Section Two: Necessity of transitioning to the inner dimension of religion

Our Master, Amir Al-Mouminine (may his glory be exalted), said: God does not do anything except for a wisdom, known by those who know it and unknown by those who are ignorant of it. ¹

The Greatest Master, Mouhammad (may his glory be exalted), said: Indeed, for al-Husayn, there is a hidden knowledge (ma'rifa) within the inner selves of the believers. ²

One of the foundations of belief in the wise religions is for a person to believe that the Creator of this existence is Wise in His action, His making, and all His affairs. Nothing proceeds from Him (Glorified is He) that contradicts the minds of those possessed of understanding (Ulu al-Albab) and those who were given decisive speech.

As for the rest of creation, they are in two classes of creation. A class that is ignorant of God's affair in all its forms, knowing nothing except the outer (zahir) appearance of the worldly life. So you see him saying one time, "How can the Prophet's companions be hypocrites?" and "How can he marry an unbelieving woman (kafira)?" This is a description of the "Nawasib" (enemies of 'Ali) in their states and their worlds, which do not go beyond the concept of the "husk" (qishra) of the outer life.

Then we delve a little into the lost ones from the "Muqassirah" (those who fall short/detractors), who object to the "Muwahhidin" (Unitarians): "How can God say al-Husayn was killed, and it became obligatory for us to weep and wail, etc., and then this thing did not happen?" "How did He speak of the single death, but then His intent is Tanasukh (reincarnation), according to your claim?" and so on, regarding the different beliefs between the Muwahhidin and the Muqassirah.

And the transition from the stage of the "Zahir" (outer) and the understanding of the "Batin" (inner) religion, according to what God Almighty wills, in its reality—this is not (possible) except for one whose springs (masharib) are pure, who has distanced himself from the evil of the schools (madhahib), and who desires what is with God and is a seeker of His religion. Until God grants him the distinction (al-fasl), the judgment (al-hukm), and the understanding of the reality of the matter. Because religion is not a blind imitation (taqlid) of the fathers, nor a random following, but rather it is research, investigation, desire, and a great yearning for the Gnosis (ma'rifa) of the Beloved.