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Shiavault - a Vault of Shia Islamic Books Adab as-Salat: The Disciplines of the Prayer Second Revised Edition Objective Two: Some Disciplines Concerning the Clothes Covered under Two Stations Station 1: General Disciplines For The Clothes Know that man's rational soul is a reality which at the same time of its unity and perfect simplicity has diverse aspects (growths = nasha'āt ), the principal ones of which are, generally, three: The first aspect (growth = nash'ah ) is the external mundane visible aspect, displayed in the apparent senses, and its lowest surface is the body.

The second is the aspect [ nash'ah ] of the barzakh world (the Isthmus, or the intermediate, world) displayed in the internal senses, the barzakhian (intermediate) body and “the mould of the ideal” [ qālib-i mithālī ]. The third is the invisible internal aspect [ nash'ah ], displayed in the heart and in its affairs. The relation of each of these aspects to the other is that of the external to the internal, and of the manifestation to the manifested.

This is the reason for the effects, the characteristics and the reactions of each of these aspects to permeate into the other aspects. For example, if the sense of seeing discerns something, it will have an effect on the barzakh ian sense of seeing according to its aspect [ nash'ah ]. Then the effect is transmitted to the internal seeing sense of the heart according to its aspect [ nash'ah ]. In the same way the effects of the cordial aspect appear in the other two aspects.

This, besides being proved by a strong and firm evidence, coincides with the conscience, too. Consequently, all the formal disciplines of the Shar' have their effect, or effects on the interior; and each of the good characters which belong to the barzakh ian status of the soul also has its effects on the exterior and interior. All the divine knowledge [ ma'ārif ] and the true beliefs also have their effects on the two barzakh ian and external aspects.

For example, this belief that to have control over the kingdom of existence as well as the invisible and visible worlds belongs to Allah, and no other being has any control over them, except that permitted shadowy control, brings about so many spiritual perfections and good human moralities, such as depending on Allah and trusting Him, and pinning no hope on any creature.

This is the mother of perfections and the cause of so many good deeds and commendable acts, and prevents one from committing evil practices.