By

 Abass Fazli^a 

^a Faculty member of Hormozgan University of Medical Sciences, PhD student of Philosophy

afazli2003@yahoo.com

 

 Abstract

Although some narratologists have distorted documents, narrators and even contents of the hadith  “Most of the people of Paradise are the foolish [1]" that is quoted  from both Sunnis and Shias; Jalal al-Din Muhammad Moulavi   in Masnavi-ye Manavi [2]has been cited this  hadith repeatedly.

Ongoing controversy of mystics and philosophers centered on the issue of the navigation of right way inspired Moulavi to renounce and abandon the philosopher and philosophization by referring to this hadith while he described people of Paradise as fools.  

In this study, using the Masnavi poems and commentaries, five perception of the mentioned hadith is reviewed and evaluated, and finally meaning of the word "Fools" is described as people’s modeling and imitation of the prophets.

 

Key words: Hadith, Jannat, fool, Moulavi, Masnavi, mystics, philosophers

 

Introduction

Context of the hadiths of Prophet Muhammad (pbuh) implies that some of them are expressed as mysteries of the universe and secrets of phenomena. Hadiths such as “One who Knows his Self will Know the God”[3] and " Most of the people of Paradise are the foolish” are clear example of this kind. Usually these types of hadiths have significant meanings that need to be explained and interpreted, and different interpretations are clear evidence for their meaningfulness. (1) Though Prophet Muhammad (PBUH) was bound to observe the minds of average people in the expression of religious orders and the interpretation of revelation. (2) In this regard, Ibn Arabi [4]writes:

Prophets language appeared to be the language spoken by general public because they trusted to understand the world listener. They just considered the public state because they knew the original understanding status.... And considered those whose wisdom and intellect was weak with greedy dominant thought (3)

In this article, there is an opportunity to investigate hadith of   “Most of the people of Paradise are the foolish “based on the poem of Masnavi. 

Before the theoretical expression, it is important to remind that Moulavi used too much the word “fool” and its synonyms in their original meanings in his poems. In particular, this great  mystic criticized all ages and cities with a devastating languages  while he always blame  ordinary people and even popular people  for disregarding the deep meaning of the words and stories  1 – Moulavi,  in the  last part of  Masnavi , deals with its philosophy too by referring to the mentioned Hadith

Most of those destined for Paradise are fools (simple-minded),

 So that they escape from the mischief of philosophy

Masnavi 6/2370

 

In the first verse, Moulavi  refers to hadith of the Prophet (pbuh) quoted by Sunnis and Shias mentioned by Hemyari[5] in Ghorb Al-asnad [6](4) , Abu-Hamed Al-Ghazali  [7](5)and  Abd al-Raḥmān al-Suyuti [8]in the book Al-Jaami' al-Saghir [9](6) and this hadith is : " Most of the people of Paradise are the foolish”.

Moulavi in his book, Masnavi, cited this hadith for three times in the third (7), fourth (8) and sixth (9) books. The frequency of referring to this hadith in his works is due to the fact that mind of Moulavi   has been involved in this hadith while it is used to describe believers and those in the Paradise. It can be said that his perception of this hadith has been to some extent consistent with perception of predecessors about mystics (10)

According to conducted study, this hadith is not mentioned in other books of Moulavi, but in Valadname  [10] and Managheb Al-Arefin [11]which are biography and praises of Jalaluddin Rumi, points of this hadith are mentioned differently with different points from Masnavi. Nothing in this regard is not mentioned in Resale-ye Sepahsalar[12]

In the poems of Moulavi, two cases are expressly referred to this point that this hadith is said by the Prophet (pbuh) (11) when a word of the Prophet (PBUH) becomes known among the people and customs of the community, the following expression is used, as Ferdowsi [13]says:

Truthful Prophet said,         Seek knowledge from the cradle to the grave

          The late Dr.  Badiozzaman Foruzanfar [14]in the book “Ahadith Manvi[15]” as follows says:  traditions   Bit                

Said the Prophet is of knowledge,                        People of Jannat [16] are humbled in hostilities

3/4571

The above hadith is mentioned with two other hadiths which have the same themes (12) and statement of Moulavi   in the fourth (13) and sixth (14) books are referred to the same hadith and no explanation has been expressed about the veracity of their contents.

 

 

2. Perceptions of the mentioned hadith 

2/1   - Moulavi, as seen in the discussed verse about this hadith, considers the meaning of the hadith of the Prophet (PBUH) as escape from the mischief of philosophy

2/2    - Sultan Valad [17], the interpretation of  the above hadith writes: this means that human reason becomes perfect when  God will demonstrate himself to the  man so that  enjoys this  grace (15) ,  leaves  his  rational talent and  comes under the control  of this  amazing light. Just as Just as the five-year child will not passionate when sees the beautiful beloved, but adult male forgets everything by reflecting the beauty of lover. Simple-mindedness mode (being fool) is also the state of most perfect thoughts (16). 

2/3 - Once in the Moulavi adytum, Kherakhaton[18], God bless them, asked Moulavi about the secret of this Hadith that what does " Most of the people of Paradise are the foolish” mean?  He answered: If you were not fool, then when you could become satisfied with Jannat and rivers of Paradise? The place where we visit the beloved, there is no place for Jannat and rivers of Paradise? He said: “Most of the people of Paradise are the foolish while people of spacious Paradise are wise men[19] “. He read the following verse:

When I grasp hold of your hair, I'm in hell, And those who dwell in heaven I despise, as if my heart becomes tight if I be called to heaven   without you (17)

4/2   -   Nicholson [20]writes in the introduction to his commentary on the Masnavi:

To understand the meaning of the word fool (smallpox), this hadith is compared with the Gospel epistle of Romans chapter 16 verse 19 which says try to be wise in doing well and fool in doing evil. (18)

 

5/2    - Incorrect understanding of this hadith has made ​​some attempts to discredit gaining knowledge to use  simple mind as an alternative to  learning while  scholars may disagree with the philosophy due to these  misconceptions.

Analysis of interpretations

After presenting the five interpretations discussed on the hadith, it is time to analyze each of them. The first interpretation which directly define the meaning of hadith (mischief of philosophy), on several occasions refers to Masnavi poems. This perception  is consistent with the interpretation of Ghazali [21]from  the word “foolish “in the sense of denying philosophizing  which is absolutely approved by Moulavi (19 )

Annmarie Schimmel [22]in the book "Shekoh-e- Shams[23]" considers the use of  this Hadith by  Maulana to as a way of quenching  theologian and philosophers  who preferred  the worldly wisdom to  religious wisdom  and he has considered it as  an approach launched by  Ghazali and writes :

 "Wisdom of the world is  only useful for  adding thoughts and delusions while religious wisdom jumps above the firmament ... the religious sciences until remain on the surface level centered on exclusively religious matters and theological controversy, to be found not only unnecessary but also dangerous (Ghazali judgment  against al his  partner speakers can be considered ).  Someone from who is steeped in research on the false interpretation of the word of God is like a housefly or donkey urine and his imagination is like dirt.....

Moulavi   quote the following hadith to quench the claims of these researchers: “Most of the people of Paradise are the foolish” (احا/ش/303). Here, the meaning of fool is someone who does not botherhimself to investigate the apparent religious sciences, but does not neglect religious duties too. (20)

Dr. Shahidi, in description of his Masnavi, considers using of mentioned hadith by Moulavi   as widening of Astlalyan [24]and followers of rational sciences (21)

Molavi has always targeted the philosophers and theologians in different parts of the Masnavi and considered this as one of the essential foundations of mystical worldview that is at odds with the philosophical ideas (22)

If our mystics were hostile to wisdom, it was an Incontestable, doubt oriented and Illusion-oriented wisdom that enjoyed forms not submission and certainty enjoys (23) and mystics always sought to give-up Almighty God and avoided the projection of philosophical questions.

According to Moulavi, a real gem of a mystical relationship between God and the world can be known only through rational argument that knowledge cannot find it.

Nothing that exists is ever unconnected from the Source;
There’s no doubt whatsoever in such continual connection.
Because there are no discontinuities in the spirit, no connection-disconnection;
while the mind cannot think except in terms of connection-disconnection

4 / 96-3695

Yet, the Maulana in some cases by analogy tries to characterize this relationship as much as possible in human language. (24)

Moulavi   and his son as his follower him believe in divine science (Kahf / 65   ) rather than rational science. If we use rational science, that is only a science of narration, for the owner of divine revelation, it is as if you perform Tayammum[25] while there is a running water that not only it is not obligatory, but also it is forbidden in religion, because when we have access to life-giving water that appear in spiritual mentor, you cannot use the dry soil dry.

More importantly is when  angels say لا علم لنا  (we do not know) کلام خداوندی علمناه (we trained  him the words of God ) that will save him  while he was illiterate , like Muhammad , the Prophet , who  would  be full of light of God  (25 )

According to Moulavi, the best interpretation of the hadith is that   "fool" in the hadith means neglection of the philosophical justification and escape from rational and intellectual science and join the science   of revelation. 

If there is something can solve the problem of today’s human negligence, it is the heritage of mystics that from the beginning was suspicions in rationality (26)

In justification of the second interpretation it can be said that:

Son of Maulana considered “fool” a grace from God which takes us beyond human reason and talent and wonders him. As it can be seen after the story of Canaan [26]'s son and his  refusal of  boarding  the ship,  Moulavi  recommends ddivine knowledge rather than narrative knowledge and says, :

On this account, O father, the Sultan of mankind

(Mohammed hath said, “Most of the people of Paradise are

The foolish.”

Since, intelligence is the exciter of pride and vanity in you,

Become a fool in order that your heart may remain sound—

Not the fool that is bent double (abases himself) in

Buffoonery, (but) the fool that is distraught and bewildered

(Lost) in Him (God). (27)

The foolish are (like) those women (of Egypt) who cut their

Hands—foolish in respect of their hands, (but) giving (wise)

Notice to beware of the face (beauty) of Joseph.

(4 / 1419-24)

Contrast between cleverness, foolishness and bewilderment that is frequent in Moulavi’s poetry is required to be studied more by which the meaning of the word “fool” can be better understood.  He explicitly says:

Sell intelligence and buy bewilderment: intelligence is opinion, while bewilderment is (immediate) vision.

140/4  

 As his master, Shams Tabrizi, writes in his articles:

Most of the people of hell are clever people, philosophers, and knowledgeable people who use theie cleverness as a mask, ten imagination could come out of every imagination in their mind, like Gog generation. Sometimes   they say : there is no way, sometimes say  if it is, it is a  far away, Yes ,  so far away, but when you gi through it , the joy of the path disappears the far distance (28 )  

Generally, the second interpretation refers to the first ones.

However, the third interpretation of the Hadith by Moulavi in response to questions from his wife, though seems strange, it is consistent with gnostic taste and Shatahiat of mystics. On the other hand, because special audience is also considered in thus interpretation, its taste can be better understood.  However, there is no reference to this point in Moulavi’s poetry.

On the other hand, KeraKhatun also did not asked for the meaning of hadith rather she wanted to know about its mystery. Finally we can say that these interpretations are based on   taste and they are consistent with other interpretations, though they have a deep meaning.

 

In the epistle of Adab-e Seir—o Solok [27]by late Bidabadi [28] in the interpretation of the hadith is written:

Fools in the hadith are those who worship for no purpose other than material blessings in their mind and in fact consider worship as a form of trading to achieve Paradise blessing (29)

This Businessman realistic look to heaven and blessing of heaven is also mentioned in the tripartite divisions of Imam Hussein (AS) worship (30)

 Aflaki [29]also in the Managheb-al- Arefin [30] says:

Bahaa Valad  [31], on Friday,  in Balkh Tazkiri [32]said :  On the Day of Judgment , God rewards good deeds ,  good morals and good will of   believers with nymph and Jannat ,  .... an  old bent man suddenly in the corner of the mosque stood up and said: Today we were with Imam of  Muslim states in the world, but the after day we would be  with nymph, and failing to stop after meeting,  as it will the story? Replied that my beloved   , nymphs are secrets that cannot be understood by ordinary people while to see lover is the main target which has different words to describe. He observe the creator from any artificial maker and looks for sun of facts from each particle. (31)

The fourth interpretation can be evaluated in comparison with Bible verses with moral perception in which foolishness of people in the heaven is considered as neglect and rejection of moral vices because foolishness in this case causes human happiness prosperity. However, in the most ancient books of Hadith narration in explanation of this hadith that apparently is by the narrator's words, it refers to:  “بالبله المتغافل عن الشر، العاقل فی الخیر و الذین یصومون ثلاثة ایام فی کل شهر “(32). By fool we mean those who avoid evil doing and seek good deeds and are fasting for three days per month.

Moreover, Kepmis, in” The Imitation of Christ” writes:      

If you like  to be  Monk be contented and satisfied in order to be counted as  fools for Christ's sake / Corinthians 4/10 (33 )    

Shams Tabrizi also says in his articles that:

Although carnal soul justifies; you make yourself fool because Most of the people of Paradise are the foolish (34).

Although generally it would be possible to say that, in the first and fourth interpretation, mischief of philosophy means justification of bad deeds of mankind. Man to save his reproachful conscience tries to interpret his evil deeds.  

But the last interpretation mentioned as the wrong interpretation of this hadith is analyzed by referring to a verse of Sheikh Mahmoud shabestari about hadith of “You need to learn the theology from elderly women[33] " and its explanation by Mohammad LAHIJI [34]in description of   Golshan Raz[35].

     Shabestari says in the Golshan Raz:

What is your understanding of the religion of old women which allow yourself to be fool?

Verse / 182

Mohammad LAHIJI Gilani in description of Golshan Raz writes that it means what did you understood about the hadith of" You need to learn the theology from elderly women” which allow yourself to be fool and do not try to know about divine knowledgeunless you know that such thinking is forbidden in the divine knowledge and you think that intention of Prophet (pbuh) is that if elderly women have no power to think so you also can to keep their religion.                        

It means that they do not quest for certain knowledge and suffice to imitation and they are ignorant by this wrong understanding while do not try to find the right way.

 

You should Know that truth  of this hadith is that  in all religious orders , the  religion is need to follow elderly women in terms of subjugation and such abandons  while there no space for interpretation by  reason , and no unnecessary interpretation is required  against its  appearance, and the wisdom of religious cannot be understood by reason , but it does not mean to stop  thinking in the knowledge of God and follow elderly women  method of worship  (35 )

According to  descriptions mentioned in Golshan Raz, this hadith becomes closer in meaning to  interpretations of “Most of the people of Paradise are the foolish”  and it can be discussed in line with the mentioned hadith  and will be considered as a justification for this hadith .

 

 

Conclusion

                                        

Therefore, according to the hadith of “Most of the people of Paradise are the foolish ", it can be said that most believers imitate the religion of the Prophet (pbuh) and the Imams (AS) and mystics not through argument and thinking.   

Of course, the word "most" in his hadith is a reason to show some people find their way through rational argument and go to heaven to find prosperity after making deep thinking.

-------------------------------------------------- ----------------

1       The Imitation of Christ, p 56, translator footer

2       امرنا معاشر الانبیاء ان نکلم الناس علی قدر عقولهم (Alahya’ vol. 1, p. 144)

3       Fusus al-Hikam. p204

4      Ghorb-al-Asnad 0 75 - Ibn Babawayh Qomi in the book “Maani al- Akhbar quoted the hadith cited by Homeyri. p203

5       Ehya a-Olum vol. 4, p. 126

6       Jamea Al-Saghir, vol. 1, p. 113 and vol. 3, p. 522

7       Masnavi   3/4571

8       Masnavi 4/1419

9      Masnavi 6/2370

10    Manand Ghazali and the Mohaghegh Tarmzi

11    Masnavi 4/1420    6/2370

12    Ahadith Masnavi, p 103  

13    Ibid   116

14    Ibid P 206  

15    It is a divine grace of manifestations of divine grace in Sufism that has caused the emergence of something out of its potentials, it has requested Lords (Sufi terminology p 325 - see also Hafeznameh v 1 p 572)

16   Valadnameh / 209  

17   Managheb al- Arefin, vol. 1, p. 396

18 p 174 Introduction to Rumi. In description of Masnavi who translates fools as gullible and doodles (Masnavi, vol. 1, p. 409

19    The story of The Lord of Knowledge p. 174    - Moulavi‘s father sometimes sermons him to denounce religion of Greek philosophers and did not know them as a way of salvation. (Epistle of Sepahsalar, P 10)

20    Shekohe Shams p.   415

21    Refer to Masnavi – Jafari 14/131 and Karim Zamani   6/629

22    Masnavi vol. 6, p. 209

23    Thicker than ideology p. 353

24    Introduction to the Mystics of Moulana- William Chittick, cited in Moulavi’s spiritual heritage, p 72

25-    Shekohe Shams P 416

26    Thicker than ideology P363

27   - Mohaghegh Tarmzi, Sufi professor of Moulana, in representation of the mentioned hadith states that there is a difference between someone who is originally fool and those who had great wisdom, and made themselves doodle to lost themselves- Those who are mad of God (Maaref, p 3)

28   Shams articles, vol. 1, p. 145

29   Adab-e Sirr- ol Soluk, Bidabadi

30   ان قوما عبدوا الله رغبة فتلک عبادة التجار و ان قوما عبدوا الله رهبة فتلک عبادة العبید و ان قوما عبدوه شکرا فتلک عبادة الاحرار (izan al- Hekmat, vol. 6, p. 17)

31   Managheb al-Arefin P 241

32   Gharib-al – Asnad, Homeyri, P 75

33   The Imitation of Christ, p56

34   Shams articles vol. 1, p. 145

35   Mafatih Alajazs, p 162

 

 

 

 

References

 

1       The Holy Quran

2       Nahj al-Balagha

3       Hadiths and stories of Masnavi, written by Dr.  Badi'ozaman Foruzanfar, full translation and revision, Hossein Davoudi, Amir Kabir Publications, second edition 1381

4       Ehya Olum al-din m , Abu Hamid Muhammad Ghazali, Amir Kabir, Third Edition,  1382

5       Sufi terminology (Marath Oshagh), Introduction, correction and appendices by Marzieh Soleimani, Scientific and Cultural Publications, second edition, 1390

6       The Imitation of Christ, Thomas A. Kempis, translated by  Saeed Edalat Nejad , Tarhe Neu,  1383

7       Interpretation and critical analysis of the Masnavi, Mohammad Taqi Jafari, Iran, Tehran 57-1346

8       Hafeznameh, Baha al-Din Khorramshahi, Scientific and Cultural Publications, Nineteenth edition, 1389

9       Shams, Jalal al-Din Muhammad Balkhi, with correction of Badi'ozaman Foruzanfar, Behnoud Press, third edition 1392

10 Epistle of Adab-e Seir -o Soluk, Muhammad Bidabadi, Payam Hozeh Magazine, 1372

11   Epistle of  Sepahsalar, Fereydoun ibn Ahmad Sepahsalar, introduction, correction and appendices by  Mohammad Afshin Vafayi, Tehran, Sokhan, 1385

12   A comprehensive description of Masnavi, Karim Zamani, information, twenty-second edition, 1392

13   Description Mathnavi, Doctor Jafar Shahidi, Scientific and Cultural Organization, Fifth Edition   1390

14   Description of the Masnavi, Reynolds Elaine Nicholson, translator and suspension by  Hassan Lahouti, Scientific and Cultural Publications, Fourth Edition,  1389

15   Shekohe Shams, Anne-Marie Schimmel, translated by Hassan Lahouti, Scientific and Cultural Publications, Sixth Edition , 1389

16   Thicker than ideology, Abdul Karim Soroush, Serat Institute, second edition, 1373

17   Fosus al-Hekam, Ibn Arabi, corrected by. A. Afifi. Cairo, 1946

18   Fimafihe, Jalal al-Din Muhammad Balkhi, corrected and explained by Dr.Tofigh Sobhani, Parseh Book, second edition, 1389

19   Gharib al - asnad, Abul Abbas Abdullah Homeyri, al-Beyt Institute, 1413

20   The story of The Lord of knowledge, Abdul Karim Soroush, Serat Institute, second edition, 1373

21   Moulavi’s spiritual heritage, translation and research by Shihab al-Din Abbasi, Morvarid , Fourth Edition 1389

22   Masnavi, Jalal al-Din Muhammad Balkhi, based on the version of  Reynold Nicholson, Golden Tips First Edition,  1390

23   Seven boards, with correction of Dr.  Tofigh Sobhani, Ghatreh publications, second edition, 1389

24   Writings of Moulavi, correction by Dr.  Tofigh Sobhani, an academic publication, first published in 1371

25- Mafatih al- ajaz, description of of Golshan Raz, Mohammad Lahiji, Introduction by Mohammad Reza Barzagar Khaleghi and Effat Krbasi, Tehran, Zavvar Publications, first published in 1371

26   Articles of Shams Tabrizi, Shams al-Din Muhammad Tabrizi, correction and suspension by Muhammad Ali Movahhed, Kharazmi, Fourth Edition 1391

27   Introduction of Rumi and interpretation of Masnavi, Ronald Allen Nicholson, translation and research by Ovanss  ovanessian, Ney  Publications, Third Edition, 1382

28   Maaref, Seyyed Burhanuddin Mohaghegh Tarmzi, with corrections and annotations of Badi'ozaman Foruzanfar, the University Press, second edition, 1377

29   Monagheb al-Arefin, Shamsuddin Ahmed Aflaki, by efforts of Kushesh Tahsin Yazichi, World of Book, Fourth Edition 1362

30   Mizan al- Hekmat, Mohammad Mohammadi Riyshahri, Islamic Propagation Office, Qom, first published in 1362

Valadnameh, Muhammad Ibn Muhammad Sultan Valad, correction by Jalaluddin Homayi, by efforts of Mahdokht Banu Homayi, Homa publications, 1376