ভূমিকা

Shiavault - a Vault of Shia Islamic Books Adab as-Salat: The Disciplines of the Prayer Second Revised Edition Chapter 2: Concerning The Stages Of Purification Know that as long as man is in the world of nature and in the abode of the primary [ hayūlānī ] matter, he is under the rule of the divine soldiers and the satanic soldiers. The divine soldiers are the soldiers of mercy, safety, happiness, light, purity, and perfection. The soldiers of Iblīs are on the opposite side.

But as the divine aspects have mastery over the satanic aspects, at the beginning, man's disposition possesses natural divine light, safety and happiness, as is openly stated in the noble Hadiths and hinted at in the noble divine Book.[^1] As long as man is in this world, he can, on his own free will, put himself at the disposal of either of the two.

So, if from the beginning of the God-given disposition till the end, Satan had no way of intruding, man would be divine, luminous from head to foot with purity and happiness, his heart being the light of Allah, observing nothing but Allah. His inward and outward powers would be luminous and pure, and no one would use them but Allah, and Satan would have no share in them, nor would his soldiers be able to control him.

Such an honorable being is absolute purity and pure light, and his past faults and the future ones are forgiven.[^2] He is an absolute conqueror, enjoying the station of original “great infallibility” [' ismat-i kubrā ], and the other infallibles have the same station as the followers of that sacred essence. He is the Seal of the Prophets and possesses the station of absolute perfection.

His vicegerents, though of separate substance, join him in disposition and completely follow him in absolute infallibility.

As to some of the infallible prophets and holy men [ awliyā' ] (' a ), they have no absolute infallibility and are not protected against Satan's intrusion, such as Adam's act with respect to the “tree,” which was one of the intrusions of the great Iblīs , the chief of the Iblīs es, and despite the fact that the “tree” was a paradisiac divine tree, yet it was marked by a multiplicity of names, which is contrary to the state of complete humanity.

This is one of the meanings, or of the ranks, of “the forbidden tree”.