The nearness referred to here means being close and can be defined as follows: 1. Nearness Relative to Place The two existents which are closer physically are described as being near each other. 2. Nearness Relative to Time When two things are closer to each other relative to time, they are said to be near each other. Of course, it is evident that the nearness of (God's) servants with Him could not belong to the two categories mentioned above because God-Almighty is beyond the limits of time and place, but is rather is the creator of them. Therefore, it is not possible for any thing to have nearness with Him relative to time and place. 3. Metaphorical Nearness Sometimes it is said that Mr. X is very close and intimate with Mr. Y, which means that Mr. Y respects, likes and accepts Mr. X's recommendations and suggestions. This sort of nearness is called metaphorical, figurative and ceremonial but is not real. Could this kind of nearness be possible between a servant and God? Of course, it is true that God loves His deserving servants and accepts their prayers but this kind of nearness cannot be possible between a servant and God-Almighty according to the logical sciences and Quranic verses, and traditions. On the other hand it also is true that the wayfarer, his direction and straight path all are real things and are not figurative and ceremonial. Likewise, the return towards God-Almighty which has been so heavily emphasized in many Quranic verses and traditions is a real thing and cannot be metaphorical or figurative. For example, God-Almighty has said in the Holy Quran: "O Thou soul at peace! Return unto thy Lord, content in his good pleasure" (89:27-28). And He has said: "Whoso doth right, it is for his soul, and whoso doth wrong, it is against it. And afterward unto your Lord ye will be brought back" (45:15). And He has also said: "Who say, when a misfortune striketh them: Lo! We are God's and Lo! unto Him we are returning' (2:156). Anyway, the return to God-Almighty, the straight path, the way of God, and attaining self-perfection are real things and are not metaphorical. A human being's movement is an aware and optional act whose result will become manifested after his death. Since the very beginning of human existence, this movement begins and continues until death. Nearness to God is a real thing, and God's upright servants really become closer to Him, and the impious and the sinners do indeed become distant from Him. Therefore, let us see what is meant by nearness to God-Almighty. God's Nearness is not comparable to other types of nearness, rather it is a special kind of nearness which might be called nearness relative to perfection or relative to the rank of exaltedness of that particular existence. In order to further clarify, let us refer to the following preface. The books of wisdom and Islamic philosophy have confirmed that existence is real and consists of various ranks and degrees. It may be compared to the analogy of illumination which consists of various degrees of lights varying from low to very high. The lowest degree of a shining lamp could be one watt, which, however, is still illumination and the lamp with infinite brightness is nothing other than illumination as well. Between the lowest and highest limits of illumination there exists various intermediate degrees of light differing relative to extreme limits in proportion according to their weakness and strength. Existence too consists of various ranks and positions differing in proportion to their weakness and strength. The lowest degree being the existence of nature and matter and the highest rank of existence being the essence of God-Almighty, which, from the point of view of perfection, is infinite and absolute. Between these two extremities there also exists intermediate degrees of existence varying in proportion according to their weakness and strength. Here it becomes clear that as much as an existence is stronger, and a holder of higher rank in perfection would be closer relative to the most supreme existence and the source of absolute perfection, the Essence of God-Almighty, and opposite to that, the weaker an existence would be the farther it will be relative to the Essence of the Self-Existent (wajib al-wujood). Now, in light of the above explanation, the meaning of the nearness of the servants to God, or their distance from Him, can be imagined. As far as the Celestial spirit is concerned, a human being is an abstract reality, which, from the point of view of manifestation, is related to matter, and because of that, is capable of growing and becoming perfect until attaining the ultimate degree of his existence. From the beginning of his movement until arriving at the final destination, he is not more than one person and one reality, but as much as he achieves perfection and ascension in his journeying within his essence, in the same proportion he becomes nearer to the source of all Creation, the Absolute and Infinite Perfection - the Holy Essence of God-Almighty. A human being, through belief and righteous deeds, can make his existence complete and perfect so that he could attain God's Nearness, thus, being able to utilize divine blessings and favors to his maximum advantage and therefore making his own essence a source of further benevolence and goodness.