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{"id":263,"date":"2024-03-07T20:22:27","date_gmt":"2024-03-07T20:22:27","guid":{"rendered":"https:\/\/maulana-hashmat.com\/?page_id=263"},"modified":"2024-03-08T15:35:49","modified_gmt":"2024-03-08T15:35:49","slug":"section-one","status":"publish","type":"page","link":"https:\/\/maulana-hashmat.com\/?page_id=263","title":{"rendered":"Section One"},"content":{"rendered":"\n
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Section One: On proving the bodily ascension[1]<\/strong><\/a><\/p>\n\n\n\n

It should be clear that it is proven through the noble verses (of the Qur\u02be\u0101n) and mutaw\u0101tir[2]<\/a> a\u1e25\u0101d\u012bth that the Truth (i.e., God), the exalted, took the master of the universe in a night from the exalted city of Makkah to the furthest mosque (al-Masjid al-Aqs\u0101<\/em>), and from the furthest mosque to the heavens, to the lote-tree and the lofty throne. God showed the Prophet (\u1e63) the wonders of the creations of the heavens and gave him the hidden secrets and limitless knowledge. The Prophet (\u1e63) spent time worshipping God in the Frequented House (al-Bayt al-Ma\u02bfm\u016br<\/em>) and the exalted Empyrean and met the souls of the Prophets, peace be upon them. He also entered heaven and saw the abodes of the people of paradise.<\/p>\n\n\n\n

Mutaw\u0101tir a\u1e25\u0101d\u012bth from both camps (Sh\u012b\u02bfa and Sunn\u012b) prove that the Ascension of the Prophet (\u1e63) was with his body and not spiritual without the body. And that it occurred while he was awake, not in a dream state. The ancient scholars of the Sh\u012b\u02bfa have not differed in these issues. Hence, Ibn B\u0101bawayh (al-Shaykh al-\u1e62ad\u016bq, d. 991 CE), Shaykh \u1e6cabris\u012b (d. 1153-34 CE) \u2013 may God\u2019s mercy be on them \u2013 and other scholars have stated the same beliefs. Those who have doubted the bodily ascension have done so due to two reasons. (1) Either they have carefully looked at the reports and narrations from the Messenger of God (\u1e63) and the Im\u0101ms of guidance (as), or (2) They have not relied on the reports of the proofs of God (i.e., the Im\u0101ms) and have trusted the doubts of the atheist scholars. Otherwise, how is it possible that someone may believe in the sayings of the God, the Messenger and the Im\u0101ms of guidance, peace be upon them all, and hear the several thousand narrations from various paths about the mode and particularities of the ascension which clarify that the ascension was bodily and deny or interpret them?.[3]<\/a><\/p>\n\n\n\n

It must remain evident that a compelling objection to the bodily ascension by the wise philosopher is that they have proven in their writings with evidence that the rupture and rejoining (kharq wa itliy\u0101m<\/em>) of the celestial orbits is impossible.[4]<\/a> If the ascension is considered bodily, it would necessitate the rupture and rejoining of the celestial orbits. This is impossible, and the acceptance of a proposition which necessitates impossibility is itself impossible. Hence, a bodily ascension would be impossible. The exposition of the matter that the rupture and rejoining of the celestial orbits is impossible is that the author of Hid\u0101yah al-\u1e24ikmah<\/em> writes:<\/p>\n\n\n\n

\u0627\u0646 \u0627\u0644\u0641\u0644\u0643 \u0644\u0627 \u064a\u0642\u0628\u0644 \u0627\u0644\u0643\u0648\u0646 \u0648\u0627\u0644\u062e\u0631\u0642 \u0648\u0627\u0644\u0627\u0644\u062a\u0626\u0627\u0645 \u0623\u0645\u0627 \u0623\u0646\u0647 \u0644\u0627 \u064a\u0642\u0628\u0644 \u0627\u0644\u0643\u0648\u0646 \u0648\u0627\u0644\u0641\u0633\u0627\u062f \u0641\u0644\u0623\u0646\u0647 \u0645\u062d\u062f\u062f \u0644\u0644\u062c\u0647\u0627\u062a \u0648\u0644\u0627 \u0634\u064a\u0621 \u0645\u0646 \u0627\u0644\u0645\u062d\u062f\u062f \u0644\u0644\u062c\u0647\u0627\u062a \u0628\u0642\u0627\u0628\u0644 \u0644\u0644\u0643\u0648\u0646 \u0648\u0627\u0644\u0641\u0633\u0627\u062f \u0623\u0645\u0627 \u0627\u0644\u0635\u063a\u0631\u0649 \u0641\u0644\u0645\u0627 \u0645\u0631 \u0648\u0623\u0645\u0627 \u0627\u0644\u0643\u0628\u0631\u0649 \u0641\u0644\u0623\u0646 \u0643\u0644 \u0645\u0627 \u064a\u0642\u0628\u0644 \u0627\u0644\u0643\u0648\u0646 \u0648\u0627\u0644\u0641\u0633\u0627\u062f \u0641\u0644\u0635\u0648\u0631\u062a\u0647 \u0627\u0644\u062d\u0627\u062f\u062b\u0629 \u062d\u064a\u0632 \u0637\u0628\u064a\u0639\u064a \u0627\u0644\u0635\u0648\u0631\u0629 \u0627\u0644\u0641\u0627\u0633\u062f\u0629 \u062d\u064a\u0632 \u0627\u062e\u0631 \u0637\u0628\u064a\u0639\u064a \u0644\u0645\u0627 \u0628\u064a\u0646\u0627 \u0623\u0646 \u0643\u0644 \u062c\u0633\u0645 \u0641\u0644\u0647 \u062d\u064a\u0632 \u0637\u0628\u064a\u0639\u064a \u0643\u0644 \u0645\u0627 \u0647\u0630\u0627 \u0634\u0623\u0646\u0647 \u0641\u0647\u0648 \u0642\u0627\u0628\u0644 \u0644\u0644\u062d\u0631\u0643\u0629 \u0627\u0644\u0645\u0633\u062a\u0642\u064a\u0645\u0629 \u0644\u0623\u0646 \u0627\u0644\u0635\u0648\u0631\u0629 \u0625\u0645\u0627 \u0623\u0646 \u062a\u062d\u0635\u0644 \u0641\u064a \u062d\u064a\u0632 \u0637\u0628\u064a\u0639\u064a \u0623\u0648 \u0641\u064a \u062d\u064a\u0632 \u063a\u0631\u064a\u0628 \u0641\u0625\u0646 \u062d\u0635\u0644\u062a \u0641\u064a \u062d\u064a\u0632 \u063a\u0631\u064a\u0628 \u0641\u0643\u0627\u0646\u062a \u062a\u0642\u062a\u0636\u064a \u0645\u064a\u0644\u0627\u064b \u0645\u0633\u062a\u0642\u064a\u0645\u0627\u064b \u0625\u0644\u0649 \u062d\u064a\u0632\u0647\u0627 \u0627\u0644\u0637\u0628\u064a\u0639\u064a \u0648\u0623\u0645\u0627 \u0623\u0646\u0647 \u0644\u0627 \u064a\u0642\u0628\u0644 \u0627\u0644\u062e\u0631\u0642 \u0648\u0627\u0644\u0627\u0644\u062a\u0626\u0627\u0645 \u0641\u0644\u0623\u0646 \u0630\u0644\u0643 \u0623\u064a\u0636\u0627\u064b \u064a\u062d\u0635\u0644 \u0628\u0627\u0644\u062d\u0631\u0643\u0629 \u0627\u0644\u0645\u0633\u062a\u0642\u064a\u0645\u0629<\/p>\n\n\n\n

\u201cThe celestial orbits do not accept coming into being, rupture and rejoining. As for it not accepting coming into being and deterioration, this is because it is limited in its dimensions. Something limited in its dimensions is not receptive to being and deterioration. As for the minor issue, then it has been proven before. And as for the major issue, it is because everything that accepts being and deterioration is such due to its emergent form, a space that has a natural deteriorated form and another space that is natural, as we have explained that every object (jism<\/em>) has a natural space. Whatever has such traits is capable of straight motion because the form is either present in a natural space or in an unnatural (ghar\u012bb<\/em>) space. If it is present in an unnatural space, it would necessitate a straight inclination towards its natural space. And as for it not being capable of rupture and rejoining, it would be also be because of the occurrence of straight motion.\u201d[5]<\/a> End quote.<\/p>\n\n\n\n

The argument, in short, states that the rupture and rejoining of the celestial orbits necessitates straight motion, and the occurrence of straight motion in the celestial orbits is impossible due to it being limited in dimensions. Something with limited dimensions has positional motion (\u1e25arakat-i-wa\u1e0d\u02bf\u012b<\/em>), meaning periodical (dawr\u012b<\/em>), rather than straight motion.<\/p>\n\n\n\n

The reply<\/p>\n\n\n\n

Before we turn our attention towards answering the objection of the philosophers, it is necessary that to mention the Prophetic characteristics as a prelude and precursor. It must be known that the philosophers agree that it is necessary for the reasoning (or rational) soul (nafs-i-n\u0101tiqah<\/em>) to have three characteristics for it to be honored with prophethood. (1) It must hear the speech of God and see the angels of God. (2) It must be a knower of all or most information from God. (2) Contingent materials must be obedient and subservient to it with the permission of God.<\/p>\n\n\n\n

The explanation of this is that the reasoning soul has two powers, the powers of awareness and setting (things) in motion. And awareness has two types, rational awareness and empirical awareness. The three aforementioned characteristics refer to the perfection of the threefold powers. This is because the perfection of the rational awareness is that the rationalization which other people get from learning and prolonged thinking, a Prophet gets faster and in a shorter time with the power of intuition, without having to learn or contemplation. The perfection of the empirical awareness, especially the imaginative power (q\u016bwwat-i-mutakhayyilah<\/em>) is that despite the imagined power being at the peak of power, it must be subservient and obedient to the rational power (q\u016bwwat-i-\u02bfaql\u012byyah<\/em>) in such a way that when comprehensible images (\u1e63\u016bwar-i-ma\u02bfq\u016bl\u0101t<\/em>) are manifest to the soul, or when the soul is connected to the active intellect (\u02bfaql-i-fa\u02bf\u0101l<\/em>), called Gabriel, which bestows knowledge and perfections (\u02bful\u016bm wa kam\u0101l\u0101t<\/em>) with the permission of God. The imaginative power must be attracted to the rational power to an extent that an image which manifests in the essence of the soul as an abstraction (tajarrud<\/em>) and universal (kull\u012byat<\/em>), its model (mith\u0101l<\/em>) and specter (shaba<\/em>\u1e25<\/em>) should manifest to the imaginative power as a representation (tamaththul<\/em>) and detail (juz\u02beiat<\/em>). So, the imaginative power narrates the cognitions of the rational power as the perfection of beauty and splendor if they are abstract essences in the form of a person from the humans, which is the best of the types of essential perceptions (ma\u1e25s\u016bs\u0101t-i-jawhariyyah<\/em>). Meaning, those rational cognitions manifest to the imaginative power in the form of a beautiful human. If those rational cognitions are not abstract essences, but abstract meanings (ma\u02bf\u0101n\u012b<\/em>) and general rulings, in the form of vocabulary words and forms of abstract meanings, they manifest in the imaginative power as the perfection of rhetoric and eloquence. When the imaginative manifestation (irtis\u0101m<\/em>), with the aforementioned images, occurs in the perfection of power and manifestation, the imaginative power conveys those manifested images to the common sense (\u1e25iss-i-mushtarak<\/em>) such that cognition of the images of the essences may be with the sensation of sight (\u1e25iss-i-ba\u1e63ar<\/em>), and the perception of the images of words may be by the sensation of hearing (\u1e25iss-i-sam\u02bf<\/em>). It is seen that a person who is perfect in beauty and splendor, with perfection in rhetoric, stands right next to us and delivers a speech with perfect rhetoric and eloquence. And since the bestowal of knowledge and rulings is the prerogative of the active intellect, with the permission of God, then such a person \u2013 if he is visible \u2013 would be sent by God. The words heard (from him) would be the speech of God. It should be evident that just as it is a principle for sighting material things that the material person must be seen in external reality and after that his image is manifested in the imaginative power, and after that it manifests in the essence of the soul as something comprehensible and abstracted. Similarly, with the sighting of abstract entities, the principle is that first the object is rationalized in the essence of the soul as an abstraction and comprehensible thing, then it manifests in the imaginative power in the form of a human, and after that it is felt by the joint perception. Based on this principle, the material person, after being transferred, does not remain standing on his own. Rather, the felt form becomes his joint perception. Hence, Gabriel \u2013 called the active intellect by the philosophers \u2013 first descends on the rational soul of the Prophet. Similarly, the speech of God is first heard by the heart of the Prophet and afterwards it manifests in the imaginative power as words, then it reaches the hearing of the Prophet. Hence, two characteristics of the three prophetic characteristics are proven. One being that the Prophet knows all or most of the knowledge from God without any human intermediary. The second being that he sees the angels of God and hears the speech of God.<\/p>\n\n\n\n

It must not remain concealed that the mode of revelation and hearing the speech of God, which is explained by the philosophers, is also deduced from the \u1e25ad\u012bth of Ab\u016b \u02bfAbdill\u0101h[6]<\/a>, the truthful one of the progeny of Mu\u1e25ammad (\u1e63), just as F\u0101\u1e0dil L\u0101h\u012bj\u012b has stated in his book Gawhar-i-Mur\u0101d<\/em>. The \u1e25ad\u012bth alluded to is also included in this book. The one who wants can read it there and refer to the aforementioned book.<\/p>\n\n\n\n

As for the power of setting in motion, the perfection of it is that the rational soul of the Prophet has reached this rank in the power of action and strength of influence that whatever he imagines in the mind and the image that manifests in his imagination and his will is present regarding that thing or image, meaning that when he wills that thing to be existent in external reality, it actually becomes existent in external reality at that instant. And sometimes he gains such a rank in relation to the material universe as he has with his material body, such that he may control the change (ta\u1e63arruf<\/em>) in the material universe just as he controls the change of his own body. Hence, in every breath he can affect his body by mere imagination, these manifest in forms such as that of lust, anger, fear, hope, embarrassment and modesty. Similarly, the aforementioned soul can affect every body (badan), nay every material thing in the universe, by mere imagination and rationalization. When this relation is proven, every reflection of the material universe, nay every contingent material thing is obedient and subservient to him in a way that whatever form he wills can exist with the permission of God. The rational soul actualizes with the reality of prophethood, and it gains the capability to receive divine revelation. The difference in the ranks of the prophets is due to the difference in the three aforementioned characteristics in their strength and weakness, perfection and imperfection. This is what is meant by the saying of God, the exalted:<\/p>\n\n\n\n

\u062a\u0650\u0644\u0652\u0643\u064e \u0627\u0644\u0631\u064f\u0651\u0633\u064f\u0644\u064f \u0641\u064e\u0636\u064e\u0651\u0644\u0652\u0646\u064e\u0627 \u0628\u064e\u0639\u0652\u0636\u064e\u0647\u064f\u0645\u0652 \u0639\u064e\u0644\u064e\u0649\u0670 \u0628\u064e\u0639\u0652\u0636\u064d… \ufd3f\u0627\u0644\u0628\u0642\u0631\u0629: \u0662\u0665\u0663\ufd3e\u200f<\/p>\n\n\n\n

Those are the messengers, we preferred over others\u2026 [2:253]<\/p>\n\n\n\n

As for miracles and things which are extraordinary, which are due to the power of action and setting in motion, their source is these three characteristics. It is due to these three aforementioned characteristics because when the prophetic soul has this relation with the material universe, whatever he imagines occurs in it and whatever he wills to perish, perishes. Thus, curing diseases and removing fever, giving health, sight and other examples occur and actualize due to prophetic imagination with the permission of God, the exalted. Similar is the case with cooling down the ignited, heating that which is cold, satiating the hungry, summoning the absent such as bringing the throne of Bilq\u012bs<\/em>[7]<\/a> and proven examples such as the coming of the tree[8]<\/a> and making the mute speak, like the stones etc. which occurs and actualizes by mere imagination. And it is possible that making the mute speak actualizes with the influence and control of the Prophet on the imaginative view of those present. This means that the Prophet may control the imaginative power of those present such that the effect of the present vocabulary, which are the special meanings, may be made manifest by him in their imaginative power as a word and form. Hence, going against what usually occurs (kharq-i-\u02bf\u0101dat<\/em>) and the emanation of a miracle by making someone hear (a sound) is because of that rational glorification (tasb\u012b\u1e25<\/em>). Something similar can happen to these present with the summoning of the absent person, that apparently the miracle would engrave the form of a throne in their joint perception so that they may view the throne as if it was actually there. The greatest of actual miracles is that of resurrecting the dead. This can occur such that the Prophet (\u1e63) makes an instantly controlled change on the material body of the deceased in such a way that it may become attached to its soul. If it, meaning the reattachment of the soul, is considered impossible, then it can be such that the Prophet makes such a controlled change in the imaginative power and joint perception of those present that the departed rational soul may be embodied and they may see it. Similar is the case with the splitting of the moon[9]<\/a> and the rupture of the celestial orbits, although their incidence in external reality may be possible as we shall soon explain. As for informing of the matters of the unseen and other verbal miracles, they are due to the other two characteristics (of the rational soul) which is based on their connection with the abstract intellects and celestial souls, because all details (juz\u02beiy\u0101t<\/em>) are manifested in the celestial souls. Therefore, the Holy Prophetic Soul is aware of unseen matters and future events due to the aforementioned connection. He is aware while he is awake, not in his sleep, because this is possible for other people in their sleep as well, as has been heard of.<\/p>\n\n\n\n

It must be known that when the presence of the three aforementioned characteristics is proven for the Prophet, that the miracle of the Prophet resulted from these three characteristics, then it is possible for the rupture of the celestial orbits to result from these three characteristics. Meaning that the Holy Prophetic Soul, by mere imagination, ruptured the celestial bodies and traversed in the heavens, or that the bodily Ascension of the Prophet (\u1e63) is also a specific miracle for him only. Now, regarding this specific miracle there has been a great unrest in the hearts of people. The reason for this is that the sages and philosophers have famously stated that the rupture and rejoining of the celestial orbits is impossible and cannot occur, just as it is proven from the passage cited from the author of Hid\u0101yah al-\u1e24ikmah. Moreover, an impossible matter cannot be related to a miracle. Hence, the rupture and rejoining of the universe can never occur with the Prophet\u2019s miracle, since it is impossible in and of itself.<\/p>\n\n\n\n

In reply to this we say that there are two types of impossibilities. (1) Rational impossibility (mumtani\u02bf-i-\u02bfaql\u012b<\/em>), this is a matter about which rational evidence proving that it cannot occur, such as an occurrence with no absolute cause. (2) Usual impossibility (mumtani\u02bf-i-\u02bf\u0101d\u012b<\/em>), this is a matter about which there is no rational evidence proving that it cannot occur[10]<\/a>, but it occurs due to the non-existence of a usual cause, such as the coming of the tree, where the usual causes are not present in relation to the willful motion of the tree, but the usual causes, known to dissipate, do not necessitate the dissipation of the absolute cause. Therefore, the occurrence of willful motion would not be impossible for the tree. It is mandatory for the miracle of the prophet to be from the second type, otherwise it would not be a miracle. This is because a miracle is that which goes against what usually happens. It is not possible for the miracle to be from the first type, otherwise it would be necessary for the intellect to negate it. For instance, if a person claims prophethood and says that my miracle is that I can violate the law of non-contradiction, it would be necessary for the intellect to initiate a denial of this. When this prelude is known,  we say that the rupture and rejoining of the celestial orbits is not rationally impossible that it may not be related to a miracle. Instead, it is usually impossible \u2013 which can be related to a miracle \u2013 and the argument that the philosophers have given for the impossibility of the rupture and rejoining of the celestial orbits does not apply to all celestial bodies. This is because the conclusion of this argument is that the rupture and rejoining of the celestial orbits necessitates straight motion, and that the celestial orbits is limited in dimensions, and that straight motion is impossible for something limited in dimensions. Hence, straight motion is impossible in the celestial orbits. Since not all celestial bodies are limited in their dimensions, rather, only one of them is limited, known as the orbit of orbits (falak al-afl\u0101k<\/em>), this argument is especially for the limited celestial orbit and does not apply to the other celestial orbits. Hence, the leader of the theistic philosophers, the head of the Gnostics, the scholar Mull\u0101 \u1e62adr\u0101 (d. 1640 CE) says in the explanation of al-Hid\u0101yah:<\/p>\n\n\n\n

\u0648\u0642\u062f \u0639\u0644\u0645\u062a \u0623\u0646 \u0647\u0630\u0647 \u0627\u0644\u0623\u062d\u0643\u0627\u0645 \u0625\u0646\u0645\u0627 \u062b\u0628\u062a\u062a \u0628\u0627\u0644\u0628\u0631\u0647\u0627\u0646 \u0641\u064a \u0627\u0644\u062c\u0631\u0645 \u0627\u0644\u0623\u0639\u0644\u0649 \u0627\u0644\u0645\u062d\u062f\u062f \u0644\u0643\u0646\u0647\u0645 \u064a\u062d\u0643\u0645\u0648\u0646 \u0628\u0647\u0627 \u0641\u064a \u063a\u064a\u0631\u0647 \u0628\u0627\u0644\u062a\u062d\u062f\u0633<\/p>\n\n\n\n

\u201cAnd you already known that these rulings are only established, with proof, in the highest celestial body, which is limited. But they apply these rulings to other things based on conjecture.\u201d[11]<\/a><\/p>\n\n\n\n

This means that there is no rational proof or evidence of the rulings of rupture and rejoining in the other celestial orbits. The philosophers who apply these rulings to other orbits are only doing so from guesswork, not from a rational proof. The scholar Qawshj\u012b, who has done an explanation of the book Tajr\u012bd<\/em> has also stated that the application of these rulings to other orbits that are not limited in dimensions is not possible. Hence, the rupture and rejoining of the other orbits would not be rationally impossible to the philosophers. Rather, it would be usually impossible. The issue of the ascension is not contingent upon the rupture of things limited in dimensions. The a\u1e25\u0101d\u012bth narrated about the issue of the ascension also do relate the causes. Hence, the unlikeliness of the incident of the ascension is done away with in totality, and success is through All\u0101h (alone).<\/p>\n\n\n\n

Proving the bodily ascension by the method of the theistic philosophers and Gnostics<\/p>\n\n\n\n

It should not remain concealed that proving the bodily ascension with the miracle of the rupture of the celestial orbits, as we have explained, is the way of the theologians, the natural philosophers, the theistic philosophers. There are many views of the Gnostics on the ascension, if all of them were to be explained it would make the book voluminous, but we want to keep this treatise as short as possible so that the minds of the readers may not be scattered. From amongst those schools of thought, one school which is explained is very noble and subtle. This is the school of thought stating that what is understood from the narrated a\u1e25\u0101d\u012bth about the story of the ascension is that the Prophet (\u1e63) had a bodily ascension, meaning that the Holy Prophet (\u1e63) traversed the heavens with his body (jism<\/em>). With the principle of occurrence in one\u2019s mind in a symbol of reality (q\u0101\u02bfidah tab\u0101dur \u02bfal\u0101mat al-\u1e25aq\u012bqah<\/em>), the body here refers to the actual body and not to an incidental (\u02bf\u0101ri\u1e0d\u012b<\/em>) one. The actual body is one with which the soul has an essential (dh\u0101t\u012b<\/em>) relation, not an incidental external relation. Moreover, it is proven and established that the souls of the Prophets and Im\u0101ms, peace be upon them, have pure souls with essential relations to elemental bodies (abd\u0101n \u02bfun\u1e63uriyyah<\/em>). They do not have an actual relation, but an incidental external one. Furthermore, they had an essential relation with subtle bodies (abd\u0101n mith\u0101liyyah<\/em>) which are luminous (n\u016br\u012byyah<\/em>). The reality of their bodies (ajs\u0101m<\/em>) was subtle and luminous and they u at the time of connection to the real of intellects and in solitude and worship, they used to discard of their elemental bodies just as a cloak is taken off the body or how dirt or weight is put away from the body. Now, since the Holy Prophet (\u1e63) did not have an essential relation with the elemental body but rather had an essential relation with the subtle and luminous body, this was the reason that his (\u1e63) shadow was not seen on the ground and this was the reason that when someone would want to tie a belt to the blessed waist of the Prophet (\u1e63), he would not be able to do so and it would be as though he had no waist. Removing the cloak of (material) bodies would be possible for them (i.e., the Prophets and Im\u0101ms) at every time and instant. When they would descend from the high ranks and lofty posts to be occupied with matters that required material bodies, such as eating, drinking and marriage and other lawful (mub\u0101<\/em>\u1e25<\/em>) deeds, they would deem themselves sinful (mudhnib<\/em>) and mistaken and seek forgiveness (istighf\u0101r<\/em>) for these (apparent) sins. Just as a slave from the people of the world who sits in front of his owner and master and comes face to face with him while his master is looking at him, the slave would be considered blameworthy and negligent by the wise (\u02bfuqal\u0101\u02be<\/em>) and he would have to repent for this deed of his. Similarly, the Prophets and infallible Im\u0101ms, upon all of them be peace, when they descend into material bodies (abd\u0101n m\u0101d\u012byyah<\/em>) and engage in lawful and legal acts, they consider themselves negligent and mistaken and seek forgiveness. Hence, the master of the universe, peace be upon him, has himself stated:<\/p>\n\n\n\n

\u0648\u0625\u0646\u064a \u0644\u0623\u0633\u062a\u063a\u0641\u0631 \u0627\u0644\u0644\u0647 \u0628\u0627\u0644\u0646\u0647\u0627\u0631 \u0633\u0628\u0639\u064a\u0646 \u0645\u0631\u0629<\/p>\n\n\n\n

\u201cI seek forgiveness from All\u0101h seventy times every day.\u201d[12]<\/a><\/p>\n\n\n\n

The same thing was indicated towards in what he, peace and blessings be upon him, has said:<\/p>\n\n\n\n

\u062d\u064e\u0633\u064e\u0646\u064e\u0627\u062a\u064f \u0627\u064e\u0644\u0652\u0623\u064e\u0628\u0652\u0631\u064e\u0627\u0631\u0650 \u0633\u064e\u064a\u0650\u0651\u0626\u064e\u0627\u062a\u064f \u0627\u064e\u0644\u0652\u0645\u064f\u0642\u064e\u0631\u064e\u0651\u0628\u0650\u064a\u0646\u064e<\/p>\n\n\n\n

\u201cThe good deeds of the pious are (like) the bad deeds of the proximate ones.\u201d[13]<\/a><\/p>\n\n\n\n

It was mandatory for them to descend (to this earthly form) because the divine law (shar\u012b\u02bfah<\/em>) and creed needed to be established. Despite this, they were luminous (n\u016br\u0101n\u012b<\/em>). When they would wish to enact rulings related to material bodies and occupy themselves in worldly concerns, their hearts \u2013 due to a surplus of luminosity \u2013 would become inclined to hostility (of the world). This is because the more a thing is luminous and pure, the more its hostility would be plain and manifest (to worldly things). Hence, when they would feel this hostility, they would consider it a sin against themselves and seek forgiveness for it. Rather, the ranks of the Prophets and Im\u0101ms, peace be upon them all, in cognition of All\u0101h and knowing about the realm of dominion (\u02bf\u0101lam al-malak\u016bt<\/em>) renew just like the renewal of day and night and increase instantly. So, when they advance from one rank to a superior rank, they consider the posterior rank as a sin and offense in relation to the subsequent rank. Hence, their acknowledgment of sins is in relation to bodily matter (m\u0101ddah badan\u012byyah<\/em>) and not regard to the essential divine infallibility. This is where the Prophet Yusuf (as) pointed towards when All\u0101h states:<\/p>\n\n\n\n

…\u0625\u0650\u0646\u064e\u0651 \u0627\u0644\u0646\u064e\u0651\u0641\u0652\u0633\u064e \u0644\u064e\u0623\u064e\u0645\u064e\u0651\u0627\u0631\u064e\u0629\u064c \u0628\u0650\u0627\u0644\u0633\u064f\u0651\u0648\u0621\u0650 \u0625\u0650\u0644\u064e\u0651\u0627 \u0645\u064e\u0627 \u0631\u064e\u062d\u0650\u0645\u064e \u0631\u064e\u0628\u0650\u0651\u064a… \ufd3f\u064a\u0648\u0633\u0641: \u0665\u0663\ufd3e\u200f<\/p>\n\n\n\n

\u201c\u2026 Surely, the soul persistently commands evil, except those who my Lord has mercy upon\u2026\u201d [12:53]<\/p>\n\n\n\n

This reason is from amongst the divine inspirations, otherwise in the Prophet (as) has been addressed in the verse:<\/p>\n\n\n\n

…\u0648\u064e\u0627\u0633\u0652\u062a\u064e\u063a\u0652\u0641\u0650\u0631\u0652 \u0644\u0650\u0630\u064e\u0646\u0628\u0650\u0643\u064e… \ufd3f\u063a\u0627\u0641\u0631: \u0665\u0665\ufd3e\u200f \u0648 \ufd3f\u0645\u062d\u0645\u062f: \u0661\u0669\ufd3e\u200f<\/p>\n\n\n\n

\u201c\u2026 And seek forgiveness for your sin\u2026\u201d [40:55 and 47:19]<\/p>\n\n\n\n

Apparently, this verse was against the infallibility of the master of the universe (\u1e63), but the exposition (that we have presented) illustrates that it is not contradictory to his (\u1e63) divine infallibility. Sayyid Ni\u02bfmatull\u0101h al-Jaz\u0101\u02beir\u012b, one of the great scholars of the Im\u0101m\u012byyah, states about the reason for the mourning of al-Sajj\u0101d (as)[14]<\/a> and his expression of fear:<\/p>\n\n\n\n

\u0641\u0633\u0628\u0628\u0647 \u0623\u0646\u0647\u0645 \u0639\u0644\u064a\u0647\u0645 \u0627\u0644\u0633\u0644\u0627\u0645 \u064a\u0646\u0632\u0644\u0648\u0646 \u0623\u0646\u0641\u0633\u0647\u0645 \u0641\u064a \u0623\u0642\u0648\u0627\u0644\u0647\u0645 \u0648\u0623\u0641\u0639\u0627\u0644\u0647\u0645 \u0625\u0644\u0649 \u0627\u0644\u062f\u0631\u062c\u0627\u062a \u0627\u0644\u0644\u0627\u0626\u0642\u0629 \u0628\u0623\u0645\u062a\u0647\u0645 \u0641\u0625\u0646\u0647\u0645 \u0628\u0639\u062b\u0648\u0627 \u0644\u0625\u0631\u0634\u0627\u062f\u0647\u0645 \u0641\u0639\u0644\u064a\u0647\u0645 \u0627\u0644\u062a\u0644\u0628\u0633 \u0628\u0645\u0627 \u064a\u0646\u062a\u0641\u0639 \u0627\u0644\u0623\u0645\u0629 \u0628\u0645\u0634\u0627\u0647\u062f\u062a\u0647 \u0648\u0625\u0646 \u0643\u0627\u0646 \u0646\u0627\u0632\u0644\u0627 \u0639\u0646 \u0630\u0631\u0648\u0629 \u0645\u0642\u0627\u0645\u0647\u0645<\/p>\n\n\n\n

\u201cThe reason for this was that they (the Prophet and Im\u0101ms), peace be upon them, would sometimes descend in their saying and actions to ranks that match their nation. This is because they were sent for their guidance, so they must act in a way that will be beneficial for the nation to view, even though such an act may be lower than the peak of their stature.\u201d[15]<\/a><\/p>\n\n\n\n

It can be clearly observed from this passage that the Prophets and Im\u0101ms (peace be upon them all) did not have an essential relation to their elemental and material bodies. Rather, to guide the creation, they would attach themselves to elemental and material bodies with their own will. Moreover, the \u1e25ad\u012bth that is narrated from the Im\u0101m, peace be upon him, also proves this point when he states:<\/p>\n\n\n\n

\u064a\u0645\u0648\u062a \u0627\u0644\u0645\u064a\u062a \u0645\u0646\u0627 \u0648\u0644\u064a\u0633 \u0628\u0645\u064a\u062a<\/p>\n\n\n\n

When someone dies from amongst us, he is not deceased.[16]<\/a><\/p>\n\n\n\n

This \u1e25ad\u012bth supports this issue in the sense that actual death occurs when the soul cuts its connection of regulation and controlling change with its essential (a<\/em>\u1e63l\u012b<\/em>) body. If it cuts its connection with an incidental body, he does not die. This is because so long as we do not cut our connection with the essential body, we do not die. It is therefore proven that the Prophets and Im\u0101ms, peace be upon them, do not have an essential relation to their elemental and material bodies. If they had an essential relation, it was necessary that they would have died at the time of cutting the attachment (with the material body). However, the Im\u0101m (as) states that we do not die. Therefore, the \u1e25ad\u012bth clearly demonstrates that material bodies are not their actual and real bodies. Rather, the real and actual bodies of the Prophets and Im\u0101ms, peace be upon them, are those which they remain alive after their apparent death. These are subtle and luminous bodies, which the \u1e25ad\u012bth points towards which Mu\u1e25ammad ibn al-\u1e24asan al-\u1e6c\u016bs\u012b (d. 1067 CE) narrates in the book Tahdh\u012bb al-A\u1e25k\u0101m from Im\u0101m al-\u1e62\u0101diq (as), where he says to Y\u016bnus ibn \u1e92iby\u0101n[17]<\/a>:<\/p>\n\n\n\n

\u0645\u064e\u0627 \u064a\u064e\u0642\u064f\u0648\u0644\u064f \u0627\u0644\u0646\u064e\u0651\u0627\u0633\u064f \u0641\u0650\u064a \u0623\u064e\u0631\u0652\u0648\u064e\u0627\u062d\u0650 \u0627\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u0650\u064a\u0646\u064e \u0642\u064f\u0644\u0652\u062a\u064f \u064a\u064e\u0642\u064f\u0648\u0644\u064f\u0648\u0646\u064e \u062a\u064e\u0643\u064f\u0648\u0646\u064f \u0641\u0650\u064a \u062d\u064e\u0648\u064e\u0627\u0635\u0650\u0644\u0650 \u0637\u064f\u064a\u064f\u0648\u0631\u064d \u062e\u064f\u0636\u0652\u0631\u064d \u0641\u0650\u064a \u0642\u064e\u0646\u064e\u0627\u062f\u0650\u064a\u0644\u064e \u062a\u064e\u062d\u0652\u062a\u064e \u0627\u0644\u0652\u0639\u064e\u0631\u0652\u0634\u0650 \u0641\u064e\u0642\u064e\u0627\u0644\u064e \u0623\u064e\u0628\u064f\u0648 \u0639\u064e\u0628\u0652\u062f\u0650 \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0639 \u0633\u064f\u0628\u0652\u062d\u064e\u0627\u0646\u064e \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0627\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u064f \u0623\u064e\u0643\u0652\u0631\u064e\u0645\u064f \u0639\u064e\u0644\u064e\u0649 \u0627\u0644\u0644\u064e\u0651\u0647\u0650 \u0645\u0650\u0646\u0652 \u0630\u064e\u0644\u0650\u0643\u064e \u0623\u064e\u0646\u0652 \u064a\u064e\u062c\u0652\u0639\u064e\u0644\u064e \u0631\u064f\u0648\u062d\u064e\u0647\u064f \u0641\u0650\u064a \u062d\u064e\u0648\u0652\u0635\u064e\u0644\u064e\u0629\u0650 \u0637\u064e\u0627\u0626\u0650\u0631\u064d \u0623\u064e\u062e\u0652\u0636\u064e\u0631\u064e \u064a\u064e\u0627 \u064a\u064f\u0648\u0646\u064f\u0633\u064f \u0627\u0644\u0652\u0645\u064f\u0624\u0652\u0645\u0650\u0646\u064f \u0625\u0650\u0630\u064e\u0627 \u0642\u064e\u0628\u064e\u0636\u064e\u0647\u064f \u0627\u0644\u0644\u064e\u0651\u0647\u064f \u062a\u064e\u0639\u064e\u0627\u0644\u064e\u0649 \u0635\u064e\u064a\u064e\u0651\u0631\u064e \u0631\u064f\u0648\u062d\u064e\u0647\u064f \u0641\u0650\u064a \u0642\u064e\u0627\u0644\u064e\u0628\u064d \u0643\u064e\u0642\u064e\u0627\u0644\u064e\u0628\u0650\u0647\u0650 \u0641\u0650\u064a \u0627\u0644\u062f\u064f\u0651\u0646\u0652\u064a\u064e\u0627 \u0641\u064e\u064a\u064e\u0623\u0652\u0643\u064f\u0644\u064f\u0648\u0646\u064e \u0648\u064e\u064a\u064e\u0634\u0652\u0631\u064e\u0628\u064f\u0648\u0646\u064e \u0641\u064e\u0625\u0650\u0630\u064e\u0627 \u0642\u064e\u062f\u0650\u0645\u064e \u0639\u064e\u0644\u064e\u064a\u0652\u0647\u0650\u0645\u064f \u0627\u0644\u0652\u0642\u064e\u0627\u062f\u0650\u0645\u064f \u0639\u064e\u0631\u064e\u0641\u064f\u0648\u0647\u064f \u0628\u0650\u062a\u0650\u0644\u0652\u0643\u064e \u0627\u0644\u0635\u064f\u0651\u0648\u0631\u064e\u0629\u0650 \u0627\u0644\u064e\u0651\u062a\u0650\u064a \u0643\u064e\u0627\u0646\u064e\u062a\u0652 \u0641\u0650\u064a \u0627\u0644\u062f\u064f\u0651\u0646\u0652\u064a\u064e\u0627<\/p>\n\n\n\n

\u201c\u2019What do people say about the souls of the believers?\u2019 I (Y\u016bnus) replied, \u2018They say that are in the craws of green birds in lanterns below the throne.\u2019 Im\u0101m al-\u1e62\u0101diq (as) replied, \u2018Glory be to God! The believer is more noble in the sight of All\u0101h than that he may place his soul in the pouch of a green bird. \u2018O Y\u016bnus! When All\u0101h, the exalted, takes out the soul of the believer, he puts it in a form like its form in the world, so the believers eat and drink. When someone comes to them, they recognize him with the form that he had in the world.\u2019\u201d[18]<\/a><\/p>\n\n\n\n

The reports transmitted from the Im\u0101ms of the Ahl al-Bayt and the chosen Prophet (\u1e63) are so numerous that they cannot be counted. The benefit gained from this \u1e25ad\u012bth is that the souls of the believers live in subtle and luminous bodies after their die. This is even though they had an essential connection with elemental and material bodies in the world. When that connection was cut off, they remain connected to subtle bodies. Hence, the existence of subtle bodies has been proven from this \u1e25ad\u012bth.<\/p>\n\n\n\n

What we have explained is that the Prophets and infallible Im\u0101ms do not have an essential connection with elemental and material bodies in the world. Rather, their soul has an essential connection with subtle and luminous bodies, as we have already proven. Hence, it is clearly proven from these explanations that the material bodies are not the actual bodies of the Prophets (as). The a\u1e25\u0101d\u012bth narrated about the story of the ascension prove that the Holy Prophet (\u1e63) ascended with his essential and actual body. We have proven that their actual body is not their material and elemental body which would need to rupture the orbits for the ascension. Rather, it was their actual body, and their real body is luminous and subtle, which has a perfect unity with the soul and he can traverse the heavens like the soul. His body would not require rupturing the orbits. Hence, we conclude that the Prophet (\u1e63) had a bodily (jism\u0101n\u012b<\/em>) ascension, and he did not require the rupturing of the orbits. All praise is to God for the completion of this.<\/p>\n\n\n\n

Let us suppose that the bodies of the Prophets had an essential connection to material bodies and not an incidental and external connection. Even though this supposition is against reality, this belief would still not have any difficulty or lacking because the thing indicated (mush\u0101r) in the material body and the subtle body is the same. Just as is the school of thought of the researching theistic philosophers that a personality is personified by itself and not by matter. Hence, Zayd is Zayd\u012b from the aspect of himself and not from the aspect of matter. This is why the existence (wuj\u016bd<\/em>) of Zayd and the personification (tashakhkhus<\/em>) of Zayd would remain constant as long as the soul of Zayd is within Zayd. This is despite the fact that his parts would be alternating. Its necessities, like this, and the quantity, mode, position, when it will happen, all would be supplied. This is as we observe throughout his life, that his existence and personification remain constant despite the fact that his natural forms change with subtle forms such as in the state of sleep, in the realm of the grace and the realm of the purgatory (barzakh<\/em>) until the day of resurrection. This is because the human identity in all these alternations and changes is one. It is as such in its essence since it is the actual identity in the way of being solitary and gradational. The essential characteristic and existential limits which are found in this path of substantial motion (\u1e25arakat-i-jawhariyyah<\/em>)[19]<\/a> have no consideration. Rather, consideration is given to things that are constant and lasting. This is the soul, and this is the form of the completion of man. This is the real identity and essence of man. From amongst the principles that have been decided is that every composite entity is in its own form itself, not due to matter. For example, a throne is a throne due to its own form and not due to matter. Hence, considering both these principles laid out, if the Prophet (\u1e63) had an ascension with a subtle body, it cannot be said that he did not have a bodily ascension. This is because the material body and the subtle body are the same body from the aspect of personification and form, and we cannot say that the subtle body is something other than that body. According to the first principle which we have explained, when a natural form his changing and has a subtle form with it the personality would be one. Also, regarding the second principle we cannot say that the subtle body is different to the material body. This is because they have one form. It must be known that a human is someone made up of a soul and a body. Despite their difference in status (manzilat<\/em>) of the soul and the body are found in one existence. It is as if both things are one, but one side is changing, temporal and transient. It is like a branch, whereas the other side is permanent and lasting like the root. When the soul is perfect in its existence, the body would be purer and more subtle and its connection to the soul is more intense, the unity between the two is stronger and more intense. This is to such an extent that when the soul attains a rational existence, the two things become one without any distinction. The majority have thought that when the soul changes from its worldly existence to its existence in the hereafter, it sheds its body and becomes bare just as someone throws away their cloak. This notion is mistaken because they thought that the natural body which the soul essentially regulated and controlled is the inanimate body (badan-i-jam\u0101d\u012b<\/em>) that would be thrown away, despite this not being the case. Rather, this material, dead corpse is outside the place of regulation and chance. It is like a weight, feces and dirt which nature disposes of just as a branch, horns and hooves etc. which nature attains outside its own nature due to external objectives. An example would be a house which a man makes to defend himself from heat and cold and other things he needs and not due to the reality of existence. This is even though this same human existence does not permeate it. Thus, the actual body of the human is that within which the light of perception and life is permeates essentially (bil-dh\u0101t<\/em>) and not accidentally (bil-\u02bfar\u1e0d<\/em>).[20]<\/a> The relation of the soul to that actual body should be like the relation of the sun to its light. If this inanimate, dead corpse had been the actual body it would essentially have the power of life permeating in it and if it would not have been like a vessel or utensil it would not deteriorate or be discarded of like the house which has been ruined due to the departure of the homeowner. It is therefore proven that this inanimate body is not the actual body of a person. Rather, the actual body of a person is one which does not separate from the soul of a person after leaving the material body and that is the luminous body which does not separate from a person in his life and death. It is plainly apparent from this exposition that the inanimate body the same as emission and brain. This is such that apart from the Prophets, the actual body of the rest of humankind is also that very subtle body and the soul has an essential connection to it. Hence, the Prophets would be more entitled to an essential connection with that subtle body. Hence, when the essential connection is with that body alone, the ascension would take place with that body which is essential and not with an incidental, external body. Since the state of the ascension is a state of a higher rank for a Prophet, it is imperative that a Prophet must be clean and pure of any filth and impurities. When it is proven that the material body is like filth and impurities, it is necessary that in such a high rank, which is a connection to the divine realm, the holy soul of the Prophet (\u1e63) would be pure of any impurities and would connect with the divine realm being clean and pure. When he is pure of these impurities, the celestial bodies would not be an obstacle or hindrance for the Prophet (\u1e63) because a subtle body is like a soul which nothing is a hindrance to, especially in a state where the soul is in unity with the body just as is apparent from the previous explanation.<\/p>\n\n\n\n

The author of these pages states that understanding this school of thought of the theosophists is difficult for the minds of the commonfolk. For the minds of the elite people who can understand this well, this school of thought has a lofty ranking for proving the bodily ascension, and there is no apparent opposition to the divine law in accepting this school of thought. Hence, this school of thought is true or nearer to the truth. And all praise is to God, the Lord of the world, upon the completion of this.<\/p>\n\n\n\n

\n\n\n\n

[1]<\/a> Note that being bodily, corporeal or even physical is not the same as being material since something can be physical or bodily and yet immaterial. The example of this is a dream, where a person sees forms, bodies, moves places, feels, senses, touches, enjoys, is fearful, and so on. The experience within a dream is bodily, yet immaterial. This is the same as the Prophetic night journey, which was bodily but not material since it is impossible for matter to transcend into the immaterial realms. If matter transcends into the immaterial realms, it ceases to be matter and thus becomes immaterial.<\/p>\n\n\n\n

[2]<\/a> A \u1e25ad\u012bth is called mutaw\u0101tir if it has been mass-transmitted by a large group in each level of the chain of narration, all from different lands and eras, such that it would be impossible for all of them to have come together and conspired to fabricate and forge such a narration. Taw\u0101tur is the highest rank a \u1e25ad\u012bth can attain in the \u1e62a\u1e25\u012b\u1e25 category.<\/p>\n\n\n\n

[3]<\/a> This part has been taken from al-Majlis\u012b\u2019s (d. 1699 CE) \u1e24ay\u0101t al-Qul\u016bb. See: \u1e24ay\u0101t al-Qul\u016bb, vol. 3, p. 699<\/p>\n\n\n\n

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[4]<\/a> The ancient philosophers, following the Ptolemaic model, said that there are different heavenly spheres arranged such that it is not possible for an object to pass through one sphere without disturbing the whole. Due to their motion continuing as it is, was thought that a body did not pass through, since that would have disturbed the motion. Modern cosmology has disproven this view of the cosmos and later philosophers have not used this argument when discussing the bodily ascension.<\/p>\n\n\n\n

[5]<\/a> Shar\u1e25 al-Hid\u0101yah al-Ath\u012br\u012byyah, pp. 159 \u2013 160.<\/p>\n\n\n\n

[6]<\/a> Ab\u016b \u02bfAbdill\u0101h is the kunya<\/em> (teknonym) of the sixth Sh\u012b\u02bfa Im\u0101m, Ja\u02bffar al-\u1e62\u0101diq (as).<\/p>\n\n\n\n

[7]<\/a> This event is mentioned in the Qur\u02be\u0101n 27:22-42. The throne, according to tafs\u012br sources, was brought by the successor of Sulaym\u0101n (as) known as \u0100\u1e63if ibn Barkhiy\u0101.<\/p>\n\n\n\n

[8]<\/a> This is one of the miracles of the Prophet reported in the books of \u1e25ad\u012bth. When he called a tree to him, it came towards him. See: Dal\u0101\u02beil al-Nub\u016bwwah by al-Bayhaq\u012b, \u1e24ay\u0101t al-Qul\u016bb by al-Majlis\u012b and other sources.<\/p>\n\n\n\n

[9]<\/a> The splitting of the moon is one of the miracles that were performed by the Prophet (\u1e63), as alluded to in the Qur\u02be\u0101n 54:1 and mentioned in several \u1e25ad\u012bth sources.<\/p>\n\n\n\n

[10]<\/a> The philosophers differentiate something being rationally impossible and something being usually impossible. They state that a miracle is impossible in the sense that it does not usually occur in day-to-day life, but that it is not rationally impossible. For example, the changing of the staff of Moses (as) into a snake is not what usually occurs but it is not rationally impossible since it is a mere change in material form, and non-living things do turn into living things as the semen turns into a human. Hence, miracles are not in line with science, since science forms theories based on replicability and what usually occurs in the natural world, but miracles do not go against reason since they do not disobey the laws of nature, but only our understanding of such laws.<\/p>\n\n\n\n

[11]<\/a> Shar\u1e25 al-Hid\u0101yah al-Ath\u012br\u012byyah, p. 161.<\/p>\n\n\n\n

[12]<\/a> Shar\u1e25 U\u1e63\u016bl al-K\u0101f\u012b, vol. 10, p. 175, Bi\u1e25\u0101r al-Anw\u0101r, vol. 25, p. 204, Mustadrak Saf\u012bnah al-Bi\u1e25\u0101r, vol. 7, p. 259, Kashf al-Ghummah, vol. 2, p. 254.<\/p>\n\n\n\n

[13]<\/a> Kashf al-Ghummah, vol. 2, p. 254, Bi\u1e25\u0101r al-Anw\u0101r, vol. 25, p. 205, Qa\u1e63a\u1e63 al-Anb\u012by\u0101\u2019, vol. 1, p. 47<\/p>\n\n\n\n

This statement means that the actions of people are in accordance with their ranks. One deed can be mandatory for one person and impermissible for the other. An action can be permissible for the average person but would be impermissible or disliked for someone of the stature of a Prophet or Im\u0101m.<\/p>\n\n\n\n

[14]<\/a> Im\u0101m al-Sajj\u0101d (as) is the fourth Sh\u012b\u2019i Im\u0101m and is known to have mourned over the martyrdom of his father Im\u0101m al-\u1e24usayn (as) in the tragedy of Karbal\u0101\u2019.<\/p>\n\n\n\n

[15]<\/a> N\u016br al-Anw\u0101r F\u012b Shar\u1e25 al-Sa\u1e25\u012bfah al-Sajj\u0101d\u012byyah, p. 159. A similar passage is found in al-Nar\u0101q\u012b\u2019s J\u0101mi\u02bf al-Sa\u2019\u0101d\u0101t, vol. 3, p. 64 and al-Ghaz\u0101l\u012b\u2019s I\u1e25y\u0101\u2019 \u02bfUl\u016bm al-D\u012bn, vol. 4, p. 43.<\/p>\n\n\n\n

[16]<\/a> Nahj al-Bal\u0101gha, vol. 1, p. 154, Ba\u1e63\u0101\u02beir al-Daraj\u0101t, p. 295 etc. with a different wording (\u064a\u0645\u0648\u062a \u0645\u0646 \u0645\u0627\u062a \u0645\u0646\u0627 \u0648\u0644\u064a\u0633 \u0628\u0645\u064a\u062a).<\/p>\n\n\n\n

[17]<\/a> The narrator Y\u016bnus ibn \u1e92iby\u0101n has been criticized by some scholars for associating with gh\u0101l\u012b<\/em> circles and has also been deemed weak. See: al-Kh\u016b\u02bf\u012b\u2019s Mu\u2019jam Rij\u0101l al- \u1e24ad\u012bth, no. 13862 for further details.<\/p>\n\n\n\n

[18]<\/a> Tahdh\u012bb al-A\u1e25k\u0101m, vol. 1, p. 466. Also found in al-K\u0101f\u012b, vol. 3, pp. 244 \u2013 245 and al-\u0100m\u0101l\u012b of al-\u1e6c\u016bs\u012b, no. 942.<\/p>\n\n\n\n

[19]<\/a> Substantial motion is the philosophical idea that things go from potentiality to actuality. For example, a tree would potentially be a table or chair made of wood. Once it is made into that form, it still has substantial motion to transform into another form. The cause would determine what form the object would take on, but it would still have potentiality left in it to change into another form and it would keep on actualizing into a new form since it cannot fully actualize itself when there is still substantial motion left in it.<\/p>\n\n\n\n

[20]<\/a> The soul has connected to the subtle body (\u062c\u0633\u0645 \u0645\u062b\u0627\u0644\u064a) and the material body (\u062c\u0633\u0645 \u0645\u0627\u062f\u064a). However, the material body can become lifeless when the soul is detached from it, since it does not have to necessarily have life. However, the soul is always attached to the subtle body, and thus the subtle body can never be lifeless. A substance or essential property (\u062c\u0648\u0647\u0631) is something that makes a thing what it is, whereas an accident (\u0639\u0631\u0636) is something that could be part of that thing or could be different and does not affect the thing being what it is. For example, a ball\u2019s essential property can be roundness, and the color of the ball is an accident that can be blue, black and so on. The accidental property can change but it will not mean that the ball is no longer a ball. However, if the essential property of roundness changes, the ball will no longer be considered a ball.<\/p>\n<\/div>\n\n\n\n

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\n
Introduction<\/a><\/div>\n\n\n\n
Section One<\/a><\/div>\n\n\n\n
Section Two<\/a><\/div>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Section One: On proving the bodily ascension[1] It should be clear that it is proven through the noble verses (of the Qur\u02be\u0101n) and mutaw\u0101tir[2] a\u1e25\u0101d\u012bth that the Truth (i.e., God), the exalted, took the master of the universe in a night from the exalted city of Makkah to the furthest mosque (al-Masjid al-Aqs\u0101), and from […]<\/p>\n","protected":false},"author":3,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"nf_dc_page":"","om_disable_all_campaigns":false,"WB4WB4WP_MODE":"","WB4WP_PAGE_SCRIPTS":"","WB4WP_PAGE_STYLES":"","WB4WP_PAGE_FONTS":"","WB4WP_PAGE_HEADER":"","WB4WP_PAGE_FOOTER":"","footnotes":""},"class_list":["post-263","page","type-page","status-publish","hentry"],"yoast_head":"\nSection One - Syed Molana Hashmat Sherazi<\/title>\n<meta name=\"robots\" content=\"index, follow, max-snippet:-1, max-image-preview:large, max-video-preview:-1\" \/>\n<link rel=\"canonical\" href=\"https:\/\/maulana-hashmat.com\/?page_id=263\" \/>\n<meta property=\"og:locale\" content=\"en_US\" \/>\n<meta property=\"og:type\" content=\"article\" \/>\n<meta property=\"og:title\" content=\"Section One - 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