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TENTH PRINCIPLE: Like in most of the other sorts of creatures, in mankind are certain individuals who are extraordinary in regard to acts and deeds. If those individuals have advanced in good deeds, they have been the cause of pride of mankind. Otherwise, they have been the cause of their shame. Also, they are hidden. It is as though each becomes a collective identity, an imaginary goal. Other individuals try to be them, and it is possible. That means a perfect extraordinary individual such as those being absolute and indefinite and present everywhere is possible. In regard to this indefiniteness, according to logic, his universality may be posited in the form of a possible proposition. That is, each act producing the following such result is possible: for example, "Whoever performs two rak’ats of prayers at such and such a time has performed the equivalent of the Hajj." Thus, it is the truth that at certain times two rak’ats of prayers are the equivalent of a Hajj.
Through universality, this meaning is possible in all prayers of two rak’ats. That means the occurrence of what narrations of this sort refer to is not in fact continuous and universal. Because since there are conditions of acceptance, it disallows it being continuous and universal. Rather, it is either in fact temporary and absolute or possible and universal.
That is to say, the universality in this sort of Hadith is in regard to possibility. For example, "Backbiting is like murder." That means that in backbiting exists an individual who is more harmful than deadly poison, like a killer. And for example, "A good word takes the place of a good deed of large proportions like freeing a slave."Now, through showing for the purpose of encouragement and restraining the possibility of that indefinite perfect individual being present everywhere in absolute form as though it is actually the case, it arouses eagerness for good and disgust for evil. Furthermore, the things of the eternal world cannot be measured with the scale of this world. The greatest thing of here cannot equal to the least thing of there.
Because the merits of actions look to that world, our worldly view is narrow for them. We cannot fit them into our minds. For example, Whoever reads this is given the reward of Moses and Aaron. That is to say:All praise be to God, Sustainer of the heavens and Sustainer of the earth * Sustainer of all the worlds, His is the might in the heavens and the earth, and He is the Mighty, the Wise. * All praise be to God, Sustainer of the heavens and Sustainer of the earths, * Sustainer of all the worlds, and His is the sublimity in the heavens and the earth, and He is the Mighty, the Wise. * And His is the dominion, Sustainer of the heavens, and He is the Mighty, the Wise. *What has most attracted the attention of the unfair and the unthinking is narrations like these. The reality of the matter is this:With our narrow views and short minds in this world we know how much we imagine to be the the rewards of Moses and Aaron (Upon whom be peace).
The reality of the reward the Absolutely Compassionate One will give to a servant of His in infinite need, in the world of eternity and everlasting happiness, in return for a single invocation may be equal to the reward of those two, but equal to the rewards which enter the sphere of our knowledge and conjecture. For example, there is a primitive, uncouth man who has never seen the king and who does not know the majesty of his rule. However he imagines a lord in a village, with his limited ideas, he thinks of the king as a greater version of the lord. Long ago with us even there was a simple-minded tribe who used to say: "Our lord knows what the Sultan does as he cooks his bulgur soup on his own stove in a saucepan." That is to say, they imagined the Sultan in such a narrow situation and so common a form that he cooked his own wheat soup; they supposed him to have the majesty of a captain. Now, if someone was to say to one of that tribe: "If you do this work for me today, I’ll give you as much majesty as you think the Sultan has, and give you a rank as high as a captain." To say that is right, because, of the majesty of kingship, what enters the narrow sphere of his ideas is only the majesty of a captain.
Thus, with our worldly views and narrow minds, we cannot think as much as that primitive man of the true rewards turned to the hereafter. It is not the equivalent of the true rewards of Moses and Aaron (Peace be upon them), for according to the rule of similes and comparisons, the unknown is compared to the known, rather, the true reward, which is unknown, for an invocation of a believing servant of God is compared with the rewards that we know and that we surmise. Moreover, the surface of the sea and the heart of a droplet are equal is holding the complete reflection of the sun. The difference is only in regard to quality.
The nature of the reward reflected in the mirrors of the ocean-like spirits of Moses and Aaron (Peace be upon them) is of exactly the same nature as the reward that a believing servant, who is like a droplet, receives from a Qur’anic verse. They are the same as regards nature and quantity, while their quality is dependent on capacity. Also, it sometimes happens that a single word, a single glorification, opens such a treasury of happiness that has not opened with sixty years of service. That is to say, it sometimes happens that a single verse may afford as much advantage as the Qur’an. Also, the Divine effulgence which the Most Noble Prophet (Upon whom be blessings and peace), who manifested the Greatest Name, received in a single verse, may have been as much as the whole effulgence one of the other Prophets received. If it is said that a believer, who through the legacy of Prophethood manifests the shadow of the Greatest Name, receives, in regard to his own capacity and in regard to quantity, a reward as great as a Prophet’s effulgence, it would not be contrary to the truth.
Furthermore, reward and merit are from the world of light, and one world from that world may be contained in a speck. Just as the heavens and all its stars may appear in a tiny fragment of glass, so too luminous reward and merit like the heavens may be situated in an invocation or verse which acquires transparency through pure intention.Conclusion: O unfair, unthinking, self-centred, cavilling man whose belief is weak and philosophy, strong! Consider these Ten Principles, then do not make a narration you thought to be contrary to the truth and definitely opposed to reality the pretext, and point the finger of objection at Hadiths thus indirectly slighting the degree of purity of the Most Noble Prophet (Upon whom be blessings and peace)!
Because, firstly, the ten spheres of these Ten Principles will make you forego denial; they say: "If there is a real fault, it is our’s," it may not be referred to the Hadiths. And they say: "If the fault is not real, it pertains to your misunderstanding." In short; if denial and rejection are embarked on, these Ten Principles have first to be denied and shown to be false. Now, if you are fair, after pondering over these Ten Principles with complete attention, do not attempt to deny a Hadith your reason sees as being contrary to the truth! Say, "There is either an explanation, or an interpretation, or an exegesis of this", and do not criticize it.
Through universality, this meaning is possible in all prayers of two rak’ats. That means the occurrence of what narrations of this sort refer to is not in fact continuous and universal. Because since there are conditions of acceptance, it disallows it being continuous and universal. Rather, it is either in fact temporary and absolute or possible and universal.
That is to say, the universality in this sort of Hadith is in regard to possibility. For example, "Backbiting is like murder." That means that in backbiting exists an individual who is more harmful than deadly poison, like a killer. And for example, "A good word takes the place of a good deed of large proportions like freeing a slave."Now, through showing for the purpose of encouragement and restraining the possibility of that indefinite perfect individual being present everywhere in absolute form as though it is actually the case, it arouses eagerness for good and disgust for evil. Furthermore, the things of the eternal world cannot be measured with the scale of this world. The greatest thing of here cannot equal to the least thing of there.
Because the merits of actions look to that world, our worldly view is narrow for them. We cannot fit them into our minds. For example, Whoever reads this is given the reward of Moses and Aaron. That is to say:All praise be to God, Sustainer of the heavens and Sustainer of the earth * Sustainer of all the worlds, His is the might in the heavens and the earth, and He is the Mighty, the Wise. * All praise be to God, Sustainer of the heavens and Sustainer of the earths, * Sustainer of all the worlds, and His is the sublimity in the heavens and the earth, and He is the Mighty, the Wise. * And His is the dominion, Sustainer of the heavens, and He is the Mighty, the Wise. *What has most attracted the attention of the unfair and the unthinking is narrations like these. The reality of the matter is this:With our narrow views and short minds in this world we know how much we imagine to be the the rewards of Moses and Aaron (Upon whom be peace).
The reality of the reward the Absolutely Compassionate One will give to a servant of His in infinite need, in the world of eternity and everlasting happiness, in return for a single invocation may be equal to the reward of those two, but equal to the rewards which enter the sphere of our knowledge and conjecture. For example, there is a primitive, uncouth man who has never seen the king and who does not know the majesty of his rule. However he imagines a lord in a village, with his limited ideas, he thinks of the king as a greater version of the lord. Long ago with us even there was a simple-minded tribe who used to say: "Our lord knows what the Sultan does as he cooks his bulgur soup on his own stove in a saucepan." That is to say, they imagined the Sultan in such a narrow situation and so common a form that he cooked his own wheat soup; they supposed him to have the majesty of a captain. Now, if someone was to say to one of that tribe: "If you do this work for me today, I’ll give you as much majesty as you think the Sultan has, and give you a rank as high as a captain." To say that is right, because, of the majesty of kingship, what enters the narrow sphere of his ideas is only the majesty of a captain.
Thus, with our worldly views and narrow minds, we cannot think as much as that primitive man of the true rewards turned to the hereafter. It is not the equivalent of the true rewards of Moses and Aaron (Peace be upon them), for according to the rule of similes and comparisons, the unknown is compared to the known, rather, the true reward, which is unknown, for an invocation of a believing servant of God is compared with the rewards that we know and that we surmise. Moreover, the surface of the sea and the heart of a droplet are equal is holding the complete reflection of the sun. The difference is only in regard to quality.
The nature of the reward reflected in the mirrors of the ocean-like spirits of Moses and Aaron (Peace be upon them) is of exactly the same nature as the reward that a believing servant, who is like a droplet, receives from a Qur’anic verse. They are the same as regards nature and quantity, while their quality is dependent on capacity. Also, it sometimes happens that a single word, a single glorification, opens such a treasury of happiness that has not opened with sixty years of service. That is to say, it sometimes happens that a single verse may afford as much advantage as the Qur’an. Also, the Divine effulgence which the Most Noble Prophet (Upon whom be blessings and peace), who manifested the Greatest Name, received in a single verse, may have been as much as the whole effulgence one of the other Prophets received. If it is said that a believer, who through the legacy of Prophethood manifests the shadow of the Greatest Name, receives, in regard to his own capacity and in regard to quantity, a reward as great as a Prophet’s effulgence, it would not be contrary to the truth.
Furthermore, reward and merit are from the world of light, and one world from that world may be contained in a speck. Just as the heavens and all its stars may appear in a tiny fragment of glass, so too luminous reward and merit like the heavens may be situated in an invocation or verse which acquires transparency through pure intention.Conclusion: O unfair, unthinking, self-centred, cavilling man whose belief is weak and philosophy, strong! Consider these Ten Principles, then do not make a narration you thought to be contrary to the truth and definitely opposed to reality the pretext, and point the finger of objection at Hadiths thus indirectly slighting the degree of purity of the Most Noble Prophet (Upon whom be blessings and peace)!
Because, firstly, the ten spheres of these Ten Principles will make you forego denial; they say: "If there is a real fault, it is our’s," it may not be referred to the Hadiths. And they say: "If the fault is not real, it pertains to your misunderstanding." In short; if denial and rejection are embarked on, these Ten Principles have first to be denied and shown to be false. Now, if you are fair, after pondering over these Ten Principles with complete attention, do not attempt to deny a Hadith your reason sees as being contrary to the truth! Say, "There is either an explanation, or an interpretation, or an exegesis of this", and do not criticize it.