precise knowledge, whose apprehension is not possible through the intellectual faculties of men - none of which can grasp either the relationships between tile corporeal and transcendental worlds or the effects of the transcendental forms on the inner depths of the soul - can only be accessible through the agency of wahy or revelation, that is, by means of Divine teaching. It is clear that every human individual is not worthy of this office and does not have the capability of occupying this station and performing this duty. It is only once in several centuries that one such individual is to be found who is worthy of performing this task and who can undertake such a great mission. God Almighty assigns to him the task of expounding the paths of felicity and wretchedness to humanity, to make them aware of that wherein lies their welfare. This is general prophethood (al-nubuwwat al-`ammah). Now that we have arrived at this point in our discussion, we may explain a further point which should be considered as one of self-evident truths.
A Conclusive Proof:
Now that we know that there should necessarily be a Shari'ah laid down by the Divine Lawgiver for mankind, when we turn to the shari'ahs prevailing amongst mankind we see that there are three principal ones: the shari'ah of Jews, the shari'ah of Christians, and the shari'ah of Islam. We find that in all the three essential foundations which constitute the basis of all shari'ahs (of which the first is concerned with the true doctrines and Divine teachings about God's Attributes and His transcendence, the knowledge of angels and the qualities of the prophets (A) and their infallibility, which are the principal and main component of the shari'ahs; the second is about praiseworthy qualities, purification of the soul and moral excellences; the third is about outward individual and social acts and rites pertaining to political and civic actions and their like), the Islamic shari'ah is more complete than the others. Anyone who tries to judge without prejudice will discover that it is incomparable to the others, and there does not exist any religious law pertaining to all the aspects and stages of life more perfect regarding its worldly and otherworldly aspects than this Law. This is itself the biggest proof in favour of its Divine origin. Accordingly, after affirming the doctrine of universal prophethood and the doctrine that God Almighty has legislated a Divine shari'ah for humanity, showing them the path of guidance and bringing them under the cover of one discipline and system, no preliminaries are required for proving the truthfulness of the Islamic Din except for examining it and comparing it with other religious laws on every conceivable level of human need - from righteous qualities and spiritual learning to individual and social responsibilities. And this is the meaning of the following sacred tradition:
Islam surpasses (every creed) and is not surpassed (by anything).
This is because the more the intellects of men progress and the more they gain in understanding, they bow their heads in front of its light of guidance when they consider its proofs (hujaj) and arguments (barahin), and no hujjah in the world can refute them.
The result of our arguments relating to the positing of the prophetic mission of the Seal of Prophethood (S) is that in the same way as the creative perfection manifest in the creation of the cosmos and its perfect arrangement and order directs us towards the intellection of a Being who has ordered it and whose omniscience encompasses all its particulars, subtleties and grandeurs, the perfection of the Shari'ah - whose perfect order and methodical finesse is capable of guaranteeing all the material and spiritual, this-worldly and otherworldly, collective and individual needs - guides us to the fact that the system of this shari`ah has been ordered by a knowledge which encircles all the needs of the human species. And since our intellects tell us that the intellectual faculties of a man whose biography has been written by all the historians of religion and who was an unlettered person brought up in a society devoid of all higher knowledge and virtues, could not have produced such a perfect and systematic shari'ah. Hence, of necessity, we have to acknowledge that this Shari'ah has a metaphysical and transcendental source, and reached that glorious personage (S) by means of Divine revelation and wahy. And praise is God's for the clarity of proofs.
We had intended to describe another stage of contemplation -the contemplation on this world, and zuhd is its fruit - but since this pen broke its reins in the earlier stages of this discourse making it somewhat lengthier than intended, we shall refrain from going into it.
. Usul al-Kafi (Akhundi, ed. by 'Ali' Akbar Ghaffiri), II, 54.
. Manazil al-sa'irin, I, 57.
. Usul al-Kafi, II, 55.
. Ibid., II, 50.
. Al-Mahajjat al-bayda ; VIII, 193
. Al- Isharat wa al-tanbihat (Tehran: Haydari), III, 419.
. Al- Asfar al-'arba'ah (Dar al-Ma'arif al-'Islamiyyah ), I, 10.
. Usul al-Kafi, I, 92, hadith 1.
. Ibid., I, 93, hadith 7.
. Ibid., II, 55, hadith 6.
. Ibid., I, 91, hadith 3.
. Ibid., I, 93, hadith 5.