By way of favor to His servants, God Almighty has rendered the Blessed Infallible Imams (A) as the delineator (Mobayyin) of the divine religion of Islam. Accordingly, the righteous cult of Shiates (faith in the 12th Imam (A)) constituted through the Holy Koran and the morality of the Blessed Imam (A) and readily fulfilled by the unending sea of knowledge of the prophet’s household (the Imams) (A) has become a refuge for seekers of enlightenment and has remained a solution to the most prominent challenge of man, i.e.: recognition of the Creator, by means of clarifying the principles and conducts through which anyone uninhibited by any dependencies, reliance, presets, and eye-binders yet by referring to the truth of the soul, shall discern (gain Wejdan of) his/her Creator.
This is a Blest reference to the soul upon which God founded man’s creation and of which we read in the Holy Koran: “The Divine Soul on which the soul of man is furnished. فِطْرَتَ اللَّهِ الَّتی فَطَرَ النَّاسَ عَلَیْها” (Rome, 30).
Bihar el Anwar, Vol. 3, p. 281, Theme 11
22- Ghaw (Ghawali-el-Leyaly)
Prophet of Islam (S): “All children are born with a soul; yet their parents shift them to be Hebrews or Christians. قَالَ النَّبِیُّ (ع) كُلُّ مَوْلُودٍ یُولَدُ عَلَی الْفِطْرَةِ حَتَّی یَكُونَ أَبَوَاهُ یُهَوِّدَانِهِ وَ یُنَصِّرَانِهِ”
(Bihar el Anwar, 6, p. 294 – Chapter 6)
55- The Prophet (S): “Every child when born holds the insight of God as his/her Creator and should they be asked who created you? They’ll say Allah (God).وَ قَالَ النَّبِیُّ (ع) كُلُّ مَوْلُودٍ یُولَدُ عَلَی الْمَعْرِفَةِ بِأَنَّ اللَّهَ تَعَالَی خَالِقُهُ وَ ذَلِكَ قَوْلُهُ تَعَالَی وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَیَقُولُنَّ اللَّهُ” (Note that people when born are involuntarily believers (hold faith in God) which means such a faith is in fact the human soul and that all particles in the world perceive their Creator as being without form, characteristic or attributes) and should they be asked who created you? They’ll say Allah (God).
We possess 3 valuable merits:
We are continually evolving and changing.
Some being is changing us.
Our evolver has no form to be perceived and is out of our sensual perception, imagination, allusion and intellect.
“We find the Everlasting (Ghayyoom) being Under Covert.”
As the Gracious Messenger of Islam (S) quotes:
“A soul with an insight of one’s ego shall thus be conscious of God! مَنْ عَرَفَ نَفْسَهُ فَقَدْ عَرَفَ رَبَّهُ“ (Book: Mesbah el-Sharia/13)
(Discernment (Wejdan) of self-meagerness = Discernment of God whilst being under covert (Ihtijob)).
“Most conscious of you to his/her inner-self or ego (Nafs), is most aware of his/her Creator اعرفكم بنفسه، اعرفكم بربّه.”
(Reverent Sheikh Hor Amoly, Book: Jawahir el Saniyyah Fi Ahadith El-Ghodsiyya, page: 116).
The Holy Koran states: “Soon we show them everywhere worldwide and their inner selves so as to clarify for them that indeed he (God Almighty and in some narrations Imam Mahdi the 12th Imam (A)) is trueness. سَنُریهِمْ آیاتِنا فِی الْآفاقِ وَ فی أَنْفُسِهِمْ حَتَّی یَتَبَیَّنَ لَهُمْ أَنَّهُ الْحَقّ (Fossilat, 53). This connotes to empyrean and corporeal practice to be discussed later).
“And in their inner selves (egos) do thus not see?”(Thareeyat, 21)
” وَ فی أَنْفُسِكُمْ أَ فَلا تُبْصِرُونَ”
Gaining insight into the soul leads to discernment of the Exalted God. This sort of finding is incomparable with any sort of understanding and of such that no thought or reasoning can deny it.
This insight is used to know the real external God. A God out of the five human senses and excluded from all tools and implements we possess.
We can tell from sacred quotations of the Blessed Imams (A) that a God resultant of produced vision in our thought is a God imagined and created by our cognition; similar to an alluded God.
However, the real external God introduces himself to us as “is not for us to be able to sense, investigate, or recognize by our 5 faculties of perception nor to be deferred by allusions (لَا یُحَسُّ وَ لَا یُجَسُ وَ لَا یُدْرَكُ بِالْحَوَاسِّ الْخَمْسِ لَا تُدْرِكُهُ الْأَوْهَامُ)” (Book: Kafi, Vol. 1, page 72) and cannot be defined by any limits or compared by any informer.
Insight about God is issued by God not rendered by us; since we are basically without any instruments to use for understanding God. The Heavenly God created us with gifted deistic faculty and we possess an embedded insight about God. By entering this world and being affected by secular influences such extensive insight becomes covered by the dust of concealment. We then have to apply our skill to utilize the aids provided by teachings of the Prophet’s Blessed Household (A) and the help and grant of God Almighty in order to put aside the coverts and reach an integrated insight and remember the benefaction God has provided us being Unitarianism and recognition of God Himself.
God raised from them His apostles; and towards them the prophets went one after another so as to secure from them their oath to abide by the Divine Soul … and recite to them His Concealed Benefactions (recognitions by soul and discernment), make their conclusive prophecy, and manifest for them the precise discernments.
)فَبَعَثَ فِیهمْ رُسُلَهُ: وَوَاتَرَ إِلَیْهِمْ أَنْبِیاءَهُ ، لِیَسْتَأْدُوهُمْ مِیثَاقَ فِطْرَتِهِ ، ویُذَكِّرُوهُمْ مَنْسِیَّ نِعْمَتِهِ ، وَیَحْتَجُّوا عَلَیْهِمْ بَالتَّبْلِیغِ وَیُثِیرُوا لَهُمْ دَفَائِنَ الْعُقُولِ(
According to Koran, the Gracious Prophet (S), and the Blessed Imams (A) had existed in worlds prior to living in the present life wherein God was revealed to us and this insight is placed in our soul. If such recognition had not been made in the past lives then no one would then acknowledge God’s existence. Many Koranic verses and sacred quotes make such implications; to some of which we shall briefly refer to hereunder:
Bihar el Anwar, Vol. 6, p. 278 – Theme 11
Also, there is an interpretation of the grand verse related to Imam Sadigh (A):
Bihar el Anwar, Vol. 5, p. 223 – Theme 9
-13سن، [المحاسن] أَبِی عَنْ فَضَالَةَ عَنْ جَمِیلِ بْنِ دَرَّاجٍ عَنْ زُرَارَةَ عَنْ أَبِی عَبْدِ اللَّهِ 7 فِی قَوْلِ اللَّهِ” وَإِذْ أَخَذَ رَبُّكَ مِنْ بَنِی آدَمَ مِنْ ظُهُورِهِمْ ذُرِّیَّتَهُمْ وَ أَشْهَدَهُمْ عَلی أَنْفُسِهِمْ(اعراف 172)” قَالَ كَانَ ذَلِكَ مُعَایَنَةَ اللَّهِ فَأَنْسَاهُمُ الْمُعَایَنَةَ وَ أَثْبَتَ الْإِقْرَارَ فِی صُدُورِهِمْ وَ لَوْ لَا ذَلِكَ مَا عَرَفَ أَحَدٌ خَالِقَهُ وَ لَا رَازِقَهُ وَ هُوَ قَوْلُ اللَّهِ ” وَ لَئِنْ سَأَلْتَهُمْ مَنْ خَلَقَهُمْ لَیَقُولُنَّ اللَّهُ“
13- Koranic Chapters: Zokhrof, verse 9, and 87; Zomar, verse 38, Loughman, verse 25, and Ankaboot, 61).
Some sacred sayings can also be quickly refereed to that signify such argument. In book Al-Kafi, Vol. 1, page 85
-1عَلِیُّ بْنُ مُحَمَّدٍ عَمَّنْ ذَكَرَهُ عَنْ أَحْمَدَ بْنِ مُحَمَّدِ بْنِ عِیسَی عَنْ مُحَمَّدِ بْنِ حُمْرَانَ عَنِ الْفَضْلِ بْنِ السَّكَنِ عَنْ أَبِی عَبْدِ اللَّهِ ع قَالَ قَالَ أَمِیرُ الْمُؤْمِنِینَ ع اعْرِفُوا اللَّهَ بِاللَّهِ وَ الرَّسُولَ بِالرِّسَالَةِ وَ أُولِی الْأَمْرِ بِالْأَمْرِ بِالْمَعْرُوفِ وَ الْعَدْلِ وَ الْإِحْسَانِ.
وَ مَعْنَی قَوْلِهِ ع اعْرِفُوا اللَّهَ بِاللَّهِ یَعْنِی أَنَّ اللَّهَ خَلَقَ الْأَشْخَاصَ وَ الْأَنْوَارَ وَ الْجَوَاهِرَ وَ الْأَعْیَانَ فَالْأَعْیَانُ الْأَبْدَانُ وَ الْجَوَاهِرُ الْأَرْوَاحُ وَ هُوَ جَلَّ وَ عَزَّ لَا یُشْبِهُ جِسْماً وَ لَا رُوحاً وَ لَیْسَ لِأَحَدٍ فِی خَلْقِ الرُّوحِ الْحَسَّاسِ الدَّرَّاكِ أَمْرٌ وَ لَا سَبَبٌ هُوَ الْمُتَفَرِّدُ بِخَلْقِ الْأَرْوَاحِ وَ الْأَجْسَامِ فَإِذَا نَفَی عَنْهُ الشَّبَهَیْنِ شَبَهَ الْأَبْدَانِ وَ شَبَهَ الْأَرْوَاحِ فَقَدْ عَرَفَ اللَّهَ بِاللَّهِ وَ إِذَا شَبَّهَهُ بِالرُّوحِ أَوِ الْبَدَنِ أَوِ النُّورِ فَلَمْ یَعْرِفِ اللَّهَ باالله
Book: Misbah-el-Shiaa, Chapter 13
Topics Discussed in this lecture:
Blest returning to Soul (Fitra).
Upon what fundament has God created man’s substance?
What are the 3 precious merits of human beings?
What insight is required for the real external God?
Do we have any devices to comprehend God?
That forgotten benefaction?
Did we live in worlds prior to present life? Etc…
 Words of Koleyni quoting from El-Dighagh: “I heard from Mohammad bin Yaghoub saying: Know God in God, meaning that indeed God created all there is and…
 Mohammad bin Yaghoub Koleyni, the book of Al-Kafi, Tehran, 4th Print, 1407 Lunar Year (1987).