Qur'anic Minarets - Recognition (ma`rifat) of Signs and Miracles

Recognition (ma`rifat) of Signs and Miracles

Tags: Recognition, Kun, Universal Intellect, Universe, Universal Soul, Tuwa, `Arsh, Throne, Monoreality, `Illiyyin, Speaking Book

A Human Being's Spiritual Ascension and Elevation (95:4-5 ): The invitation to reflect on surah (95:1-8 ) is that every wise human being should ponder on what the level of perfection of the human spiritual and intellectual advancement is. That is, which height can a human being eventually touch in his journey through the stages of elevation? And if he is reversed how far can he sink? After reading the translation and exegesis of this surah, reflect also on the ta'wili wisdom: 'By the Universal Intellect, Universal Soul, natiq and asas (Wajh-i Din, Discourse 11) We created a human being in the best stature, that is, We gave him the stage of the climax of ascension. Then We reversed him to the lowest of the low, except those who duly believe and continue to do righteous deeds, for them there is never-ending recompense (95:1-6)'. This Divine wisdom-filled oath has a great purpose as well as special relevance. The purpose is to draw complete attention to possible ascension and elevation. Its relevance is that this spiritual and intellectual progress depends on the recognition of the four roots of religion: Universal Intellect, Universal Soul, natiq and asas.
The Clear Proof of Recognition (Ma`rifat) (27:93): The surah of Naml (Ant) too, is a universe of spiritual and Qur'anic marvels and wonders, which is spread in all its verses, yet it is enfolded in its last verse as a gist and quintessence, which is (27:93): "And say: Praise be to Allah. Soon will He show you His signs so that you will recognise them. Your Lord is not heedless of all you do." The most sublime signs are in the Higher world, such as the Divine Word (Kun = Be), the Pen, the Tablet, the Throne, Pedestal, etc. However, without exempting any great thing from observation and recognition, God commands that you continue to duly do good deeds, and He will continue to show you His signs (miracles) to the extent that you will attain the recognition of the Truth of certainty (haqqu'l-yaqin) (41:53).
The Recognition of the Word "Kun": Among the great signs first is the Universal Command (amr-i kull), i.e., the Divine Command, which is expressed by "kun (Be)". This is one of the countless senses of the real word. Since the difference of languages is also among the Divine signs (30:22), it is correct to say that the word "kun (Be)" is in every language actually or potentially and its proof is that whenever God sent a Prophet, He used to speak to him in the language of his people (14:4) and Allah's speech at its highest level is in the Word of "Command (amr)". It is evident from this that the word "kun (Be)" and its expression is in every language because it is this Word which is the fountainhead and centre of all words and meanings. This is similar to the Divine law (sunnat) that all human beings scatter in the world from the loins of one Adam and they are gathered and enfolded in another Adam. Similarly in the renewal of similitudes of the personal world, all things are scattered from "kun (Be)" and are contracted in the same "kun (Be)".
Recognition of the Angel Intellect: Universal Intellect is the greatest angel. The same angel is the Divine Pen as well as the Light of azal. This is the resplendent sun whom the Prophets and Imams have continued to see rising and setting with his luminous body, in whom is hidden the secret of construction and progress of the intellectual world. If you wish to count the small and big universal bounties and benefits of the physical sun, it is not possible, therefore who can dare to count the bounties which come into existence from the blessings of the sun of Intellect? Nevertheless, it is necessary to know that there are three universes: the external physical universe, the spiritual universe and the intellectual universe. This clearly means that, first of all in the wise Qur'an, intellectual things are mentioned, then spiritual things and lastly the material things. It is possible that somewhere materiality is not given importance [however the three universes are there], for example, the heaven, sun, moon, stars, clouds, lightning, thunderbolt, etc. are first related to the intellectual world. Similarly, the things of the earth, mountains and ocean are first related to the intellectual world.
Recognition of the Angel Universal Soul: The Universal Soul is the second greatest angel, who is [also known as] the Guarded Tablet, Ummu'l-kitab and also that earth from which the heaven is separated and raised up (21:30; 55:7), which is the blessed earth (21:71) where all distances of time and space gradually contract and come to an end because this is the sacred valley of Tuwa (20:12) where Hazrat-i Musa (May peace be through him) was told to take off his spiritual shoes because the spiritual journey had come to an end. This is the desired destination where there is everything. All these meanings are hidden in the word "Tuwa", like in "natwi" (We enfold, 21:104) and "matwiyyat" (rolled up, 39:67) is mentioned the enfolding of the inner aspect of the universe and showing it in the same place.

Where the Universal Intellect is the Throne, there the Universal Soul is the Pedestal (Kursi). One of his attributes is that by Divine power he has encircled within himself the heavens and the earth. The concept of this act is of two kinds:
1. The sun of light, which is the representative of the universe and everything, sets in the Universal Soul.
2. The universe is immersed in the ocean of the Kursi or the Universal Soul, which is the Supreme Soul. Thus, God's Kursi surrounds the earth and the heaven.
Recognition of the Angel of Throne (`arsh): The greatest and most difficult trial of God is recognition, particularly that of the `arsh and his Lord. However, wherever a trial is intended, there is provision of teaching and training as well to attain success. Thus, we have to think deeply in the illumination of the light of guidance and ask: Can the Divine Throne be decorated and adorned with any invaluable thing other than the consummate virtues of intellect and soul and the unique excellences of knowledge and wisdom? Is the Qur'anic description of the Throne related to the external universe or is it related to the personal world? If you accept that this is the story of the spiritual progress of the personal world, you should know that the problem is going to be solved because the truth is on the side of accepting this. Indeed, Allah created the earth and heaven in the personal world of the Perfect Human Being. He then did "istawa" on the Throne (`arsh). Various meanings of "istawa" have been explained, nevertheless, I would like to say here that God took the `arsh in His hand because it is the Intellect and the Pen that is in His grip, so that through intellectual writings the work of Musawat-i Rahmani (God's equality) may be accomplished. The Throne (`arsh) means the light of the Universal Intellect and by the bearers of the Throne, the bearers of the light, who are the Imams in whose personal world is the manifestation and demonstration of the Universal Intellect and Universal Soul.
Recognition of the Supreme Similitude (al-mathalu'l-a`la, 16:60): There is an extremely comprehensive of comprehensives and a unique similitude in the Higher world of the personal world, which continues to appear from the Word "kun" (Be), Universal Intellect, Pearl [of Intellect] and the Universal Soul, in which the keys of the treasures of all knowledge and recognition are encircled and enfolded. Thus, the treasure of treasures of Divine secrets is hidden at this place. For example, how amazing and wonderful is the secret that the Universal Intellect is with the Single Soul (31:28), that is the Universal Soul, is one as well as separate, as this fact becomes clear from the demonstration of the Pearl [of Intellect]. Similarly, natiq and asas concerning the Higher "I" are in the Universal Soul however, their personalities are separate. Now, when the sun of knowledge and wisdom rises from their united luminous body, according to the requirement of wisdom, you can ascribe this light to all or one. In fact, this unity is such that all the realities, such as `arsh, kursi, Pen, Guarded Tablet are one in it and this is the first and foremost and guiding example of the concept of Monoreality.
Recognition of `Illiyyin and the Book of the Righteous (83:18-21 ): It is said: "Nay, the Book of the righteous ones is in `Illiyyin and what do you know what `Illiyyin is? It is a written Book where the nearest ones (muqarrabin, pl. of muqarrab) become present (i.e., they see it)." It is necessary to reflect on this magnificent wisdom that `Illiyyin are the Universal Intellect, Universal Soul, natiq and asas, who are not only themselves the Book, but in which is preserved the Book of deeds of the mu'mins as well. This written Book called `Illiyyin can be seen even in this world by the nearest ones.
Recognition of the Speaking Book (23:62; 45:29): The holy Imam is the Speaking Book in the rank of the exoteric guidance as well as in that of spirituality and resurrection. Since the Speaking Book is in a special position of Divine proximity (ladayna, 23:62), therefore his spiritual recognition can only be attained through spiritual progress, which is conditional on the exalted Imam's obedience. This point becomes more and more worthy of attention that those fortunate people who, in their lifetime undergo the action of Hazrat-i `Izra'il (May peace be through him) and his army, see the states of personal resurrection and can feel and comprehend the spiritual and intellectual marvels and wonders of the Speaking Book. This is because the verse (17:71): "[Remember the day] when We will invite all people with their Imam" is also related to the personal resurrection, in which is hidden the collective resurrection. Thus, the means of the recognition of signs and miracles is the obedience of the exalted Imam or the Speaking Book. Praise belongs to Allah, the Lord of the worlds!

18 Rabi` II 1410 AH/18th November, 1989 AD

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