Obstacles of the Path
Starting a spiritual journey
upon the road of perfection and attaining higher spiritual positions is not an
easy and simple task rather is extremely difficult and complicated. A devotee
has to encounter plenty of obstacles in his path and must struggle to remove
them, otherwise, he would never be able to reach his Desired destination.
21.1. First Obstacle
–Incompetence
The greatest obstacle for
undertaking gnostic journey and attaining God's Nearness by a wayfarer is the
incompetency of his self. A heart contaminated and darkened by sinning cannot
become a center for the illumination of Divine light. When a human heart as a
result of sinning turns into a Satan's commands center then how come God's
favorite angels may descend into it?
Imam al-Sadiq (A) narrated a
tradition from his father:
"For a human being there is nothing worst than sin
because it wages war against heart until taking over its control. This
condition of heart is called inverted or upside down heart." -Bihar al-Anwar, vol. 73, p-312.
The heart of a sinner is an
inverted heart, which forces him to move in the wrong direction. Then how could
he move in the direction of God's Nearness and could accept God's blessings and
favors? Therefore, it is necessary for a wayfarer that before starting his
journey to achieve self-purification and self-perfection, firstly he must try
his best not to commit sins and only then he should engage himself into
invocation and worship, otherwise his efforts and endeavor in invocation and
worship will not result in his becoming near to God-Almighty.
21.2. Second Obstacle
-Worldly Attachments
One of the greatest barrier is
the attachments to worldly allurements such as desire of wealth and property,
love of wife and children, attachment to house and other means of living,
ambitions towards power and positions, attachments towards family, and even
liking towards education and knowledge etc. are the types of attachments which
prevent a human being from movement and migration towards God-Almighty.
A heart so much in love with
perceptible things and is infatuated in them, how can detach itself so easily
and may ascent towards the Upper-Heaven? A heart which is the command center
for of worldly affairs, how could it become the illumination of Divine light. Apart
from that in accordance to traditions the love of this world is the roots of
all sins and transgressions, and a sinner can never ascent towards God's
Nearness. Imam al-Sadiq (A) has said:
"The love of world is the root of all evils." -Bihar al-Anwar, vol. 73, p-90
The Holy Prophet (S) has said:
"The first thing through which transgression against
God-Almighty was done consisted of six characteristics: Love of world, love of
position, love of women, love of eating, love of sleeping, and love of
comforts." -Bihar al-Anwar, vol. 73, p.94.
Jabir narrated that once he
visited Imam al-Baqir (A) who said:
"Oh Jabir my heart is
sad and lull of grief 'May my soul be sacrificed upon you, what is the reason
of your grief ? I said. The Imam said: 'In whoever's heart the God's true and
pure religion will enter, his heart would become detached to all external
attachments (other than God's).”
“Oh Jabir! what is world and
its worth? Is it any thing else other than the mouthful you eat, the piece of
dress you use to cover your body and the women you take for marriage ?”
“Oh Jabir! The believers do
not trust the world and its life and do not regards themselves as safe from
their transfer into the Hereafter.”
“Oh Jabir! The Hereafter is
the permanent abode of eternity while the world is a place of temporary abode
and place of dying but the worldly ones are negligent of this reality except
the true believers who are the people who think, deliberate, and take lessons
from the world. Whatever, enters into their ears does not prevent them from
God’s Remembrance, and similarly possession of gold and wealth does not to
make them negligent from God's worshipping, thus, they are the ones who earn
the rewards of Hereafter because of their being aware about the religion.” -Bihar al-Anwar, vol. 73, p-36.
The Holy Prophet (S) said:
"A person never tastes the sweetness of faith until
and unless he becomes indifferent to whatever has been eaten by him.” -Bihar al-Anwar, vol. 73, p-49.
Therefore, it is necessary for a
wayfarer to completely detach his heart from such attractions so that movement
and migration towards the higher exalted positions become possible for him. He
should thoroughly cleanse his heart from thoughts and anxieties of worldly
affairs so that they could be replaced by God's Remembrance.
However, it must be reminded
that whatever has been condemned is -infatuation and intense attachment to
worldly affairs -and not worldly affairs in themselves. A wayfarer, like any
other human being for continuation of life needs housing, clothing, food, and
life partner and in order to fulfill these requirements he has no choice except
to work.
For the continuation of human
race and to leave his offspring one must marry and for the sake of social life
he has no choice except to accept social responsibilities. It is because of
these considerations that none of them have been condemned in the Islamic canon
law (sharia) [1]. Instead if performed with the intention of God's
Nearness (qurb), all of them are considered as worships bringing a
person closer to God-Almighty. Because these things in themselves do not act as
obstacles for movement, undertaking a gnostic journey, and engaging in God's
Remembrance.
What acts as an obstacle for
movement and invocation is infatuation and intense attachments to these
affairs. If these affairs become the life's main aim and objective, thus,
occupying his attention and thoughts completely in themselves then such a
situation would result in his becoming negligent from God's Remembrance.
Therefore in Islam money worshipping, women worshipping, and power and
education worshipping are condemned because they prevent a man from migration
and movement towards God-Almighty but the money, women, education, and position
in themselves are not condemned.
Did not the Holy Prophet (S)
Commander of the Faithful, Imam ' Ali (A), Imam al-Sajjad, and other Infallible
Imams of Prophets (Ahlul Bayt) work, endeavor, and utilize the Divine
bounties? This is one of the great advantage of Islam that for the World and
Hereafter and their relevant affairs does not recognize any boundary and
limitations.
21.3. Third Obstacle
-Obedience of Passions
The Third obstacle is surrender
to selfish whims, passions and carnal desires. Like the dark and thick smoke, self's
whims and passions attack the heart's domain turning into a darkened heart,
thus, lacking the decency for illumination of Divine light.
Whims and passion continuously
pull the heart from one direction to another one, thus, never allowing him the
opportunity to have a union with God-Almighty and developing some affection for
Him. Day and night they try and endeavor to present their own passionate
demands. Naturally, in this situation who has the courage to think about
migration and ascension towards the Celestial Kingdom of God-Almighty.
The God-Almighty has said in
Holy Quran:
"And follow not desire that it beguile thee from the
way of God." -the Holy- Quran (37:26)
The Commander of the Faithful
Imam Ali (A) said:
"The most brave person is the one who could dominate
over the passions of his self." -Bihar al-Anwar, vol. 70, p-76.
21.4. Fourth Obstacle
–Overeating
One of the main obstacles of the
way for God's Remembrance and invocation is over- eating and being a slave of
the belly. A person who strives day and night to arrange good and delicious
food and fills his belly with different sorts of tasty foods, how could such a
person will have union with God-Almighty, develop affection, and establish
secret communications with Him? With a stomach full of food how could one may
have a mood for worshipping and supplication? Some one who considers pleasure
simply in eating and drinking, when would taste the sweetness of supplication
with God-Almighty? It is because of these considerations that overeating has
been condemned in Islam. Imam al-Sadiq (A) said to Abu-Basir:
“Stomach transgresses under the influence of over-eating.
The most nearest situation between the God-Almighty and his servant is -when
the stomach is empty and the worst situation is -when his stomach is full.”
-Wasail
al-Shi’a, vol. 16, p-405.
Imam al-Sadiq also said:
“God-Almighty considers over eating as something
indecent."
-Wasail
al-Shi’a, vol. 16, p-407.
The Holy Prophet (S) had said:
"Don't indulge in over-eating because it would
quench the light of faith within your hearts.”
-al-Mustadrak,
vol. 3, p-81.
Imam al-Sadiq (A) had said in a
narration:
"For the heart of a believer there is nothing worst
than over-eating, because it will cause hard-heartedness and seduction, while
hunger happens to be the most delicious disk for a believer's soul and heart,
and health for his body."
-al-Mustadarak,
vol. 3, p-80.
The Commander of the Faithful
Imam Ali (A) has said:
“When God-Almighty intends to reform the believer's
affair, He bestows upon him three blessings: less sleep, less appetite, and
less speech.”
-al-Mustadarak,
vol. 3 p-81.
He also said:
“Hunger is the best help for controlling self and
breaking up chronic habits.”
-al-Mustadarak,
vol. 3 p-81.
There is a tradition narrated by
Imam' Ali (A) that on the night of Ascent (Mairaj), God-Almighty said to
the Holy Prophet (S):
"Oh Ahmad! How sweet and beautiful are the hunger,
silence, and seclusion? 'Oh God! What is the advantage of hunger?' Asked the
Holy Prophet (S). 'Wisdom, heart's tranquility, nearness to Me, continuous
grief, righteous talks, thriftiness, and in difference at the time of ease and
hardships, are the characteristics acquired by My servant as a result of
hunger, silence, and seclusion.’ Replied the God-Almighty."
-al-Mustadrak,
vol. 3 p-82.
Of course, a wayfarer like other
people for remaining alive and to have the required energy for worship requires
food, but he should be careful to eat food just to fulfill his bodily
requirements and should avoid over-eating strictly. Because, over-eating causes
indigestion, lethargy and depression towards worship, hard heartedness, and
negligence from God's Remembrance.
On the contrary moderation in
eating and hunger result in one's feeling active and zealous for worship and
attention towards God- Almighty. While, being hungry a human being is possessed
with soul's purification, illumination and enjoyment which is not the case with
a full stomach. Therefore, it is extremely important that a wayfarer should eat
only to the extent it is required for fulfillment of his bodily needs and
especially should be hungry during invocation, worshipping, and supplication.
21.5. Fifth Obstacle
-Unnecessary Talks
One of the obstacle which
prevents a wayfarer from movement towards his ultimate desired goal, and
intervene in achieving concentration and heart's presence, is useless and idle
talks. God-Almighty has bestowed upon him the power of speech in order to
fulfill his genuine needs. If he used it to the extent it was needed then he
has utilized this great blessing correctly. Apart from that because of
excessive talking a persons thoughts became scattered and disturbed and
therefore, cannot pay attention towards God-Almighty with heart's presence It
is because of these considerations that too much talking and nonsense
conversations have been severely condemned in traditions. For example: The Holy
Prophet (S) had said:
"Avoid speaking too much except while reciting
invocations for God-Almighty, because, utterance of too many worlds other than
God's Remembrance causes hard-heartedness and the most distant apart people
from the God-Almighty are the people with darkened heart." -Bihar al-Anwar, vol. 71, p-281.
The Commander of the Faithful,
Imam' Ali (A) said:
"Control your tongue and do count the words uttered
by you in order to reduce your talk while engaging in an un-pious act." -Bihar al-Anwar, vol. 71, p-281.
The Holy Prophet (S) said:
"There are three kind of talks, namely: useful, good
and nonsense. The useful talks consist of God's invocation, healthy talks are
the ones which are loved by God, and nonsense talks are spreading, rumors, and
talking about the people behind their back.” -Bihar al-Anwar, vol. 71, p-289.
Also he said:
"Control your tongue because it is the best gift
which you may present to the self; then he further elaborated: a person never
tastes the reality of belief but to strictly control his tongue." -Bihar al-Anwar, vol. 71, p-298.
Imam al-Ridha.[2] said:
"There are three things which indicate symptoms of
intelligence and religious knowledge of jurisprudence: Patience, learning, and
silence. And among them silence is the gate of wisdom, causes love, and is
responsible for each blessing." -Bihar al-Anwar, vol. 71, p-290.
The Commander of the Faithful Imam 'Ali (A) has said:
"The more one achieves perfection of reason the less
he talks." -Bihar al-Anwar, vol. 71, p-290.
Imam al-Sadiq (A) said:
"There is no worship superior than silence and going
on foot towards the House of God for Hajj pilgrimage.”
-
Bihar of al-Anwar, vol. 71, p-278.
The Holy Prophet (S) said to Abu
Dhar:
“I recommend you to practice silence, because it would
keep Satan away from you. It helps a lot for the protection of your
religion." -Bihar al-Anwar, vol. 71, p-279.
Anyway, it is necessary for a
wayfarer to control his tongue strictly, should be serious in his talks and
should avoid over-talking. In worldly affairs he should limit himself to the
extent it is absolutely necessary , and instead should engage his tongue in
recital of invocations, incantations, and in discussions of useful and
important academic and social matters. The most celebrated mystic of our time,
great professor Allameh Tabatabai (RA) [3] said:
"I have witnessed the most precious effects of
silence. Practice silence for forty days and nights speaking only when it is
absolutely required, remaining engaged in meditations and invocations until
attaining purity and enlightenment."
21.6. Sixth Obstacle -Love
for Self (Hubbe-Zat)
Once a wayfarer succeeds in
removing all the obstacles from his path and somehow manages to pass through
all stages, then he has to be confronted with the greatest barrier which is
-love for self. Suddenly, he discovers that all actions, and deeds even
worships were done for the sake of love for self. All his worshipping,
asceticism, invocation, supplication, fasting, and prayer were performed for
the sake of self and rewards of the Hereafter, resulting a net gain for his
self. Such worships although will earn a person Paradise and eternal rewards
but would not result in his ascent towards the most distinguished sublime
spiritual positions of Invocations, Witnessing, and Countenance.
Without migrating from the
positions of love for essence or love for self, a person would never be able to
witness the unique and unparallel beauty of the Lord of Glory and Majesty, and
so for he does not tear off all the veils including the veil of self, he would
not be able to develop the required capability of witnessing God's
illumination.
Therefore, it is necessary for a
wayfarer that through asceticism and struggle he must arrange his exit from the
limited boundaries of love of essence by converting it into love of God and,
thus, performing all deeds for His pleasure only, If he eats food, it is
because of the fact that his eternal beloved has desires so. for the sake of
his remaining alive, and if he worships, it is because of the reason. that he
had considered God-Almighty as worth of being worshipped.
Such a person seeks neither this
world nor the next one instead he is the seeker of God-Almighty. He does not
want even to have miracles or special discoveries and except the real Creator
does not have any other desire and objective. If he succeeds and passes through
this crucial stage and even is able to give up his identity and personality
than he may take up a giant step towards the threshold of Monotheism (Towheed),
thus, ascending towards the most sublime spiritual positions of Witnessing,
Countenance, and entering inside the Celestial Kingdom as described by the Holy
Quran "Firmly established in the favor of a Mighty King.” (the Holy Quran
(54:55))
21.7. Seventh Obstacle
-Indecisiveness
One of the great obstacle of the
path and perhaps the most important one is the indecisiveness and lack of
determination which prevents a person from starting his deeds. Satan and
imperious-self in the beginning try their best to reflect matters relevant to
gnostic journey and asceticism as insignificant and unnecessary. They endeavor
to convince a person simply to engage in rituals without paying least attention
towards heart's presence.
They would say: You don't have
any other obligation except worshipping in a ritual manner. Why do you care
about having heart's presence, attention, and invocation? If occasionally he
though about these things, they will prevent him from his determination by
utilizing hundred of tricks and treacheries, and sometimes they will reflect these
matters before him as something so much difficult and complicated that he will
become disappointed and hopeless.
But, a true devotee should
resist the whispers of Satan and his imperious-self. By referring to
Qur’anic-verses, traditions, and books of moral ethics and learning, he should
make himself aware about the importance and need of spiritual migration,
heart's presence, invocation, and witnessing the Supreme Reality. Once he
discovers its real worth and see his own eternal salvation in it -he should
move seriously, ignoring all whispers of hopelessness and disappointments
telling his self: although, it is difficult but since my future salvation
depends upon it I should better take action quickly, as God-Almighty has
promised in the Holy Quran. "As for those who strive in us, We surely
guide them to our paths." (the Holy Quran (29:69))
Since, discussions regarding the
explanation of first Method of attaining perfection and God's-Nearness became
too lengthy, I apologize to my readers.
Footnotes:
[1] Shariah, Divine law, a
science which embraces every dimension of human conduct, including the
political [Tr].
[2] Imam Ali ibn Musa al-Ridha
(A): was born in Medina on Thursday, 11th Dhu'l qadah 148 A.H. He lived in a
period when the Abbasids were faced with increasing difficulties because of
Shiite revolts. After al-Mam'un the seventh Abbasid Caliph and a contemporary
of Imam al-Ridha (A) murdered his brother Amin and assumed office, he thought
he would solve the problems by naming Imam as his own successor hoping thus, to
insure him in worldly affairs and turn the devotion of his followers away from
him. After encouragement, urging, and finally threats, Imam accepted on
condition that he be excused from dismissals, appointments, and other
involvement in matters of state. Making the most of this circumstance, the Imam
extended guidance to the people, imparting priceless elucidation of Islamic
culture and spiritual truths, which have survived in numbers roughly equal to
those reaching us from the Commander of the Faithful Imam' Ali (A), and in
greater number than those of any other Imam.
Finally after al-Ma' mum
realized his mistake, for Shi'ism began to spread even more rapidly he is said
to have poisoned him; he died at the age of 55 in Mashhad, Khorasan on Tuesday,
17th Safar 203 A.H.. He is buried in Mashhad Iran.
[3]. Allameh Syed Muhammad
Hussein Tabatabai: Was born into a family of scholars in Tabriz in 1271 A.H.
Solar/1892 A.D. He lost his mother when he was 5 years old and his father at
the age of nine. He studied his primary education over there for six years. In
the year 1297/1918 he entered the field of religious and Arabic studies and was
occupied with readings of texts until 1304/1925. In the year 1304/1425 he went
to Najaf-e-Ashraf for higher religious studies where he studied Jurisprudence,
mathematics, and Philosophy under the most eminent personalities of that period
such as Ayatullah Abul Hasan Esfahani, Ayatullah Hojjat Kuhkamani, and Sayyed
Hosayn Badkubi, and after finishing his curriculum returned to his native Tabriz
in the year 1345/1935.
In the year 1325/1946 he settled
in Qum where he continued his religious studies, teaching, and research
activities until his demise in the year 1360/1981. Allahmeh Tabatabai in his
Autobiography writes:
“I forgot all that is fair and foul in the world and
thought the sweet and bitter events equal. I withdrew from social contact with
any except scholars; I cut back food and sleep and life's other necessities to
the bare minimum and devoted the rest of my time and resources to scholarship
and research. I would often spend the night in study until sunrise (especially
in spring and summer), and I would always research the next day's lesson in
advance, making whatever exertions were called for to solve any problem that
arose so that by class time I would already have a clear understanding of the
Professor’s topic."
-Allameh
S.M. H. Tabatabai, Islamic Teachings, p-14.
Allameh Tabatabai has written
hundreds of the religious works, the famous among them is Commentary of the
Holy Quran, (Tafsir al-Mizan) published in 20 volumes. In this work the
Noble Quran is expounded in an unprecedented manner verse by verse. [Tr].