That is...

That is, after employing so many proofs and reasons to prove the necessity of the mission, he asks what is the goal anyway? If the goal is reaching an organized way of life, one can reach this without inspiration as some communities have reached it (5). Of course, Avicenna has brought up the discussion of prophecy free from this criticism in the mystical discussions of that book and has considered the goal as finding mysticism of the people and visiting the Lord.

(6) He who worships God will make this worship a means to visit God: “O ye who believe! Be mindful of your duty to Allah, and seek the way of approach unto him.” (7) He who does this is indeed the one who is standing on the ladder, he who climbs up the ladder, if he forgets the ladder and moves it away, will fall down from the height. The pious man as well climbs up the ladder to reach intuition and never forgets worship. At the same time, he does not regard it as his goal.

All the worships are the firm bond with God. He who seeks after the ultimate goal must tie to this string: “He who believeth in Allah has grasped a firm handhold which will never break.” (8) The Holy Quran shows us why the right of the oneness of God is prior to all other rights. The Holy Qur’an regards the entire universe to be the divine grace and every creature-from the angel to the heaven to be the sign of God. This is relevant to the principle of existence.

However, from the viewpoint of the knowledge of God, the Holy Qur’an states that the knowledge of God runs in the knowledge of everything, that is before anything else, one has to know God. This truth is thus stated in the Holy Qur’an: “Verily, Allah is visible through everything.” (9) To understand this, it must be noted that in this verse, the letter ala has been used not the letter be. In the statement, “God is witness to everything”, the idea is that God is cognizant of it.

But in this verse, there is the mention of the vision of God before anything else. On this basis, in the Surah of al-­Fussilat (Distinguished), the same verse is included with the view to putting aside doubt with the vision of God. If the meaning of this verse is that God is cognizant of everything, has it been enough to eliminate the doubts of those who were in doubt?

Let us cast a glance at that verse in the Surah of al­ Fussilat, (Distinguished) : “Doth not thy Lord suffice, since He is Witness over things? How!