Where do human happiness and misery lie?
Man was created of the best stature, on the best pattern of creation,
and given a very comprehensive potential. Accordingly, he has been sent to
an arena of trial where he will either rise in degree to the highest of the
high, or descend to the level of the lowest of the low. Always open to man
are the two ways to infinite ascent or to infinite descent. Man is here on
the earth as a miracle of power and the ultimate pinnacle of creation. We
shall now expound the mystery of his ascent and descent.
Man has some relationship with most of the species of creation. His needs
range far into all parts of the universe, and his desires as far as eternity
Man has some relationship with, and stands in need of, most of the
species of creation. His needs range far into all parts of the universe, and
his desires as far as eternity. As he desires a single flower, so he desires
a whole spring. He wishes a garden, and also eternal Paradise. As he longs
to see a friend of his, so he longs to see the Majestic, All-Beautiful One.
Just as he needs to knock at the door of a beloved friend to visit him, so
too he needs to seek refuge in the high Presence of the Absolutely
All-Powerful One, Who will close the door of this world and open the door to
the Hereafter, the world of wonders, Who will replace this world with the
next one so that he may be rescued from separation from the ninety-nine
percent of his friends who have left for the intermediate world. Thus, for
man in this position the true object of worship can only be the Majestic,
All-Powerful One, the All-Merciful One of Infinite Beauty, the All-Wise One
of Perfection, in Whose hand are the reins of all things, in Whose
possession is the provision of every existence, Who sees everything and is
present everywhere, unbounded by space, free of all constraint, free of any
flaw or defect or deficiency. For he who can satisfy the unlimited needs of
man can only be one with infinite power and all-encompassing knowledge.
Thus, He is the only One worthy of worship.
Now, O man, if you worship Him alone, you will attain a rank above all
other creatures. If you refuse His worship, you will become a disgraced
slave to impotent creation. If you abandon prayer and trust in God relying
upon your selfhood and power, and claim an arrogant superiority, you will be
reduced to a position lower than a bee or ant, and weaker than a fly or
spider, with respect to positive acts and constructive invention. In doing
evil and destruction however, you will weigh heavier than a mountain and be
more harmful than a pestilence. The reason for that: you have two aspects of
being—one is positive and active, and has to do with constructive invention,
existence and goodness; the other is negative and passive and concerns
destruction, non-existence and evil.
Concerning the first aspect of your being: you cannot compete with a bee
or a sparrow and are weaker than a fly or a spider; you cannot achieve what
they can. But as for the second destructive aspect, you can surpass
mountains, and even the earth and heavens, for you can bear a burden from
which they hold back. Your acts, therefore, show their effect in a wider
realm than theirs. When you do an act of goodness, or construct something,
this does not go beyond the reach of your hand and your strength. But your
evil and destructive acts, by contrast, are aggressive and expandable. For
example, unbelief is an evil, a destruction, an absence of affirmation. A
single sin as it may seem, it implies an insult to all creation, the
debasement of all the Divine Names and degradation of the whole of mankind.
For the whole of creation has a sublime rank and important task, each being
a missive of the Lord, a mirror of His Glory and a servant of His Divinity.
Unbelief denies them the rank bestowed by these functions, and reduces them
to the state of play-things of chance, to the level of being insignificant,
useless and worthless objects doomed to decay and decomposition. And so too,
through denial, it insults the Divine Names, Whose beautiful inscriptions
and manifestations are observed in the mirrors of all created forms
throughout the universe. Unbelief, in addition, casts down man, who is a
poetic work of Wisdom, displaying the manifestations of all the Divine
Names, a great miracle of Power that, like a seed, contains the whole of the
tree of creation, and the vicegerent of God on the earth, superior to
angels and higher than mountains, the earth and heavens by virtue of the
trust which he has undertaken, to a position more wretched and weak, more
helpless and more destitute than the lowliest animal, and reduces him to the
level of being an ordinary, perishable sign-board lacking all meaning,
confused and swiftly decaying.
In regard to evil and destruction, the evil-commanding soul may commit
countless crimes and cause unlimited destructions, while its capacity to do
good is very limited.
In sum: In regard to evil and destruction, the incarnate soul, the
evil-commanding self, may commit countless crimes and cause unlimited
destructions, while its capacity to do good is very limited. For instance,
it can destroy a house within a single day, but cannot build the same in a
hundred days. But if that soul abandons relying upon itself, its vanity and,
instead, relies upon the Divine aid in doing good and constructive
invention; if it abandons doing evil and destruction, and seeks Divine
forgiveness and so becomes a perfect servant of God, then it becomes the
referent of the Qur’anic verse, God will change their evil deeds into good
deeds.9 Man’s infinite capacity to do evil is then changed into an infinite
ability to do good. He attains the worth of ‘the best pattern of creation’,
and rises to the ‘highest of the high’.
Consider then, heedless man, the Grace and Munificence of the All-Mighty.
While it is in reality an absolute justice to record a single sin as one
thousand in measure of its consequences and effects, and a good act as only
one, God does the reverse: He records a sinful act as one, but a single act
of goodness as ten, or seventy, or seven hundred, or in some cases, seven
thousand. Also understand from this observation that to enter Hell is the
return for one’s deeds and pure justice, while to enter Paradise is the
result of His absolute Grace.
Man has two faces: one looks to this worldly life because of his
selfhood, the other to the eternal life because of his nature as a servant
Man has two faces: one looks to this worldly life because of his
selfhood, the other to the eternal life because of his nature as a servant
of God. With respect to the former, he is a poor creature indeed—his will
is as feeble as a single hair, his power restricted to a most limited
talent, his life as short as a flash of light compared to the life of the
world, and his material existence is that of a tiny thing bound to
decomposition. In this state, he is no more than a feeble member of one
species among countless species of existence, spread over all levels of the
With respect to the latter face, man, by virtue of his perception of his
helplessness and insufficiency as a servant of God, is an important,
inclusive being. For the All-Wise Creator has implanted in the nature of man
an infinite impotence and poverty so that he may be a comprehensive mirror
reflecting the infinite manifestations of God’s Compassion and Power, and
of His Richness and Generosity. Thus, man, by virtue of faith and worship,
gains infinite power and limitless riches.
Man resembles a seed in having the potential to engender and attain
Man resembles a seed in having the potential to engender and attain
perfection. A seed is endowed by Power with great potential and is destined
to put it into effect according to the subtle program of Destiny that it
should germinate under the soil to grow into a ‘perfect’ tree through its worship
according to the language of its potential. If that seed abuses its
potential to attract some harmful substances because of some bad
disposition, then it will soon rot away in its narrow place. If, by contrast,
it employs its potential in its proper way in compliance with the laws of
Him Who splits the seed for sprouting, it will then emerge from its narrow
place and grow into an awesome, fruitful tree, and its tiny, particular
nature will come to represent a great, universal truth.
The essence of man is likewise equipped by Power with great potential and
is inscribed with important programs by Destiny.
The essence of man is likewise equipped by Power with great potential and
is inscribed with important programs by Destiny. If, then, man employs his
potential and his spiritual faculties in that narrow world, under the soil
of worldly life, to satisfy the fancies of his carnal, evil-commanding
selfhood, he will corrupt, like a rotten seed, for the sake of an
insignificant pleasure in a short life, and consequently, he will depart
from this world with a heavy spiritual burden on his unfortunate soul. But
if, by contrast, he germinates the seed of his potential under the ‘soil of
worship‘ with the ‘water of Islam’ and the ‘light of faith’ according to
the decrees of the Qur'an, and if he employs his spiritual faculties for
their true purposes, then he will certainly grow into an eternal, majestic
tree whose branches extend into the intermediate world (the world between
this one and the next) and the world where man’s deeds take on the forms
peculiar to the Hereafter, and that will yield countless, perfect fruits in
the next world. He will, in fact, become the fruit of the tree of creation,
that will be favored in Paradise with infinite perfections and countless
The true progress of man is possible only by turning all his faculties,
such as intellect, heart, spirit and imagination, to the eternal life, so
that each of them will be occupied by its own kind of worship. For what the
misguided people fancy to be progress, that is, to subject all one’s
faculties, including heart and intellect, to the carnal, evil-commanding
selfhood in order to taste all worldly pleasures down to the lowest, is not
progress, but decline and degradation. I once observed this truth in an imagined vision which is as follows:
I reached a large city full of big palaces. Outside some of the palaces
were going on spectacles and shows to amuse and entertain. As I got near one
of them, I noticed that the owner of the palace was at the door, playing
with the dog. Women were chatting about with young strangers, and young
girls were organizing the children’s games. The doorman was behaving as if
he had command over them. I then realized that the inside of the palace was
empty, with all important tasks left unattended—an obvious consequence of
the inhabitants of the palace having become so corrupted that they were
engaged in such affairs.
I then came across another big palace. This time, a faithful dog was
lying at the door, and beside it was standing a doorman with a stern,
serious, sober expression. The palace seemed so quiet that I entered in
wonder and amazement. Inside was a scene of great activity: one floor above
another, the inhabitants were engaged in different, important tasks. The men
on the first floor were busy conducting the management of the palace. On
the second floor, girls and boys were studying. There were women on the
third floor occupied with producing beautiful works of art and delicate
embroidery. The owner of the palace was on the top floor in constant
communication with the king in order to secure the well-being of his
household, and performing noble duties for his own progress and perfection.
As they did not see me, no one stopped me, so I was able to walk about, and
then left the palace. Outside, I noticed that the city was full of palaces
of these two kinds. When I asked about them, I was told that those palaces
with empty insides, and seemingly spectacular, belonged to the foremost of
the unbelievers and people of misguidance, and the others to upright Muslim
notables. Then in one corner I came across a palace on which was written my
name ‘SAID’. As I looked at it closely I felt as if I saw my image on it.
Crying in bewilderment, I came to my senses and awoke.
I will now interpret this vision, may God cause good to come out of it:
The city is the social life of mankind and the terrain of human
civilization. Each palace is a human being and the inhabitants of the
palaces are such senses and faculties of man as eyes, ears, intellect,
heart and spirit, and powers of anger and lust. Each sense and faculty of
man has a particular duty of worship, and also particular pleasures and
different pains. The self and fancies, and the powers of anger and lust
correspond to the dog and the doorman of the palace. Thus, to subjugate the
sublime senses and faculties to the carnal desires and fancies, and to cause
them to forget their essential duties, is certainly a decline and
corruption, not progress. You may interpret the other details of this vision
Man is the guest of a Generous One Who has put the treasuries of His
infinite Compassion at his disposal
Man, with respect to action and bodily endeavors, is no more than a weak
animal, a helpless creature. So limited a circle is the realm at his
disposal in this respect that his fingers can touch its circumference, and
such are the weakness, impotence and indolence of man that even the domestic
animals are influenced by them. If, for example, domesticated goats and
cattle are compared with their wild counterparts, great differences will be
observed between them.
But as a passive, recipient being who needs to pray and petition, man is
a worthy traveler allowed to stay for some time in the guest-house of this
world. He is the guest of a Generous One Who has put the treasuries of His
infinite Compassion at his disposal, and subjugated to him His peerless
works of creative power and even His special servants. Also, He has prepared
for the use and pleasure of His guest such a vast area of spectacle that its
radius is as far as sight or even imagination can reach.
Now then, if man, by relying on his physical capacity and innate
abilities, takes the worldly life as his goal and concentrates on the
pleasures of this life, he will suffocate within a very narrow circle.
Furthermore, the parts of his body and his senses and faculties will bring a
suit and witness against him in the Hereafter. But if he knows himself to be
a guest and spends his life within the limits approved by his Generous
Host, he will lead a happy and peaceful life and attain to the highest rank
among the creation. In the Hereafter, he will be rewarded with an
everlasting life of bliss, and the members of his body and all his faculties
will bear witness in his favor.
All the wonderful faculties of man have not been given to him so that he
might use them in this trivial worldly life, but they have been given for an
important life of eternity. When compared to animals, man is seen to have
many more faculties and senses whereas the pleasure he can take from merely
physical life is much less than that of an animal. Every single pleasure of
the worldly life bears the traces of thousands of pains, and is spoiled with
the sorrows left from the past, the fears of the future, and the
disappearance of the pleasure itself. But this is not the case with an
animal. Its pleasures are free from pains and its enjoyments are without
anxiety. Neither is it affected by the sorrows of the past, nor can
anxieties for the future prevent it from the enjoyment of its life. It leads
a comfortable life, and praises its Creator.
To conclude, if man, who has been created on the best pattern,
concentrates on the worldly life, he is reduced to a rank a hundred times
lower than a sparrow, although he has a hundred times as many and developed
faculties as an animal. In another treatise, I explained this fact in the
form of a parable. I will now repeat it, as it is related to the subject.
A parable to understand how man should spend his capital of life
A man gives one of his servants ten pieces of gold and orders him to have
a suit made for himself of some particular type of cloth. He gives a
thousand pieces of gold to another servant of his and sends him to the
market with a shopping list. The former buys an excellent suit of the finest
cloth with ten pieces of gold. The latter acts foolishly. He does not notice
how much money was given to him, nor reads the shopping list, but thinks he
should imitate his friend. Therefore, he goes to a shop, and asks for a
suit. The dishonest shopkeeper gives him, in exchange for a thousand pieces
of gold, a suit of the very worst-quality cloth. That unfortunate servant
then returns to his lord and receives a severe reprimand and a terrible
Anyone with a bit of intelligence perceives that the thousand pieces of
gold were not given to the servant to buy a suit, but for a very important
In just the same way, the spiritual faculties, and the feelings and
senses with which man has been endowed, are much more developed than those
of animals. For example, his eye can identify all degrees of beauty; his
sense of taste, his tongue, can distinguish all the varieties of the
particular tastes of food, his intelligence can penetrate into the many
details of visible realities; his heart yearns for all ranks of perfection,
and so on. Whereas, the faculties of animals (with the exception of some one
particular faculty which greatly develops in each animal according to its
particular duty) can realize only a very little development, if any.
The reason why man has so many faculties is that man’s senses and
feelings have developed very far owing to his mind and intellect. The large
variety of his needs has caused him to evolve different types of feelings,
and to become very sensitive to all kinds of things. Also, due to his
comprehensive nature he has been given such desires as are turned to several
aims and objectives. Because of the diversity of his essential duties, his
senses and faculties have greatly expanded. Furthermore, since he has an
inclination and capacity to perform all types of worship, he has the
potential to realize all kinds of perfection.
Obviously, this kind of richness in faculties and abundance of
potentialities can by no means have been given to him for an insignificant,
temporary, worldly life. They exist in man because his essential duty is to
perceive his obligations that are directed to endless aims, to affirm his
impotence, poverty and insufficiency in the form of worship, to study by his
far-reaching sight and penetrating understanding, and to bear witness to the
glorification of God by all creation, to discern and be grateful for the
aid of the All-Merciful One sent in the form of bounties, and to gaze and,
reflect upon, and draw warning from, the miracles of the Power of the Lord
manifested in His works of creation.
O world-worshipping man, who is charmed by the worldly life and ignorant
of the meaning of his nature as the best pattern of creation! Once I saw the
true nature of this worldly life in an imagined vision, as follows:
I happened to be on a long journey. My Lord had caused me to set out on
this journey. He gradually gave me some of the money from the sixty pieces
of gold he had allotted to me. This went on for some time, and after a while
I arrived at an inn where an entertainment was going on. I gambled away ten
pieces of gold there in one night of entertainment and frivolity. When it
was morning, I had no money to buy the provisions that I would need at my
destination. All that remained to me of my allowance was pains and sorrows
and regrets left by sins and illicit pleasures.
I was in that wretched state, when a man turned up and said to me: ‘You
have lost all you had, and hence you have deserved punishment. Moreover, you
will go on to your destination with no money. But the door of repentance is
not closed, if you use your mind. When you receive the remaining pieces of
your allowance, keep half of them in reserve, and buy with that the
necessary provisions you will need at your destination.’
My selfhood was not content with putting aside half, so the man said,
‘Save a third of it then.’ But with this also my selfhood was not content.
The man insisted: ‘Then a quarter.’ I realized my self-hood would not be
able to abandon its addictions, so the man turned away in some indignation
At just this moment, I found myself on a train traveling in a tunnel so
fast as if going downwards vertically. I was alarmed, but there was no way
to escape. To my curious surprise, I saw that there were very attractive
flowers and tasty-looking fruits alongside the track, hanging out from the
sides of the tunnel. I foolishly attempted to pick some of them. But all
around them were thorns which, because of the speed of the train, tore at
my hands as I touched them, making them bleed. What I tried to hold slipped
from me. Suddenly an attendant came beside me and said: ‘Give me five cents,
and in return I will give you as many flowers and fruit as you want.
Otherwise, with your hands all cut up, you will lose a hundred instead of
five. Besides, there is a punishment for picking them without permission.’
Depressed by this condition, I looked out from the window to see when the
tunnel would end. But there was no end in sight. I observed many openings in
the walls of the tunnel into which passengers from the train were being
thrown. Suddenly I caught sight of an opening just opposite me with a
gravestone on either side. When I peered out, I made out my name, SAID,
written in capital letters on the gravestones. I gave a cry of bewilderment
and repentance. Unexpectedly, I heard the voice of the man who had given me
advice at the door of the inn, saying to me:
– Have you come to your senses?
– Yes, I have. But I am in despair and there is nothing I can do.
– Repent, and trust in God.
– I do.
Then I woke up and I found myself transformed into New Said; the Old Said
had gone away.
I will now interpret some aspects of this imagined vision:
The journey is man’s life, which is, in fact a journey from the
incorporeal world of eternity, passing through the stages of mother’s womb,
youth, old age, the grave, the intermediate world, Resurrection and the
Bridge. The sixty pieces of gold are the sixty years of an average lifetime.
I was forty-five years old when I saw that imagined vision. Only God knows
when I will die. A sincere student of the Holy Qur’an showed me the true
path so that I might spend half of the remaining fifteen years for the
Hereafter. The inn, as I came to understand, was Istanbul for me. The train
represents time, and each wagon, a year. The tunnel is the worldly life; the
thorny flowers and fruits stand for illicit pleasures and forbidden
amusements that make the heart bleed with the idea of separation at the very
moment you reach out for them. Disappearance of pleasures increases sorrow,
and besides, being unlawful, they cause one to suffer punishment.
The attendant on the train had said: ‘Give me five cents, and in return,
I will give you as many flowers and fruits as you wish.’ This means that the
permissible tastes and pleasures, obtained in lawful ways, are enough for
one’s satisfaction; they leave no need to have recourse to unlawful ways.
You can interpret for yourself the remaining details of the vision.
Man, among the creatures, is much like a tender child. His strength
originates in his weakness and his power in his impotence. It is on account
of this want of strength and power that the whole of creation has been
subjugated to him. If, therefore, man perceives his weakness and becomes a
humble servant to God through his prayer, verbal and active, if he
recognizes his impotence and seeks God’s help, he will then have fulfilled
the obligation of gratitude for the subjugation of nature to him. Besides,
God will enable him to reach his goal and achieve his aims in such a way
that if it were left to his own powers he could not succeed in one hundredth
of it. Sometimes he wrongly attributes to his own power and ability the
attainment of a wish that has been obtained for him through the prayer offered
by the tongue of his disposition.
Consider how great a source of power is the weakness of a chick, on
account of which the mother hen will attack even a lion. Or how the weakness
of a lion cub subjugates to itself so great a beast as the lioness which
itself suffers hunger to feed its baby. How remarkable is the powerful
appeal inherent in weakness, and what a spectacular manifestation of
Compassion for importunate beings!
In the same way, a loved child obtains his goal through weeping, or
simply wishing, or making a sad face, and can cause mighty persons to serve
him. If, otherwise he relies upon his own strength, he could never realize
even one-thousandth of this. On account of his weakness and powerlessness,
in fact, feelings of affection and protection are so motivated in his favor
that a single gesture of his hand may suffice for him to subjugate powerful
persons to himself.
If a child like this becomes so arrogant as to deny the care and
affection that is being shown to him and says, in accusation of the
protection over him, ‘I do all this with my own power’, he will certainly
deserve a slap. Similarly, man will also, deservedly, receive a punishment
if he denies the mercy of his Creator towards him and, accusing God’s wisdom
in ingratitude for what Divine Mercy has bestowed upon him, attributes all
of his achievements to his own power and knowledge like Korah, who said: ’I
have been given it (that is, my possessions) on account of knowledge I
This shows that man’s observed dominion in nature, his advancement and
progress in civilization and technology, have not been realized solely
through his own power, effort, and success. He largely owes them to his
essential weakness and helplessness which attract Divine aid; his poverty is
the source of Divine provision, his ignorance is made up for by Divine
inspiration; his need draws Divine favors. Also, it is Divine Mercy and
Affection, and Divine Wisdom, but not his own power and knowledge, which
have empowered him with dominion over the rest of the creation, and have put
things at his disposal. It is again the Divine Authority and Compassion
which, alone, enable man, so weak as to be defeated by a blind scorpion and
a footless snake, to dress in silk through a worm and to eat the honey of a
“O man, renounce arrogance and do not put your trust in your self!”
Since this is the truth, O man, renounce arrogance and do not put your
trust in your self! Rather, affirm your impotence and weakness in the high
presence of God by asking for His help, and by praying and entreating Him.
Declare your poverty and insufficiency, and show that you are His true servant.
Then say, ‘God is sufficient for us. Most sublime is He in Whom we trust’,12
and, in saying so, ascend to the higher ranks.
Do not say, ‘I am nothing; what significance do I have that the All-Wise
Creator should intentionally put the whole of the creation at my disposal
and demand from me universal gratitude?’
You are indeed almost nothing with respect to your physical being, but
concerning your duty or rank, you are an attentive observer of this
magnificent universe, an eloquent tongue of beings declaring the Divine
Wisdom, a perceptive student of this book of creation, an admiring overseer
of the creatures that glorify God’s praise, and a respected master of
You are, O man, indeed an insignificant particle; a poor creature and a
weak animal as far as your physical being and incarnate soul are counted,
and, therefore, you are being carried away by the huge waves of all
creation. But if you are perfected through the light of belief, which
comprises the radiance of Divine love, and through the training of Islam,
you will find a kingliness in your being a slave, a comprehensiveness in
your particularity, a world in your small entity, and a very high rank in
your insignificance. Also, the realm of your supervision of the rest of the
creation will be so broad that you can say, ‘My Compassionate Lord has made
the world a home for me. He has given me the sun and the moon as lamps,
spring as a bunch of roses, summer as a banquet of favors, and the animals
as obedient servants. He has put the plants and vegetation at my disposal
also, as ornaments and provisions to my home.’
In conclusion, if you obey your evil-commanding selfhood and Satan, you
will fall to the lowest of the low. But if you follow the truth and the Qur'an, you will ascend to the highest of the high and become the most
excellent pattern of creation.
Man has been sent to this world as a guest with a special
responsibility, and endowed with important potentials.
Man has been sent to this world as a guest with a special responsibility,
and endowed with important potentials. He has been assigned important
duties in accordance with these potentials, and strongly urged to carry out
those duties and gravely threatened if he fails to do so. In order to make
the mystery of ‘being the best pattern of creation’ more comprehensible, we
will here summarize the essentials of the worship and duties required of
man, which we already elaborated in another treatise.
Man‘s worship consists of two aspects.
- One is implicit and concerns reflection and consciousness.
- The other is visible prayer, done in direct supplication in the
presence of God.
The first aspect is that man confirms submissively the Sovereignty of
His Lordship over the creation, and observes in amazement the works of His
Beauty and Perfection.
He then draws the attention of his fellow beings to the intricate,
ornamented works of art that consist in the manifestations of the sacred
Divine Names. He also measures in ‘units’ of due perception and discernment
the gems of the Lord’s Names, each of which is a hidden spiritual treasure,
and evaluates them with grateful appreciation of heart.
Then he makes a close study of the pages of creation, the sheets of
heavens and earth, each of which is a missive of Divine Power, and
contemplates them in great admiration.
Afterwards, as he gazes in amazement and admiration upon the subtle
ornamentation and refined skills in creation, he ardently desires to know
their Beautiful Creator and yearns to enter His Presence, where he hopes to
be received into His favor.
The second aspect is that man turns towards his Majestic Creator, Who
wants Himself to be known through the miracles of His artistry. The man
unburdens himself to Him in sincere belief and tries to acquire knowledge of
Then he discerns that a Compassionate Lord wants Himself to be loved
through the beautiful fruits of His Compassion. In response, he makes
himself loved by Him by devoting his love and adoration to Him.
He also sees that a Generous Provider nourishes him with the best and
dearest of His material and spiritual favors. He responds to Him with
gratitude and praise, expressed through all his works, deeds, lifestyle and,
if possible, all his senses and faculties.
He then observes that a Lord of Beauty and Majesty manifests Himself in
the mirror of beings, and draws attentions to His Glory and Perfection, and
His Majesty and Beauty. So he says in response, ‘God is the Greatest! Glory
be to God!’ and he prostrates before Him in wonder and adoration.
He also notices that One of Absolute Riches displays His limitless wealth
and treasuries in an infinitely generous fashion. In response to this, he
glorifies and praises Him and, displaying his need, he asks Him for His favors.
Then he observes that the Majestic Creator has arranged the earth like an
exhibition, where He is displaying all His matchless works. He too
appreciates them in response, and says, ‘What wonders God has willed and
created!’, confirms their beauty and says, ‘God bless them!’, shows his
wonder and says, ‘Glory be to God!’, and expresses his admiration saying,
‘God is the Greatest!’
Also, he sees that the Unique One demonstrates His Oneness in the whole
of the creation through His particular signs and His peculiar decrees, and
also His inimitable stamps and seals which He has put on each one of His
creatures. He inscribes on everything the signs of His Oneness, and raises
throughout the world the flag of His Unity, thus proclaiming His Lordship.
To this the man responds with belief, affirmation, admission of, and
testimony to, His Unity and with devotion and sincere worship.
By all such types of worship and reflection man may attain true humanity.
He may demonstrate that he is the best pattern of creation, and through the
grace of faith, become a trustworthy vicegerent of God on earth.
Now, O heedless man, who goes in the direction of the lowest of the low
by misusing his will, although he has been created as the best pattern of
the creation, listen to me! In order to see how ugly the face of the world
is which turns toward passions and desires, and, by contrast, how
extraordinarily beautiful is its other face which turns towards the
Hereafter, you may have a look at the ‘Tables’ given below.