Second Remark: The aspects of man that look to the world and the hereafter; the respective duties of servitude of his feelings and abilities.
Man has two faces: one, concerning his ego, looks to the life of this world. The other, concerning worship and servitude to Allah, looks to eternal life. In respect to the first face he is a wretched creature whose capital consists only of the following: of will he has only a partial power of choice like a hair; of power, a weak ability to acquire; of life, a fast dying flame; of a life-span, a fleeting brief spell; and of being, a swiftly decaying small body. Together with this, he is one delicate, weak individual out of the innumerable individuals of the numberless varieties of beings dispersed through the levels of the universe.
In respect of the second face and especially his impotence and poverty, which are turned towards worship, man has truly great breadth and vast importance. For the All-Wise Creator has included in man’s nature an infinitely vast impotence and boundlessly huge poverty, so that he can be an extensive mirror containing the innumerable manifestations of an All-Powerful and Compassionate One Whose power is infinite, an All-Generous All-Rich One Whose wealth is boundless.
Indeed, man resembles a seed. This seed has been given significant immaterial members by Divine power and a subtle, valuable programme by Divine Determining, so that it may work beneath the ground, and emerging from that narrow world, enter the broad world of the air, and asking its Creator with the tongue of its disposition to be a tree, find a perfection worthy of it. If, due to bad temperament, the seed uses the immaterial members given it in attracting certain harmful substances under the ground, in a short time it will rot and decay in that narrow place without benefit. But if the seed conforms to the creational command of,
Allah is the Splitter of the seed-grain and date-stone (Qur’an, 6:95.)
and employs well those immaterial members, it will emerge from that narrow world, and through becoming a large fruit-bearing tree, its tiny particular reality and its spirit will take on the form of an extensive universal reality.
Similarly, significant members and valuable programmes have been deposited in man’s nature by Divine power and determining. If man uses those immaterial members on the desires of his soul and on minor pleasures under the soil of worldly life in the narrow confines of this earthly world, he will decay and decompose in the midst of difficulties in a brief life in a constricted place like the rotted seed, and load the responsibility on his unfortunate spirit, then depart from this world.
If, however, he nurtures the seed of his abilities with the water of Islam and light of belief under the soil of worship and servitude to Allah, conforms to the commands of the Qur’an, and turns his faculties towards their true aims, they will produce branches and buds in the World of Similitudes and the Intermediate Realm; he will be a seed of great value and a shining machine containing the members of an everlasting tree and permanent truth which will be the means to innumerable perfections and bounties in Paradise. And he will be a blessed and luminous fruit of the tree of the universe.
Yes, true progress is to turn the faces of the heart, spirit, intellect, and even the imagination and other subtle faculties given to man towards eternal life and for each to be occupied with the particular duty of worship worthy of it. Progress is not as the people of misguidance imagine, to plunge into the life of this world in all its minute details and in order to taste every sort of pleasure, even the basest, make subject to the evil-commanding soul all the subtle faculties and the heart and intellect, and make them assist it; to do this is not progress, it is decline. I saw this fact in a vision which is described in the following comparison:
I was entering a large town when I looked and saw it was full of large palaces. At the doors of some of these palaces was merry-making like a brilliant theatre; it captured and held everyone’s attention and was entertaining them. I looked carefully and saw that the lord of such a palace had come to the door; he was playing with a dog and assisting the merry-making. The ladies were indulging in sweet conversation with ill-mannered youths. Grown-up girls were organizing the children’s games. And the doorkeeper had taken the role of directing the others. I then realized that the inside of the huge palace was completely empty. Its refined duties all remained undone. The morals of its inhabitants had declined so that they had taken on these roles at the door.
I passed on until I came to another large palace. I saw that there was a faithful dog stretched out at the door and a stern and taciturn doorkeeper; it had an undistinguished appearance. I was curious: why was the other the way it was and this palace like this? I went inside. Then I saw that the inside was very merry. Apartment over apartment, the people of the palace were busy with their different refined duties. The men in the first apartment were overseeing the administration and running of the palace. In the apartment over that, girls were teaching the children. Above that the ladies were occupied with fine arts and beautiful embroideries. And on the top floor, the lord was exchanging news with the king, and was busy with his own elevated duties in order to maintain the peoples’ tranquillity and his own attainments and progress. They did not stop me since I was not visible to them, and I was able to wander around. Then I came out and looked around: everywhere in the town were these two sorts of palaces. I asked about this and they told me: “The palaces where there is merry-making at the door and whose insides are empty belong to the foremost of the unbelievers and people of misguidance. The others belong to honourable Muslim notables.” Then in one corner I came across a palace on which was written my name, SAID. I was curious. I looked more closely and I as though saw my image on it. Calling out in utter bewilderment, I came to my senses and awoke.
And now I shall interpret this vision for you. May Allah cause good to come of it.
The town was human social life and the city of man’s civilization. Each of the palaces was a human being. The people of the palaces were the subtle faculties in man like the eyes, ears, heart, inner heart, spirit, intellect, and things like the soul and caprice, and powers of lust and anger. Each of man’s faculties has a different duty of worship, and different pleasures and pains. The soul and caprice and powers of lust and anger are like the doorkeeper and the dog. Thus, to make the elevated subtle faculties subject to the soul and caprice and make them forget their fundamental duties is certainly decline and not progress. You can interpret the rest for yourself.
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- The Eleventh Word: The meanings that prescribed prayers express. The aims of the creation of senses and faculties of man. The nine aims of human life.
- Third Remark: What does man gain and lose by using his feelings and abilities only for the life of the world? Transforming the pleasures of the world life into the duty of servitude.
- Third Topic: Divine Determining in the realm of living creatures; The Clear Book and The Clear Record; Self-evident Divine Determining and Theoretical Divine Determining; freedom and Divine Determining.
- The Second Word: A comparison showing the difference of point of view between believers and unbelievers. Can man start living the life of paradise in this world?
- Second Chapter: The mysteries of man's infinite ascent and infinite descent.
- Heaven and Hell
- About death
- Tenth Truth: The indication of beings and incidents to wisdom, grace, mercy and justice that encompass everything and the indication of these truths along with the names the All-Wise, the Generous, the Just and the Merciful to the hereafter.
- What is man? How can a human being be described?
- Isn't it difficult to perform daily prayers five times every day? What is your advice?